A67735	----	Apples of gold from the tree of life with pictures of silver precious and pleasant, or such other pearls, as are added to the third impression, of The victory of patience ... / by R. Younge Florilegus. Younge, Richard. This text is an enriched version of the TCP digital transcription A67735 of text R629 in the English Short Title Catalog (Wing Y137). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 58 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67735 Wing Y137 ESTC R629 12126789 ocm 12126789 54627 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67735) Transcribed from: (Early English Books Online ; image set 54627) Images scanned from microfilm: (Early English books, 1641-1700 ; 907:19) Apples of gold from the tree of life with pictures of silver precious and pleasant, or such other pearls, as are added to the third impression, of The victory of patience ... / by R. Younge Florilegus. Younge, Richard. 16, [2] p. Printed by J. Bell, for James Crump ..., London : 1654. Reproduction of original in Union Theological Seminary Library, New York. Caption title. Imprint taken from colophon. eng Christianity -- Philosophy. A67735 R629 (Wing Y137). civilwar no Apples of gold from the tree of life: with pictures of silver precious and pleasant. Or such other pearls, as are added to the third impress Younge, Richard 1654 10332 11 0 0 0 0 0 11 C The rate of 11 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 John Latta Sampled and proofread 2003-01 John Latta Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion Apples of Gold From the Tree of Life : with Pictures of Silver precious and pleasant . Or such other Pearls , as are added to the Third impression , of The Victory of Patience . Printed for their satisfaction that have the Second impression already ; and for a tast to others . By R. Younge Florilegus . [ Place them next after the Epistle . ] ALphonsus King of Aragon being demanded , what company he liked best ? replyed , Bookes , for these ( saith he ) without feare , or flattery , or any reward , will tell me faithfully all that I desire to know . Pithy sentences , and choise Apothegmes ; are not onely as pictures for Ornament ; but also briefe and happy conclusions : extracts of experience , that both leave a deeper impression in the heart , and take faster hold on the head , and memory . They are to the mind , as musick to the ear , which ( next to sleep ) is the best recreation . Quaint and elegant phrases , on a good subject : are baits to make an ill man virtuous . This little Incheiridion , is a feast of them : wherein wholsomenesse strives with pleasantnesse , and variety with both . By perusall whereof , a man may not onely become more eloquent , but more wise and good . Yea , let him con'n them well , and ( with Gods blessing ) he may in this short journey , make more true gaine , then does the Spanish Fleet from the West-Indies . For in so doing , he shall greatly increase his knowledge , and lessen his vices . In one hour he may read it , and for ever after be the better for it Antisthenes being asked what fruit he had reaped of all his study ? made answer , I have learned by it , both to live , and walke with my selfe . Ambros was wont to say , I am never lesse alone ; then when I am all alone : for then I can injoy the presence of my God , without interruption . Dubartas ( and before him Scipio ) would not spare to tell his friends ; I have never better company , then when I have no company : for then can I freely entertain my own thoughts , and converse with all the learned , which have been in former ages . When Cato Vtican , in vacation times , and at his best leasure , went to recreate himselfe in the country , he used to cary with him the best Philosophers , and choisest Books . Algerius an Italian Martyr said , He had rather be in prison with Cato , then with Caesar in the Senate house . Cicero was , and I am of his mind ; and though I be no Hermit , to sit away my dayes in a dull Cell , yet will I choose rather to have no companion then a bad one . My reason is , the soule that lives among thornes , [ vicious men ] shall hardly thrive in grace . They are such Backbyasses to a godly life , that they will do what they can , to hinder our goodnesse to heaven , and the goodnesse of heaven to us ; they will wither all our good parts and qualities which are in us ; like an evill North-wind , they blow upon the buds of our graces , and nip them . There be some that care not to know ; and there be some , that care for nothing else but to know ; many strive after knowledge , but why ? they would be wiser , not holier by it : it is their own honour they seek , not the honour of Christ . Men of Herods mind , whom you shall see turning over the Bible , searching the Scriptures , examining the Prophets , but to what end and purpose ? to know good , but to do evill . Now he that is unwilling to obey , God thinks unworthy to know . Whence many striving to expell ignorance , fall into error ; as an Empirick to cure one disease ; causeth a worse . True , a wicked man may be taken for a wise man ( as a Bristo Stone , may be taken for a Diamond ) but were he so in deed , he would fore-fee the torments of Hell , and prevent them , as Bernard speakes . Yea , to speak really , he is worse then a fool , for , saith Saint Augustine , If the Holy Ghost termes him a foole , that onely laid up his own goods , Luk. 12. 18. 20. finde out a name for him , that takes away other mens . Men of the World think that to be wisdome , which is not ; like Eve , who thought it wisdome to eat the forbidden fruit ; or Absalom , who thought it wisdome to lie with his Fathers Concubines , in the sight of all the people ; or the false Steward , who thought it wisdome to deceive his Master : As what saies Pharaoh to his deep counsellers ? Come , let us do wisely , when indeed he went about that which destroyed him , and his country . The Scribes , Pharisees , and Elders tooke counsell against Christ , as though they would most wisely prevent their own salvation . Ioseph's Brethren to prevent his having dominion over them , as his dreames imported , thought they had taken a very wise course , in selling him to the Ishmalitish Merchants , which was indeed the onely meanes to effect it . And the same is to be observed in all other cases : that the greatest Politician , is the greatest foole . He is most wise , that is most holy : for goodnesse , in the Scripture , is termed wisdome ; and vice , folly ; sinners and fools , Seunonomies , Prov. 1. 7. He is the best scholler that learns of Christ obedience , humility , &c. He is the best Arithmetician , that can add grace to grace . He is the best learned , that knows how to be saved ; yea , all the Arts in the world are artlesse Arts to this . Wherefore O God make me but soule wise , and I shall never envy their knowledge , that pirty my simplicity : yea , let me be weak in policy , to I may be wise to salvation . The first lesson of a Christian , ( and so the first step to wisdome ) is humility , Mat. 11. 29. Prov. 1. 7. He will teach the humble his way , Psal. 25. 9. and he that hath not learned the first lesson , is not fit to take out a new , 1 cor. 3. 18. Yea , saith St Cyprian , It is as much lost labour , to preach unto a man the things of God , before he be humbled with the sight of his wants , as to offer light to a blind man , to speake to a deafe man , or to labour to make a brute beast wise . Cyprian brings in the Devill triumphing over Christ , in this manner ; As for my followers , I never dyed for them , ( laid down my life , &c. ) as Christ hath done for his ; I never promised them so great reward as Christ hath done to his ; and yet I have more followers than he , & they do more for me than his do for him . O that men would duly consider how true this is , and amend before the Draw-bridge be taken up ; but this is the misery , and a just plague upon our so much for mality and prophanesse , under our so muc● means of Grace : There be very few men that make not the whole Bible , and all the Sermons they hear , yea , the checks of their own Consciences , and the motions of God Spirit , utterly in-effectuall for want of wit , and grace to apply the same to themselves . The naturall man is just like a Child , that ( beholding his naturall face in a Glass ) thinks he sees another Childs face , and not his own . We do not more love our selves above others ; then we see others better then our selves . But this is to be affectedly blind : wherefore as one sayes that poverty is justly contemptible that is purchased with following of vice : so I in this case , that poverty of wit , and grace , is justly contemptible , which is purchased by a wilfull rebellion against God , and the great meanes of knowledge and grace which we injoy . Those Soules have seeled Eyes , that see not sinne in their best actions . It is an easie matter to believe , thinks the worldling , but he that goes about it shall find it as hard a work to believe the Gospel , as to keepe the Law ? and onely God must inable to both . And yet , so far as we come short of either , so far we have just cause to be humbled , if we consider 〈◊〉 God made us , and how we have unmade our selves . The Papists , when they could not rule Luther , railed on him , and called him Apostate . Who answered , I am so indeed ; for I am falne off ( I bless God ) from the Devill and the Pope . Where had you your Ordination ? where was your Religion before Luther ? ( said a Priest to one of our Ministers : ) In the Bible , quoth he , where yours never was . Master Greenham refusing subscription to the Rishop of Ely ; objecting that Luther thought such ceremonies might be retained in the Church , answered ; I reverence more the revealed Wisdome of God ; in teaching Mr. Luther so many necessary things to salvation ; then I search his secret judgements , in keeping back from his knowledge other things of lesse importance . None but a Deity could have found out a way how man , that had justly made himselfe most unhappy , should with a full satisfaction to exactest Justice , be made againe most happy ; God ( saith Bernard ) so loved his Son , that he gave him all the world for his possession , Psal. 2. 8. but he so loved the world , that he gave Sonne and all for its Redemption . King Alphonsus , did not so much wonder at his Courtiers ingratitude to him , as at his own unthankfulnesse to God . What ever carnall reason may suggest , we shall find no better way to prevent the ruine of the Camp , raging of the plague , drowning of the Ship ; then the stoning of sacrilegious Achan , flaying of adulterous Zimry and Cosby , and casting Ionas over board . Obedience is the best sacrifice . Mustle-borough Field , was won by the English , the selfe same day and hour , when those Balaams blocks ( idolatrous Images ) were burnt at London , by order of Parliament , Acts and Monuments , Fol. 669. Prayer and supplication , like Sauls sword , and Ionathans bow never return empty . No forces are so strong as the spirituall , which made the Queen Mother of Scotland confesse , that she more feared the prayers and fasting of Mr. Knox , and his assistance , then an Army of twenty thousand men . Leoline Prince of Wales , when he was moved by some about him , to make War upon our Henry the third replyed ; yea , did I not much more fear his Alms , then his Armies . Fredrick the Elector of Saxony , intending to War against the Archbishop of Magdenburgh , sent a Spye to search out his preparations , and to hearken out his designes : But understanding that he did nothing more , then commit his Cause to God , and give himselfe to fasting and prayer : Let him fight , saith he , that hath a mind to it ; I am not so mad , as to fight against him , that trusts to have God his Defender and Deliverer . All heavenly hearts are charitable ; And to be a means to bring others to heaven , is the inseparable desire of every one that belongeth to it ; good men wish all good , and happy like themselves . Love to the body , is but the body of love ; the soul of love , is the love of the soule . One drunkard may professe to another , that he loves him as wel as himself ; and therein speaks truth , for , saith Augustine most elegantly , to such an one , thou lovest thy selfe , so as thou wlit destroy thy selfe ; and thou will destroy him whom thou lovest as thy selfe ; yea , better then themselves ; for you shall have one Ruffian salute another , with , God save you Sir , but after some strange attestations , sweare away himselfe with , God damn me Sir : now how can any wise man think him a friend , that is his own enemy ? he that is evill to himselfe , to whom will he be good ? But see the depth of such a mans love , and whether it be not to damn thy body and soul everlastingly . S. Ambrose tells us of one , who solicited a godly woman to incontinency , saying , he infinitely loved her : she answers , if you love me so well as you seem , put one of your fingers into the flame , till your flesh be burnt off : he replyes , that was no part of love in her to require it : yes , said she , if yours be love , to cause both my body and soule to burne in hell fire for ever ; which by consequence will follow , if I yeeld to your request , and take your counsel . The tender mercies of the wicked are cruel , Pro. 12. 10. A drinking friendship , is but a drunken friendship : and believe it , thou wilt find those friends firmest , that thy vertues purchase thee : these will love thee , when thy wealth is gone : whereas those that be wonne without desert , will also be lost without a cause : you need but be an Arbitrator between two such friends to make them both your enemies . Things that differ in their end , will surely part in their way : now thy end is to gain him , his end to make a gain of thee . And have you deserved never so well from him , the denyall of one favour , nay , an health , shall drown the memory of many fore-performed ones : which is all one , as if for the abortion of one child , a man should kill all the former issue : whereas the good mans thanks for old favours , lives even in the blows of injurie : or can you not feed these vermine as you have done , away they go , like a Sunne Diall , you shall be no longer regarded , then you are shined on by prosperity Yea , Rats run not faster away from an house on fire , not lice from a dead bodie ; then they from poverty : and if ever it be your misery , to stand in need of them , look for no other requitall , then Iob had of his carnall friends : whom he compares to a deceitfull Brook , which in winter is hard frozen with cold , in summer dried up with heat , between winter and summer passing away , alwaies deceitfull , never of use . Yea , a man may say of such friends , as a learned Antiquary said of Rumney Marsh : bad in winter , hurtfull in summer , never good . And thou hast sped well , if such friends prove not dangerously hurtfull , as well as helplesse . Have we not known some of them resemble the Snake ; which when a kind Husbandman had taken out of the cold , and cherished in his bosome , and she had recovered her lively heat , and was grown lusty : singled out him , ungratefully to try her first sting upon . Or a Promotor , that in Lent eats flesh at your Table , and yet is the first that accuseth you to the Magistrate . If Ziba be waxed great under Mephihosheth , he will give him a list for all he hath . A promoted Begger hath not seldome renounced his advancer . And what else can be looked for from them ? They cannot make conscience of civill duties , who make none of divine . If a Man have cast off his God , he will easily cast off his friend . They that have broken their faith with him , will keep no faith with us . When Religion is once gone , humanity will not stay long after . Nothing rivits hearts so close , as Religion : it unites them together as glew doth boards together : it makes a knot , even between such as never saw one anothers face , that Alexander can not cut : yea , Tyrants will sooner want invention for torments , then they with tortures be made treacherous . How many have chosen rather to embrace the flames , then to reveale their companions , and brethren in Christ ? There is no friendship like the friendship of faith . There is Amor , among Beasts ; Dilectio , among Men ; Charitas , among Christians , that is their peculiar , Nature , makes husband and wife but one flesh ; grace makes them even one spirit : and it is a question , whether naturall Parents are to be beloved above spirituall : we know that Christ preferred his spirituall kindred ▪ to that of the flesh : and major est connexio cordium , quàm sanguinum , saith Beza . Aristippus , and AEschenes , two famous Philosophers , being fallen at variance , Aristippus came to AEschenes , and saies , Shall we be friends againe ? Yes , with all my heart , saies AEschenes : Remember then saies Aristippus , that though I be your elder , yet I sought for peace : True , saith AEschenes , and for this I will ever acknowledge you the more worthy man ; for I began the strife , and you the peace . Demosthenes , being reproached by one ; answers , I will not strive with thee in this kind of fight , in which he that is overcome , is the better man . Whom we may do well to imitate , and onely labour ( when aspersed ) as the ecclipsed Moon , to keep on our motion , till we wade out of the shadow , and receive our former splendour : In which take Master calvin for a pattern ; who said , Though Luther call me a Devill , yet I will honour him as a dear servant of God . Milde words , and gentle behaviour , may be resembled to milke , that quenches wildfire ; or Oyle , that quenches Lime , which by water is kindled . Gregory Nazianzen , ( I pray mind it seriously ) told his friends , that Iulian would prove a notorious wicked man , he took such delight in disputing against that which was good . When Erasinus was asked by the Elector of Saxony , why the Pope and his Clergy could so ill abide Luther ? he answered , For two no small offences , viz. He had medled with the Popes triple Crowne , and with the Monkes fat paunches . There was never any to whom some Belialists took not exceptions : it is not possible to please or displease all , seeing some are as deeply in love with vice , as others are with vertue ; and the applause of ignorant and evill men hath ever been vilipended by the wise and vertuous . Phocion had not suspected his speech , had not the common people applauded it . Antisthenes mistrusted some ill in himselfe , for the vulgar commendations . Socrates ever suspected that , which past with the most , and generall commendations . And reason good , for most mens soules are drowned in their senses ; or so bleered with custome , that they cannot distinguish , nor discern the true visage of things : but are deluded with misprisions ▪ and false surmises , even against goodnesse it selfe ; and carried away with weak opinions , raised from vulgar mistakes , and shadowes of things . And indeed , no vice could ever be loved but for the seeming good , which it makes shew of . Worldly hearts can see nothing in actions of zeal , but folly and madness ; untill we be born again , we are like Nicodemus , who knew not what it was to be borne againe , Iohn 3. untill we become zealous our selves , we are like Festus , who thought zeal madnesse , Act. 26. untill we be humble our selves , we are like Michael , who mocked David for his humility , and thought him a foole , for dancing before the Arke , 2 Samuel 6. 16. 20. And how should they other then miscarry ; who have a Pirate ( the flesh ) for their guide . As who observes not , that some will condemne , what they as little understand , as they do themselves : and that others , the better a thing is , the worse they will like it . As nothing is more bitter then honey , to him that hath the Iaundies . But Contumelies and contempt , that are cast upon us for goodnesse should be born cheerfully , because they are confirmations of our conformity to Christ , and add weight to our Crownes . Therefore the Apostles rejoyced , that they were graced so , as to be disgraced for Christ , Act. 5. 41. The worlds smiles , may be resembled to the fruit that undid us all , which was faire to the sight , smooth in handling , sweet in tast ; but deadly in effect , and operation . I would not , saith Luther , have the glory and fame of Erasmus ; My greatest fear is , the praises of men . Yea , I rejoyce saith he , that Satan so rages and blasphemes : It is likely I do him and his Kingdom the more mischiefe . Whence Ierome told Austin , It was an evident signe of glory to him , that all Hereticks did hate and traduce him . To be praised of evill men ( said Bion ) is to be praised for evill doing : so the better they speak of a man , the worse , and the worse , the better ; as being like the Blackamores , who ( judging of beauty by contraries ) paint the Angels black , and the Devils white . Or the Iewes , who preferred Barabas , before Iesus . Yet there are not a few , who feare the worlds opinion , more then Gods displeasure ; which is to runne into the fire , to avoid the smoak ; who more dread the mockes and flouts of men on earth , then they do the grinning mocks of the Devills in Hell ; which makes them cease to be good Christians , that they may be thought good companions : wherein they put down AEsop's foolish fishes , that leap out of the warm water , into the burning fire for ease : or Timocrates , who , as Thucidides relates , kil'd himselfe for fear , least he should be drowned . Or Narcissus , who to embrace his shadow , drowned himselfe : But for a man to be scoft out of his goodness , by those which are lewd , is all one , as if a man that seeth should blindfold himselfe , or put out his eyes , because some blind wretches revile and scoffe at him for seeing ; or as if one that is sound of limms , should limpe or maime himselfe to please the cripple , and avoid his taunts . A wise man will not be scoft out of his money , nor a just man be flouted out of his saith : the taunts of Ishmael shall never make an Isaac out of love with his inheritance . Dion writes of Severus , that he was carefull of what he should doe , but carelesse of what he should heare . Libanius could say , If Basile commend me , I care not what all other say of me : If Demetrius have a good report of the truth , and such an one as St. Iohn , to bear record for him , he need not care though Diotrephes prattle as fast against them both with malicious words . Latimer would rejoyce when any objected indiscretion against him in his Sermons , saying , He knew by that , that they could not object against the matter it self . As I think not my self either longer or shorter , at morning , or at noon , because my shadow is so ( saith Politian ) no more am I lifted up , nor cast down , with mens flatteries or slanders . Charles the fifth , coming to Paris , and being entertained with a Speech , that tended much to his praise ; answered , That the Orator rather taught him what he ought to be , then told him what he was . Good men will neither back-bite others , nor give eare to back-biters of others ; Whence Austin wrote over his Table thus : To speake ill of the absent forbeare , Or else sit not at Table here . Surgius , and Bacchus , two great Courtiers , and blessed Martyrs , being accused for Christians , and commanded to offer unto the Idols , refused to go into the Temple , saying : We O Emperour , are bound to you onely in an earthly warfare , you have no command over our souls ; God onely is Lord of them . Paulinus Nolanus , when his City was taken by the Barbarians , prayed thus to God : Lord , let me not be troubled at the losse of my Gold , Silver , Honour , &c. for thou art all , and much more then all these unto me . When some bad stop Luthers mouth with gold and preferment ; one of his adversaries answered , It is in vain , he cares neither for wealth nor honour ; Yea , when great gifts were offered him to a better end , he refused them , saying , That God should not put him off with these things ; nor would he be satisfied with any thing that was here below . Thou hast made us , O Lord , for thy selfe ( saith Austin ) and our hearts are unquiet till they come unto thee . As what I have , saith Bernard , if offered to thee , pleaseth not thee without my selfe ; so , O Lord , thy good things we have from thee , though they refresh us , yet they satisfie us not without thy selfe . In Spaine they lived happily , untill fire made some Mountaines vomit Cold ; but what miserable discords have followed ever since . They offered to make Luther a Cardinall if he would be quiet ; No , saith he , I will not betray the truth by my silence if ye would make me Pope . When they offered Basile money ▪ and prelerments to tempt him , he answered , Can you give me money that can last for ever , and glory that may eternally flourish ? Again , when Valence the Emperour sent to offer him large preferments , and to tell him what a great man he might be , he answered , Offer these things to Children , not to Christians . Nor would any solicite them to doe ill did they rightly know them , for what Cicero speaks of Cato , viz. O gentle Cato , how happy art thou to have been such an one , that never man durst yet presume to solicite in any dishonest cause , or contrary to duty , may be applyed to every Beleever rightly so stiled . The magnanimous Christian , will lose his life rather then the peace of a good conscience : like Iohn Baptist , he will hold his integrity , though he lose his Head for it . And reason good , for let a man but keep a good correspondence with God , and his own conscience : and then he may answer all frighting Alarms , as he did when the Tyrant threatned him : I will take away thy House , yet thou canst not take away my Peace : I will break up thy Schoole , yet shall I keep whole my peace : I will confiscate all thy Goods , yet there is no premunire against my peace : I will banish thee thy Country , yet I shall carry my peace with me . A Priest might enter into a leaperous house without danger , because he had a calling from God so to do ; and we may follow God dry-shod , through the Red Sea . I more fear what is within me , saies Luther , then what comes from without : The stormes and wind without do never move the earth , onely vapours within cause Earthquakes , Iames 4. 1. It is not the tossing of the Ship , but the distemper of the stomacke , that causeth sicknesse ; the choller within and not the waves without : Whence Vespasian ( having conquered Ierusalem ) refused to have the Crowne set upon his head ; saying , I indeed am the Rod in Gods hand , but it is their sins onely that hath subdued them . Ierome writes of a brave woman , that being upon the Rack , bad her persecutors do their worst , she was resolved rather to die then lie . The Prince of Conde , being taken Prisoner by Charles the ninth of France ; and put to his choise , whether he would go to Mass , or be put to death , or suffer perpetuall imprisonment ? answered , The former I will never do by Gods grace ; as for the two latter , let the King do with me what he pleaseth ; for God , I assure my selfe , will turne all to the best . The Heavens shall as soon fall ( said William Flower to the Bishop that perswaded him to save his life by retracting ) as I will forsake the opinion and faith I am in , God assisting me . Iohn Noyes took up a Fagot at the fire , and kissed it , saying , Blessed be the time , that ever I was born , to come to this preferment . Never did Neckarchief become me so well as this Chaine , said Alice Driver when they fastned her to the stake to be burnt . Master Bradford put off his Cap , and thanked God when the Keepers wife brought him word he was to be burned on the morrow ; and Master Taylor fetcht a friske when he was come neare the place where he was to suffer . Henry and Iohn , two Augustine Monks , being the first that were burnt in Germany ; And Master Rodgers , the first that was burnt in Queene Maries dai●s , did all sing in the flames , Vincentius , as Luther reports , made a sport of his torments , and gloried when they made him go upon hot burning coales , as if they had beene Roses . Be of good cheere , said one Martyr to her husband that was to suffer with her , for though we have but an ill diner , we shall sup with Christ . And what said Iustine Martyr to his murtherers , in behalfe of himselfe , and his fellow Martyrs ; you may kill us , but you can never hurt us ? And Francisco Soyit to his adversaries , you deprive me of this life , and promote me to a better , which is , as if you should rob me of counters , and furnish me with gold . The sooner I die , quoth another , the sooneer I shall be happy . When Pyrrhus tempted Fabricius ; the first day with an Elephant , so huge and monstrous a beast ▪ as before he had not seen ; the next day with money , and promises of honour : he answered , I feare not thy force , and I am too wise for thy fraud . He will never fear to be killed , who by killing is sure to be Crowned . A Christians resolution , is like that of Gonsalvo : who protested to his souldiers , shewing them Naples , that he had rather die one foot forwards , then to have his life secured for long by one foot of retrait . When Modestus , the Emperours Lieutenant , threatned to kill Bazill , he answered , If that be all , I fear nor , yea , your Master cannot more pleasure me , then in sending me unto my Heavenly Father , to whom I now live , and to whom I desire to hasten . And another time being threatned with bonds , banishment , confiscation , cruell torture , death , &c. He bad him fright babies with such bug-bears ; his life might be taken away , but not his comfort ; his head , but not his Crowne . Yea , quoth he , had I a thousand lives , I would lay them all down for my Saviours sake , who hath done abundantly more for me Iohn Ardely profest to Bonner , when he told him of burning , and how ill he could indure it , That if he had as many lives , as he had haires on his head , he would lose them all in the fire , before he would lose his Christ . Gordius the Martyr , said , It is to my losse , if ye bate me any thing of my sufferings . Origen was so earnest to suffer with his father , when he was but sixteen years of age , that if his mother had not kept his clothes from him , he would have ran to the place where he suffered , to professe himselfe a Christian , and to have suffered with him ; which was a common thing with the Martyrs , making all hast , least they should misse of that noble entertainment . Austin observed , That though there were many thousands put to death for professing Christ ; yet they were never the fewer for being slaine ; and the like is affirmed by Luther . The more we are cut down by the Sword of persecution , the more still we are , saies Turtullian of the Christians in his time : Yea , the sufferings of one , begat many to the love of the truth . We read that Cicilia , a poor Virgin , by her gracious behaviour in her Martyrdome , was the meanes of converting four hundred to Christ . Whence Master Iohn Lindsay , a friend to Bishop Bettoune , upon the burning of Master Patrick Hamilton , said to him , My Lord , if you burn any more , let them be burnt in hollow Cellars ; for the smoak of Master Hamilton hath infected as many as it blew upon ▪ Master Knox in his History of Scotland . Bilneyes Confession converted Latimer . Instine Martyr , beholding the piety of Christians in life , and their constancy in suffering such great things so cheerfully at their death ; gathered , that it was the true Religion which they profest ; saying , Surely these men have more in them then the men of the world ; they have other principles , and thereupon came to embrace the truth . Adrianus , seeing the Martyrs suffer such grievous things ; asked why they would indure such misery , when they might ( by retracting ) free themselves ? To which one of them alledgeth that Text , Eye hath not seen , nor eare heard , &c. 1 Cor. 2. 9. The naming whereof , and seeing them suffer so cheerfully , did so convert him , that afterwards he became a Martyr too . The more the Pharisees of old , and their Successors the Prelates of late , opposed the truth , the more it prevailed . The Reformation in Germany was much furthered by the Papists opposition ; yea , when two Kings ( amongst many others ) wrote against Luther , viz. Henry the eighth of England , and Ludovicus of Hungary ; this Kingly Title being entred into the controversie ( making men more curious to examine the matter ) stirred up a general inclination towards Luthers opinion . Faninus , an Italian Martyr , being asked why he was so merry at his death sith Christ himselfe was so sorrowfull ; answered , That Christ sustained in his soul all the sorrows and conflicts of hell and death due to us ; but by his sufferings , and the assistance of his Spirit , we are delivered from the guilt of sinne , which is the sting of all troubles , and from sorrow , and fear both of death and hell . Yea , even in the very act of suffering , God gives courage with the one hand , and holds out a crown with the other , 2 Cor. 1. 5. and 12. 10. Many will do something for God , that will suffer little or nothing for him . The King of Navarre told Beza , He would launch no farther into the Sea , then he might be sure to return safe to the Haven ; though he shewed some countenance to Religion , yet he would be sure to save himself . Constantius the Emperour , called together all his Officers and Servants , pretending to keep and promote onely such as would sacrifice to the Idols , and they that refused should be banished ; so they dividing themselves , he kept and promoted onely the Christians , who had sleighted both his commands and threats ; telling the rest , they were Traytors to God , and therefore could not be loyall to him . Before these dayes came ( said Mr. Bradsord Mattyr ) how many thought themselves , and so were taken to be good and faithfull Christians , true Beleevers , Gods dear Children ; but now we see whose they are ; for to whom we obey , his servants we are , &c. Rom. 6. 16. In the Palatinate scarce one Professor of twenty stood out , but fell to Popery as fast as leaves in Autumn . They were the Rich among the Christians , that soonest shrunk from Christ in the persecution under D●cius . Pamachius an Heathen , could say to the Pope , Make me a Bishop , and I le be a Christian . Aygolandus ( the better to make his peace with Charles the Great ) would become a Christian , and be Baptized ; but when he came to the Court , where he saw at a Table in a room thirty poor people , in meane habites , and at ordinary fare , which the Emperour told him were the Servants of God , he replyed , That if God kept his servants so poorely , he would be none of his servant . It were good we would examine our selves , whether we have taken up goodnesse upon love to it , or upon some sinister ends . David thought it not so happy , to be a King in his owne house , as a door-keeper in Gods house . Solomon did prefer the Title of Eclesiastes ; [ that is a soul reconciled to the Church ] before the Title , of the King of Ierusalem . Theodosius the Emp●rour , preferred the Title of Membrum Ecclesiae , before that of Caput Imperii : professing he had rather be a Saint and no King , then a King and no Saint . And Godly Constantine , rejoyced more in being the servant of Christ , then in being Emperour of the whole world . Ignatius said , He had rather be a Martyr , then a Monarch : Nor did he ever like himselfe , till he was thus tryed ; for when he heard his bones crash between the wild Beasts teeth , he said , Now I begin to be a Christian . Queene Ann Bolane , the Mother of Queene Elizabeth ; when she was to be beheaded in the Tower , thus remembred her thanks to the King . Of a private Gentlewoman , said she , he made me a Marquesse , of a Marquesse , a Queene , and now having left no higher degree of earthly honour for me , he hath made me a Martyr . Persecutors , saith Bernard , are but our Fathers Goldsmiths , working to add Pearles to the Crownes of the Saints . Even the greater sinners may punish the lesse , and prosper for a time , Ezek. 7. I will bring the most wicked of the Heathen , and they shall possesse their houses , vers. 24. As in letting blood by Leeches , the Physitian seekes the health of the Patient ; the Leech to be satisfied with his blood onely : So when God works our good by evill instruments , each further one and the same thing ; but God intends our preservation , they our destruction ; He wills that as our chastisement , which he hates as their wickednesse . It is no argument that Christ is not in the Ship , because tempests and stormes arise . It is onely Heaven that is above all winds , stormes , and tempests ; nor hath God cast man out of Paradise , for him to think to find out another Paradise in this world . As Themistocles once said of his Son ; this boy can do more then any man in all Greece : for , the Athenians command the Grecians , and I command the Athenians , and my Wife commands me , and my Son commands my wife : So the Churches adversaries in some places , may boast what their Father the Devill can do ; for he commands the Pope , and the Pope commands the Iesuites , and the Iesuites command such a King , or Emperour , Revel. 17. 12. 13. and that Emperour , or King , commands his Officers of State ; and they command the common people . And yet to speak rightly , even all these can do just nothing of themselves , For he that sits in the Heavens laughing them to scorn , commands all . Denton the Smith of Welby in Cambridge-shire , that could not burne for Christ , was afterwards burned in his own house . And Judge Hales being drawn for fear of death to do things against the Law and his Conscience , did not long after drown himself . He diminishes from his own contentment , that seekes to add to it by unlawfulnesse . Pope Adrian when he was to dye , brake forth into this expression ; O my Soul , whether art thou going ? thou shalt never be merry again . When I first entered into Orders ( said Pope Quintus ) I had some good hope of my Salvation , when I became a Cardinall , I doubted of it ; but since I came to be Pope , I do even dispair of it . Surely said Cardinall Woolsie , if I had been as carefull to serve God , as I was to please men , I had never been at this passe . Gasper Olivianus a German Divine saies , I never learned how great God was , nor what the evill of sinne was to purpose , untill this sicknesse taught me . The Cross opens mens eyes , as the tasting of Honey did Ionathans . As Alloes kills Wormes in the Stomacke , or as Frost and Cold destroyes Vermine ; so do bitter afflictions crawling lusts in the heart . Aristippus sayes to Diogines , If you would be content to please Dionisius , you need not feed upon green Hearbs ; who replyed , And if you would be content to feed upon green Hearbs , you need not please Dionisius , you need not flatter , comply , be base , &c. Austin before his conversion , could not tell how to be without those delights he then found so much contentment in , but after , when his nature was changed , when he had another Spirit put into him , then he saies ; O how sweet is it to be without those former sweet delights . Galiacius , that Italian Marquesse , that left all for Christ , had no ill bargain of it ; whereas he that forsakes Christ , to save his life and estate , makes as good a match as Iudas did , who sold his Salvation ; or the Pharisees , who bought their damnation for thirty peices of Silver ; or Pope Sextus the fifth , who sold his Soul to the Devil , to injoy the glory and pleasure of the Popedome for seven years . But our neglect is most in that wherein our care should be greatest . The first thing that Caius did after he came to the Empire was , to prefer Agrippa , who had been imprisoned for wishing him Emperour . Valentinian being put out of his Office , by Iulian the Apostate for his Religion , had after Iulian was slaine the Empire cast upon him . Riches , Honours , Pleasures , &c. are so transitory , that the same man the same day hath been both Crowned and beheaded : Zerxes crowned his Steeresman in the morning , and then tooke off his head in the afternoon . And the like did Andronicus the Greeke Emperour , by his Admirall . Rofensis had a Cardinalls Hat sent him , but his head was cut off before it came to him . Babylon , that bore her selfe bold upon her high Towers , thick walles , and twenty years provision laid in for a Siege , was surprised by Cyrus . Pope Alexander the sixth , and Valentinian his Son , prepared a Feast for divers Cardinalls and Senators , purposing to poison them : but by the providence of God they escaped , and themselves alone were poisoned . The Aire is never more quiet then before an Earthquake , and usually when the wind lyes , the great rain falls . Bernard reports of Pope Eugenius , that meeting with a poor , but honest Bishop , he secretly gave him certaine Jewels , wherewith he might present him , as the custome was for such to do ; so , if God did not first furnish us with his graces and blessings , we should have nothing where-with to honour him , or do good to others . Of thine own I give thee , said Iustinian the Emperour , borrowing it from the Psalmist . If we have any thing that is good , God is the giver of it . If we doe any thing well , he is the Author of it . God is Alpha , the fountaine from which all grace springs : and Omega , the sea to which all glory runs . All blessings come from him , like so many lines from the center to the circumference : therefore we must return all praises to him , like so many lines from the circumference to the center , Rom. 11. 36. 1 Cor. 10. 31. His wisdome he communicates , and his justice he distributes ; and his holinesse he imparrts , and his mercy he bestowes , &c. 1 Cor. 1. 30 , 31. but his glory he will not give to another , Isai. 42. 8. NOw this matter being ended , and yet so much rooms left , it will be no wrong to the Reader , nor expence to me , if I fill up the sheet with these four Allegories , viz. The Analogie between man and a building , a City , a Common-Wealth : the whole World . 1. Mans body is like a House , his soul is the Master , his greater bones are the beams or main Timber , his Ribs are Lathes , dawbed over with flesh , and playstered with skin , his mouth is the Door , his throat the Entry , his heart the great Chamber , and his head the Chappell , both full of curious Art , and wherein Conscience as Chaplaine is ever resident . His Middriffe is a large Partition 'twixt the great Chamber and the spacious Hall : his belly is the Kitchin , his stomack the Pot , where the meat is sometimes but half sod for want of heat : his Teeth are the Kitchin knives , his Spleen is a Vessell which nature provids , to receive the scum tht rises from the Pot : his Lungs are the Bellowes that respier in every Office , quickening every Fire ; his Nose is the Chimney , whereby is vented such fumes as the Bellowes send up ; his Bowels , or Conduits of excrement are the Sinke to draine away all noysome filth , and keep the Kitchin clean ; his Braine is the Studdie , his Eyes like Chrystall Windowes are clear and bright to let in all Objects , and let out the sight ; his Senses are the Servants , having every one a severall Office , &c. Or 2. Man is like a City ; his skin is the Walls , his Eyes and Ears the Factors and Merchants , his hands the Tradesmen , his leggs the Portors , his mouth the Gate , his teeth the Portcullis , his appetite the Cator , his stomack the Larther or Kitchin , digestion the Cooke , expulsion the Scavenger , his soule the Church , conscience the Preacher , reason and experience are the Common-Counsel , memory is Mr. Recorder , understanding the Governour , his Senses are the Officers , fortitude the Souldiers , words the shot , his brain is the Statehouse , and his heart the Cittadel or Castle : Or 3. Man may be likened to a Kingdome or Common-wealth ; his Head resembles the Prince , his heart the Privy-Counsel , in which understanding fits as President : his Eyes are the Watch-men and Intelligencers , his Ears the Iudges , commutative justice the Law , custome and experience the Iury-men or Free-holders , the joynts resemble Concord and good Order , the Sinewes Money , his Arms and Hands the Souldiers and Tradesmen , his Feet the Merchants , his Tongue the Pleaders , Conscience the Preachers , the affections are inferiour Officers , the Senses Servants , the Belly like Idle persons Truth is or should be the Treasurer , Reason and Religion Lord Chancellor , memory Master of the Rowls , &c. Or 4. Man the Microcosme or little World , is much like the great World or Universe : his flesh resembles the Earth , his bones the hard Rocks and Stones , his spirits the Mineralls , his haire the Grasse , his breath is like the Aire , naturall heat the Fire , blood the Water , his Liver the Sea , his veines the Rivers , his face the Firmament , his eyes those two great lights of Sun and Moon , his sinewes the Treasure and Wealth , his five Senses the Sinck-ports , his soul the Monarch , his heart the Queene or Empress , his head the Court or Senate house , his brains the Counsel or Senate , his reason the President , his will the Law , &c. Or if you will thus , Magistrates are the Armes of the World , Counsellors the Brains , Lawyers the Tongues , the Rich the Stomacks , the Poor the Backs , Merchants the Feet , Officers the Hands , and Divines the Hearts , &c. His youth resembles the Spring , his Manhood Summer , his middle age Autumne , his old age Winter ; and the like between the four humours in mans body , and the foure quarters of the yeare . The little World Man , is so the Compendium and abridgement of all creatures , that whatsoever is imprinted with Capitall Letters in that large volum as in folio , is sweetly and harmoniously contracted in Decimo Sexto , in the briefe text of man , who includs all : Planets have being , not life ; Plants have life , not sense , Beasts have sense , not reason , Angels have being , life reason , not sense , Man hath all , and contains in him more generallity then the Angels , viz. being with Planets , Life with Plants ; sense with Beasts , reason with Angels : But the Beleever hath over and above , Gods spirit and faith . Nor does the rational so much excell the sensual , as the spiritual man excels the rational , Mat. 4. 16. & 15. 14. Epes . 4. 18 , 19. & 5. 8. 1. Pet. 2. 9. And so according to my ability , I have provided for my Reader , something of every thing , because no one thing wil please all . It may serve eitheir as a Banquet of sweet Meats , or as a publique feast for all commers : to which I have added an aftercourse of Kickshawes for quesie stomacks , that care for no better meat . Let each man please himselfe , ( that will be pleased ) and it shall not a little content me , that I can give so good entertainment to so many ( Luk. 9. 14. to 18. ) at so cheap a rate in these hard times . Imprimatur , Tho. Gataker . FINIS . LONDON , Printed by I. Bell , for Iames Crump in little Bartholomewes Well-yard , 1654. POSTSCRIPT to the READER . THe Apostle that prefixt his name to thirteen of his Epistles , held it meet to leave the same out , of that to the Hebrewes : And the same did I in publishing those two Tracts , A small Map of the many Protestants and few Christians in England ; and , Preparation to Conversion . Sundry reasons induced me to think , that it would be best so to do ; but as when a Pirate said to his fellowes , Woe to us if we be knowne ; an honest man in the same Ship replyed , And woe to me if I bee not knowne : so fares it in this case . For contrary to what was expected , concealing my name , proves no small hinderance to the sale of them . Wherefore , though I should count it a priviledge to be unknown to the envious , ( since to be more obscure , were to be more secure ) and so to the incorrigible , ( because I am become their enemy for telling them the truth ) being now requested by the vendors of those Books ; I both own them ●s mine , and withall assure the Reader , that he shall not finde them inferiour to the former , but rather ( as touching the subject ) more for his benefit ; which is the principal aime of Your affectionate Monitor , R. Younge . The PRINTER to the READER . IT being observed , that many meeting with some of this Authors Collections , do earnestly enquire after the rest ; and that others ( and not a few ) think they have all of them , when they have not a third part , ( though they have many in number of his small pieces ) I think it not amiss to satisfie the one , inform the other , and save both any further labour , by setting down the severalls : And the rather , for that the said Author intends now to take his work off the Loom , or turn his Pinace into the Harbour , by putting an end to this imployment , as having said something ( if not sufficient ) in one or other of his Discourses , to each soul seduced or afflicted : their several names are , A soveraign Antidote against all Griefe . A short and sure way to grace and salvation . A small Map of the many Protestants , and few Christians in England . A serious and pathetical Description of Heaven and Hell . A hopeful way to cure that horrid sin of Swearing . An experimental Index of the heart . Apples of Gold from the Tree of Life . Armour of proof against the Worlds envy , scoffs , and reproaches . Charactors of the kindes of preaching . Compleat Armour against evill Society ; First and Second part . Cordial Counsell . Gods goodness , and Englands unthankefulness . Preparation to Conversion . The Drunkards Character ; with an addition . The Arraignment of Covetousness and Ambition , First and Second Part. The benefit of affliction . The Victory of Patience . The whole Duty of a Christian . The Naturall Man anatomized The Cure of Misprision , or Mistake . The Cause and Cure of Ignorance , Error , Enmity , &c. The Pastors Advocate . The Poors Advocate , First and Second Part. The odious , despicable , and dreadfull condition of a Drunkard The Blemish of Government . The Shame of Religion . The Disgrace of Mankind ; with offer of help to drowning men . The Impartial Monitor , about following the fashions . The Impartial and Compassionate Monitor about hearing of Sermons . The Seduced Soul Reduced . The Tryal of true Wisdome ; with how to become wise indeed . The Prevention of Poverty , and Cure of Melancholy . The second part of the Pastors Advocate ; or the proof of a good Preacher Six remaining parts of the Poors Advocate . An infallible way to become happy here , and hereafter . The first thirty are already published , of the three last some few ( as being larger Discourses ) will ere long be printed . Such as are printed in a small letter , are sold onely by Iames Crump in Little Barthol●mews Wel-yard , and Henry Crippes in Popes-head Alley . 
A67741	----	The blemish of government, the shame of religion, the disgrace of mankind, or, A charge drawn up against drunkards and presented to His Highness the Lord Protector, in the name of all the Sober Party in the three nations, humbly craving that they may be kept alone by themselves from infecting others ... / by R. Younge of Roxwell in Essex. Younge, Richard. This text is an enriched version of the TCP digital transcription A67741 of text R41270 in the English Short Title Catalog (Wing Y140). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 69 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67741 Wing Y140 ESTC R41270 31354736 ocm 31354736 110246 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67741) Transcribed from: (Early English Books Online ; image set 110246) Images scanned from microfilm: (Early English books, 1641-1700 ; 1753:27) The blemish of government, the shame of religion, the disgrace of mankind, or, A charge drawn up against drunkards and presented to His Highness the Lord Protector, in the name of all the Sober Party in the three nations, humbly craving that they may be kept alone by themselves from infecting others ... / by R. Younge of Roxwell in Essex. Younge, Richard. 16 p. Printed by A.M. and are to be sold by Henry Crips ... and James Crump ..., [London] : 1658. Caption title. Imprint from colophon. Running title: The disgrace of mankind. "Offer of help to drowning-men" -- p. 11-16. Reproduction of original in the Cambridge University Library. eng Drinking of alcoholic beverages. Alcoholism -- Religious aspects. Alcoholics. A67741 R41270 (Wing Y140). civilwar no The blemish of government, the shame of religion, the disgrace of mankind, or, A charge drawn up against drunkards and presented to His High Younge, Richard 1658 11859 84 0 0 0 0 0 71 D The rate of 71 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-12 TCP Assigned for keying and markup 2004-12 Aptara Keyed and coded from ProQuest page images 2005-01 Emma (Leeson) Huber Sampled and proofread 2005-01 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion The Blemish of Government , the Shame of Religion , the Disgrace of Mankind ; or , a Charge drawn up against Drunkards , and presented to his Highness the Lord PROTECTOR , in the name of all the Sober Party in the three Nations . Humbly craving , that they may be kept alone by themselves from infecting others ; compelled to work and earn what they consume : And that none may be suffered to sell Drink , who shall either Swear , or be Drunk themselves , or suffer Others within their Wals. By R. Younge of Roxwell in Essex . 1. BRANCH of the Charge . THat as the Basilisk is chief of Serpents : so of sinners the Drunkard is chief . That Drunkenness is of sins the Queen : as the Gout is of diseases : even the root of all evil , the rot of all good . A sin which turns a man wholly into sin . That all sins , all beast-like , all serpentine qualities meet in a Drunkard , as rivers in the sea : and that it were far better be a Toad , or a Serpent , than a Drunkard . That the Drunkard is like Ahab , who sold himself to work wickedness . That he wholly dedicates , resigns , surrenders , and gives himself up to serve sin and Satan . That his only imploiment is to drink , drab , quarrel , swear , curse , scoff , slander and seduce : as if to sin were his trade , and he could do nothing else ; like the Devil , who was a sinner from the beginning , a sinner to the end . That these sons of Belial , are all for the belly : for to drink God out of their hearts , health out of their bodies , wit out of their heads , strength out of their joynts , all the money out of their purses , all the drink out of the Brewers barrels , wife and children out of doors , the house out at windows , the Land out of quiet , plenty out of the Nation , is all their business . In which their swinish swilling , they resemble so many frogs in a puddle , or water-snakes in a pond : for their whole exercise , yea , Religion , is to drink ; they even drown themselves on the dry land . That they drink more spirits in one night , then their flesh and brains be worth . That more is thrown out of one swines nose , and mouth , and guts , than would maintain five sufficient families . 2. Br. That it is not to be imagined , what all the Drunkards in one Shire , or County do devour , and worse than throw away in one year : when it hath been known ( if we may give credit to Authours , and the Oaths of others ) that two and thirty in one cluster have made themselves drunk ; that six and thirty have dranke themselves dead in the place , with carowsing of healths ; that at one Supper , one and fourty have killed themselves , with striving for the conquest : that two have drank each of them a peck at a draught : that four men have drank four gallons of wine at a sitting : that one man hath drank two gallons of wine ; and two more , three gallons of wine a piece at a time : that one Drunkard in a few hours , drank four gallons of wine : that four ancient men drank as many cups of wine at one sitting , as they had lived years , which was in all , three hundred cups of wine amongst four men : and lastly , that three women came into a Tavern in Fleetstreet ( when I was a boy , take it upon Claptons Oath and credit , who drew the Wine ) and drank fourty nine quarts of Sack ; two of them sixteen a piece , and the third to get the victory , seventeen quarts of Sack . Which being so , what may the many millions of these ding-thrifty dearth-makers consume in a year in all the three Nations ? Nor need it seem incredible , that common drunkards should drink thus : for they can disgorge themselves at pleasure , by only putting their finger to their throat . And they will vomit , as if they were so many live Whales spuing up the Ocean ; which done , they can drink afresh . Or if not so , yet custom hath made it pass thorow them , as thorow a tunnel , or strainer ; whereby it comes out again as sheer wine as it went in , as hath been observed . Nor hath the richest Sherry or old Canary any more operation with them , then a cup of six hath with me . And no marvell for if physick be taken too oft , it wil not work like physick : but nature entertains it as a friend , not as a Physitian : yea poison by a familiar use becomes natural food . As Aristotle ( in an example of a Maid , who used to pick spiders off the wals and eat them ) makes plain . 3. Br. That as Drunkards have lost the prerogative of their creation , and are changed ( with Nebuchadnezzar , Dan. 4. 16. ) from men into beasts , so they turn the sanctuary of life into the shambles of death : yea thousands ( when they have made up the measure of their wickedness ) are taken away in God's just wrath in their drink ; ( as it were with the weapon in their bellies ) it faring with them as it did with that Pope , whom the Devil is said to have slain in the very instant of his Adultery , and carry him quick to hell ; being suddenly struck with death , as if the execution were no lesse intended to the soul , than to the body . That by the Law of God in both Testaments ; He that will not labour , should not eat , Gen. 3. 19. Prov. 20. 4. 2 Thes. 3. 10. because he robs the Common-wealth of that which is altogether as profitable as land , or treasure . But Drunkards are not only lazy get-nothings , but they are also riotous spend-als ; and yet these drunken drones , these gut-mongers , these Quagmirists , like vagrants and vermine , do nothing all their life-long that may tend to any good , as is storied of Margites , and yet devour more of the fat of the Land , than would plentifully maintain those millions of poor in the Nation , that are ready to famish . A thing not fit to be suffered in any Christian Common-wealth , yea far fitter they were stoned to death , as by the Law of God they ought , Deut. 21. 20 , 21. since this might bring them to repentance ; whereas now they spend their dayes in mirth : and suddenly they go down into hell , Job 21. 13. Drunkards being those swine , whom the legion carries headlong into the Sea , or pit of perdition . 4. Br. That every hour seems a day , and every day a month to a drunkard , that is not spent in a Tap-house ; yea , they seem to have nailed their ears to the door of some Tavern or Tap-house , and to have agreed with Satan , Master , it is good being here ! That where ever the Drunkards house is , his dwelling is at the Ale-house , except all his mony be spent , and then if his wife will fetch him home with a lanth●rn , and his men with a barrow , he comes with as 〈◊〉 sense as 〈◊〉 Image had . That the pot is no sooner from their lips , but they are melancholy , and their hearts as heavy , as if a milstone lay upon it . Or rather they are vexed like Saul with an evil spirit , which nothing will drive away but drink and Tobacco . They so wound their consciences with all kind of prodigious wickedness , and so exceedingly provoke God , that they are rackt in conscience , and tortured with the very flashes of hell-fire . That they drink to the end only , that they may forget God , his threats and judgments ; that they may drown conscience , and put of all thoughts of death , and hell ; and to hearten and harden themselves against all the messages of God , and threats of the Law : which is no other in mitigating the pangs of conscience , than as a saddle of gold to a galled horse , or a draught of poison to quench a mans thirst . That if they might have their wils , none should refuse to be drunk unpunished , or be drunk unrewarded at the common charge . As how will they boast what they drank , and how many they conquer'd at such a meeting , making it their only glory ? That the utmost of a Drunkards honesty is good-fellowship ; that temperance and sobriety with them , is nothing but humour and singularity ; and that they drink not for strength or need , but for lust and pride ; to shew how full of Satan they are , and how near to swine . That though these swinish swill-bouls make their gullet their god , and sacrifice more to their god-belly , than those Babylonians did to their god Bell , Bell & Drag . ver. 3. yet they will say , yea swear , that they drink not for love of drink , though they love it above health , wealth , credit , child , wife , life , heaven , salvation , all . They no more care for wine , than Esau did for his pottage for which he sold his birth-right , Isa. 56 12. 5. Br. That Drunkards are the Devils captives , at his command , and ready to do his will ; and that he rules over , and works in them his pleasure , 2 Tim. 2. 26. Eph. 2. 2. that he enters into them , and puts it into their hearts , what he will have them to do , Joh. 13. 2. Act. 5. 3. 1 Chro. 21. 1. opens their mouths , speaks in , and by them , Gen. 3. 1 , to 6. stretcheth out their hands , and they act as he will have them , Act. 12. 1 , 2. Rev. 2. 10. he being their father , Gen. 3. 15. Joh. 8. 44. their king , Joh. 12. 31. & 14. 30. and their god , 2 Cor. 4. 4. Eph. 2. 2. And which is worst of all , that Drunkenness not only duls and dams up the head and spirits with mud , but it beastiates the heart , & ( being worse than the sting of an Asp ) poisoneth the very soul and reason of a man , whereby the faculties and organs of repentance and resolution are so corrupted and captivated , that it makes men utterly uncapable of returning , unlesse God should work a greater miracle upon them , then was the creating of the whole world . Whence Austin compares it to the very pit of hell , out of which ( when a man is once fallen into ) there is no hope of redemption . That Drunkenness is like some desp●rate plague , which knows no cure . As what sayes Basil , Shall we speak to Drunkards ? we had as good speak to liveless-stones , or sensless-plants , or witless beasts , as to them ; for they no more believe the threats of Gods Word , than if some Impostor had spoken them . They will fear nothing , till they be in hell-fire ; resembling the Sodomites , who would take no warning , though they were all struck blind ; but persisted in their course , untill they felt fire and brimstone about their ears , Gen. 19. 11. That there is no washing these Blackmoors white , no charming of these deaf Adders ; blind men never blush ; fools are never troubled in conscience ; neither are beasts ever ashamed of their deeds . That a man shall never hear of an habituated , infatuated , incorrigible , cauterized Drunkard , that is reclaimed with age . 6. Br. That as at first , and before custom in sin hath hardened these Drunkards , they suffer themselves to be transformed from men into swine ; as Elpenor was transformed by Circes into a hog ; so by degrees they are of swine transformed again into Devils , as Cadmus and his wife were into serpents , as palpably appears by their tempting to sin , and drawing to perdition . That these Agents for the Devil , Drunkards , practise nothing but the Art of debauching men ; that to turn others into beasts , they will make themselves devils , wherin they have a notable dexterity , as it is admirable how they will wind men in , and draw men on , by drinking first a health to such a man , then to such a woman my mistress , then to every ones mistress ; then to some Lord or Lady ; their Master , their Magistrate , their Captain , Commaader , &c. and never cease , until their brains , their wits , their tongues , their eyes , their feet , their senses , and all their members sail them : that they will drink until they vomit up their shame again , like a filthy dog , or lie wallowing in their beastliness , like a bruitish swine . That they think nothing too much either to do or spend , that they may make a sober man a drunkard , or to drink another drunkard under the table ; which is to brag how far they are become the Devils children : that in case they can make a sober and religious man exceed his bounds , they will sing and rejoyce , as in the division of a spoil ; and boast that they have drenched sobriety ▪ and blinded the light ; and ever after be a snuffing of this taper , Psal. 13. 4. But what a barbarous , graceless , and unchristian-like practice is this , to make it their glory , pastime , and delight , to see God dishonoured , his Spirit grieved , his Name blasphemed , his creatures abused , themselves and their friends souls damned . Doubtless such men have climbed the highest step of the ladder of wickedness ; as thinking their own sins will not press them deep enough into hell , except they load themselves with other mens ; which is Devil-like indeed ! whose aim it hath ever been , seeing he must of necessity be wretched , not to be wretched alone . That as they make these healths serve as a pulley , or shoing-horn to draw men on to drink more , then else they would or should do : so a health being once begun , they will be sure that every one present shall pledge the same , in the same manner and measure , be they thirsty or not thirsty , willing , or not willing , able , or unable : be it against their stomacks , healths , natures , judgments , hearts and consciences , which do utterly abhor , and secretly condemn ▪ the same . That in case a man will not for company grievously sin against God , wrong his own body , destroy his soul , and wilfully leap into hell fire with them ; they will hate him worse than the hangman ; and will sooner adventure their bloud in the field , upon refusing , or crossing their healths , than in the cause and quarrel of their Country . 7. Br. How they are so pernicious , that to damn their own souls , is the least part of their mischief ; and that they draw vengeance upon thousands , by seducing s●●e , and giving ill example to others . That one Drunkard makes a multitude ; being like the bramble , Judg. 9. 15. which first set it self on fire , and then fired all the Wood . Or like a malicious man sick of the plague , that runs into the throng to disperse his infection ; whose mischief out-weighs all penalty . And this shews , that they not only partake of the Devils nature , but that they are very devils in the likeness of men : and that the very wickedness of one that feareth God , is far better than the good intreaty of a Drunkard . That with sweet words they will tole men on to destruction , as we tole beasts with fodder to the slaughter-house ; And that to take away all suspition , they will so mollifie the stiffness of a mans prejudice , so temper and fit him to their own mould ; that once to suspect them , requires the spirit of discerning . And that withall , they so confirm the profes●ion of their love with oaths , protestations and promises , that you would think , Jonathans love to David nothing to it . That these pernicious seducers , devils in the shape of men , have learned to handle a man so sweetly , that one would think it a pleasure to be seduced . But little do they think , how they advance their own damnations , when the blood of so many souls , as they have drawn away , will be required at their hands ! For know this thou tempter , that thou dost not more increase other mens wickedness on earth , ( whether by perswasion , or provocation , or example ) than their wickedness shall increase thy damnation in hell , Luk. 16. 27 , 28. Non fratres dilexit , sed seipsum respexit . And this let me say to the horror of their consciences , that make merchandize of souls ; that it is a question when such an one comes to hell , whether Judas himself would change torments with him . 8. Br. That the Drunkard is so pleasing a murtherer , that he tickles a man to death , and makes him ( like Solomons fool ) die laughing . Whence it is , that many who hate their other enemies ( yea , and their friends too ) imbrace this enemy , because he kisseth when he betrayeth . And indeed what fence ? for a pistol charged with the bullet of friendship . Hence it is also , that thousands have confest at the Gallows , I had never come to this , but for such , and such a Drunkard . For commonly the Drunkards progress is , from luxury to beggery , from beggery to thievery , from the Tavern to Tyborne , from the Ale-house to the Gallows . Briefly , That these Bauds and Panders of vice breathe nothing but infection , and study nothing but their own , and other mens destruction . That the Drunkard is like Julian , who never did a man a good turn , but it was to damn his soul . That his proffers are like the Fowlers shrape , when he casts meat to birds , which is not out of pity to relieve , but out of treachery to insnare them . Or like traps we set for vermine , seeming charitable , when they intend to kill , Jer. 5. 26. And thou maist answer these cursed tempters , who delight in the murther of souls , as the woman of Endor did Saul , 1 Sam. 28. Wherefore seekst thou to take me in a snare , to cause me to die , vers. 9. That he is another Absolom , who made a feast for Amnon , whom he meant to kill . And there is no subtilty like that which deceives a man , and hath thanks for the labour . For as our Saviour saith , Blessed is the man that is not offended at their scoffs , Mat. 11. 6. So blessed is the man that is not taken with their wiles . For herein alone consists the difference , He whom the Lord loves , shall be delivered from their meretricious allurements , Eccl. 7. 26. And he whom the Lord abhors , shall fall into their snares , Pro. 22. 14. 9. Br. That Taverns and Tap-houses are the drinking schools , where they learn this their skill , and are trained up in this trade of tempting . For Satan does not work them to this heighth of impiety all at once , but by degrees : When custom of sin hath deaded all remorse for sin ; as it is admirable how the soul that takes delight in leudness , is gained upon by custom . They grow up in sin , as worldlings grow in wealth and honour , They wax worse and worse , sayes the Apostle , 2 Tim. 3. 13. they go first over-shoo's , then over-boots , then over-shoulders ; and at length over-head and ears in sin , as some do in debt . Now these Tap-houses are their meeting-places ; where they hear the devils lectures read ; the shops and markets , where Satan drives his trade ; the schools , where they take their degrees ; these are the Guild-hals where all sorts of sinners gather together , as the humors do into the stomack before an ague-fit , and where is projected all the wickedness that breaks forth in the Nation , as our reverend Judges do find in their several Circuits . That these Taverns and Ale-houses ( or rather hell-houses ) are the fountains and well-heads from whence spring all our miseries and mischiefs : these are the nurseries of all riot , excess and idleness , making our Land another Sodom , and furnishing yearly our Jails and Gallowses . Here they sit all day in troops , doing that in earnest , which we have seen boyes do in sport ; stand on their heads , and shake their heels against heaven ; where , even to hear how the Name of the Lord Jesus is pierced , and Gods Name blasphemed , would make a dumb man speak , a dead man almost to quake . 10. Br. That it were endless to repeat their vain-babling , scurrilous jesting , wicked talking , impious swearing and cursing : that when the drink hath once bit them , and set their tongues at liberty , their hearts come up as easily as some of their drink ; yea , their limitless tongues do then clatter like so many windows loose in the wind , and you may assoon perswade a stone to speak , as them to be silent ; it faring with their clappers , as with a sick mans pulse , which alwaies beats , but ever out of order . That one Drunkard hath tongue enough for twenty men ; for let but three of them be in a room , they will make a noise , as if all the thirty bels in Antwerp steeple were rung at once : or do but pass by the door , you would think your self in the Land of Parrats . That it is the property of a Druukard to disgorge his bosom with his stomack , to empty his mind with his maw : His tongue resembles Bacchus his Liber pater , and goes like the sayl of a Wind-mill : For as a grea●gale of wind whirleth the sayls about , so abundance of drink whirleth his tongue about , and keeps it in continual motion . Now he rayls , now he scoffs , now he lies , now he slanders , now he seduces , talks baudy , swears , bans , foams , and cannot be quiet , till his tongue be wormed . So that from the beginning to the end , he belcheth forth nothing , but what is as far from truth , piety , reason , modesty ▪ as that the Moon came down from Heaven to visit Mahomet : As oh ! the beastliness which burns in their unchaste and impure minds , that smokes out at their polluted mouths ! A man would think , that even the Devil himself should blush , to hear his child so talk . How doth his mouth run over with falshoods against both Magistrates , Ministers and Christians : what speaks he less than whoredoms , adulteries , incests at every word ? yea , hear two or three of them talk , you would change the Lycaonians language , and say , Devils are come up in the likeness of men . 11 ▪ Br. That at these places men learn to contemn Authority , as boyes grown tall and stubborn , contemn the rod : Here it is that they utter swelling and proud words against such as are in Dignity , as St Peter and St Jude have it . They set their mouths against heaven , and their tongues walk through the earth , Psal. 73. 9. So that many a good Minister and Christian may say with holy David , I became a song of the Drunkards , Psal. 69. 12. And in case any of them have wit , here they will shew it in scoffing at Religion , and flouting at holiness . From whence it is , that we have so many Atheists , and so few Christians amongst us ( notwithstanding our so much means of grace ) and that the Magistracy and Ministry are so wofully contemned by all sorts of people . That these tippling Tap-houses are the common Quagmires of all filthiness , where too many drawing their Patrimonies through their throats , exhaust and lavish out their substance , and lay plots and devices how to get more . For hence they fall either to open courses of violence , or secret mischief , till at last the Jail prepares them for the Gibbet ; for lightly they sing through a red Lattise , before they cry through a Grate . 12. Br. I speak not of all , I know the calling to be good , and that there are good of that calling , ( and these will thank me , because what I have said , makes for their honour and profit too ) but sure I am , too many of these drinking-houses are the very dens and shops , yea the thrones of Satan , very sinks of sin , which like so many common-shores , refuse not to welcome and incourage any , in the most loathsom pollutions they are able to invent , and put in practice . As did you but hear , and see , and smell , and know what is done in these Taverns and Ale-houses , you would wonder that the earth could bear the houses , or the Sun indure to look upon them . That lest they should not in all this do homage enough to Satan , they not seldom drink their healths upon their knees , as the Heathen Witches and Sorcerers ( of whom these have learned it ) used to do , when they offered drink-offerings to Beelzebub the prince of Devils , and other their Devil-gods . That these godless Ale-drapers , and other sellers of drink , in entertaining into their houses , and complying with those traiters against God , and in suffering so much impiety to rest within their wals , do make themselves guilty of all , by suffering the same ; and that a fearfull curse hangs over their heads , so long as they remain such ▪ For if one sin of theft , or perjury is enough ▪ to rot the rafters , to grind the stones , to level the wals and roof of any house with the ground ; as it is Zec. 5. 4. What are the oaths , the lies , the thefts , the whoredoms , the murthers , the damnable drunkenness , the numberless , and nameless abominations that are committed there . For these Ale-house-keepers are accessory to the Drunkards sin , and have a fearfull account to give for their tollerating such , since they might , and ought to redress it : so that their gain is most unjust , and all they have is by the the sins of the people ; as Diogenes said of the strumpet Phryne . 13. Br. That of all seducing Drunkards , these Drink-sellers are the chief ; their whole life being nought else but a vicissitude of devouring and venting , and their whole study , how to tole in customers , and then egg them on to drink ; for as if drinking and tempting were their trade : they are alwayes guzling within doors , or else tempting at the door , where they spend their vacant hours , watching for a companion , as a spider would watch for a poor flie ; or as the whorish woman in the Proverbs laid wait for the young novice , untill with her great craft , and flattering lips , she had caused him to yeeld , Prov. 7. 6 , to 24. Though when he sees a Drunkard , if he but hold up his finger , the other follows him into his Burrough , just like a fool to the stocks , and as an Ox to the slaughter-house , having no power to withstand the temptation . So in he goes , and there continues as one bewitch'd , or conjur'd with a spell ; out of which he returns not , untill he hath emptied his purse of money , and his head of reason : while in the mean time his poor wife , children and servants want bread . That did Sellers of drink aim at the glory of God , and good of others , as they ought , 1 Cor. 10. 31. there would not be an hundreth part of the drunkards , beggars , brawls , and famished-families there are : whereas now thousands do in sheer drink , spend all the cloaths on their beds and backs . As be they poor labouring men , that must dearly earn it before they have it , these Ale-house keepers , these vice-breeders , these soul-murtherers will make them drink away as much in a day , as they can get in a week ; spend twelve pence , sooner than earn two-pence , as St Ambrose observes . That thousands of these Labouring-men may be found in the very Suburbs of this City , that drink the very blood of their wives and children , who are near famished , to satisfie the Drunkards throat , or gut , wherein they are worse than Infidels , or Cannibals , 1 Tim. 5. 8. who again are justly met withall : For as if God would pay them in their own coyn , how often shall you see vermine sucking the Drunkards blood , as fast as he the others . 14. Br. That these Drunkards and Ale-drapers are always laying their heads together , plotting and consulting how to charm and tame their poor wives ( for the Drunkard and his wife agree like the harp and the harrow ) which if maids did but hear , they would rather make choice of an Ape-carrier , or a Jakes-farmers servant , than of one who will be drawn to the Ale-house . For let them take this for a Rule , He that is a tame devil abroad , will be a roaring devil at home ; and he that hath begun to be a Drunkard , will ever be a Drunkard . True , they will promise a maid fair , and bind themselves by an hundred oaths and protestations ; and she ( when love hath blinded and besotted her ) will believe them ; yea , promise her self the victory , not doubting but she shall reclaim him from his evil company ; but not one of a thousand , scarce one of ten thousand that ever finds it so , but the contrary . For let Drunkards promise , yea and purpose what they will ; Experience shews , that they mend as sowr Ale does in Summer ; or as a dead hedge , which the longer it stands is the rottener . And how should it be other , when they cannot go the length of a street , but they must pass by , perhaps an hundred Ale-houses , where they shall be called in . And all the while they are in the drinking-school , they are bound by their law of good fellowship to be pouring in at their mouths , or whiffing out at their noses : one serving as a shoing-horn to the other ; which makes them like ratsban'd Rats , drink and vent , vent and drink , Sellengers round , and the same again . Oh that a maids fore-wit were but so good as her after-wit ! then the Drunkard should never have wife more to make a slave of , nor wives such cause to curse Ale-house keepers , as now they have . And indeed , if I may speak my thoughts , or what reason propounds to me , Drunkards are such children and fools ( to what Governours of families ought to be ) that a rod is fitter for them than a wife . But of this by the way only , that maids may not so miserably cast away themselves ; for they had better be buried alive , than so married , as most poor mens wives can inform them . 15. Br. That to speak to these Demetriuses , that get their wealth by drinking ; yea , by helping to consume their drink , and that live only by sin , and the sins of the people , were to speed as Paul did at Ephesus , after some one of them had told the rest of their occupation . Yea to expect amendment from such , in a manner were to expect amendment from a Witch , who hath already given her soul to the devil . That to what hath been spoken of Drunkards and Drink-sellers in the particular cases of drinking and tempting , might be added seventy times seven more of the like abominations . For the Drunkard is like some putrid grave , the deeper you dig , the fuller you shall find him both of stench and horrour : Or like Hercules's monster , wherein were fresh heads still arising one after the cutting off of another . But there needs no more than this taste , to make any wise man ( or any that love their own souls ) to detest and beware these Bawds and pandors of vice , that breathe nothing but infection , and study nothing but their own , and other mens destruction . These Brokers of villany , whose very acquaintance is destruction : As how can they be other than dangerously infectious , and desperately wicked , whose very mercies are cruelty ? 16. Br. That I have unmasked their faces , is to infatuate their purpose : that I have inveighed and declaimed against Drunkenness , is to keep men sober ; For vices true picture , makes us vice detest . O that I had Dehortation answerable to my detestation of it ! Only here is a discovery how Drunkards tempt ; if you will see directions how to avoid their temptations , read my Sovereign Antidote against the contagion of evil company ▪ Only take notice for the present , that the best way to avoid evil , is to shun the occasions : Do not only shun Drunkenness , but the means to come to it : and to avoid hurt , keep thy self out of shot ; come not in drunken company , nor to drinking places : As for their love and friendship , consider but whose Facters they are , and thou wilt surely hate them . Consider what I say , and the Lord give you understanding in all things . POSTSCRIPT . COnsidering the premisses , if there were any love of God , any hatred of sin , any zeal , any courage , any conscience of an Oath in most of our Justices of the Peace , they would rather put down and purge out of their Parishes and Liberties , this viperous brood of vice-breeders , and soul-murtherers ( I mean Ale-house keepers ) then increase them as they do , when any common Drunkard , Cheat , or Witch may procure a Licence to sell drink , if they will but bribe some one of their Clerks . But if it be left to them ( if his Highness himself do not by some other way redress it , as blessed be God he hath already begun the work in some Counties ) look never to see it mended , untill Christ comes in the clouds . Only it is much to be feared , that as we turn the sanctuary of life into the shambles of death : so God may send a famine after such a satiety , and pestilence after famine . Or rather that our Land , which hath been so long sick of this disease , and so often surfeited of this sin , should spue us all out , who are the Inhabitants . Or in case God be pleased to dispense with the Nation , the wickedness that is done by these Drunkards and Drink-sellers , shall be reckoned , unto those that are the permitters , for their own . For Governors make themselves guilty of those sins they may redress , and will not . But I know to whom I speak , and my hopes are depending . In the mean time , it is sad to consider , how many Drunkards will hear this Charge , for one that will apply it to himself . For confident I am , that fifteen of twenty , all this City over , are Drunkards , yea , seducing Drunkards , in the dialect of Scripture , & by the Law of God , which extends even to the heart and affections , Mat. 5. 21 , 22 , 28. Perhaps by the Laws of the Land , a man is not taken for drunk , except his eyes stare , his tongue stutter , and his legs stagger ; but by Gods Law , he is one that goes often to the drink , or that tarrieth long at it , Prov. 23. 30 , 31. He that will be drawn to the Tavern or Ale-house by every idle soliciter , and there be deteined to drink , when he hath neither need of it , or mind to it ; to the spending of his money , wasting of his precious time , neglect of his calling , abusing of the creatures ( which thousands want ) discredit of the Gespel , the stumbling of weak ones , the incouraging of indifferent ones , the hardning of his associates , and all the truths enemies that know or hear of it . Briefly , he that drinks more for lust , or pride , or covetousness , or fear , or good fellowship , or to drive away time , or to still conscience , than for thirst , is a Drunkard in Solomon's esteem , Prov. 23. 30 , 31. Perhaps thou dost not think so ; but can you produce that holy man of God , that will not deem him a drunkard , who can neither buy , nor sell , nor meet any friend , or customer , but he must go to the Tavern , or Ale-house , perhaps six times in a day ; and who constantly clubs it , first for his mornings draught , secondly at Exchange-time , thirdly at night , when shops are shut in ; as is the common , but base custom of most Tradesmen ; yea , and the Devil so blinds them , that they will plead a necessity of it ; and that it is for their profit ? Nor can it be denied , but in cases of this nature , things are rather measured by the intention and affection of the doer , than of the issue , and event . And why should not a man be deemed a Drunkard for his immoderate and inordinate affection to drink , or drunken company ? as well as another , an Adulterer , for the like affecton to his neighbours wife , Matth. 5. 21 , 22 , 28. Yet these men are in their own , and other mens esteem , not only good and civil men , but good Christians forsooth . Certainly , the more light we have , the more blind men are , or else this could not be ; For I would gladly ask such , Are you Christians ? In what part of the Word find you a warrant for it ? Where find you , that this custom was ever used by any one of the Saints in former ages ? Well may you ( with Agrippa ) be almost Christians , but sure enough , you are not with St Paul , altogether such : and then what will become of you ? For almost a son is a bastard , almost sweet is unsavoury , almost hot is lukewarm ; and those that are lukewarm will God spue out of his mouth , Rev. 3. 15 , 16. A Christian almost , is like a woman that dieth in travel , almost she brought forth a son ; but that almost killed the mother , and the son too If thou believ'st almost , thou shalt be saved almost ; as we say of a Thief that hath a pardon brought him whiles he is upon the gallows , he was almost saved , but he was hanged , and his pardon did him no good . To be almost a Christian , is to be like the foolish Virgins , that had Lamps , but without oyl in them ; for which they were shut out of heaven , though they came to the very door , Mat. 25. 10 , 11 , 12. Can the door which is but almost shut , keep out the Thief ? Can the ship that is but almost tite , keep out the water ? The souldier that does but almost fight is a coward ? And therefore if thou lovest thy self , look to it , and that in time , lest hereafter you most dolefully rue it : For know this , that you shall once give an account for every idle peny and hour you spend , and for every cup of drink you shall spoil , or waste ; and for every one that is encouraged to do the like by your example . For which see Mat. 12. 36. Luke 16. 2. Rom. 14. 12. 1 Pet. 4. 5. Rev. 20. 13. & 22. 12. That ( by the blessing of God ) our children , and childrens children may loath drunkenness , and love sobriety ; let this be fixed to some place convenient in every house , for all to read . The Persians , Parthians , Spartans , and Lacedemonians did the like , and found it exceeding efficacious : And Anacharsis holds it the most effectual means to that end . Imprimatur EDMUND CALAMIE . FINIS . Offer of Help to Drowning-Men . Imprimatur THO ▪ GATAKER . SEeing , and fore-seeing the sad effects of mens crying down Books , Learning , the Ministry , Sanctification , &c. if this their deep and devilish design do meet with no stop : and seeing we should specially prepare for defence , where Satan specially prepares for offence . Considering also the numberless number of those that by professing themselves Protestants , discredit the Protestant Religion : Who because they have been Christened , as Simon Magus was , received the Sacrament of the Lords Supper , like Judas ; and for company go to Church also as Dogs do , are called Christians , as we call the Heathen Images gods : yea , and ( being blinded by the Prince of darkness , 2 Cor. 4. 4. ) think to be saved by Christ , though they take up Arms against him : and are no more like Christians , than Michols Image of Goats hair was like David : Who make the world only their god , & pleasure or profit alone their Religion : Who are so graceless , that God is not in all their thoughts ; except to blaspheme him , and to spend his dayes in the Devils service : Who being Christians in name , will scoff at a Christian indeed : Who honour the dead Saints in a cold profession , while they worry the living Saints in a cruel persecution : Who so hate Holiness , that they will hate a man for it ; and say of good living , ( as Festus of great learning ) It makes a man mad : whose hearts will rise at the sight of a good man , as some stomacks will rise at the sight of sweet meats : Whose Religion is to oppose the power of Religion ; and whose knowledge of the Truth , to know how to argue against the Truth : Who justifie the wicked , and condemn the just : who call Zeal , madness ; and Religion , foolishness : Who love their sins so much above their souls , that they will not only mock their Admonisher , scoff at the means to be saved , and make themselves merry with their own damnations ; but even hate one to the death , for shewing them the way to eternal life : who will condemn all for Round-heads , that have more Religion than an Heathen , or knowledg of heavenly things , than a child in the womb hath of the things of this life ; or conscience than an Atheist , or care of his soul , than a Beast , and are mockers of all that march not under the pay of the devil : Who with Adam , will become Satans bondslaves for an Apple ; and like Esau , sell their birth-right of Grace here , and their Blessing of Glory hereafter for a mess of Pottage : Who prefer the pleasing of their palates before the saving of their souls : who have not only cast off Religion , that should make them good men ; but reason also , that should make them men : Who waste virtues faster than riches , and riches faster than any virtues can get them : Who do nothing else but sin , and make others sin too : who spend their time and patrimonies in Riot ; and upon Dice , Drabs , Drunkenness ; who place all their felicity in a Tavern or Brothel-house , where Harlots and Sycophants rifle their Estates , and then send them to rob : Who will borrow of every one , but never intend to satisfie any one : Who glory in their shame , and are ashamed of that which should and would be their glory : Who desire not the reputation of honesty , but of good fellowship : Who in stead of quenching their thirst , drown their senses ; and had rather leave their wits , than the wine behind them : Who place their Paradise in their throats , Heaven in their guts : and make their belly their god : who pour their Patrimonies down their throats , and throw the house so long out at windows , that at length their house throws them out of doors : Who think every one exorbitant that walks not after their Rule : Who will traduce all whom they cannot seduce ; even condemning with their tongues , what they commend in their consciences : Who , as they have no reason , so they will hear none : Who are not more blind to their own faults , than quick-sighted in other mens : Who being displeased with others , will flie in their Makers face , and tear their Saviours Name in pieces with oaths and execrations , as being worse than any mad dog that flies in his Masters face that keeps him : Who swear and curse even out of custom , as Currs bark ; yea , they have so sworn away all grace , that they count it a grace to swear ; and being reproved for swearing , they will swear that they swore not . Or perhaps they are covetous Cormorants , greedy Gripers , miserly Muck-worms ; all whose reaches are at riches : Who make gold their god , and commodity the stern of their consciences : Who hold every thing lawfull , if it be gainfull : Who prefer a little base pelf before God , and their own salvations ; and who being fatted with Gods blessings , do spurn at his precepts : Who like men sleeping in a Boat , are carried down the stream of this World , untill they arrive at their Gravesend [ Death ] without once waking to bethink themselves whether they are a going [ to Heaven or Hell . ] Or Ignorant and Formal Hypocrites : who do as they see others do , without either conscience of sin , or guidance of reason : Who do what is morally good , more for fear of the Law , then for love of the Gospel : Who fear the Magistrate more , than they fear God or the Devil ; regard more the blasts of mens breath , than the fire of Gods wrath ; will tremble more at the thought of a Bailiff , or a Prison , than of Satan , or Hell , and everlasting perdition : Who will say , they love God and Christ , yet hate all that any way resemble him ; are flint unto God , wax to Satan ; have their ears alwayes open to the Tempter , shut to their Maker and Redeemer ; will chuse rather to disobey God , than displease great Ones ; fear more the Worlds scorns , than His anger ; and rather than abridge themselves of their pleasure , will incur the displeasure of God : Who will do what God forbids , yet confidently hope to escape what He threatens : Who will do the Devils works only , and yet look for Christs wages ; expect that Heaven will meet them at their last hour , when all their life long they have galloped in the beaten Road towards Hell : Who expect to have Christ their Redeemer and Advocate ; when their consciences tell them , that they seldom remember him , but to blaspheme him ; and more often name him in their Oaths and Curses , than in their Prayers : Who will persecute Honest and Orthodox Christians ; and say , they mean base and dissembling Hypocrites : Who think they do God service in killing his servants , Joh. 16. 2. Who will boast of a strong faith , and yet fall short of the Devils in believing , Jam. 2. 19. Who turn the grace of God into wantonness ; as if a condemned person should head his Drum of Rebellion with his Pardon ; resolving to be evil , because God is good : Who will not believe what is written , till they feel what is written ; and whom nothing will confute , but fire and brimstone : Who think their villany is unseen , because it is unpunished ; and therefore live like beasts , because they think they shall die like beasts . Considering the swarms , Legions , Millions of these , I say , and many the like , which I cannot stand to repeat . As also in reference to Lev. 19. 17. Isa. 58. 1. And out of compassion to their precious souls ; there are above twenty several Books purposely composed , wherein are proper remedies ( of the same alloy ) for each soul seduced or afflicted ; to be had without any expence : which Books ( like glasses ) will shew them ( from Gods Word ) the very faces of their hearts : And ( like Peter to Cornelius , Act. 11. ) tell them words whereby ( with blessing from above ) both they , and their Associates ( by their means ) may be saved , ver. 14. And that they might the better recompence the Readers pains ; whether he propound to himself pleasure or profit : they are ( as many Reverend Divines deem ) a brief Collection of the most winning and convincing Arguments out of the choisest Authors ; very pithily , orderly , and elegantly conveyed , and embellished with much both variety of graceful and delightful illustration . Yea , if such as they concern , shall be pleased to make use of them ; they may ( with Gods blessing ) not only have their vices lessened , their knowledge increased , and their minds cheered and comforted : but probably they shall find in them the flower , cream , or quintessence , of what would otherwise cost them twenty years reading to extract . It remains only , that the Patients , for whom this Physick is proper , be prevailed withall to take it . For although here is all necessary provision made , and the guests lovingly invited , yet ( of themselves ) they will refuse to come , as in that Parable of the Lords Supper , Luk. 14. 16. to 25. Because , as good meats are unwelcome to sick persons ; so is good counsel to obstinate sinners . Here is light , but they love darkness rather than light ; lest their deeds which are evil , should be reproved . Only they that do well , and love truth , will come to the light , that their deeds may be made manifest , Joh 3. 19 , 20 , 21. Also many young novices in sin , will entertain them , as Lot did those Angels , that came to fetch him out of Sodom , Gen. 19. And probably some Parents and Masters will desire them , to prevent the spreading of these Gangrenes in their children and servants . But as for the parties principally concerned and invited , and that stand in the greatest need , and are most to be pitied ; they will even storm at this very offer of help , and hiss like serpents , because it troubles their nests . Being like him , Luk. 8. 27 , 28. who having bin possest with devils a long time , was at length very loath to part with his Guests . Indeed , if some , whose hearts God hath already changed , would put them into their hands , and use their best Art to make them relished : ( For like Babes , meat must not only be given them , but prepared too , and put into their mouths , ) some return of good might happily come thereof . As weak means shall serve the turn , where God intends success . Even a word seasonably spoken ( God blessing it ) like a Rudder , sometimes steers a man quite into another Course . Antiochus by hearing from a poor man , all the faults which he and his Favourites had committed , carried himself most virtuously ever after ▪ Antoninus amended his future life and manners , by only hearing what the people spake of him . The very crowing of a Cock occasioned Peters repentance . Augustine , that famous Doctor , was converted , by only reading that Text , Rom. 13. 13. Let us walk honestly , as in the day-time , &c. Learned Junius , with reading the first Chapter of St Johns Gospel , was won to the Faith of Christ . And Melancthon much after the same manner . I have read of two famous Strumpets , , that were suddenly converted by this only Argument , That God seeth all things , even in the dark ; when the doors are shut , and the curtains drawn . And Mountaign tels of a libidinous Gentleman , that sporting with a Courtizan in a house of sin , happened to ask her name , which she said was Mary ; whereat he was so stricken with reverence and remorse ; that he instantly both cast off the Harlot , and amended his whole future life . Bilney's Confe●sion converted Latimer : yea , Adrianus was not only converted , but became a Martyr too , by only hearing a Martyr at the Stake alledge that Text , Eye hath not seen , nor Ear heard , &c. 1 Cor. 2. 9. Yea , it was an observation of Mr John Lindsay , that the very smoke of Mr Hamilton converted as many as it blew upon . Yea , even those Jews that crucified the Son of God , were converted by hearing those few words of Peter , Act. 2. And it pleased God , when , my self , was in as hopeless a condition , as any of those Sensualists before mentioned ; ( I mean , as much fore-stalled with prejudice against Religion , and the Religious ) that a poor mans perswading me to leave reading of Poetry , and fall upon the Bible , was a means of changing my heart , before I had read out Genesis , being but twenty years of age : whom ● more bless God for , than for my Parents from whom I received life . And this ( because I know no better way to express my thankfulness to him , who hath freed me from frying in Hel-flames for ever and ever , than by endeavoring to win others from Satans standard to Christs ) makes me do the like to others . For I seldom hear any one swear , or scoff , or see any drunk , or the like , but I present them with one of these fore-mentioned Messages , from that God , whom they so daringly and audaciously provoke . Nor do I alwayes miss the mark at which I aim . And I tel it you , because many discreet ones are apt to wonder , that I so make my ●f a scorn and gazing stock to fools : Though I shall never think it a shame to me , ●hich was the only glory of him , that was a man after Gods own heart , as you ●ay very often hear him profess , as in Psal. 50. 15. & 71. 17 , 18 , 19 , 24. & 51. 14. ●119 . 171. & 22. 22. & 35. 18. and many the like ; See Luk. 8. 38 , 39. I also mention it , that I may ( if possible in this covetous , cold and dull Age ) ●ovoke others to do the same ; or at least somthing for the saving of these poor , ●●norant , and impotent wretches ; that are neither able nor willing to help them●●lves , Though as one would think ( for I speak to enlightned souls ) they should ●ot need spurring , nor prompting to this Duty : For what heart would it not ●ake to bleed , that hath any Christian blood in his veins , to see what multitudes ●ere are that go blind-fold to destruction ; and no man offer to stop or check ●●em before they arrive there , from whence there is no Redemption . Mat. 7. ●3 , 14. 1 Joh. 5. 19. Rev. 20. 8. & 13. 16. Isa. 10. 22. Rom. 9. 27. 2 Tim. 2. 26. 2 Cor. 〈◊〉 4. Eph. 2. 1 , to 4 , Phil. 3. 18. Joh 8. 44. & 14. 30. ● Yea , how should it not make all , that are themselves got out of Satans clutches , ●●ot , study , & contrive all they can ; to draw others of their brethren after them . We read that Andrew was no sooner converted , and become Christs Disciple , ●ut instantly he drew others after him to the same Faith , Joh. 1. 41. & the like of Philip , ver. 45. and of the woman of Samaria , Joh. 4. 28 , to 41. And of Peter , Luke ●2 . 32. Act. 2. 41. & Chap 3. & 4. 4. and so of all the Apostles . Yea , Moses so thrist●d after the salvation of Israel , that rather than he would be saved without ●hem , he desired the Lord to blot him out of the book of life , Exo. 32. 32. And Paul 〈◊〉 this purpose saith , I could wish my self to he separated from Christ , for my brethren , ●●at are my kinsmen according to the flesh : meaning the Jews , Rom. 9. 3. And indeed ●ll heavenly hearts are charitable . Neither are we of the Communion of Saints , if ●e desire not the blessedness of others : it being an inseparable adjunct , or rela●●ve to grace ; for none but a Cain will say , Am I my brothers keeper ? Yea , where the ●eart is thankful , and inflamed with the love of God , and our neighbour , this will be ●●e principal aim : As by my sins , and bad example , I have drawn others from God , 〈◊〉 now I will , all I can , draw others with my self to God . Saul converted , will build 〈◊〉 , as fast as ever he plucked down , & preach as zealously as ever he persecuted . And ●e are no whit thankful for our own salvation , if we do not look with charity and ●●ty upon the gross mis-opinions & misprisions of our Brethren . And what though ●e cannot do what we would ? yet we must labour to do what we can , to win o●●ers ; not to merit by it , but to express our thanks . Besides , it were very disho●orable to Christ not to do so . Did you ever know that wicked men , thievs , drun●ards , adulterers , persecutors , false prophets , or the like , would be damned alone ? no ●●ey mis-leade all they can , as desiring to have companions . Yea , the Pharisees ●ould take great pains , compass sea and land , to make others two-fold more the chil●ren of hell then themselves , as our Saviour expresly saith , Mat. 23. 15. which ●ay cast a blush upon our cheeks , who are nothing so industrious to win souls 〈◊〉 God . And what a shame is it , that our God should not have as faithfull ●●rvants , as he hath unfaithfull enemies ? That wicked men should be at more ●●st and pains to please an ill master , than we can afford to please so good a ●od , so gracious , and so loving a Father ? Shall they labour so hard , for that ●hich will but inhance their damnation ? And shall we think any pains too much for that , which will add to the weight of our eternal glory and salvation . And what though their case be not only desperate , but almost hopeless ? ( as i● reason , that sin is past cure , which strives against the cure : nor would these drowning men refuse help , were they not wilful murtherers of their own souls ) yet ther● is a mercy due even to them : And it is our duty to use the means ; leaving the i●sue to him , who is able to quicken the dead , and to make even of stones children to Abraham ; Witness Manasses in the Old Testament , and Paul in the New ▪ Yea , I suppose , that this their sad condition , cals for our more ▪ than ordinary compassio● Since they have precious souls , that must everlastingly live , in bliss , or wo . An● hence it is , that the Angels are said to rejoyce more at the conversion of such a sinne● then for the building up of ninety and nine , that are already converted , Luk. 15. 7. because he to whom God hath given a new heart , and spiritual life , will be sure 〈◊〉 seek out for , and use the means of growing in grace , and in the knowledg of our Lo●● and Saviour Jesus Christ . Whereas the former are not only dead in sin ; but so b●ried in the grave of long custom , that they cannot stir the least joint ; no , not 〈◊〉 much as feel their deadness , nor desire life ; but resist all means tending thereunt● Insomuch , that the conversion of such an one is , held by Divines a greater worl● or Miracle , than the creating of the whole World : For in every New creature are 〈◊〉 number of Miracles ; A blind man is restored to sight : A deaf man to hearing , A m●● possest with many Devils , dispossest ; Yea , A dead man raised from the dead ; an● in every one a stone turned into flesh : in all which God meets with nothing 〈◊〉 opposition , which in the Creation he met not with . Wherefore you , that ( by calling to mind your own former blindness , and bo●dage ) are able to know how it fares with them ; and accordingly to pity the●● you that fear God , or have any bowels of compassion towards their precious soul●● use your utmost indeavour to reduce them ; earnestly admonish them ; draw them●● hear some Boanerges , that preaches with power and authority , and not as the Scribe● Perswade them also to read Books that are convincing , &c. So shall you dischar●● your Duty to God , shew your love to them , your thankfulness to your Redeemer ; an● not a little pleasure your selves . For if you do gain them , you shall shine as the sta●● in Heaven , for ever and ever , Dan. 12. 3. Or in case you cannot reclaim them , 〈◊〉 he who requires it at your hands , Will return the same into your own bosoms , I●● 49. 4 , 5. Prov. 11. 18. & 25. 22. But I were as good knock at a deaf mans door , as press or perswade the most to the duty , though thus necessary : for those two Idols , Discretion and cursed Covetousn●●bear a greater sway with the common Professors of this age , than either their Ma●●or Redeemer : Though confident I am , others will do more than I●say , Philem. 21● Melancthon having found the Word , most easily to prevail with him , doubt●● not but his Preaching should do wonders upon others : but having tried , he fou●● and confest , That old Adam , was too strong for young Melancthon . Many Lepers were in Israel , in the time of Elizeus the Prophet , but none of the was cleansed , saving Naaman the Syrian , Luk. 4. 22. to 29. Many are called , but few are chosen , Mat. 22. 14. FINIS . Printed by A. M. and are to be sold by Henry Crips in Popes-head-alley , and Ja●● Crump , in Little-Bartholmews Well-yard , who will also shew the other Books , and tell the place where any one may borrow them gratis , 1658. 
A67742	----	Carnal reason, or The wisdom of the flesh how foolish, deceitful, dangerous, reprobate and divilish; together with rectified reason, or the wisdom of the spirit, how divine, transcendent, safe, profitable and delightful: as also, how many was at first created; how he is now corrupted, and how he may be again restored: being three fundamental principles of Christian religion; which few do indeed know; and yet he who knows them not, cannot be saved. By Junius Florilegus. Licensed and entred according to order. Younge, Richard. 1669 Approx. 71 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A67742 Wing Y142 ESTC R218076 99829702 99829702 34145 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67742) Transcribed from: (Early English Books Online ; image set 34145) Images scanned from microfilm: (Early English books, 1641-1700 ; 1982:07) Carnal reason, or The wisdom of the flesh how foolish, deceitful, dangerous, reprobate and divilish; together with rectified reason, or the wisdom of the spirit, how divine, transcendent, safe, profitable and delightful: as also, how many was at first created; how he is now corrupted, and how he may be again restored: being three fundamental principles of Christian religion; which few do indeed know; and yet he who knows them not, cannot be saved. By Junius Florilegus. Licensed and entred according to order. Younge, Richard. 22, [2] p. printed by I.R. for the author, living at Stratford, London : 1669. Junius Florilegus = Richard Younge. Caption title. Caption title on p. 20 reads: The sin of almost who not: a horrid sin, and yet little laid to heart, seldom by any repented of. Running title: The wisdom of flesh, how foolish, deceitful, dangerous, &c. Final leaf is blank. Copy is tightly bound, affecting text. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. 2004-12 TCP Assigned for keying and markup 2005-02 SPi Global Keyed and coded from ProQuest page images 2005-03 Olivia Bottum Sampled and proofread 2005-03 Olivia Bottum Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion ●rnal Reason , or the Wisdom of the Flesh : How foolish , deceitful , dangerous , reprobate and divilish ; together with Rectified Reason , or the Wisdom of the Spirit , how divine , transcendent , safe , profitable and delightful : As also , how man was at first Created ; how he is now Corrupted , and how he may be again Restored : Being Three Fundamental Principles of Christian Religion ; which few do indeed know , and yet he who knows them not , cannot be saved . By Junius ●lorilegus . Licenced and Entred according to Order . London , Printed by I. R. for the Author , living at Stratford . 1669. THE PREFACE . THough the generality of the Jews were rather hardned than bettered , by all our Saviours Preaching and Miracles : Though many with us by over much fasting , have lost their stomachs , and others been too long sick of sin to be recovered : Though many , with the Spider , will de●oct what here is into poyson : ●●withstanding , many by loss of Conscience , are become Atheists ; ●●rs by loss of Reason , Beasts ; that not a few are so blockefied by ●●e custom of sin and wicked company , that they despise all means of be●●ing better ; will mock their Admonisher , and hate all that walk not after ●●●ir rule ; yea , they will make it a hainous crime and sh●ne , if others are as ●●●●strious to save souls , as they are to damn them . Nevertheless , such as are not yet infected by lewd ones , that sc●rn not ●earn , nor hate the light ; such as would not fear their frumps , and be ●o wise for their fraud , are intreated to accept of this Book , thus given , ●●me in thankfulness for the great good he once received by means of a lit●●● good counsel , as thinking he can never be thankful enough for such an ●●mparable mercy : And probably , that medicine which hath proved so ●esful for the curing of one Patient , if it be communicated to thousands , 〈◊〉 work the same effect upon not a few ; yea , if a word or two seasonably spo●●● steered him quite into another course , why may not a more serious and pre●●●itated Advertisement ( God blessing the same ) prove the saving of thy 〈◊〉 . And little dost thou know , how thy heart upon hearing it may be changed , ●●des thine intention : Whether with those Gentiles , Rom. 10.20 . th●●●●est not receive more good thereby than thou desirest : Or whether Chrut ●●come unto thee uncalled , as he did to Zacheus , Luke 19.5 . Neither think it strange , that it should be thus brought unto thee unexpected as that Cake and Cruse of water was to Elijah , 1 Kings 19.6 . It suffice● that all heavenly hearts are charitable : Nor is he of the Communion of Saints , that desires not the blessedness of others ; or any whit thankful for his own salvation , that looks not with charity and pity upon th● gross misopinions and mispristons of his bre●hren . Besides , it were very dishonorable to Christ , when we are got out of Satans clutches , not to do our best to draw others after us ; as did Andrew , Joh● 1.41 . and Philip , Vers. 45. and the woman of Samaria , Joh. 4.28 . ●● 41. and Peter , Luke 22.32 . Acts 2.41 , & 4.4 . Did you ever know , th● wicked men , Thieves , Drunkards , Adulterers , False Prophets , 〈◊〉 the like , would be damned alone ? No , they mislead all they can , as desiring ●● have companions . Yea , the Pharisees would take great pains , compa●● Sea and Land , to make others twofold more the children of He●● than themselves , as our Saviour expresly witnesseth , Mat. 23 . 1●● And what a shame were i● , that they should labor more for that which will b● inhance their damnation , than we for that which will adde to th● weight of our eternal glory and salvation . And so much by way ●● Preface . The Wisdom of the Flesh , how Foolish , deceitful , dangerous , &c. A Proud and Critical Gallant ( whose manner it was to usurp a●● the discourse at Table ) observing one to be more silent tha● the rest , demands of him in a jeering way , What he thought to b● the strangest and foolishest thing in the world ? who answered to th● Askers shame , There is not to be found in the whole Vniverse , an● thing so strange and foolish , as an Impenitent sinner , or an unbelieve● of whose number I fear your Worship is one ; for you , I presum● hope to go to Heaven , and be saved by Christ ; but should you b● asked a reason of that hope , you can no more tell it , than th● wind can tell which last blew off my hat : And then he so prove● what he had asserted , that this Narcissus , or Menicrates , became ●meek by hearing the same , as before he had been lofty : for wher● as before he thought himself as wise as Solomon , he now found an● confest himself no better than a Beast in his knowledge of any thin● that concerned the good of his soul ; as Ieremiah affirms of eve● natural man , Ier 10.14 . And thereupon resolves with Saul , aft●● he had heard that Voice from Heaven , Acts 9. to forsake the bro● way , and to become as faithful a friend to Religion , as he ha● formerly been a bitter enemy . And well might it work this happy effect in him , as you w● confess when you have heard the whole related ; yea , if it wo● not the like change in you who shall read or hear the same , pr●bably no other ordinary means will. But before I come to t●● you that , hear ( as by way of preparative ) how some would not ●● prevailed withal to believe , although an Angel should be sent unto them from the dead ( as Abraham told Dives , Luke 16.31 . ) And yet with what small and weak means some others have been converted ; as were Iustine the Philosopher , Cyprian the Necromancer , S. Austin , Fulgentius , Francisco , Iunius , Melancthon , Adrianus , Latimer , and many others . We read of two famous Strumpets , that were suddenly converted with this onely Argument ; that God seeth all things , even in the dark , when the doors are shut , and the curtains drawn ; yea a thought onely hath sometimes served the turn . Nor needs there any more to a clarified understanding , than the bare thought of Gods Omnipresence , Omnisciency , or Omnipotency ; as being present every where , knowing every thought and intent of the heart , and being Almighty to punish or reward evil and good . Whence , Melancthon having found the Word most easily to prevail with him ( as wax sooner yields to the seal , than steel to the ●●mp ) doubted not but his preaching should do wonders upon others : But having tried , he found and confest , that old Adam was too strong for young Melancthon . Nor is the conversion of a sinner , Regeneration , or the New birth , so easie a matter as men may imagine : Yea , the conversion of a sinner is held by the Learned a greater Miracle than was the Creation of the World ; and their Reason is weighty : For , in making such an one ●New Creature , say they , must be a number of Miracles . A blind ●●n restored to his sight , a deaf man to hearing , a man possest with many Devils , dispossest ; yea , one dead in sin , and buried in the Grave of long custom ; with a Grave-stone laid upon him , raised from the dead ; and in every one a stone turned into flesh . In all which , God meets with nothing but opposition , which in the Creation he met not with . The case is this , though the weakest means shall serve the turn , where God intends success ; yet when he withholds his contemned grace , Paul himself shall not be able to move a soul. Besides , as all bodies are not equally apt to be wrought upon , by the same medicine ; so are not all souls by the same means of grace . One remains obstinate and refractory , whiles others are pliable . The same report , wherewith the spirit of Rahab melteth , hardens the King of Iericho , Josh. 2. Sergius Paulus was converted , Elymas obdu●ated , at the same Sermon , Acts 13. that one hard saying of our Saviour , John 6. like a file , sharpned eleven of his Apostles ; while it so blunted the rest of his Disciples , that many of them murmured , and from that time went back , and walked no more with him , Verse 66 , &c. Plants and stones lie under the same beams of the Sun , and are wet with the same moisture of the clouds , yet the plants spring and grow , when there is no alteration of the stones . An Ethiopian enters black into the Bath , and cometh black out again . The Holy Ghost witnesseth , that though the generality of th● Iews were rather hardned than bettered , by all our Saviours preachin● and miracles ; yet Peter converted three thousand at one Sermon , and five thousand at another . Ionas his short Sermon of but seven word● Yet forty days and Ninevy shal be destroyed , Jonah 3. proved the conversion of sixscore thousand Ninevites : Whereas the graves opening , th● o●● arising , the Temple renting , the light of the Sun failing , the Centurian confessing &c would do no good upon the Scribes and Pharisees : Yea● let the Sodo●ites be strucken blind , for contesting with Lot and hi● two Angels yet they will not cease seeking his door to break it open , persist they wi●l , until they feel fire and br●●stone about their ears , G●●● 19 Only God will give success to whom , when , and as he pleaseth● Gods house , as the streets of Jericho , may be thronged , and yet bu● one Za●heus gained to the faith ; Whereas Hillary found not seventeen Believers , and left not so many Vnbelievers in the whole City . Indeed , if God but speaks the word , no means can be too weak● as when he created the World , he but said , Let there be light , and there wa● light And when he said to our first Parents , Bring forth fruit , the● did so , Gen. 1. & 2. So if he but says , Let this or that soul be enlightned to see his miserable and wretched condition , by reason o● his original and actual defilement , and the punishment due to both● Let him have power and will to repent and believe savingly , it is n●● sooner said , than it is accomplish'd : Otherwise he remains blin● to all dangers● deaf to all good instructions . And so I come to acquain● you , how this silent Guest proved his assertion , in shewing , ho● invincib●y ignorant every Natural man is , in things that are supernatural or that make for the good of his precious and immorta● soul , and all saving knowledge ; and how foolish , deceitful , dangerous● reprobate and devillish , carnal reason , or the wisdom of the flesh is , thoug● it be sufficiently discovered , 2 Cor 3.14 , 15 , 16 , 17 , 18. Revel . 3 . 17● 1 Tim. 6.4 , 5. But take it in his own words . Is there any thing , says hee , more stupid , sottish or ridiculous , than for men to think themselves as wise as the best , whe●● it may truly be said of every natural man , touching true wisdom● as the Lord speaks of the Ostrich , Job . 39. namely , that he is deprive● of wisdom , n●ither hath h●a●y understanding imparted unto him Vers. 17● Are not they stupified sots ● who with the Church of Laodicea , Rev. 3● think themselves rich , and to want nothing , when yet they are wretched , an● miserable , and poor , and blind , and na●ed of all sp●ritual endowments , ver , 17●● Tim. 6 4. Are not they ca●eles● , mindless and regardless fools that are the greatest strangers to themselves , quick sighted to other● faults , blind to their o●n ? Are not th●y drunken sots , frantick fool● or savage beasts ? who believe Satan , that promiseth prosperity t● sin , yea● lif● and salvation ( as the P●pe promised the Pon der Traytors● and not believe God , who threatens Hell and damnation , in case me● repent not , and forsake their sins ? When Satan is known to be ●he Father of all lies , cheating and cruelty , and God to be truth itself , that cannot lye : Or those who will receive what ever is offered them ? be it bribe , or any other sinful bait , not once think●ng this is forbidden fruit , and thou shalt dye the death ? Who think , the ●owed enemy of their souls and all mankinde , can offer them a ●●●is without a hook ? Who stand more in awe of the Temporal Magi●●●te , that can onely kill the body ; than they do of their Maker who can with one word of his mouth , cast both body and soul into hell : And indeed , if visible powers were not more feared than the invisible God ; and the haulter , more than Hell ( Natural men being like beasts , that more fear the flash of powder than the bullet ) the World would be overrun with outrage , Again , Are not they brainless beasts , brutish Sensualists , yea , frantick fools , fitter for Bedlam , than to be admitted into Christian Society , or the Communion of Saints ? who ●esemble Iudas , that preferred Thirty pieces of silver , before him that was Lord of the whole world , and ransom of all mankind ? In that they stand more upon their silver , or sides smarting , than upon the loss of their precious and immortal souls ; prefer time , yea , a moment of time , before Eternity ; their bodies , before their souls ; yea , their outward estates yea a little base pelf , or some paultry pleasure , before either soul or body ; & who will tremble more at the thought of a Bailiff , or a Prison , than of Satan or Hell , and everlasting per●ition . Again , Are not they sensless and odious Savages , worse than Turks , that sell Christians ; or Canibals , that eat men ; ( for these are not cruel to themselves ) who can find in their hearts to damn their own souls , and go to Hell , that they may raise their houses , and leave their Heirs a great estate . Whereof take a sad instance of a rich Oppressor , not far from the place where I once lived , who having scraped up a great estate for his only son ; when he came to dye , he calls his son to him , and said , Son , do you indeed love me ? the Son answered , That nature , besides his paternal indulgence , obliged him to that . Then said the Father , Express it by this , hold thy finger in the candle as long as I am saying the Lords prayer : The Sun attempted the same , but could not endure it . Upon th●t the Father brake forth into these doleful expressions , Thou ●●nst not suffer the burning of thy finger for me , but to get this wealth , I have more than hazarded my soul for thee , and must burn both body and soul in Hell fire for thy sake : Thy pains would have been but for a moment , but mine will be everlasting and unquenchable fire . And yet it is hard to determine , whether the Voluptuous Prodigal , or the Covetous Cormora●t is the greater fool . He that with a wanton eye , a liquorish tongue , and a gamesome hand , indiscreetly ravels out his Ancestors fair possessions , it may be an hundred pounds per annum , in three years , and then leads the rest of his days in prison , there to repent at leisure , having for his attendants , so●row , grief , derision , beggery and contempt in the first place , and aft●● that his portion with Dives in the burning Lake . Or he who 〈◊〉 get an hundred pounds per annum , and onely possess , not use the sam● after he hath got it , ●perhaps three years , is content to be weepin● and wailing , and gnashing of teeth in the Prison of Hell for evermore . F● without question these two are both fools alike , yea , none fitter t● be begged for fools . Again , are not they stupendiously blockefied , wh● all their life long do what God forbids , and yet confidently hope t● escape what he threatens ? who expect that Heaven will meet the● at their last hour , when all their life long they have galloped i● the beaten road towards Hell : to have Christ their Redeemer and A●vocate , when their consciences tell them , that they seldom remember him , but to blaspheme him , and more often name him in the●● Oathes and Curses , than in their Prayers , who will say they love G●● and Christ , and yet hate all that any way resemble him : Are Fli● unto God , Wax to Satan ; have their ears always open to the Tempter , sh● to their Maker and Redeemer ; yea , when they take up Arms again● Christ , and are mockers of all that serve him in sincerity and truth ? A●● what more common than for a Christian in name , ●o scoff at a Crhistia● indeed , and to traduce those whom they cannot seduce . Yea , they will hazard the damning of their own souls , rather than not fling a dagger at t●● apple of Gods eye , Zach. 2.8 . Deut. 32.10 . Again are not they Atheist●cal fools ? who read Luke 13.24 . That many shall seek to enter into th● Kingdom of Heaven , and yet shall not be able , because they did not striv● to enter in at the strait gate ; yet they doubt not of their entring though they do not so much as seek : And 1 Pet. 4.18 . That the righteous shall scarcely be saved , yet every Scoffer , Drunken Beast and Blasphmer , is confident that he shall be saved : And 1 John 5.19 . That th● whole world lieth in wickedness ? And Rev. 20.8 . That the number of tho●● whom Satan shall deceive , are as the sand of the Sea , Revel . 13.15 , 16 17● Isa. 10.22 . Rom. 9.27 . yet the most wicked of them , think themselves none of the number , nor any way concerned in the matter : And Mat. 12.36 . That we must give an account at the day of judgement , for every idle word we speak ; yet they look to give no accoun● for their drinking , swaring , scoffing , whoring , cheating , seducing , Sabbath breaking , and many the like enormities . Are not these sensless and shallow pated fools ? and what are they better , I beseech you who count them all Roundheads and Phanaticks , that have more Religion than an Hea●●en ; or knowledge of heavenly things , than ● Childe in the womb hath of the things of this life ; or conscience than an Atheist : or care of his soul , than a Beast ; and are mocker● of all that march not under the pay of the Devil . Or they who no● onely spend their whole time and Patrimonies in riot , and upon Dic● Drab● , Drunkennes● ; but think every one exorbitant , that walks not aft●● 〈◊〉 rule : That will not onely eat the forbidden fruit , as the price of death ●nal , but account them fools that do otherwise ; who think Religion a dis●●●agement , and their sins a glory : for they glory in their sins , and ●●e ashamed to appear good . Are not they hair brain'd , ●antick , outragious , desperate , and Diabolical fools , who being ne●er so little displeased with others , will fly in their Makers face , and tare ●●eir Saviours name in pieces with Oathes and Execrations ; as being ●orse than any mad Dog , that flies in his Masters face that keeps ●i● . Who ( as if Satan alone could expel Satan ) use to mitigate the ●●ngs of conscience , by going to the Tavern or Alehouse , to drink care ●nd sorrow away : Or perhaps to the Brothel-house , so adding sin to ●●●n ; leaving Gods remedies , to seek remedy of the Devil ? For surely ●hey which strive to cure their present misery , with present mirth , have not ●heir misery taken away , but changed , and of Temporal made Eter●●l , Luke 16.25 . Yea , I 'll appeal to themselves , Whether this be ●●y other toward the stilling of their Consciences , than as a saddle ●f gold to a gall'd horse , or a draught of poyson to quench a mans thirst . Then are not they fools in folio , who will put so weighty a bu●●ness , as their Salvation or Damnation upon a hazard ; as counting it 〈◊〉 indifferent thing , whether at the last and great day of Judgement , they shall be bid , Depart ye cursed into everlasting fire , prepared for the Devil and his Angels : Or hear it said , Come ye blessed of my Fa●●er , and inherit the Kingdom of Heaven , &c. Mat. 25.34 . to 46. Then ●hat are they , that like so many blinde men , run headlong to hell , and yet think themselves in the way to Heaven ? Who will boast of a strong faith , and yet fall short of the very Devils in believing ; for they believe the threats of Gods Word , and a general judgement Day , and thereupon tremble , James 2.19 . Who think they do God good service , in persecuting of his servants , Joh. 16.1 . whereof take a remarkable instance , which is no less common than it is wicked and witless : We read Iudges 15. that God in great love sent Sampson to deliver the men of Iudah , from the slavish ●hraldom of their enemies ; but they in requital , bind him ( in whom all their hope of deliverance lay ) and deliver him up to those enemies that kept them under , to the end they might slay him , and still make slaves of them . Again , after this , God sent unto their Successors the Iews , his onely Son , to the end he might heal their diseases , feed their bodies , inlighten their mindes , and save their souls : And they in requital of all , hate , revile , scourge and crucifie him ; though in killing him they did their utmost , to split or sink the onely ship that could save them . Now what think you of these blockish Iews , were they more wicked or witless , or ingrateful ? I know you will say they were all : If so , why are you such lots and shallow brains ? For it is but your case laid down in the person of another ; as the disguised Prophet dealt with Ahab , 1 Kings 20. Or as Christ dealt with the Priests , Scribes and Elders , Luke 20. As thus , God out of his infinit● love , hath sent his Ministers to be your deliverers from the grievou● slavery and thraldom you are in , under Sin , Satan and Hell ; bu● you are scorners of your Teachers and Instructors , and more of thei● godly instruction , what else makes you pick so many holes in thei● coats , find so many faults with them , raise so many objections if not lyes against them ? that nothing they either do or delive● can please you . Why are you so spightful in spitting out you● spleen against them ? why do you slight their persons , and detai● from them their dues ? Or if you do for your peace and credit● sake part with some poor matter , you think any thing too much for your Minister : And what you part with is drawn from you , as 〈◊〉 much blood from the heart : And then also , you will basely asperse him● yea , many there be , that will pretend Conscience ( forsooth ) that they may rob their Minister , and alledge , he had not their voice or consent when chosen , or they hear him not , or they like not hi● preaching , that he hath taken degrees , is ordained , he is a Black coat , or rather , he is a conscientious Pastor , or a Shepherd of Christ sending , and not an intruder : Then how basely will you calumniat● him , that but takes his dues , especially of a poor body ; Min●sters , more than all the world besides , must take a tester for a shilling : An● not he alone shall suffer ; But all these Church-men ( say you ) ar● so covetous , that they never think they have enough . Again , you● enmity to the Ministry appears plainly in this , you envy not the pr●digious wealth of Merchants , of Lawyers , of any ? But if you hear of Minister that hath a twentieth part of their means , your hearts and spleens ri●● at it . And yet what can you alledge for your selves , or against you● Pastors ? Are they any other to you than those Messengers were to Lo●● that came to fetch him out of Sodom that he might not feel the fire and bri●stone which followed , Gen. 19. Or than the Angel was to Peter , th● opened the iron gates , loosed his hands , brought him out of prison , and delivered him from the thraldom of his enemies , Acts 12. They beg and dig , the dig and beg , as that good Vine-dresser did , whose mattock kept off the masters , Ax , Luke 13.8 , 9. They bring you the glad tidings of Salvation , would furnish and endow you with the spiritual , invaluable and lasting riches of Grace and Glory : They beat their brains , the● spend their spirits , pour out their prayers , plot and contrive all they can to sa●● your precious souls ( were you willing to be saved : ) They are co●tent to waste themselves ( like a Candle ) that they may give light unto , a● bring others to Heaven , 1 Cor. 9.19 . 2 Cor. 12.15 . And do you insteed of honoring , respecting and rewarding them , hate , traduce and p●●secute them . I would wish you to look to it ; for if I have a● skil in Scripture , there is not a sin in the Nation , that so hinders 〈◊〉 blessings , or pulls down the curses and judgements of God upon us , as do● is sin ; and yet it is not more provoking , than it is a common 〈◊〉 : But it is a true observation , Sacriledge is the greatest Theft , 〈◊〉 of it men make the least Conscience . And sure I am , our love 〈◊〉 Christ is best known by our respect to , and usage of his Mes●●●gers : nevertheless , I foresee from former experience , that God 〈◊〉 work a Miracle to perswade you , not to carry an aking tooth against godly and consciencious Minister : For the Ministers are to the ●●●nts seed , as Sheep-keepers were to the Egyptians , a very abomi●tion to them , Gen. 46.34 . yea I am able to Divine ( though I ●no Antivorta ) that not a few will fling away this Book , and ●●d great fault with the Author ( though no Minister ) so soon they meet with this so necessary and considerable a truth . And ●●deed , nothing more usual , than for men to pick straws to put out 〈◊〉 own eyes withal . But go we on . Are not those men brainless ●●asts and fools , who will say , they defie the Devil and all his works , ●●d yet at the same time are slaves to the Devil , and do his will in every ●●ing ? As what says the Apostle ? They art kept by the Devil in a snare , ●●d taken captive of him at his will : he ruleth and worketh his pleasure in 〈◊〉 , as being their God and Father , and Prince and Master , 2. Tim. 2.26 , John 8.44 . & 14.30 . 2 Cor. 4.4 . So I have given you his whole answer . Now tell me , you that have read or heard these ridiculous and ●●ainless absurdities , what you think of these men , that take themselves for rational Creatures , and are so taken to be by all their fellow Sensualists ( who are every one guilty more or less of ●●e same absurdities ; for it is the case of almost who not ) are ●●y not all pitifully deprived of their reason and understanding , ●uching Eternity and the good of their souls ? Could they ever ●●us think , speak or do , if they were not either mischievous ●ools , or frenzy men ? Yea , if these pernicious fools were not ●●ockified into a reprobate judgement , could they thus think and ●●solve , if so confess , that Natural and unregenerate men , wilful and ●penitent sinners , are the most foolish , shallow-brained and degenerate creatures alive . Nor can you , or the cunningest pate in the Nation pro●uce the like Prodigie ; as will more manifestly appear , when I ●●ve given you the Natural mans Character ; as I finde it pourtray'd ●● the Scripture , Gods Dictionary . But first let me adde weight to that is past , that these fools may , if it be possible , be brought out of love with their present condition . God hath promised to bestow all blessings upon those that serve and obey 〈◊〉 , both Temporal ( so far as would make for their good ) Spiritual and eternal : That they shall fare well in their bodies , names , estates , ●●●cious souls and postcritics : And that they shall want nothing that is ●ood for them , Prov. 28.27 . as both the Old and New Testament fully ●●clares ; se● Deut. 28. Psalm 84.11 . & 37.3 . to 7. & 34.9 , 10. Mat. 6.33 . Godliness hath the promises , not onely of this life , but of the life to co●● 1 Tim. 4.8 . the quintescence whereof consists , in freedom from ● evil , ●and fruition of all good , which is the purchase of Christ for his followe● Again , on the contrary , he hath threatned , that the unbeliever and disobedient , shall be cursed in every thing he has or does , or that befals him . Curs● in this life , and cursed in the life to come : for which read Deut. 28. God h●● set before us life and death , Heaven and Hell , as a reward of good and evi● and lest us , as it were to our choice , whether we will be complea●ly and everlastingly happy or miserable . Yet most men will choo●● rather to be cursed and miserable here , and go to Hell hereafter , the●● to fry everlastingly in a Furnace of fire and brimstone , to enj●● their lusts , than by forsaking their sins , to serve Christ , as he hath commanded them in his Gospel , to inherit a Celestial and Eternal Kingdom , and weight of superabundant Glory in Heaven ; where are such joy as eye hath not seen , nor ear heard , nor can ever enter into the heart of man conceive , 1 Cor. 2.9 . Why else do ninety nine parts of all the me● in the Nation , as we may conjecture , all their life long walk in 〈◊〉 broad way , which leads to destruction ; and resuse the narrow wa● which leadeth unto life , Mat. 7.13 , 14. 1 John 5.19 . Revel . 20.8 . Yea , which makes their case much more miserable and deplor●ble ; and ( as one would think ) should make their sin unpardonable : So far are they from obeying Christs Precepts in the Gosp●● themselves , that they will hate , scoff at , and persecute others that do , an● that for their so doing . Again , We are all born into the world guilty of High-Treason , against t● great King of Heaven and earth , and withal condemned to suffer eternal to●ments in Hell fire , being onely reprieved for a time , to see if we will sue o● our pardon in Christ , Rom. 5.12 . to 21. And God by his Ambassadors ●● the Ministry , daily offers every of us a pardon , the remission of o●● sins by the blood of his Son , and the Kingdom of Heaven freely , upon the condition of Faith and Repentance ( which is such a spectacle 〈◊〉 unspeakable mercy , as might ravish our Souls with admiration God , says S. Bernard , so loved his Son , that he gave him all the wor●● for his possession , Psal. 2.8 . but he so loved the world , that he gave Son a●● all for its Redemption . But alas , most men will not , yea very few amongst us will be redeemed by him , or accept of a pardon from him , They will choose r●ther to serve Satan , that bloody devouring Dragon , and vowed enemy of all mankind . Mark it , I beseech you ! for I have to do with unreasonable m● as the Apostle stiles all that have not faith , 2 Thess 3.2 . God hath give his only Son , and his Son his own precious blood , to purchase us life an● salvation , and every day makes us gracious offers thereof , b●● men will not accept of salvation . Yea , they are so remote from yielding or submitting , that li●● blind beasts , or mad men , they run upon Gods judgements , as Balaam 〈◊〉 upon the swords point in the Angels hand ; and yet are so far from be●●g afraid , that they applaud their own wisdom , for giving such li●erty to their lusts , thinking that no men in the world , enioy the 〈◊〉 freedom ; when indeed their bondage is much worse , than the ●ruel and tyrannical bondage and slavery of Egypt . Here is Blockishness with a witness ! onely the multitude of their ●●mpanions , in this their foolish frenzy , is the strongest testimo●● they have to prove themselves in their right minds : And to ●●monish them , is to no more purpose , than if one should speak to ●●●ess stones , or senseless plants , or witless beasts ; for they will never fear ●●y thing , till they be in Hell fire . Wherefore God leaves them to ●●confuted with fire and brimstone , since nothing else will do it . Now these things considered , what can any indifferent man ●●●nk ? As that the road to Hell ( a place so woful and dolorous ) ●ould be so exc●●edinglw thronged , and the way to Heaven ( a place 〈◊〉 blessed and glorious ) should be almost wholly neglected , Mat. 13.14 . 1 Iohn 5.19 . Rev 20.8 . That Christ should lay down his life 〈◊〉 ransom and redeem men from infinite , intolerable and inter●●nable torments ; and to purchase for them such pleasures , as ne●●● entred into the heart of man to conceive ; and yet Satan ( that bloody ●●vouring Dragon , and vowed enemy of all mankinde ) should have ●●ore Servants and Volunteers than Christ ; and they do far more ●●r him , than Christs Servants do for their Lord , Rev. 3.4 . & 13.16 . ●om . 10.16 , That Men supposed rational , should resolve to destroy ●●emselves ; that they should love damnation , that they should 〈◊〉 their own souls , as well as holiness , and the holy God ; and ●●sor sin and vanity , such a wretched emptiness : This is the great●●● folly and frenzy imaginable ; this above all deserves bitter la●●ntation ! Yea , what Sea of blood is enough to bemoan this fool● , wicked and desperate madness ? And yet this is most mens ●epth of brain : And thus it fares with all willful and impenitent ●●●ners , who as we may probably conjecture , are ninety nine ●●rts of all the men in this Nation , if the word of God may be ●●ought worthy to determine it ; for which see Luke 12.32 Mat. 7. ●14 . & 20.16 . & 22.14 . 1 Iohn 5.19 . Rom. 9.17 . & 10.16 . Revel . ●● . 16 . & 20. 8. Isa. 53.1 . The consideration whereof , would ●●ze any one that is in his right wits : Yea , how is it possible , ●●t the reasonable soul of man ( let him be professedly barba●●us ) should be capable of such a Monster ? Yet search the Scriptures , ●●consider the reasons which follow , and you will no less wonder , ●●w it should be otherwise . The reasons are many , I 'll give you the ●●incipal . First , Man sinned away his light , when he sinned against his light . We 〈◊〉 lost the prerogative of our first creation , by Adams eating the forbidden fruit , and were thereby deprived of all other spiritual an● divine priviledges , and endowments , wherewith we were befo●● invested , Gen. 3. Rom. 5.12 . to 21. Indeed it was Satans brag to our fi●● Parents , if you will eat the forbidden fruit , ye shall be as Gods , to know go●● and evil , Gen. 3. But therein he proved himself , the Father of 〈◊〉 Cheats and Lyars ; for instead of Gods , they became Beasts , yea D●vils ; and instead of knowing what was good , and what evil , they an● we ( who were in their loyns , and were to stand or fall with them not onely lost our true knowledge of good and evil , but we a● become so reprobate in our judgements , that we mostly think go●● to be evil , and evil to be good ; as you have in part heard , and as I sha●● in the ensuing pages further acquaint you . We read Genesis the first , that God made us after his own Image , wit● perfection of all true wisdom , holiness and righteousness , writin● his Law in our hearts , and giving us ability to obey and fulfil th● same in every point ; so that man was created very good , did fully clearly and perfectly know the whole will and works of his Maker , was able out of the integrity of his soul , and fitness of a● the powers , fully , willingly and chearfully to love , observe an● obey his Maker in every tittle and circumstance he required , an● to love his neighbour as himself . Insomuch , that neither the mind di● conceive , nor the heart desire , nor the body put in execution an● thing but that which was acceptable and well pleasing to God as those Scriptures do plainly shew , Gen. 1.26 , 27 , 30. Eccles. 7.29 ▪ Rom. 2.18 , 15. But by giving credit to Satan , and by eating the forbidden fruit , the● and we with them , not onely lost our blessed communion wit● our Maker , had the Image of God forthwith abolished and blotted out but in the place of wisdom , pow●r , holiness , truth , righteousness , and th● like ornaments wherewith we had been cloathed , there hath succeeded these and the like : 1. This sin hath so corrupted our whol● nature , that we are utterly indisposed and made opposite to 〈◊〉 that is spiritually good , and wholly inclined unto all evil , an● that continually . 2. It hath made us very Vassals to sin and Satan . 3. It hath disabled us from understanding the will , and observing the Commandments of the Lord. 4. It hath made our person● and actions unacceptable to God. 5. It hath cast us out of God● favour , and made us liable , and subject to all the plagues and miseries of this life , and to endless , easless and remediless torment● in the life to come : For proof whereof , read Gen. 6.5 , 6. Rom. 3.9 . to 20. Mat. 15.19 . Gal. 5.19 , 20 , 21. Iames 4.1 . Tit. 1 . 1● . Rom. 7 .14 . to 25. This was the fruit of their unsufferable pride and ambition , in that they could not content themselves with being Lords of the whole Vniverse , but they must be equal with God , and every way like their Maker : Of their horrible unbelief , when they gave more credit to Satan than to God. of their unparalel'd and unexpressible ingratitude , in that they thought Paradice , and all that was therein too little , except they had also that one thing which God reserved , and from which they were prohibited , namely , the forbidden fruit ; of their wilful murther of themselves , and all their posterity , whom they knew should stand or fall with them ; of their ●●●ful Apostacy from God to the Devil , and sundry the like . Bad work , ●●d wages . And as man lost his light , when he sinned against his light , so his blindness remains : Insomuch , that unto this day , when Moses is read , there is a vail or curtain drawn over every natural mans heart , which is never removed or taken away , until he turns to the Lord by repentance : Nevertheless , when he shall turn to the Lord , the vail shal be taken away in Christ , 2 Cor. 3.14 , 15 , 16. And so much of the first Reason ; for ● study all possible brevity , lest the pages should grow ( like fish ) into a multitude . Secondly , Another reason is , These men are Unregenerate , and so want the eye of Faith , which onely can see and discern spiritual objects ; and also the Spirit , who is the giver of all true wisdom : Faith most clearly sees and beholds , those things which are hid from the eye of Reason , John 12.46 . Vnregenerate men , who want the eye of Faith , are like blind Sampson without his Guide . We must have mindes lifted above nature , to see and love things above nature ; heavenly wisdom , to see and discern heavenly truths , or else that truth which is saving , will be to us a mysterie , Mark 4.11 . if it seem not foolishness , 1 Cor. 2.7 , 8 , 14. To them that are 〈◊〉 , the Gospel is hid , 2 Cor. 4 3 , 4. Whereas the Believer discerns all things , even the deep things of God , 1 Cor. 2.10 , 12 , 15 , 16. Reason discerns natural objects ; Faith , spiritual and supernatural . We may see far with our bodily eye , Sense ; ●arther with the mindes eye , Reason ; but farther with the souls eye , Faith , than with both : And the Believer , ●ath the addition and advantage of Gods Spirit , and faith above all other ●●n , John 8.12 . So that as meer sense , is uncapable of the rules of Reason ; so Reason is no less uncapable of the things that are Divine and Supernatural , Ier. 10.14 . 1 Cor. 2.14 , 15 , 16. Ephes. 5.8 . And as to speak , is onely proper to men ; so to know the secrets of the Kingdom of Heaven , is onely proper to Believers . Now of Natural and speculative knowledge , the wicked have as large a share as the godly ; but of Spiritual , experimental and living knowledge , which is supernatural , and descendeth from above , James 3.17 . and keepeth a man from every evil way , Prov. 2.12 . The wicked have no part with the godly . Whence all men in their natural condition , are said to be blind and in darkness , Mat. 4.16 . & 15.19 . Ephes. 4.18 , 19. & 5.8 . Whereas Believers are called Children of the light , and of the day , 1 Thess. 5.5 , 1 Pet. 2.9 . But that you may see what a mighty and vast difference there is , between Natural men and the Regenerate in their knowledge , hear what the Word speaks of each severally ; for I will lay down their several Characters , in the very expressions of the Holy Ghost . First , Natural men in Scripture , are said to have uncircumcised hearts , Jer. 9.26 . Rom. 2.29 . Gross hearts , Mat. 13.15 . Brawny hearts , Isa. 6.10 . Fat hearts , Acts 28.27 . Hearts without feeling , Ephes. 4.18.19 . Foolish hearts , Rom. 1.21 . Blind and dark hearts , Rom. 1.21 . Beasts hearts , Dan. 4.16 . Jer. 51.17 . Dead hearts , 1 Sam. 25.17 . No hearts , Hosea 7.11 . Evil and wicked hearts , Gen. 6.5 . Vnclean hearts , Ezek. 14.3 . Impure hearts , James 4.8 . Hearts Slow to believe , Luke 24.25 . That cannot repent , Rom 2.5 . Feigned hearts , Jer. 3.10 . False hearts , Jer. 5.23 . Deceitful hearts , Jer. 17.9 . divided hearts , Hosea 10.2 . Double hearts , 1 Chron. 12.33 . Psal. 12.2 . A heart and a heart , Jer. 32. Proud hearts , Deut. 17. Froward hearts , Prov. 11.20 . Stubborn hearts , Hosea 13.6 . Obstinate hearts , Jer. 52. Hard hearts , Exod. 9.12 . Stony hearts , Exek . 11.19 . Reprobate hearts , Rom. 1.28 . 2 Tim. 3.8 . and Satani alhearts , Acts 5.3 . & 26.18 . whereof not a few by the custom of sin , harden their own hearts , Heb. 3.8 . yea , make them as hard as an Adamant , Zach. 7.12 . Lest they should hear the Law , and be converted by the Gospel , Isa. 6.10 . Whereupon God in iudgement hardens them , Exod. 7.3 , 22. & 10.20 . & 14.8 . So making them more hard and brawny , Isa. 6 , 10. Iohn 12.40 . And so much of their hearts . Then Secondly , The same word does further acquaint us , that Natural and unregenerate men , are stark blind to spiritual things , especially to what might make for the good of their souls : Whence they are said by the Holy Ghost , to be blind , and in darkness , Psal. 69.23 . Iohn 12.40 . Mat. 4.16 . & 15.14 . Ephes. 4.18.19 . & 5.8 . 1 Pet. 2.9 . Whereby is meant , the darkness of their understandings : To be Foolish , Isa. 56.10 . Rom. 1.21 , 22. Iohn 3.19 . Ignorant , Ier. 4 . 2● . Revel . 3.17 . Drunken and asleep , not knowing what they do , Luke 23.34 . Mad , Luke 15.17 . 2 Pet. 2.16 . No better than Beasts in their knowledge of spiritual things , Ier. 51.57 . Psal. 49.11 . As the Horse and Mule , which perceive nothing , Psal. 32.9 . Acts 28.26 . Yea they are every where in the Word , likened to the very worst of Beasts and Serpents ; as namely , Lyons , 2 Tim. 4.17 . Dragons , Revel . 12 , 7. & 16.23 . Wolves , Mat. 7.15 . Tygers , Bears , Wilde Bores , Vnicorns , Leopards , Dogs , Phil. 3.2 . Swine , Foxes , Serpents , Vipers , Adders , Aspes , Cockatri●es , Phil. 3. Mat. 23.33 . Dan. 7.4 , 5. 6.8 . Psal. ●0 . 13 . Zeph 3.3 . Cant. 2.15 . And many the like . And as if all this were too little , many of them blind their own eyes with their wickedness , Psal. 2.1 . to 6. and their prejudice , 1 Cor. 2.8 . yea , mink with their eyes , that they may not see the truth , Mat. 13.15 . Acts 28.27 . Whence God in judgement gives them the Spirit of slumber , Eyes that they should not see , and ears that they should not hear , Rom. 11.2 . yea , shuts up their eyes , Isaiah 6.9 , 10. And blinds their mindes , John 1● . 40 , and delivers them up to walk in their own counsels , Jer. 9.14 . And to strong delusions , that they should believe lies , and to a reprobate minde , Rom. 1.28 . Isaiah 6.9 , 10. Mat. 13.15 . And lastly , God in justice delivers them up to Satan , the Prince of darkness , so to be further blinded , that the light of the glorious Gospel of Christ shall not shine unto them , Psalm 69.23 . Ephes. 2.2.2 Cor. 4.3 , 4. 2 Thess. 9 , 10. By all which you may see , what a pitiful Chimera the Natural man is , especially touching his knowledge in spiritual things , and for the good of his soul. But hear also , what the same Word speaks of the Regenerate : I will give you their Character also , in the very words of the Holy Ghost , I pray minde them . It is said , that God circumciseth the hearts of his children , that believe in him ; and of stony hearts , makes them fleshy and soft , Ezek. 11.19 . Rom. 2.29 . yea , he takes away the stony hearts out of their bodies , and giveth them new hearts , Ezek. 36 26 , even putting a new spirit into them , Ezekiel 11.19 . Besides , he so farther softens them , that they become like melting wax . Psalm 22.14 . Then opens them to hear and receive his Word . Acts 16.14 . 1 Sam. 10.26 . yea , he washeth them from wickedness , Ier. 4.14 . Cleansath them , Psalm 73.13 . Purifies them by faith , Acts 15.9 . and sheds his love ●●r●ad in their hearts by the Holy Ghost , Rom. 5.5 . And having thus prepared them , he writes his Law in their hearts , Ier. 31.33 . Heb. 8.10 . & 10.16 . and puts in them such a filial fear of his name , that they shall never i●part from him , Ier. 32.40 . Whence they are said by the Holy Ghost , to be pricked in their hearts , Acts 2.37 . to set and apply their hearts to understand his Precepts , Prov. 2.2 . Dan. 10.11 , 12. and to seek him with their whole hearts , Psalm 1.2 . To have per●eiving hearts , Deut. 29 4. To lay up his word in their hearts , Psalm 119.11 . yea , to have it written in them , Psalm 37.31 . and to keep his Commandments 〈◊〉 their hearts , Proverbs 3.1 . & 4.21 . to have contrite hearts , Psalm 14.18 . Repenting hearts , Rom. 2.5 . Faithful and believing hearts , Rom. ●0 . 9 . Willing hearts , Exodus 35.5 . Meek , lowly and humble hearts , Mat. ●3 . to 6. & ●1 . 25 . to have stedfast , Isaiah 38.3 . stable , Heb. 13.9 . rise , Prov. 18.15 . and understanding hearts , 1 Kings 3.12 . to have sin●hearts , Ephes. 6.5 . sincere hearts , Gen. 20.5 . true hearts , Heb. 10.22 . ●●est and good hearts , Luke 8.15 . pure hearts , 1 Pet. 1.22 . Matth. 5.8 . clean hearts , Psalm 51.10 . and perfect hearts , 1 Kings 8.61 . Psalm 101.2 . Isaiah 38.3 . And what can be further said in praise of men ! But ●ake another instance . Secondly , As the Regenerate and Unregenerate differ in their ●●arts , so no less in their sight and knowledge of spiritual things ; whence God is said to open the eyes of Believers , Isaiah 42.7 . Acts 26.18 . To see the wonders of his Law , Psalm 119.18 . yea , he gives them the spirit of Wisdom and Revelation , to teach them all needful truths ? Ephes. 1.17 . 1 Cor. 2.10 . whence they are said to have their eyes in their heads , and open , Eccles. 2.14 . to have seeing and enlightned eyes , Ephes. 1.18 . and called children of the light , and of the day , 1 Thess. 5.5 . counted a sober , wise , knowing and understanding people , Deut. 4.6 . and that increase in knowledge daily , Prov. 4.18 . and many the like expressions mentioned in the Word , which I purposely omit . Which being so , were the same but truly believed , rightly applied , and seriously considered ( as O that men would but believe , the Word of God to be Gods Word ) who would not long for , and strive after such a condition . What rare and incomparable Priviledges are these , that the Regenerate man enjoys , over what the Natural man does ? Can there be a greater difference between beasts and men , or between the living and the dead , than there is between the one and the other ? No. Onely the Sensualist perceive● it not , therefore he desires not to become so wise , so happy . And if ever they do , it must be the gift of God alone : In the mean time , if it be so , that so long as we remain in our Natural condition , we have eyes , and see not ; ears , and hear not ; hearts , and understand not spiritual things ; as Christ himself plainly affirms , Mat. 13.15 . and his Apostle , Acts 28.27 . and before them both , the Prophet Isaiah , Chap. 6.9 , 10. and that we are onely bent to follow the ways of our own hearts , Isaiah 57.17 . which are deceitful above all things , Ier. 17.9 . And that these men have so lost the Prerogative of their Creation , that they are become Beasts in condition , if by nature they are blind , deaf , drunk , mad , yea , stark dead in sin and in soul. How is it possible they should know , bolieve and live , a● Christ in his Gospel requires ; which is so Divine , Spiritual and Supernatural ; so holy , just and good , Rom 7.12 . Again , If men by Nature are become Beasts and Serpents , as th● Word , Gods Dictionary ( who can give most congruous names to Natures ) every where stiles them ; how can any wise man wonder , tha● these men should refuse a pardon , when offered them ? That they should prefer Satans service before Christs ; choose Hell , and refuse Heaven , &c. Yea● how should it be otherwise , when their judgements are becom● so reprobate , that touching spiritual things , they altogether o● mostly , judge by the rule of contraries ; esteeming good evil , and evi● good ; put darkness for light , and light for darkness ; bitter for sweet , an● sweet for bitter : They justifie the wicked , and condemn the just , as the Prophet affirms , Isaiah , Chap. 5.20 , 23. And so much of the secon● Reason . But to these we may adde , 3. Every man is born stark dead in sins and trespasses : You hath he quickne● says the Apostle to his converted Ephesians , that were dead in sins and tre●passes , Ephes. 2.1 . By one man sin entred into the World , and death by si● and so death passed upon all men , in whom all have sinned , Rom. 5.12 . to 2● O wretched man that I am , who shall deliver me from the body of this death , Rom. 17.14 . to 2● . As in Adam all dye , 1 Cor. 15.21 , 22. Briefly , we are not onely dead in sin , but so burified in the grave of long custom , that we cannot so much as stir the least joynt , no not so much as feel 〈◊〉 own deadness , nor desire life , but resist all means tending thereunto ; except God be pleased to raise and restore our souls from the death of sin , and grave of long custom , to the life of Grace . Now you know , that a dead cond●tion , is an insensible condition : The dead are not frighted with fire and brimstone ; the dead hear not , though God be on Mount Eball , thnudring curses upon curses ; the dead feel not , though that which is ●●●vier than Mountains of Lead be lying on their backs . Nor can it be expected , that dead persons should be able to choose the good , and refuse the evil : Those that are dead , tell them of everlasting burnings , they fear it ●t : Offer them everlasting joys , they value them not . Again , This may serve to inform you , why they are never troubled for their sins , be they as wicked as Heliogabalus was , who ●●vented all new vices he could , and destroyed the memory of all ancient vir●●●s . How many men live , as if the Gospel were quite contrary ●o the rule of the Law ? As if God were neither to be feared nor ●ared for ; as if they were neither beholding to him , nor stood ●●aw of him , both out of his debt and danger ; yea , as if there were no God to judge , nor Hell to punish , nor Heaven to reward : That 〈◊〉 even make a trade of sin , and live as if they had no souls to ●●ve : Such as have shaken out of their hearts the fear of God , the 〈◊〉 of the world , the love of Heaven , and the dread of Hell ; not once ●uring what is thought or ●poken of them here , nor what becomes ●f them hereafter : yet nevertheless , be their sins never so many ●nd innumerable for multitude ; never so great and hainous , for ●●ality , and magnitude , not one of these sins ever trouble them : ●●a , they can find wherewith to boast of ; As that they are no dissemblers , yea , they hate the hypocrisie of Professors , they do not ●●stifie themselves , and despise others , like the Puritans , they are ●ot factious , singular , censorious , &c. they pay every man his ●wn , and do no man wrong , they love an honest man with their ●earts , &c. and as touching their Faith in Christ , they never doubt●d in all their lives ( a plain confession , that they ●re strangers to ●aith ; for he who never doubted , never believed ) nor were they ever ●●oubled in mind , as many scrupulous fools are ( an evident proof , ●hat Satan the strong man keeps possession , whereby all is quiet and in peace ; ●esides ( which strikes the nail up to the head ) they are no Changlings , ●●ey are the same they were ever ; a plain confession that they are ●et 〈◊〉 Devils children . 〈◊〉 But this is not all ; for admit these blind Sensualists are so no●●riously vicious , that Sata● cannot cover their sins , or totally ●●ind them ; rath●r than own their own wicked●ess , they will plead the goodness of their hearts , desires , meanings : As whatsoever thier words and actions be , they thank God , they have as good hearts and mean as well as the best : As commonly they think best of themselves , that have least cause : Nor can the best Preacher alive , ever bring them off of that cursed principle of nature , laid down Revel . 3. They are rich , and wise , and good enough , and want nothing ; when indeed they are wretched , and miserable , and poor , and b●ind . and naked of all spiritual endowments , Verse 17.1 Tim. 6.4 , onely they want eyes to see the same . And no wonder ; for Satan who is the God of this World , and the Princ● of Darkness , Ephes. 2 2. so rules in the darkness of their understandings , and so blinds the minds of his servants , that the light of the glorious Gospel of Christ cannot shine unto them . Whence their deceitful hearts serve them as Jae● did Sisera , who promised him protection and safety , but paid him with shame and ruine , Iudges 4.18 . to 22. It is very observable , how there are none more jocond , confident and secure , than the worst of sinners , they can strut it under an unsupportable Mass of Oathes , Blaspemies , Thesis , Murthers , Adulteries , Drunkennes , and other the like sins , yea , can easily swallow these Spiders with Mithridates , and digest them too 〈◊〉 when one that is regenerate , shrinks under the burthen of wandring thoughts , and want of proficiency . But why is it ? they are dead in sin● Ephes. 2.1 . Revel . 3.1 . Now lay a Mountain upon a dead man , he feels no● once the weight . To a Christian that hath the life of grace , the least sin lies heavy upon the conscience ; but to him that is dead , let his sins be as heavy as a Mountain of Lead , he feels in them no weight at all . The more grace , the more spiritual life ; and the more spiritual life , the more antipathy to the contrary : whence none are so sensible of corruption● as those that have the most living souls . But had they eyes they would see , that those streams of defilement that are in their lives , do but shew what a fountain of wickedness there is in their hearts : Even as a little ware men lay on their stales , does shew the great abundance they have in thei● shops and Warehouses . Poor souls ! they brag of good hearts , when th● heart of mam , by nature , is like Hell it self , whose fire of lust is unquenchable For all those monstrous impieties which the lives of men are tainted with , are not to be compared with the venome that lurks in the heart of every man by nature . But alas ! how few see in themselves a general defect of all righteousness and holiness , wherein at first they were created ? How few are convinced of an antipathy in themselves to all that is good , and that the● are haters of Go● by nature ? That they are dead in trespasses and sins , and that th● Devil works in them his pleasure , and that he possesseth the hear● of every ●nregenerate man. Ephes. 2.2 . yea , touching these o● any other saving truths , there is no convincing them . Neither is this that you have heard all , or the worst ; for they not onely think themselves thus wise and good , but they think as basely of those that are better . As it 's worth the●●observing , how basely these Sensualists think of the Religious , and their ways● O what a poor slave do they hold the man of a tender Conscience : They dare deny any fact , and wager lyes with that Grandfather of lyes and Lyars ; we dare not tell an untruth , though it were to save our lives : They dare drink themselves into beasts ; we dare not , lest we should never be recovered again unto men : They dare sin God in the face , and presume upon his patience ; we fear him as a consuming fire , &c. But you must know , that until we are born again , we are like Nicodemus , who knew not what it was to be born again , Iohn 3.4 . Until we become zealous our selves , we are like Festus , who thought zeal madness , Acts 26.24 . Until we be humble our selves , we are like Michael , who mocked David for his humility , and thought him a fool for dancing before the Ark , 2 Sam. 6.16 . For , to carnal-minded men , all Religion seems foolishness , 1 Cor. 1.18 . It faring between the Sensual and Spiritual , as it does between Youth and Age : For as Young men think Old men to be f●ols , but Old men know the Young to be fools ; so Worldlings think the Religious fools , but the Religious know them to be fools , because they have had the experience of both conditions ; as the old have been young , but the other are utterly unacquainted with what they see and know . And let so much of this Book suffice , to be given to all that pass along Stratford ( admit they be Mockers at the means that others are saved by ; even such as will neither read good Books themselves , nor permit others ; but in pure spight to Religion and goodness , tare them in pieces , so soon as stuck up , little considering who sets them on work , and makes them guilty of soul-murther ) onely take a few lines as a rarity , out of what is to follow of this subject . Above all other things , study 1. To know thy self in Adam . 2. To know God in Christ : for this is the perfection of all knowledge , and all other knowledge without this , is but ignorance , Iohn 17.3 . And for the attaining that , peruse a precious Book , intituled , A Gospel Glass for English Professors . Alas ! many who bare the names of good Christians and Wise men , deserve not the name of men ; for when you begin to value your souls , and to lay out your thoughts and endeavors about Eternity , and how to be saved , you begin to be men , but ●t before . Now so many as prize these twelve leaves , will need no intrea●y to finde out , what follows in the ensuing discourse . In the mean time , seriously minde ( for most men do but trifle in their hearing and reading ) what I have here added of another subject , ●oless considerable . The Sin of almost who not : A Horrid Sin , and yet little laid to heart , seldom by any Repented of . IF Satan to gratiate and gain himself credit , could with one lye so lesson Gods Honor , Goodness and Fidelity to our First Parents , as to make him an Impostor , and thereby frustrate and make fruitless , all that he had done and preached to them immediately before , Gen. 3.4 , 5. how easie is it for his Instruments , wicked men , with one slander , to raise their low merit on the ruines of anothers reputation , and to deprive him of his good name , which a virtuous life for many years hath deservedly gained him . A mans honest fame , being like the Merchants wealth , which is got in many years , and lost in an hour . Nor is a slander or calumny , other than the Devils mind in thy mouth , his heart in thy lips ; for he speaks in and by thee , as then he did by the Serpent , when ever thou backbitest or slanderest , Mat. 16 . 2● . Iohn 8.44 . Or as Chrysostome hath it , a lye or slander is but the Devils Arrow , shot by mans Bowe : He lendeth thee his lyes and malice , and borroweth thy tongue to utter them ; because the Devil wants a tongue . The Accuser of the Brethren makes choice of wicked men to traduce those whom he cannot seduce as he desireth ; as we may plainly see in our Saviours example ; who notwithstanding h●● fulfilled all righteousness , and did all things well , for in his mouth was found no guile , nor fault in his manners , nor error in his Doctrine , which of you ( said he ) can rebuke me of sin ? yet the world traduced him for a Samaritan , a Blasphemer , a Sorcerer , a Wine-bibber , an● Enemy to Caesar , and what not ? There was never any so innocent or vertuous , to whom such Belialists took not exceptions ; because they are as deeply in love with vice● as others are with virtue Yea , whom all men commend , you have some Thersites will take occasion to blast . As for their deserts , they will sk●p them over , as some nimble Commentators will skip over hard places ; but their failings , infirmities and miscarriages they will set out with discants , no less tedious than maliciou● and odious . Nor canst thou more manifest thy self to be of Satans highest ●●m , , than by calumniating . Gregory Nazianzen used to tell his ●riends , that Iulian the Apostate would prove a notorious wick●d man , he took such delight in disputing against the good and ●oodness . Tale-bearers know no better way of commending themselves , ●han by disparaging others : But it proves the contrary , for he ●ut resembles the silly Flie , which findgeth her own wings , and ●orments her self in the flaming light that she labours to extin●uish and put out : He but discredits himself , to discredit others ; ●●Tamar defiled herself , to be revenged on her Father in Law ●●dah . But O the mischief thou dost ! for thy slander passing through ●any mouthes ( as one Dog sets many Dogs on barking ) does multiply ●nd encrease like a snow-ball , or like a stone cast into a pond , which ●akes but one circle , but that one begets an hundred ; and in ●se the slander spreads it self , the first Relator may have to an●●er for the sins of a thousand : Neither are some more prone 〈◊〉 raise slanders , than others are to believe and spread them ; as 〈◊〉 see by our Saviours example , Matth. 28.12 . to 16. Again , As these spitting Adders will smite their stings very deep , do their wounds are commonly incurable . A slander once raised , ●ill scarce ever dye ; witness that lye raised upon our Saviour , Mat. ●8 . 12 . to 1● . It is like Wildefire , that cannot be quenched ; for 〈◊〉 the least , it leaves such a scar of suspicion upon the parties ●ame and credit , that even death it self , which cures all other ●ings , will not be able to cure . Again thirdly , Take away a mans good name , and all vertuous ●ctions will seem but counterfeit hypocrisie and slender rea●ons , even conjectures and probabilities , strike as great a stroke , ●nd work as forcibly with the common people , as deep demon●●rations . Wherefore no wonder that it is said , Deut. 27.24 . ●ursed be he that smiteth his neighbour secretly ; and Psalm 101.5 . Him ●at privily slandereth his neighbour , will I destroy . And yet how great is ●he number of those that backbite and slander their neighbours ! ●●is the sin of almost who not . It was said of Golden mouthed Chrysostome , ●hat he never spake ill of any man ; finde out such another , and ●ll put his name in the Chronicle with letters of Gold. O that so many ●●ves and fishes , as did feed five thousand in the wilderness , would ●ut stop their mouthes , who amongst us do make it their fore and ●●er Grace at the Table , to disgrace some Innocent ; Perhaps their Masters ●hom they live by , or their own faithful Minister , or some emi●nt Christian , and then the sin is triple ; for he that delpiseth , tra●uceth , or any way wrongs one of Christs Ambassadors of the Mi●istry , or active Christian , strikes at the Image of God in him , by whose Spirit he both speaks and acts ; and God takes it as if i● were done to himself : For proof of both , see Matth. 25.45 . Is● 37.22 , 23. Psalm ●4 . 22 , Acts 9.4 , 5. 1 Thess. 4.8 . Iohn 15.25 , 24 , ●● Numb . 16.11 . 1 Sam. 8.7 . Mark 9.42 . 2 Kings 2.24 . Wherefore loo● to it in time , and consider withal , that the Backbiter is bound i● Conscience , Reason and Religion , to restore the good name o● his neighbour , which he hath by detraction taken away ; an● that is exceeding hard , if not impossible : And yet how many ha● thou injured by tale-bearing , backbiting and slandering ! An● must not God work a miracle , to perswade thee to make restitution● As first , to go to the parties wronged , and there confess the wrong and crave their pardon : then to go from house to house to vindicate and clear the party , where ever thou hast wickedly staine● and aspersed his good name , which even makes me cry out , Lord who shall be saved ! Or , many are called , and but a few chosen . 〈◊〉 And yet the willing ear detracts as much , if not worse , than th● slanderers tongue ; this being the Tempter , the other the tempted . Th● Receiver we know is as bad as the Thief , for he makes it as much his own sin , as if he had been the first Relator ; and were ther● no Receivers in this case , there would be no Thieves : For ever● the least check or frown of a standerby , will silence the barking tongue , Prov. 25.23 . O that men would spit at this Asp or Sl●● worm , so soon as it but begins to hiss . O for an Antedote that woul● cure this poyson of Aspe● , it were worth a million of mone● says , R. Junius . YOu are desired to read these 22 pages in your Families , to lend them t● your Neighbours , and to send your Friends ●o fetch them ; at least that you will fasten them to some wall . The which done , your Consciences wil● more than requite you : for which read Acts 11.14 . James 5.20 . Da●● 12.3 . 
A67752	----	Good report from bad men, no mean disparagement together with A cordial for Christians, when they receive evil, for well doing, being an arrow drawn forth of that sententious quiver, intituled, A Christian library, or, A pleasant and plentifull paradise of practical divinity. Younge, Richard. This text is an enriched version of the TCP digital transcription A67752 of text R17037 in the English Short Title Catalog (Wing Y156). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 36 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67752 Wing Y156 ESTC R17037 12165588 ocm 12165588 55300 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67752) Transcribed from: (Early English Books Online ; image set 55300) Images scanned from microfilm: (Early English books, 1641-1700 ; 829:46) Good report from bad men, no mean disparagement together with A cordial for Christians, when they receive evil, for well doing, being an arrow drawn forth of that sententious quiver, intituled, A Christian library, or, A pleasant and plentifull paradise of practical divinity. Younge, Richard. 8 p. Printed by T.R. for James Crump, London : [1660?] Reproduction of original in Bodleian Library. Attributed to Richard Younge. cf. NUC pre-1956. Caption title. Imprint taken from colophon. eng Christian life. A67752 R17037 (Wing Y156). civilwar no Good report from bad men, no mean disparagement. Together with a cordial for Christians; when they receive evil, for well doing. Being an ar Younge, Richard 1660 6726 12 0 0 0 0 0 18 C The rate of 18 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-12 TCP Assigned for keying and markup 2005-02 SPi Global Keyed and coded from ProQuest page images 2005-03 Mona Logarbo Sampled and proofread 2005-03 Mona Logarbo Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Of these Enchiridions , a Repenting Prodigal , ( upon occasion of his late return ) thinks himself bound , to give ten thousand for others good ; and takes it for an incomparable favour , that it came into his heart so to do . Yielding a threefold reason thereof . First , because it is probable , that that Medecine which hath cured one desperate Patient ; if it be communicated may work the same effect upon others : and that those thoughts , which our experience hath found comfortable , and useful to our selves : should ( with neglect of all censures ) be communicated to others . Secondly , because the retribution of his obedience , may in some proportion , answer his offence ; as was that of Pauls , who as he had done more evil to the Saints , then all the rest of the Apostles : so he laboured more then they all , in adding to the Church such as should be saved , 1 Cor. 15.10 . Act. 9.16 . Thirdly , for that at exemplary offendors , leave their inventions and evil practises to posterity ; whereby they cease not to sin , though they cease to live , ( for when dead they are still tempting , and still sin so long as they cause sin ; yea how should not every Turke that perisheth by Mahomets jugling , add to the pile of his unspeakable horrors ? ) So if we sow good works , succession shall reap them ; and we shall be happy in making others so . Good Report from Bad men , no mean disparagement . TOGETHER With a Cordial for Christians ; when they receive evil , for well doing . BEING An Arrow drawn forth of that Sententious Quiver : Intituled , A Christian Library , or a pleasant and plentifull Paradise of practical Divinity . SECT. 1. Convert , REverend Sir , when ( by a providence ) you heard me swear and curse ; you gave me a printed Paper to convince me of that fowle , audacious , provoking , and yet unprofitable sin , and withall intreated me to read three larger Tracts , viz. A short and sure way to grace and salvation . The hearts Index , with A serious and pathetical description of Heaven and Hell . This to me ( whom you had never before seen ) seemed no less absurd then strange ; and having a darke heart , in stead of great love and thanks , I returned you a most churlish and uncivil answer , and accordingly when I met with my drunken consorts , I read it with no less scorn then ignorance ; but before I had done , it made me tremble ! nor could I rest , until I had perused the other three Books , which have so represented the very thoughts , secrets , and deceitfulness of my heart unto my conscience ; that I could not but say of them , as the woman of Samaria once spake of our Saviour ; They have told me all things that ever I did , John 4.29 . Which made me conclude with that Vnbeliever , 1 Cor. 14.24 , 25. That the hand of God was in the contriving of them ; Nor could they ever have so done , if they were not of God , as the young man in the Gospel , reasoned with the Pharisees touching Jesus , when he had opened his eyes , that had been blind from his birth , John 9.32 , 33. Which is such a mercy , that no tongue is able to express ! for till then , I went on in the broad way , and worlds road to destruction , without any mistrust . What change they have wrought in me , ( with Gods blessing upon the means ) and how greatly I have longed to see you again , I forbear to mention : Onely this , when I had read them , in reference to Levit. 19.17 . and in compassion to their pretious soules , who are neither able not willing to help themselves , I have ( and not without some comfortable success ) taken up your trade , in giving the Papers and mentioning the Books to all that I hear blaspheme my Maker , or belch out their spleen against goodness : As well considering , that one soule is of more worth then the Indies . And indeed , whose heart would it not make to bleed to see what multitudes there are that go blindfold to destruction ! and no man offer to stop or check them , before they arrive there , from whence there is no redemption , Matth. 7.13.14 . 1 John 5.19 . Revel. 20.8 . and 13 16. Rom. 9.27 . 2 Tim. 2.26 . 2 Cor. 4.4 . Ephes. 2.1 . to 4. John . 8.44 . And certainly it more then behoves me , ( as being myself snatcht out of the fire , Jude 23. ) to do what I can to draw others of my brethren after me , in imitation of Andrew , John 1.41 . and Philip v. 45. and the women of Samaria , John 4.28 . to 41. and Peter , Luke 22.32 . Acts 2.41 . & 4.4 . &c. 3. and of Moses , Exod. 32.32 . and Paul , Rom. 9.3 . Neither are we of the communion of Saints , if we desire not the salvation of others . Yea how could I be thankful to my Redeemer ? that hath done and suffered so much for me ! or in the least love God and my Neighbour ? if I should not thus resolve ; as by my sins and bad example , I have drawn others from God ; so now I will all I can , draw others with my self to God ; yea what a shame were it ? If I should not be as faithful a servant to my Saviour ? As I have formerly been to Sathan . Saul converted , will build up as fast as ever he pulled down , and preach as zealously , as ever he persecuted . Onely there is a great rub in the way , which makes me fear I shall not be able to hold out , for I am so scoft and scorned where ever I come , both by Parents , Friends , and Enemies , for giving these Papers , that they make me even weary of my life , as the daughters of Heth did Rebecca , Gen. 27 46. And yet I dare not leave off , since our Saviour faith expressly , that he will be ashamed of such at the latter day , who are now ashamed for his sake , to bear a few scoffs and reproaches from the World . Marke 8.38 . Nevertheless , I am in a wonderful strait ! for if I seek to please God , and discharge my conscience , I displease the world , and that will hate and vex me ; if I seek to please the world , I displease God , and he will hate and condemn me . Now though the case he plain enough , for better it is to have all the world mine enemies , then my Maker , my Redeemer , and my Conscience , Acts 5.29 . Yet it almost beats me off , from being religious , back to the world : And certainly he must be more spirit then flesh , that can contentedly make himself contemptible , to follow Christ , be pointed at for singularity , indure so many base and vile nicknames , have his Religion judged hypocrisie , his godly simplicity silliness , his zeal madness , and the like malicious and mischievous constructions made , of whatsoever he speaks or does : For my part , I could better abide a stake , ( God assisting me ) then the mocks , scoffs , and scornes , which every where I meet withall : Its death to me to be mockt , as it fared with Zedekiah , Jer. 38.19 . Now could you cure me of my cowardliness , as you have of my cursing and swearing , I should have cause indeed to bless the time that ever I saw you , and why not ? Since God hath given you the Tongue of the learned , to administer a word in season to them that are weary , Esay . 50.4 . Sect. 2. Minister , If you would shake off this slavish yoke of bondage and fear , in which Satan for the present holds you , and be rid of this bashful devil . Search the Scriptures , and they will both inform your judgement , and confirm , comfort , and strengthen you against the worlds hatred ▪ and calumny , though there needs no more then , Ephes. 6.11 , 12. James 3.6 . 2. Tim. 3.12 . Matth. 5.10 , 11 , 12 , and 10.22 . and 24.9 . Luke 2.34 , 35. and 4.29 . John 15.20 , Gen. 3.15 . 1 John 3.13 . 1 Pet. 4.12 , 13 , 14. Luke 14.27 . and 6.26 . Philip . 1.28 , 29. Revel. 2.13 . Do but seriously ponder those few places , and consider by whom they were spoken , and then certainly you will confess , that if there be any nectar in this life , t is in sorrows we endure for righteousness : And methinks , when I hear goodness calumniated , I bear it the easier , because the servants of vice ( and none else ) do it . But the better to help and further you , in this great work , take these ensuing Notions , Aphorisms , and conclusions , which perhaps alone , may both imbolden you , and stop many of their mouths that scoff you . First , men scoff and scorn you ; and why is it ? But because you delight no less in goodness , then they do in lewdness : Because you in great love to their souls , will be at the cost to give them Books , thereby to convince them of their swearing and cursing , and use the likeliest means , to stop them in their way to destruction , because you would draw them to heaven , as they do many to hell . A grievous fault , if a wise man may have the judging of it ! As I pray consider of it you that have brains ; It s no fault in them to be perjured ! but for you to keep your vow and promise which you made in your baptism , is both a crime and shame . It hath ever been the worlds great quarrel , we refuse to pledge them , in their wicked customes , and will rather obey God then men . As wherefore was Cain wroth with his brother Abel , and afterwards flew him ? but because his own works were evil , and his brothers good , 1 John 3.12 . Wherefore was holy David had in derision , hated , slandered , contemned , and made a by-word of the people , a song of the drunkards ? But because he followed the things that were good and pleasing to God , and in him put his trust , Psal. 11.2 . and 22.6 , 7 , 8. and 37.14 . and 69.10 , 11 , 12. Why were all the just in Solomons time , had in abomination , and mockt of the wicked ? but because they were upright in their way , and holy in their conversation , Prov. 29.27 . Or those numberless number of Martyrs , Rev. 6.9 . even killed ; but for the word of God , and for the testimony which they maintained . That great Dragon the Devill , and his subjects make war , and are wroth with none but the woman and her seed , which keep the Commandements of God , and have the testimony of Jesus Christ , Revel. 12.17 . Lot vexed himselfe , because he saw men bad ; these because they are good : not because Gods Law is broken , but because others keep it better then themselves . It is the cursed zeale of these men , to maligne the good zeale of all men . But , Sect. 3. Secondly , men hate , scoffe , and scorne you , but who ? are they not such as these ? a crew of Drunkards , Psal. 69.12 . or a sort of vitious persons following their owne lusts ? 2 Pet 3.3 . Or a company of abject persons ? Psal. 35.15 . like those enemies , Acts 17. lewd fellows of the baser sort ? ver. 5. A rout of prophane , godlesse , irreligious Atheists and ignorant fools , that do no more know the power , then Turks and Heathens know the truth of godlinesse , Psal. 14.1 . to 6. And it is a shrewd suspition , that he who is a mocker is an Atheist . It well becomes him to mocke at Religion that denies a God : And its evident enough , that he denies a God , that mocks at godliness . However take this for a rule : As Cham was worse then Noah , whom he der●ded , and Ishmael worse then Isaac , whom he mocked ; and Saul worse then David , whom he persecuted ; And Jezebel worse then Naboth , whom she defamed and murthered : So they that are wont to jeere and persecute others , have greater faults themselves , and cause to be jeered and despised by others , the which they know not how to cover , but by disgracing of others : And let them but spye ( as they are as Eagle-eyed to our faults , as they are pur-blinde to their owne ) the smallest spot in a good mans face , it shall excuse all the sores and ulcers in their bodies . Again , Sect. 4. Thirdly , why do these and the Devill hate you ? but because God hath chosen you . Why are you a thorne in their eyes , as Job was in the Devils ? but because you fare better then they . As why did Cain envy and hate Abel ? but because the Lord had respect unto Abel , and to his offering ; but unto Cain and his offering he had no respect , Gen. 4.4.5 . Wherefore did Saul so hate and persecute David ? but because he was so praised , and preferred of the people before himselfe ; And the Lord was with David , and prospered him in every thing he tooke in hand , 1 Sam. 18.7 , 8.12 , 13.28 , 29. Davids successe was Sauls vexation : Yea , he found not so much pleasure in his kingdome , as vexation in the prosperity of David : And so of his brother Eliabs envy and ill will to him , 1 Sam. 17.28 . And of the Elder brothers envy ( in the parable ) to his younger brother , when his father so kindly entertained him , Luk. 15.25 , 26 , 27 , 28. which is meant of the Jewes envying the Gentiles conversion . Envy is sicke , if her neighbour be well : and the good mans honour , is the envious mans torment ? As it fared between Haman and Mordecai : and as hereafter the glory of Christ shall add to such Reprobates confusion , when they are driven to confesse , This is he whom we once had in derision : But , Sect. 5. Fourthly , are you scoft , & scorn'd for goodness ? a great matter ; our Saviour Christ was far wose dealt withall . Yea , his whole life , even from his Cradle to his Grave , was nothing else but a continued act of suffering . He was called of his enemies Conjurer , Samaritane , wine-bibber , Sabath-breaker , &c. was scoft at , scorned , scourged , crucified , and what not . Yea he suffered in every place , in every part : In every place , hunger in the Desart , resistance in the Temple , sorrow in the Garden , contumelies in the Judgement Hall , crucifying without the City , &c. In every part , his eyes ran downe with teares , his temples with blood , his eares tingled with buffettings , glowed with reproaches : They afflicted his taste with gall , spit in his face , pierc't his head with thornes , his hands and feete with nailes , his side with a spear , his heart was full of sorrow , his soule with anguish , his whole body was sacrificed as an offering for sinne : And yet he suffered all for us , to the end he might leave us an example that we should follow his steps . Neither was it so much what he suffered , as with what affection , willingnesse , and patience he suffered ; that did nobilitate the merit of his sufferings . And the Disciple is not above his Master , Matth. 10.24 , 25. Shall wee then thinke much to taste of that Cup of which our Saviour dranke so deep . Christ wore a Crowne of Thornes for me , and shall I grudge to weare this Paper cap for him ? said John Huss , when they put a cap upon his head , that had ugly Devils painted on it , with the Title of Heresie . The Apostle gives a generall testimony of all the Saints in the Old Testament , saying , some endured the violence of five , some were wrack'd , others were tryed by mockings , and scourgings , bonds and imprisonments , some stoned , some heaven in sunder , some slain with the sword , and the like , being such as the world was not worthy of , as you may read , Heb. 11. Yea , our Fore-fathers here in England , most willingly under-went those fiery trials , and shall any of Christs hand shrinke under the burthen of an ayery tryall onely ? Neither have any of Gods Children , ( from the first to the last ) been exempt from suffering what you do ; namely tongue-persecution . And it is an everlasting rule , He that is borne after the flesh , will persecute him that is borne after the spirit , Gal. 4 , 29. When CHRIST was borne , all Jerusalem was troubled , and Herod cut the throats if all the children in Bethlehem , Matth. 2.3 . 10 22. — All was quiet at Ephesus before St. Paul came thither : but then there arose no small strife about that way , Acts 19.23 . &c. Again , Sect. 6. Fifthly , Are you scoft and scorned ? how can the world pleasure or honour you more ? First , for Honour ; Reproach in Gods service is the best preferment : For as in the Wars , to have the hottest and most dangerous service imposed upon them by their Generall , is accounted the greatest honour . Neither will he confer the same upon any , but the stoutest and most valiant : So even ●●aring the Crosse with Christ , is as great a preferment in the Court of Heaven , as it is in an earthly Count , for the Prince to take off his owne Role , and put it on the back of his servant , as you may perceive by the Lords speech to Paul , Acts 9.15 , 16. & 23.11 . And our Saviours words to his Apostles , Acts 1.8 . Yea , sayes Father Latimer , to suffer for Christ , is the greatest priviledge that God gives in this world . And the story of Job is a book-case to prove it . Yea , the same Job professes , that if his adversary should write a Booke against him , he would esteem it his crowne , Job 31.35 , 36 , 37. Whence Moses esteemed the rebuke of Christ greater rules then all the treasures of Aegypt , Heb. 11.26 . Whence Peter and John , when they were beaten and imprisoned , departed from the Councell , rejoycing , that they were counted worthy to suffer rebuke for Christs Name , Acts 5.41 . They esteemed it a grace to be disgraced for him . And so it hath been accounted by the best and wisest ever since . They that reproach me , saith St. Austine , do against their wills increase my honour , both with God and good men . And another of the Fathers , It is the highest degree of reputation to be euill spoken if for well doing . It is no small credit with the vile , to have a vile estimation . Tertullian thought much the better of Christianity , because Nero persecuted it . Calvin made the reproaches , and evill speeches of his enemies a matter of great joy to him . To be disliked of evill men , sayes Picus Mirandula , is to be praysed for goodnesse ; their dispraise is a mans honour , their praise his dishonour . Never did Neckarchife become me so well , as this chaine ( said Alice Drivers ) when they fastned her to the Stake to be burnt . And what said a French Martyr , when a Rope was put about his fellowes neck ; Give me that Gold chaine , and dub me ●Knight also of that noble Order . And shall we grutch to beare . a few scoffs for CHRIST ? No ; but in our greatest streights and extremities let us acknowledge it a favour , and give GOD thanks : And indeed it is the sum of all Religion , to be thankfull to GOD in the midst of miseries . But if thou canst not beare a few ill words for thy Saviour , without murmuring and impatience ? how wouldst thou endure wounds for him , yea how wouldst thou afford him thine ●●ires , and write patience with thine own blood ? Then , Sect. 7. 2ly . For profit ; Let a good man be scoft and scorned for a fault , lie will be the better for it to his dying day . His enemies by their evill tongues shall beget in him a good and holy life . For happily they shall bring to his remembrance sins forgotten , weàn him from the love of the world , discover whether he be sincere or no , make him humble , exercise and improve his patience , and all his other graces , and augment his glory . Yea , his patient suffering shall be rewarded here , as well as hereafter , Deut. 23.5 . 2 Sam. 16.12 . Blessed are they which suffer for righteousness , for theirs is the kingdome of heaven , Matth. 5.10 . to 14. They that suffer here for well doing , shall be crowned hereafter for well suffering . And certainly nothing that we can suffer here , can be compared with those woes we have deserved in Hell , or those joyes we are reserved to in Heaven . By our crosses sanctified , weight is added to our Crowne of Hisse . Our Enemies , saith Bernard , are but our Fathers Goldsmiths , working to add pearls to the Crowns of the Saints . Whence Moses chose rather to suffer affliction with the people of God , then to enjoy the pleasures of sin for a season , Heb. 11.26 . And hence it is that the Holy Ghost calls upon us to rejoyce , and be exceeding glad , when men shall revile , and persecute , and say all manner of evill against us falsely for Christs sake : and tels us , we are blessed and happy , for that the spirit of glory , and of God does so much the more rest upon us , which on their parts is evill spoken of , but on our part is glorified , 1 Pet. 4.12 , 13 , 14. Mat. 5.11 , 12. Phil. 1.28 , 29. Rev. 2.13 . And this hath made thousands to embrace the very flames , when they might easily have been freed , by exchanging eternall happiness , for temporary and transitory . Your cruelty is our glory ( laid the Martyrs in Tertullians time ) to their persecutors ; For the harder we are put to it , the greater shall our reward be in Heaven . It is to my losse , said Gordius the Martyr , if you bare me any thing of my sufferings . Sect. 8. Now if in conclusion , the most malicious practices of our worst and greatest Enemies ( by the blessing of God , and our well husbanding of them ) prove no other in effect to us then did the malice of Josephs brethren , Mistris , and Lord to him , then the malice of Haman to Mordecai and the Jewes : Then Balacks malice to the Children of Israel : Then the Devils spight to Job : Then the malice of Achitophel & Shimei to David : Or then the Arians malice to Paphnutius ; all which made for their inestimable good , benefit and advantage . Then grutch not at it , neither mutter at the matter , but receive what ever comes , with humility , patience , piety and thankefulness . Yea , if none but evill men do it , and that because you do better , or fare better then they ; and that what you suffer , is nothing to what Christ , & the best of Saints have exceeded you in : Let it make you no less joyfull then thankefull : Yea , let it cause you to cry out , O the wonderfull and soveraign goodness of our God! that turns even our poysons into cordials . And henceforth , thinke it no shame , but count it your glory . Be not grieved , when you have so much cause to rejoyce ; for it shews you to be borne of God , your enemies to be the seed of the Serpent . The worlds hating you , shewes that Christ loves you , and hath chosen you out of the world . Yea , this is to your Adversaries a sure token of perdition , but to you of salvation , and that of God . Yea , do nor only beare with them , but pitty and pray for them , for they need no helpe to be miserable : As who sell them on worke , but he that will pay them with damnation ( though God offers them better wages ) Nor is it so much they , as the Devill in , and by them . It is his minde in their mouth , his heart in their lips , his Arrow shot by mans Bow ; He lendeth them his lyes and malice , and borroweth their tongues to utter them , because the Devill wants a tongue , True , they have sworn themselves Christs faithfull servants and souldiers : but they will fight only for sin and Satan . And least their owne sins should not damn them deep enough ; they do , what in them lyes , draw others to damnation : For it is not enough for them to be bad themselves , except they raile at , and persecute the good , and that against their owne consciences . As for example , Pilate judged Christ guiltlesse , yet he put him to death ; and Festus acknowledged Paul without crime , yet he left him in prison . Onely they have some wit in their anger : For how should Naboth be clenly put to death , if he be not first accused of blasphemy ? 1 Kings 21.13 . And the like of Joseph , Elias , Jeremiah , Paul , Stephen , and our Saviour Christ himself . Indeed these want that power that their fellow persecutors have had : and therefore can onely shew their teeth , otherwise their hearts are as bloody , and as full of the Serpents enmity as Doegs was . In the mean time we are safe enough , since their words are but like a boyes squib , that slashes , and cracks , and stincks , but is nothing . And how little is that man hurt , whom malice condemns on earth , and God commends in heaven . Onely I wish they would take notice , that he is bottomlesly ill , who is so farre from being good himselfe , that he hates goodness in others . They are desperately wicked , that cannot so much as indure the sight of godlinesse ; that are displeased with others , because they please God , and murmur like the Scribes and Pharisees at the same things whereat the Angels rejoyce . Such an one is upon the very threshold of Hell , and none but a Cain , or a Devill in condition will do so . Nor could they do it , if the Devill were not in their hearts . Sect. 9. Object . But their usual objection is , why will you be so singular ? are you wiser then all ? this is but want of discretion . Answ. Suppose such do think as they speak : Shall Lot leave his Righteousnesse , for such an imputation of singularity ? Or shall he net depart Sodome , because the whole City thinks it better to stay there still ? Shall Noah leave building the Arke , and so himself and his whole houshold perish , because all the world else thinks him have-brain'd ? Or shall the name of Round-head dishearten us from the service of God ? No , but after the way , which to prophane men is most ridiculous , let our soules desire to serve Jesus Christ , Acts 24.14 . It was Noah's happinesse , that he followed not the Old worlds fashions ; It was Lots happinesse , that he was singular in Sodome . It was good for Nichodemus that he was singular among the Rulers . Yea , it was happy for Ruben , that he was opposite to all his brethren . Happy for Caleb , and Joshuah , that they were opposite to the rest of the Spyes . Happy for Luther , that he was opposite to the rest of his Countrey . And in case Jesus Christ , and his twelve Apostles be on your side , no matter if all the world be against you . For better be saved with a few , as Noa was in the Arke , then be drowned with the world , and damned for company . Sect. 10. And now for conclusion ; Let all Scoffers take notice , that as they scoffe at us , so God laughes at them in Psal. 2.4 . Yea , judgements are prepared for these scorners , and stripes for the backs of these fools , Pro. 19.29 . God shall rain down fire & brimstone upon such scorners of his word , and blasphemers of his people as thou art , said Mr. Philpos the Martyr , to mocking Morgan , and the rest of his persecutors . But on the contrary , let not the taunts of an Ishmael make any Isaac out of love with his Inheritance . A wise man will not be scoft out of his money , nor a iust man be stouted out of his Faith . Yea , for a man to be scoft out of his goodnesse , by those that are lewd , is all one , as if a man that seeth , should blinde-fold himself , or put out his eyes , because some blinde wretches , revile and scoffe at him for seeing . Or as if one that is found of limbs , should lump or maym himselfe to please the Criple , and avoid his taunts . Wherefore proceed good Sir , without ever growing faint : Let others serve the God of this world , resolve you to serve the God of heaven . Now if any swearer , curser , or scoffer hath the wit , let him read those four Books formerly mentioned , which for his , and others good , are all ( together with this ) to be had for a penny , being an hundred and eleven pages , & contain as much matter , as is usually to be found in a book of half a crown price . The place where any one may have them , is at the full door on your left hand , in Bores-head Court by Criplegate , Or at the Black Swan by Moore-gate . FINIS . Farewel my little Benjamin , go out into the world and prosper : And the blessing of him that dwelt in the bush , Deut. 33.16 . even the God of Abraham , Isaac , & Jacob , Ex ▪ 3.6 . go along with thee : For otherwise Old Adam will prove too strong for Young Melancthon . To such as for my great love , and no little cost , do hate me ; and for using the likeliest meanes to stop them in their way to destruction , do scoff , and traduce me . Who so rewardeth evill for good , evill shall not depart from his house , Prov. 17.13 . But , ARe you Christians ? Or do you own him that made you , and that hath bestowed so many millions of mercies upon you ? 1 Pet. 1.18 , 19. 2 Pet. 1.4 . If so , fight not for Satan against your Saviour , 2 Chro. 13.12 . Acts 5.39 . & 23.9 . who hath done and suffered so much for you , Rom. 4.25 . & 5 , 6. to 20. & 6.23 . & 8.2 . Rev. 1.5 . 1 Pet. 2.24 . For this is an unkindness , next door to unpardonable , Mar. 3.22 , 29 , 30. Hate me not to the death , for ●●ewing you the way to eter●all life , Acts 11.14 . as those Libertines did Stephen , Acts 7.54 . and the Jewes Christ , Mat. 27.27 . Or if you do , what shall you gain , or I loose thereby ? when this your malice is a sure token to you of perdition , but to me of salvation ? as the Apostle tells you . Phil. 1.28 . Ishmael did but flout Isaac , yet for that flout , he is by the Holy Ghost branded for a persecutor , and shall fry in hell flames everlastingly , Gal. 4.29 . Those little children , 2 King. 2. did but mock Elisha , but for that mock 42. of them were devoured of wilde Beares , vers. 24. C ham did but deride Noah , but that alone brought his Fathers curse upon him , and Gods upon that , Gen. 9.25 . which Prophetical curse lies so heavy upon Chams posterity ( the Ethiopians ) to this day ( though almost four thousand years since ) and they are so devoted to slavery , that Parents will sell their own children to be slaves , to such as trade in Negroes , And yet the most dreadful part of the curse , lies upon them in spirituals , there being few of Chams posterity in any age of the world , that have ever been taken into the Church . Wherefore take heed of mocking or scoffing at Religion , or the Religious : For ( as the Serpents hissing , sufficiently betrayes his malice , so ) that , viz. scoffing alone , infallibly declares you to be the Serpents seed , and children of the Devill , Acts 13.10 , Gen. 3.15 . Nor is it you , but the Devill in and by you ; as you may see by Gen. 3.1 . to 6 , Eph. 2.2 . Matth. 16.22 , 23. 1 King. 22.22 , 23. John 13.2 . Acts 5.3 . And none but a Cain , or a devill in condition will envy , because his owne works are evill , and his brothers good , 1 John 3.12 . 1 Pet. ● . 4 . But they will not believe th●● are 〈…〉 perish , Prov. 29.1 . 1 Sam. 2.25 . And as good admonish a bruit beast , as a scorner , Prov. 12.1 . & 13.1 . & 19 , 29. For scorners are upon the very threshold of hell , Luke 26.31 . 2 Chr. 25.16 . As how dreadfully does St. Peter speak o 〈…〉 his words are these , and the like : They walke after the flesh in the lust of uncleanness , they are presumptuous , and self-willed , they speak evill of the things which they understand not , they sport themselves in their owne deceivings , they are reserved unto the day of Judgement to be punished , yea ( saith the Apostle ) as naturall bruit beasts , they are made to be taken and destroyed ( mark that ! they are made to be taken and destroy'd ) and shall utterly perish in their own corruption , and shall receive the reward of unrighteousness , to whom the blacknesse of darkness is reserved for ever , 2 Pet. 2.9 . to the end . O wofull and dolefull condition ! Beware then of scoffing at goodness , for there cannot be a greater argument of a foul soule , given up to Satan the God of this world , 2 Tim. 2.26 , Eph. 2.2 . 2 Cor. 4.4 . And to prove you a Souldier belonging to that great Red Dragon that fighteth against Michael and his Angels , Rev. 12. Who when his hands are bound , casteth a stood of reproaches out of his mouth against the Church , and the remnant of her seed which keep the Commandements of God , and have the testimony of Jesus Christ , ver. 15 , 16 , 17. Because sentence against an evill worke is not executed speedily , therefore the heart of the sons of men is fully set in them to do evill . Though a sinner do evill an hundred times , and his dayes be prolonged , yet surely I know that it shall be well wish them that feare God , &c. Eccles. 8.11 , 12. LONDON , Printed by T. R. for James Crump . 
A67750	----	An experimental index of the heart in which (as in a looking-glass) both profane and civil men may see enough, to make them in love with religion, being a most happie and providential conference between two friends (after the ones heart was changed) the which may both provoke and incourage all sorts of sinners to read the same, that (in the least) love themselves : drawn up and published for the good of all / by R. Younge ... ; add this as a second part to those three fundamental principles of Christian religion, intituled, A short and sure way to grace and salvation. Younge, Richard. This text is an enriched version of the TCP digital transcription A67750 of text R7768 in the English Short Title Catalog (Wing Y154). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 62 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67750 Wing Y154 ESTC R7768 12381018 ocm 12381018 60747 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67750) Transcribed from: (Early English Books Online ; image set 60747) Images scanned from microfilm: (Early English books, 1641-1700 ; 907:22) An experimental index of the heart in which (as in a looking-glass) both profane and civil men may see enough, to make them in love with religion, being a most happie and providential conference between two friends (after the ones heart was changed) the which may both provoke and incourage all sorts of sinners to read the same, that (in the least) love themselves : drawn up and published for the good of all / by R. Younge ... ; add this as a second part to those three fundamental principles of Christian religion, intituled, A short and sure way to grace and salvation. Younge, Richard. 16 p. Sold onely by James Crump ... and by Henry Cripps ..., [London] : 1658. Reproduction of original in Union Theological Seminary Library, New York. Caption title. Imprint taken from colophon. eng God -- Goodness -- Early works to 1800. Sin -- Early works to 1800. A67750 R7768 (Wing Y154). civilwar no An experimental index of the heart: in which (as in a looking-glass) both profane and civil men may see enough, to make them in love with re Younge, Richard 1658 11040 143 0 0 0 0 0 130 F The rate of 130 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2004-12 TCP Assigned for keying and markup 2004-12 Aptara Keyed and coded from ProQuest page images 2005-01 Judith Siefring Sampled and proofread 2005-01 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion AN Experimental INDEX Of The HEART : In which ( as in a Looking-glass ) both Profane and Civil men may see enough , to make them in love with Religion . Being a most happie and providential Conference between two Friends : ( after the ones heart was changed ; ) the which may both provoke and incourage all sorts of Sinners to read the same , that ( in the least ) love themselves . Drawn up and published for the good of all . By R. YOUNGE of Roxwell in Essex , Florilegus . Add this as a Second Part to those Three Fundamental Principles of Christian Religion ; Intituled , A short and sure way to Grace and Salvation . Sect. XXVII . ALoose Libertine , meeting with his Friend that had lately been a Formal Christian ; he greets him as followeth : SIR ! me thinks I have observed in you a strange alteration , since our last meeting at Middleburrough : nor onely in your behaviour , company , and converse ; but even in your countenance : What is the matter , if I may bee so bold ? Convert . Truly Sir , you are not at all mistaken , nor am I unwilling to acquaint you with the cause ; if you can affoard to hear it . Soon after my return into England , I was carried by a friend to hear a Sermon : where the Minister so represented the very thoughts , secrets , and deceitfulnesse of my heart unto my conscience ; that I could not but say of him , as the Woman of Samaria once spake of our Saviour : He hath told me all things that ever I did . Which made me conclude with that Unbeliever , 1 Cor. 14. 24 , 25. That God was in him of a truth : nor could he ever have so done , if he were not of God . As the Young-man in the Gospel reasoned with the Pharisees , touching Jesus when he had opened his eies , that had been blinde from his birth , Joh. 9. 32 , 33. Whereupon I could have no peace nor rest , untill I had further comm●●ed with him about my estate ; for I found my self in a lost condition touching Eternity : It faring with me as it did with those Jews , Acts 2. when Peter by his searching Sermon , had convinced them that Christ , whom t●ey had by wicked hands crucified and slain , was the onely Son of God , and Lord of glory , ver. 36. 37. And having had the happinesse to enjoy the benefit of his ●●ge advice as I stood in need thereof ; ( God having given him the tongue of the learn●d , to administer a word in season to them that are wea●y , Is● . 50. 4. ) I blesse God , his word and Spirit hath wrought in me such a change and strange alteration , ●hat it hath opened mine eies that were 〈◊〉 before , inclined my will to obedience , which before was rebelli●us , softned my heart , sanctified and quite changed my ●ffections : so that I now love that good which before I hated , and hate that evil which before I loved ; and 〈◊〉 deli●●ted with ●hose holy exercises , which heretofore did most displease me ; and am displeased wi●h ●hose vain pl●as●●es and filt●●e sins which in times p●st did most delight me . Which is such a mercie , that no tongue ●s able to expresse ! For till that hour I went on in the broad way , and worlds road to destruction , without any mist ust ; whereas now God hath been pleased to take me into his Kingdom of grace here , and w●l never leave me , untill he hath brought mee to his Kingdome of glory hereafter . Loose Libertine . What you speak makes me wonder : for I ever he●d you the compleatest man of my acquaintance ; just in all your dealings , temperate and civil in your depo●tment ; yea , I have never seen you exceed in the least , nor heard you swear an Oath , ●xc●pt faith and troth , and that ve●y rarely . Besides , you have been a good Protestant , and gone to Church all your daies . Convert . What you speak , none that know me can contradict ; nor could they ever accuse me of any scandalous crime , or unjust act ▪ Yea , I had the same thoughts of my self ; and should any one have told me formerly , that I was such a great sinner , such a Devil incarnate as I was ! I should have replied as Hazael did to the Prophet , ( telling him of the abominable wickedness he would e're long commit ) What am I a D● , &c. 2 Kings 8. 12 , 13. And no wonder , for as every man in his natural condition , is stark blind to spiritual objects , 1 Cor. 2. 14. so the heart of man is deceitful above all things : even so deceitful , that none but God alone can know it , as the Prophet shews , Jer. 17. 10. But because this is a truth that transcends your belief , and because it may be of singular use to you also , to know the same : I will give you a short character of my former condition ; the which done , I doubt not but you will assent unto what I have ●itherto said , or shall further relate . Sect. XXVIII . First touching my knowledge , ( I mean saving knowledge , without which the soul cannot be good , as wise Solomon witnesseth , Prov. 19. 2. ) it was such , ( though I thought my self wiser then to make scruple of , or perplex my self about matters of Religion , as do the religious : even as the King of Tyrus thought himself wiser then Daniel , Ezek. 28. 3. ) that spiritual things were mostly represented to my understanding false , and clean contrary to what they are indeed . Like corporal things in a Looking-glass , wherein those that are on the right hand seem to be on the left , and those that are on the left hand seem to be on the right . As it fared with Saint Paul , while he was in his natural condition , Acts 26. 9. which made me think and call evil , good ; and good , evil ; bitter , sweet ; and sweet , bitter ; to justifie the wicked , & condemn the just , as the Prophet complains , Isa. 5. 20 , 23. As for instance , I most sottishly thought , that I both loved , and served God as I ought ; yea , I should have taken it in four scorn , if any one had questioned the same : when indeed I was a Traitor to God , and took up arms against all that worshipped him in Spirit and in truth . I was so far from loving and serving him , that I hated those that did it ; and that for their so doing , I could also hear him blasphemed , reproached , and dishonored , without being once stirred or moved at it . I loved him dearly , but I could never affoard to speak a word for him ; and likewise his Children intirely , but instead of justifying them , or speaking in their defence when I heard them scoft , scorned & abused by wicked & ungodly men ; all my delight was to jeer at , flight and slander them where ever I came . I more feared the Magistrate , then I feared God ; and more regarded the blasts of men's breath , then the fire of God's wrath . I chose rather to disobey God , then to displease great ones ; and feared more the worlds scorns , then his anger . And the like of Christ that died for me ; a strong argument that I loved Christ , when I hated all that resembled him in holiness . Yea , I so hated holiness , that I most bitterly hated men for being holy : insomuch that my blood would rise at the sight of a good man , as some stomachs will rise at the fight of sweet-meats . I was a Christian in name , but I could scoffe at a Christian indeed ; I could honour the dead Saints in a formal profession , while I worried the living Saints in a cruel persecution . I condemned all for Roundheads , that had more Religion then a Heathen ; or knowledg of heavenly things , then a child in the womb hath of the things of this life ; or conscience , then an Atheist ; or care of his soul , then a Beast . I had alwaies the basest thoughts of the best men : making ill constructions of whatsoever they did or spake : as the Scribes and Pharisees dealt by our Saviour . Sect. XXIX . As , O what a poor slave did I hold the man of a tender conscience to be ! yea , how did I applaud my self for being zeallesse , and fearlesse ; together with my great discretion , and moderation : when I saw this man vexed for his zeal , that other hated for his knowledg , a third persecuted for the profession of his Faith , &c. For ( being like Cain , Ishmael , Eliab , Michol , Pharaoh , and Festus , I thought their Religion Puritanisme , their conscience of sin , hypocrisie ; their profession , ●issimul●tion their prudence , policie ; their faith and confidence , presumption ; their zeal of God's glory , to be p●ide and ma●ice ; their obedience to God's laws , rebellion to P●iaces ; their execution of ju●ice , cruelty , &c. If they were any thing devou● or forward to admonish others , ●hat so they might pluck them out of the fi●e ; I conceived them to be besides themselvs : as our Saviour was though● to be by his Kinsfolk , and Saint Paul by Festus , Mark 3 ▪ 1. John 10. 20. Acts 26. 24. 1 Cor. 1. 18. My religion was to oppose the power of religion ; and my knowledge of the truth , to know how to argue against the truth . I never affected Christs Ambassadors , that preached the glad tidings of salvation , but had a spleen against them ; yea , I hated a Minister , for being a Minister ; especially , if a god●y and zeal●us one , that sp●ke home to my conscience , and told me of my sins ; much more if he would not admit me to the Lord's ●able without trial and examination : yea , then like Ahab to Eliah , I became his enemy , and hated him ever after ; would impeach his credit , and detain from him his dues . And are not all these strong evidences , tha● I loved and served God , and my Redeemer as I ought ? But to make it more manifest , what a rare Christian I was . I thought my self a Believer ; yea , I could boast of a strong faith , when yet I fell short of the very Divels in believing : for they believe the threats and judgments contained in the Word , and tremble thereat , James 2. 19. Whe●eas I thought them but Scar-crows to f●ight the simple withall : yea , I held Hell it self but a fancie , not worth the fearing . Because I was not notoriously wicked , but had a form of godliness , was civil , &c. I was able to delude my own soul ▪ and put off all reproofs and threatnings ; by comparing my self with those , that I presumed were worse then my self : as , Drunkards , Adulterers , Blasphemers , oppressors , shedders of blood , and the like ; counting none wicked but such . Yea , looking upon these , I admired my own holiness ; and thought my moral honesty , would be sufficient to save me . Nor did I know wherein I had offended . And whereas the Law is spir●tual , and binds the heart from affecting , no lesse then the hand from acting : I was so blind and ignorant that I thought the commandement was not broken , if the outward grosse sin be forborn . Whence these were my thoughts , I never brake the first commandement , of having many gods : for I was no Papist , nor Idolater : nor the second , for I worshipped God aright : nor the third , for I had been no common swea●er , onely a few pet●y oaths : not the fourth , for I had every Sabbath gone duly to Church : not the fifth , for I ever honored my parents , & have been a loyal subject : not the sixth , seventh , eighth , ninth , or tenth , for I never commi●ted murther , or adultery , never stole ou●h● , never bare fals witness ; nor could I call to mind , that I had at any time coveted my Neighbours wise servant , estate , &c. And nothing more common with me , then to brag of a good heart and meaning , of the strength of my faith and hope , of my just and upright dealing , &c. And because I abstained from notorious sins , I thought my self an excellent Christian ; if God was not beholding to me for not wounding his name with oaths , for not drinking and playing out his Sabbaths , for not railing on his Ministers , for not oppressing and persecuting his poor members , &c. Sect. XXX . And yet had it been so , as I imagined ; admit I had never offended in the least all my life ; either in thought , word , or deed : yet this were but one ha●f of what I ow to God ; this were but to observe the negative part of his law , st●ll the affirmative part thereof I had been so far from performing ; that I had not so much as th●ught of it . And to be just in the sight of God , and graciously accepted of him ; these two things are required : the satisf●ctory part to escape Hell , and the meritorious part to get Heaven . And the true method of grace is , Cease to do evill , Learn to do well . Isa. 1● 1● , 17. The Fig-tree was cursed , not for bearing evill fruit ; but because it bare no good . The evill Servant was not bound hand and foot , and cast into prison , for wasting his Masters goods ; but for not gaining with ●hem ▪ And those Reprobates at the last day , shall be bid depart into eve●lasting fire ; not for wronging or rob●ing of any , but for not giving , for not comforting Christ's poor members . M●th. 25. So that my case was most desperate ! For though , with that Pharisee Luke . 18. 11. I was apt to thank God , and brag ; that I was just , and paid every man his due : yet I never thought of being holy , and of paying God his dues ; as his due of believing , or Repenting , of new obedience , his due of praying , hearing , conferring , meditating on his word and works , sanctifying his Sabbaths , and instructing my Children and Servants ; teaching them to fear the Lord . His due of Love , Fear , Thankfulnesse , Zeal for his Glory , charity and mercy to Christ's poor members , and the like . I should have served God in spi●it , and according to Christs Gospell : as all that are wise hea●ted do live , and believe , and hear , and invocate , and hope , and fear , and love , and worship God in such manner , as his word prescribes . I should have been effectually called , and become a new Creature by regeneration ; being begotten and born a new , by the immortall seed of the Word . I should have found an apparant change wrought , in my judgment , aff●ctions , and actions ; to what they were formerly . The Old man should have changed with the New man , worldly wisdome with Heavenly wisdome , carnall love for spirituall love , servile fear for Christian and filiall fear , id●e thoughts for holy thoughts , vai● words for holy and wholsome words fl●shly works for works of righteousnesse : even hating what I formerly loved , and loving what I formerly hated . But alas ! I have heard the Gospell day after day , and year after year : which is the strong arm of the Lo●d , and the mighty power of God to salvation . That is quick , and powerfull , and sharper then any two-edged-sword ; and yet stood it out and resisted , instead of submitting to Christs call ; even refusing the free offer of grace and salvation . I have heard the word faithfully , and powerfully preached for forty years : yet remain'd in my naturall condition unregenerate : without which new birth there is no being saved , as our Saviour affirms . John . 3. 5. I had not troden one step in the way to conversion : for the first part of conversion , is to love them that love God : 1 John 3. 10 , 11 , 14. I should dayly have grown in grace , and in the knowledg of our Lord and Saviour Jesus Christ : but I was so far from growing in grace , that I had not one 〈◊〉 of grace or holinesse ; without which 〈◊〉 man shall see the Lord . Heb. ●2 . 14. I was all for observing the second Table , without respect to the first : or all for outward conformity , not at all for spirituall and inward holinesse of the heart . Sect. XXXI . Either what I did was not morally good for the matter , or not well done for the manner ; nor to any right ends : as out of duty and thankfulness to God , and my Redeemer ; and out of love to my fellow members . Without which the most glorious performances , and rarest virtues ; are bu●shining sins , or beautifull abominations . Gods glory was not my principall end , nor to be saved my greatest care . I was a good , civill , morall , honest hypocrite , or infidell : but none of these graces , grew in the Garden of my heart . I did not shine out as a light , by a holy conversation to glorifie God , and win others . Now onely to refrain evill , except a man hates it also , and does the contrary good , is to be evill still : because honesty without piety , is but a body without a soul : All my Religion was either superstition , or formallity , or hypocrisie . I had a form of Godliness , but denied the power thereof : I often drew near unto God with my mouth , and honoured him with my lips : but my heart was far from him . Isay. 29. 13. Mark . 7. 2. to 14. Matth. 15. 7 to 10. All which considered viz. the means which God had afforded me , and the little use I had made thereof ; left me in a far worse condition , then the very heathen that never heard of Christ . So that it was Gods unspeakable mercy , that I am not at this present frying in Hell flames , never to be freed . God hath sent unto us all his Servanes the Prophets , rising up early , and they have been instant in preaching the Gospell , both in season , and out of season : but my carnall heart hath ever been flint unto God , wax to Satan : you shall dye if you continue in the practice of sin , I heard : but you shall not dye , as saith the divell , I believed . Sect. XXXII . Besides all this , suppose I had none of these to answer for ; neither sins of Commission , nor sins of Omission : yet Originall sin were enough to damn me , no need of any more ; and yet my actuall transgressions have been such , and so many , and my ingratitude therein so great ; that it might have sunk me down with shame , and left me hopelesse of ever obataining pardon for them . As see but some small part of my monstrous , & divelish ingratitude to so good a God , so loving and mercifull a Saviour and Redeemer ; that hath done , and suffer'd so much for mee , even more then can either be expressed or conceived , by any heart were it as deep as the Sea ! Touching what God and Christ hath done for me , in the first place he gave mee my self , and all the Creatures to serve for my use ; yea he created me after his own Image , in righteousness , and holiness , and in perfect knowledg of the truth , with a power to stand , and for ever to continue in a most blessed , and happy condition . But this was nothing in comparison ; for when I was in a sad condition , when I had forfeited all this and my self ; when by sin I had turned that Image of God into the Image of Satan , and wilfully plunged my soul and body into eternall torments : when I was become his enemy , mortally hating him , and to my utmost fighting against him , and taking part with his onely enemies sin and Satan ; not having the least thought or desire of reconcilement , but a perverse and obstinate will , to resist all means tending thereunto : hee did redeem me , not onely without asking , but even against my will ; so making of me his cursed enemy , a Servant , of a Servant a Son , of a Son an Heir , and Co●-h●ir with Christ . Gal. 4. 7. But how have I requited this so great , so superlative a mercy ? All my recompence of Gods l●ve unto me , hath been to do that which he hates , and to hate those whom he loves . Christ the fountain of all good is my Lord , by a manifold right , and I his servant by all manner of obligations . First , he is my Lord by the right of Creation , as being his wo●kmanship made by him . Secondly , by the right of Redemption , being his purchase bought by him . Thirdly , of preservation , being kept , upheld , and mainteined by him . Fourthly , his by Vocation , even of his family ; having admitted me a member of his visible Church . Fifthly , his also ( had it not been my own fault ) by sanctification , whereby to posses● me . Lastly , he would have me of his Cou●t by glorification , that he might crown me ; so that I was every way his . God had raised me from a beggar to a great estate : but how did I require him ? I would not if possible , suffer a godly and conscientious Minister to be chosen , or to abide where I had to do ; but to bring in one that would flatter sin , and flout holiness ; discoura●e the godly , and incourage the wicked , I used both my own , and all my friends utmost abilitie . Much more might be mentioned , bu● I fear to be tedious . Now argue with all the world , and they will conclude , that there is no vice like ingratitude ! But I have been more ingraceful to God , then can be exprest by the best Oratour alive . It was horrible ingratitude in the Jews to scou●ge & crucifie Christ , who did them good every way ; for he healed their diseases , fed thei● bodies , inlightned their minds , of God became man , & lived miserably amongst them many years , that he might save their souls : but they fell short of my ingratitude to God , in that most of them were not in the least convinc'd , that he was the M●ssias sent from God , and promised from the beginning . But I have not onely denied this Lord that bought me , but I hated him ; yea , most spi●efully and maliciously fought on Satans , and sins side against him ; and persecuted his children , and the truth with all my might : and all this against knowledge , and conscience , after some measure of illumination , which cannot be affirmed of the Jews . Yet miserable wretch that I was , if I could have given him my body and soul , they should have been saved by it , but he were never the better for ●hem . Sect. XXXIII . Lastly , to tell you that which is more strange ! Notwithstanding all this that hath been mentioned , and much more : Yet I thought my self a good Christian forsooth ; yea , with that young man in the Gospel , I thought I had kept all the commandements . Nor was I a whit troubled for sin , either original , or act●al : but my conscience was at quiet , and I was at peace , neither did any sin trouble me . Yea , I would appl●ud my self with that Phari●●e , Luke 18. 9 , to 15. and say , I was not like other men : not once doubting of my salvation . I ever refused to do what my Makes commanded , and yet confidently hoped to escape what he threatned . No● did I doubt of having Christ my Redeemer and Advocate in the next lif● , when I had been a bitter enemy to him and his m●mbers in this life . H●re was blindnesse with a witnesse ; as it is not to be believed how blind and blockish men are , that have onely the flesh for their guide ; espe●●ally if ●hey have hardned their hearts , and sea●ed thei●co●sciences with a customary sinning . As I could give you for instance , a large catalogue of rare examples , how sin hath besotted men : and what stark fools carnal men are in spiritual things ; he they never so wise for mundane knowledge . But least i● should be taken for a digression or excursion , you shall have a list of them by themselvs ; the which I will add as an Appendix to this Discourse , or Dialogue . In the mean time I have given you a brief of my manifold provocations , and great ingratitude to my Maker and Redeemer ( for otherwise I might be endlesse in the prosecution thereof ) . It remains that I should in like manner lay open my original defilement ; which is the fountain whence all the former ( whether sins of commission , or sins of omission ) do flow . But touching it be pleased to peruse that smal Tract , intituled , A short and sure way to Grace & Salvation : Or , Three Fundamental Principles of Christian Religion , by R. Y. from page 4 , to page 10. Sect. XXXIV . Loose Libertine . If this hath been your case , no wonder it hath startled you ; for to deal plainly with you , as you have done with me ; what I have heard from you , makes me also tremble . For if such honest moral men , that live so unreprovably as you had done , go not to heaven ; what will become of me ? that have been openly profane , and notoriously wicked all my time ? Yea , it contented me no● to do wickedly my self , and so damne my own soul : but I have been the occasion of drawing hundreds to Hell with me ; by seducing some , and giving ill example to others , ( the infection of sin , bei●g much worse then the act ) . As how many have I drawn to be Drunkard● ? and swearers , and who emongers , and profane persons ? insomuch , that the blood of so many souls as I have drawn away , will be required at my hands . Yea , my life ha●h been so debauched and licentious , that I have brought a scandal upon the Gospel , and made it odious to the very Turks and Infidels , Rom. 2. 24. Convert . Alass ! what I did that was morally good , or what evil I refrained , was more for self end● , or more for fear of men's Laws , then for love of Christ's Gospel . True , I went under the notion of an honest man , and a good Christian : I was baptized into the faith , and made a member of Christ's visible Church : but I was so far from indeavouring to performe , what I then promised ; that in effect I even renounced both Christ , and my Baptisme , in persecuting him , and all that sincerely professed his name ; thinking I did God good service therein , Joh. 16. 2. Gal. 1. 13 , 14. Phil. 3. 6. Nor was it for want of ignorance , that you thought so of me : for by nature ( be we never so milde and gentle ) we are all the seed of the Serpent , Gen. 3 ▪ 15 and children of the Divel , Joh. 8. 44. Yea , the very best moral man is but a tame Divel , as Athanasius well notes . But it is a true proverb , the blinde eat many a flie ; and all colours are alike to him that is in the dark . Loose Libertine . So much the worse is my condition : for my conscience tells me , there is not a word you have spoken of your self , but I can justly apply the same unto my own soul , and a great deal more . For whereas you have been a moral honest man ; so that none except your self , could tax you for breaking either God's Law , or man's : I have been so wicked and profane , that I could most presumptu●usly , and of set purpose , take a pride in my wickednesse , commit it with greedinesse , speak for it , de●end it , joy in it , boast of it , tempt and inforce to it ; yea , mock them that disliked it . As if I would send challenges into Heaven , and make love to destruction ; and yet did applaud my self , and prefer my own condition before other men's : saying , I was no di●●embler ; yea , I hated the hypocrisie of Professors : I do not justifie my self , and despise others , like the Puritanes : I am not factious , schismatical , singular , censorious , &c. I am not rebellious , no● contentious , like the Brownists , and Anabaptists . I am a good fellow , and love an honest man with my heart , &c. and as touching a good conscience , I was never troubled in minde , as many scrupulous fools are . I have a good heart , and mean as well as the precisest . But now I see the Divel and my own deceitful heart deluded me so ; that my whole life hitherto , hath been but a dream , and that like a blind man , I was running headlong to Hell , when yet I thought my self in the way to heaven . Just as if a beggar should dream , that hewe●e a King , or as if a traitor should dream of his being crowned , when indeed he was to be beheaded ; the case of Laodicea , Rev. 3. 17. the young man in the Gospel , Luk. 18. 20 , 21. and that Pharisee , spoken of Luke 18. 11. 12. Sect. XXXV . Convert . It was not your case alone , but so it fares with the worst of sinners : Onely it much rejoyces me , that it hath pleased God to open your eyes , to see all this in your self . For flesh and blood hath not revealed it unto you . Yea wee are naturally so blind , and deaf , and dead in sin and in soul : that wee can no more discern our spirituall filthinesse , nor feel sin to bee a burden , then a blind Ethiopian can see his own blackness , or then a dead-man can feel the weight of a burthen , when it is laid upon him . Acts. 28. 27. Isay. 6. 9 , 10. And this common experience shewes ; for if you observe it , who more ▪ socond , confident and secure , then the worst of sinners ; they can strut it under an unsupportable Mass ●f oaths , blasphemies , thefts , murthers , adulteries , drunkness and other the like sins ; yea can easily swallow these spiders with Mithridates , and digest them too : when one that is regenerate , shrinkes under the burden of wandring thoughts , and want of proficiency . But why is it ? they are dead in sin . Ephes. 2. 1. Revel. 3. 1. Now lay a mountain vpon a dead-man , he feels not once the weight . To a Christian that hath the life of grace , the least sin lyes heavy upon the conscience : but to him that is dead , let his sins , be as heavy as a mountain of l●●d ; hee feels in them no weight at all . Again , they are insensible of their fin and danger , because ignorant for for what the eye seeth not , the hear trueth not . Security makes wordlings merry , and therefore are they secure , because they are ignorant . A dunce wee know , seldome makes doubts : yea a fool sayes Solomon , boasteth and is confident . Prov. 14. 16. neither do blind-men ever blush . And the truth is , were it not for pride and ignorance , a world of men would be ashamed to have their faces seen abroad : For take away from mens minds vain opinions , flattering hopes , false valuations , imaginatious and the like ; you will leav the minds of most men and women , but poor sh●unken things ; full of melancholly , indisposition , and unpleasing to themselves . Ignorance is a vail or curtain to hide away their sins : whereupon they are never troubled in conscience , nor macerated with cares about eternity ; but think that all will be wel● . The div●l and the flesh , prophesy prosperity to sin , yea life and salvation , as the Pope promised the powder-traitors : but death and damnation ( which Gods spirit threa●e●s ) will prove the crop they will reap . For God is true , the divell and all flesh are lyers . When wee become regenerate , and forsake sin ; then the divell strongly , and strangely assaults us : as he did Christ , when he was newly baptized ; and Pharoh the Children of Israel , when they would forsake Egypt ; and Herod the Children , when Christ was come to deliver his people . Whence , commonly it coms to pass , that those think best of themselves , that have least cause ; yea the true Christian , is as fearfull to entertain a good opinion of himself ; as the false is unwilling , to he driven from it . They that have store of grace , mourn for the want of it : and they that indeed want it , chant their abundance . None so apt to doubt their adoption , as they that may be assured of it : nor none more usually fear , then they that have the greatest cause to hope . Wee feel corruption not by corruption , but by grace : and therefore the more wee feel our inward corruptions ; the more grace we have . Contraries , the neerer they are to one another , the sharper is the conflict betwixt them : now of all enemies , the spirit and the flesh are neerest one to another , being both in the soul of a regenerate man ; and in all faculties of the soul , and in every action that springeth from those faculties . The more grace , the more spirituall life ; and the more spirituall life , the more antipathy to the contrary : whence none are so sensible of corruption , as those that have the most living souls . Sect. XXXVI . Now for remedy of the contrary , there cannot be a better lesson for carnall men to learn then this . All the promises of God are conditionall , to take place if wee repent : as all the threatnings of God are conditionall , to take place if wee repent not . But wicked men , as they believ without repenting ; their faith being meer presumption : so they repent without believing , their repentance being indeed desperation : and this observe , wee are cast down in the disappointing of our hopes ; in the same measure , as we were too much listed up , in expectation of good from them . Whence these perremptory presumers if ever they repent , it is commonly as Francis Spira , an Advocate of Padua did : and never did any man plead so well for himself , as he did against himself . One star is much bigger then the Earth ; yet it seems many degrees less . It is the nature of fear , to make dangers greater , helps lesse then they are . Christ hath promised peace and rest unto their souls that labour , and are heavy laden ; and to those that walk according to rule . Matth. 11. 29. Gal. 6. 16. even peace celestiall in the state of grace , and peace eternall in the state of glory . Such therefore as never were distressed in conscience , or live loosly ; never had true peace . Peace is the Daughter of righteousnesse . Rom. 5. 1. Being justifyed by faith , we have peace with God . But hee who makes a bridg of his own shaddow , will be sure to fall into the water . Those blocks , that never in their life were moved with Gods threatnings , never in any straight of conscience , never groaned under the burthen of Gods anger : they have not so much as entred into the porch of this house ; or lift a foot over the threshold , of this School of repentance . Oh! that wee could but so much fear the eternall pains , as wee do the temporary ; and bee but so carefull to save our souls from torment , as our bodies . In the mean time , the case of these men is so much the worse ; by how much there fear is the lesse . It faring with the soul , as with the body : Those diseases , which do take away all sence of pain ; are of all others most desperate . As the dead palsey , the falling sickness , the sleepy lethargie , &c. And the patient is most dangerously sick , when he hath no feeling thereof . In like manner , whilst they suppose themselves to be free from judgment ; they are already smitten with the heaviest of Gods judgments ; a heart that cannot repent . Rom. 2. 5. In a lethargie , it is needfull the patient should be cast into a burning Fever ; because the sences are benummed , and this will waken them , and dry up the besotting humors . So in our dead securety , before our conversion ; God is fain to let the Law , Sin , Conscience and Satan loose upon us ; and to kindle the very fire of Hell in our souls : that so we might be rowsed out of our security : but thousands of these blocks , both live and depart with as great hopes , as men go to a lottery : even dreaming of Heaven , untill they awakein Hell . For they too often die , without any remors of conscience like blocks ; or as an Oxe dyes in a ditch . Yea thousands that live like Laban , dye like Nabal , ( which is but the same word inverted . ) whilest others the dear Children of God , dye in distresse of conscience . For it is not every good mans hap , to dye like Antonius Pius ; whose death was after the fassion , and semblance of a kindly , and pleasant sleep . However Saint Austins rule , will be sure to hold . He cannot dye ill , that hath lived well : and for the most part , He that lives conscionably , dyes comfortably , and departeth rich . And so you see , how it fares with the wickedest and worst of men . Wherefore if you are truly sensible of your wretchedness : it is a good sign , that you are in some forwardness to be recovered ; and really to become so good , as formerly you but dream'd , or imagined your self to bee . And indeed the very first step to grace , is to feel the want of grace ; and the next way to receive mercy , is to see your self miserable . Therefore our constant , and most diligent search should be , to find out the naughtiness of our own hearts ; and to get strenght from God , against our prevailing corruptions . Sect. XXXVII . Loose Libertine . But is there any hope for one so wicked as I ? who have turned the grace of God into wantonesse ; applying Christs passion as a warrant for my licenciousness , not as a remedy ; and taking his death as a licence to sin , his ●ross as a Letters pattent to do mischief . As if a man should head his d●um of rebellion , with his pardon . For I have most spi●efu●ly , and maliciously , taken up arms against my Maker , and fought against my Redeemer all my daies . Convert . Do but unfainedly repent you of your sins , and forsake your former evill wayes , and lay held upon Christ by a true● and lively ●aith : my soul for yours , God i● very ●eady to forgive them , bee they neve● so many , and innumerable for multitude ; never so ha●nous , for qualitie & mag●itude . Yea , I can shew you your pardon from the great King of Heaven for al that is past . the which you may read at large Isai. 55 , 7. Ezek. 18. 21. to 29. and 33. 11. Jo l. 2. 12 , 13 , 14. Yea read 1 Cor. 6. 10 , 11. together with the story of Man●sses , Mary M●gdelen , the Thief , and the prodigall Son : & you shal see presidents thereof . Yea the very murtherers of the Son of God , upon their serious and unfained repentance , and stedfast believing in him ; received pardon and salvation . And indeed dispai● , is a sin which never kn●w Jesus . True , every sin deserves damnation : but no sin shall condemn , but the ●●ing and conti●uing in it . True Repentance , is ever blest with forgiveness . And know this , that Gods mercy is greater then thy sin , what ever it bee : you cannot be so infi●ite in sinning , as he is infinite in pardoning , if you repent : yea sins upon repentance are so remitted ; as if they had never been committed . I will put away thy transgressions as a cloud , and thy sins as a m●●t . Isay. 44. 22. And what by corruption hath been done , by repentance is undone . As the former examples witness . Come and let us reason tog●ther , saith the Lord , though your sins be as scarlet ; they shall be as white as snow . Isai 1. 18. Yea whiter then snow : For the Prophet David , laying open his blood guil●in●ss , and his Originall impurity , useth these words : Pu●geme with Hysop , and I shall be clean ; wash me , and I shall be whiter then snow , Psal. 51. 7. And in reason , did Christ come to call sinners to repentance ? and shall he not shew mercy to the penitent ? O who would not cast his burthen upon him ? that desires to give ease . As I live saith the Lord , I would not the death of a sinner , Ezek. 18. 32. and 33. 11. Onely , apply not this s●lve , before the ulcer be searcbed to the bottom : Lay not hold upon mercy , untill you be throughly humbled . The onely way to become good ; is first to believe that you are evill : and by accusing our selvs , wee prevent Satan : By judging our selvs , wee prevent God . Are wee as sick of sorrow , as wee are of sin ; then may wee hopefully go to the Physitian of our souls , who came into the world onely to cure the sick , and to give light to them onely , who sit in darkness , and in the shadow of death . God does not power the oyl of grace , but into a broken , and contrite heart . Wouldest thou get out of the miserable estate of nature , into the blessed estate if grace ? and of Satan's bondslave become the childe of God , and a member of Christ ? Wouldest thou truly k●ow thine own heart ? and he very sensible how evil and wicked it is ? that so thou maist have a more humble conceit of thy self ? lay to heart these three particulars : 1. The corruption of our nature , by reason of Original Sin . 2 Our manifold breach of God's righteous Law , by actual sin . 3. The guilt and punishment due to us for them both . This being done , thou wilt see and find , thy necessity of a Redeemer . And it is thirst onely that makes us relish our drink ; hunger our meat . The full stomach of a Pharisee , surcharged with the superfluities of his own merits , will loath the hony-comb of Christ's righteousness . This was it , which made the young Prodig●l , to relish even servants fare ; though before wanton , when full fed at home . No more rellish feels the Pharisaicall heart , in Christs blood : then in a chip : But O how acceptable , is the fountain of living waters ; to the chased hart panting & braying . The blood of Christ to the wearie and tyred soul ; to the thirsty conscience scorched with the sence of Gods wrath : hee that presents him with it , how welcome is hee ? even as a speciall choise man , one of a thousand . And the deeper the sence of misery is , the sweeter the sence of mercy is . Sect. XXXVIII . Then if you would be satisfied for time to come , whether your Repentance , and conversion be true and sound ? these particulars will infallibly informe you . If you shall persevere , ( when this trouble for sin is over ) in doing that which now you purpose , it is an infallible sign , your repentance is found , otherwise not . If thou dost call to minde , the Vow which thou madest in baptisme and dost thy indeavour to perform that , which then thou didst promise If thou dost square thy life , according to the rule of Gods word ; and not after the rudements of the world . If thou art willing to forsake all sin , without reserving one : ( for otherwise that one sin may prove the bane of all thy graces : even as Gidion had Seventy sons , and but one Bastard : and yet that bastard , destroyed all the rest that were Legitimate . Judg. 9. 5. ) Sin is like the Ivie in the wall ; cut off bow , branch , body , stump ; yet some strings or other will sprout out again : Till the root be pluck't up , or the wall be pulled down and ruined ; it will never utterly die . Regeneration , or new birth , is a creation of new qualities in the soul ; as being by nature onely evil disposed . God's children are known by this mark , they walk not after the flesh , but after the spirit Rom. 8. 1. If Christ have called you to his service , your life will appear more spirituall , and excellent then others . As for your fails , 't is a sign that sin hath not gained your consent , but committed a rape upon your soul ; when you crie out to God . If the ravished Virgin under the Law cried out , she was pronounced guiltlesse . A sheep may fall into the mire , but a swine delights to wallow in the mire . Great difference between a woman that is forced , though she cries out and strives : and an alluring Adulteress . Again , the thoughts of the godly are godly , of the wicked , worldly ; and by these , good and evil men are best , and truliest differenced one from another . Would we know our own hearts , and whether they be changed by a new birth : examine we our thoughts , words , actions , passions ; especially , our thoughts will inform us ; for these cannot be subject to hypocrisie , as words and deeds are . Sect. XXXIX . Then by way of caution know ; that a child may as soon create it self , as a man in he state of Nature regenerate himself . We cannot act in the least , unlesse God bestowes upon us daily privative grace , to defend us from evil ; and daily positive grace , inabling us to do good . And those that are of Christs teaching , know both from the word , and by experience , that of themselvs they are not onely weak , but even dead to what is good ; moving no more then they are moved : that their best works are faulty , all their sins deadly , all their natures corrupted originally . You hath he quickned , that were dead in trespass●s and sins Ephes. 2. 1. Yea , we are altogether so dead in sin , that we cannot stir the least joint , no not so much as feel our own deadness , nor desire life , except God be pleased to raise and restore our souls ; from the death of sin , and grave of long custom , to the life of grace . Apt we are to all evil , but reprobate and indisposed to all grace and goodness ; yea , to all the means thereof . My powers are all corrupt ; corrupt my will : Marble to good , but wax to what is ill . Insomuch , that we are not sufficient of our selves to think , much lesse to speak , least of all to do that which is good , 2 Cor. 3. 5. Joh. 15. 4 , 5. If we have power to choose or refuse the object ; to do these well we have no power . We have abilitie , we have will enough to undo our selvs , scope enough hell-ward ; but neither motion , nor will to do good : that must be put into us by him that gives both power and will , and power to will . Finally , each sanctified heart feels this , but no words are able sufficiently to expresse , what impotent wretches we are , when we are not sustained . So that we have no merit , but the mercy of God to save us : nothing but the blood of Christ , and his mediation to cleanse and redeem us : nothing but his obedience to enrich us . As for our good works , we are altogether beholding to God for them , not God to us ; nor we to our selvs : because they are onely his works in us . Whatsoever thou art , thou owest to him that made thee : what ever thou hast , thou owest to him that Redeemed thee . Therefore if wee do any thing amiss , let us accuse our selvs : if any thing well , let us give all the praise to God . And indeed , this is the test of a true or false Religion : that which teacheth us to exalt God most , and most to depresse our selves is the true : that which doth most prank up our selvs , and detract from God ; is the false . As Bonaventure well notes . Sect. XL . Now to winde up with a word of exhortation ; if thou beest convinced , and resolvest upon a new course ; let thy resolution be peremptory , and constant : and take heed you harden not again ; as Pharaoh , the Philistins , the young man in the Gospel , Pilate and Judas did : resemble not the iron , which is no longer soft , then it is in the fire ; for that good ( saith Gregory ) will do us no good , which is not made good by persevarance : If with these premonitions , the Spirit hath vouchsa●ed to stir up in thine heart any good motions , and holy purposes to obey God , in letting thy sins go ; quench not , grieve not the Spirit , 1 Thes. 5. 19. Return not with the Dog to thy vomit ; least thy latter end prove seven-fold worse then thy beginning , Matth. 12. 43 , 45. O it is a fearful thing to receive the grace of God in vain ! and a desperate thing , being warned of a rock , wilfully to cast our selves upon it . Neither let Satan perswade you to defer your repentance ; no , not an hour ; least your resolution proves as a false conception , which never comes to bearing . Besides , death may be sudden : even the least of a thousand things can kill you , and give you no leisure to be sick . Thirdly if thou wilt be safe from evil works , avoid the occasions ; have no fellowship with the workers of iniquity : neither fear their scoff ; for this be sure of , if your person and waies please God , the world will be displeased with both : If God be your friend , men will be your enemies : if they exercise their malice , it is where he shews mercy . But take heed of losing God's favour to keep theirs . B●da tells of a great man , that was admonished by his friends in his sicknesse to repent : who answered , He would not yet ; for that if he should recover , his friends and companions would laugh at him : but growing sicker and sicker , they again prest him : but then his answer was , that it was now too late ; for I am judged and condemned already . A man cannot be a Nathanaël , in whose heart there is no guile ; but the world cou●ts him a fool . But Christ saies , Verily except ye be converted , and become as little children ; ye shall not en●er into the Kingdome of Heaven , Mat. 18. 3. Again , Satan and your deceitfull heart will suggest unto you : that a Religious life , is a dumpish and mellancholly life : but holy David will tell you , that light is sown to the righteous ; and joy to the upright . Psal. 97. 11. Isa. 65. 14. And experience tells , that earthly and bodily joyes ; are but the body or rather the dregs of that joy , which Gods people feel and are ravished with ▪ As O the calm , and quietness of a good conscience the assura●ce of the pardon of sin , and joy of the Holy Ghost , the honesty of a virtuous and holy life how sweet they are . Yea even Plato an Heathen could say : that if wisdome and virtue could but represent it self to the eies ; it would set the heart on fire with the love of it . And the like of a sinners sadness , as hear what Seneca sayes ; if there were no God to punish him , no Divell to torment him , no Hell to burn him , no man to see him : yet would hee not sin , for the ugliness and filthiness of sin , and the guilt and sadness of his conscience . But experience is the best informer : wherefore take the councell of holy David , Psalm . 34. 8. O tast and seek that the Lord is good : blessed is the man , that trusteth in him . To which accordeth that of holy Bernard , Good art thou O Lord to the soul that seeks thee ; what art thou then , to the soul that finds thee . As I may apeal to any mans conscience , that hath been softned with the unction of grace ; and truly tasted of the powers of the world to come ; to him that hath the love of God shed abroad in his heart by the Holy Ghost : whether his whole life bee not a perpetuall halelujak , in comparison of his natural condition . Whence they are able to ●●eight all such objections ; as he did : you tel 〈◊〉 that scrupling of small maters , is but slumbling at straws ; that they be but trifles : When I know your tongue can tell nothing but truth , I will believ you . Fiftly , beg of God that he will give you a new heart , and when the heart is changed ; all the members will follow after it ; as the rest of the creatures after the Sun , when it ariseth . But without a work upon the heart , wrought by the Spirit of God ; it will follow its own inclination to that which it affecteth ; whatsoever the judgment shall say to the contrary : That must bee first reformed , which was first deformed . It is idle , and to no purpose to purge the channell , when the fountain is corrupt . Whence the Apostle orderly bids us , first bee renewed in the spirit of our minds ; and then let him that stole , steal no more , Ephe. 4. 23. 24. Yea it is God's own counsell , to the men of Jerusalem , Jer. 4. wash thine heart from wickedness : that thou mayst be saved ver. 14. It is most ridiculous to apply remedies to the outward parts , when the distemper lies in the stomach . To what purpose is it to crop off the the top of weeds , or lop off the bows of the tree , when the root and stalk remain in the earth : as cut off the sprig of a tree , it grows still ; a bow , an arm , still it grows , lop off the top , yea saw it in the midd'st , yet it will grow again ; stock it up by the roots , then ( and not till then ) it will grow no more ; whence it is that God saith , give me thine heart , Prov. 23. 26. Great Cities once expunged , the dorpes and villages will soon come in of themselvs : the heart is the treasury and store-house of wickedness Mat. 12. 34. such as the heart is , such are the actions of the body which proceed from it , Mat. 12. 35. Therefore as Christ saith , make clean within , and all will be clean , otherwise not , Mat. 23. 26. Therefore Davids prayer is , Create in me a new heart O Lord , and renew a right Spirit within me , Psal. 51. 10. do thou the like , importune him for grace ; that you may firmly resolve , speedily begin , and continually persevere ; in doing and suffering his holy will : desire him to inform and reform you so , that you may neither misbeliev nor mislive ; to change and purify your nature , subdue your reason , rectify your judgment , reform and strengthen your will , renew your affections , and beat down in you , whatsoever stands in opposition to the Scepter of Jesus Christ . Sixthly and lastly ; if you receive any power against your former corruptions ; forget not to bee thankfull , yea study all possible thankfullness , for that you and I , are not at this present frying in hell flames , never to be freed ; that we have the offer of grace here , and glory hereafter ; it is his unspeakable goodness . And there is nothing more pleasing to God , nor profitable to us ; both for the procuring of the good we want , or continuing the good we have ; then thankfulness . Nee will sow there , and there onely plenty of his blessings ; where he is sure to reap plenty of thanks and service : but who will sow those barren sands , where they are sure not onely to be without all hope of a good harvest ; but are sure to loose , both their seed and labour . Consider what hath been said , and the Lord give you understanding in all things . And so much for the Second part . An Appendix followes : wherein you have instances of all sorts ; how sin besots men . Sold onely by James Crump , in Little Bartholomews Well-yard ; and by Henry ●●ipps , in Popes-head Alley , 1658. 
A67759	----	The impartial monitor: about following the fashions. Or The sweet fruit of sharp reprehension in a rare example, of one that (by another's pen) cured his wife of her costlinesse. Imprimatur, Edmund Calamie. Books (well chosen) are the best recreation, best company, best cheer, best cheap. Younge, Richard. This text is an enriched version of the TCP digital transcription A67759 of text R218089 in the English Short Title Catalog (Wing Y164). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 37 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67759 Wing Y164 ESTC R218089 99829715 99829715 34158 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67759) Transcribed from: (Early English Books Online ; image set 34158) Images scanned from microfilm: (Early English books, 1641-1700 ; 1982:10) The impartial monitor: about following the fashions. Or The sweet fruit of sharp reprehension in a rare example, of one that (by another's pen) cured his wife of her costlinesse. Imprimatur, Edmund Calamie. Books (well chosen) are the best recreation, best company, best cheer, best cheap. Younge, Richard. 15, [1] p. Printed by J. Bell, and are to be sold by James Crump, in Little Bartholomews Well-yard, [London] : 1656. Signed on p. 15: R. Younge. Place of publication from Wing. The words "best recreation, .. best cheap." in the title are joined by a left bracket. Running title reads: Reprehension in love, the sharper, the sweeter. With a final advertisement page. Copy is tightly bound, affecting text. Reproduction of the original in the British Library. eng Christian life -- Early works to 1800. A67759 R218089 (Wing Y164). civilwar no The impartial monitor: about following the fashions. Or The sweet fruit of sharp reprehension, in a rare example, of one that (by another's Younge, Richard 1656 6831 26 0 0 0 0 0 38 D The rate of 38 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-12 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 John Latta Sampled and proofread 2005-01 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion The Impartial Monitor . About following the FASHIONS OR The sweet fruit of Sharp Reprehension , in a rare example , of one that ( by Another's Pen ) cured his Wife of her Costlinesse . Imprimatur , EDMUND CALAMIE . Books ( well chosen ) are The best Recreation , best Company , best Cheer , best Cheap . Printed by J. Bell , and are to be sold by James Crump , in Little Bartholomews Well-yard , 1656. The Impartial Monitor , or the Sweet Fruit of Sharp Reprehension . Much Respected : Did not the Word of God command me , Lev. 19. 17. Heb. 3. 13. Conscience and duty binde me , a zeal of God's glory , and a desire of your eternal good , constrain me : Discretion dictates unto me , that it is better having a friend without trouble , then a foe with it . Not that you shall have cause to finde fault with it , or with me for it : for I fight not against you , but against your sins ; not with you , but with your enemies for you : You have no such foes as your faults , and these are they that I seek to subdue and batter down before you ; as well knowing , that unless they die , you cannot live . Other friends refuse to tell you of your faults , who will be very ready to tell others of them ; whereas I speak of your faults to your face , of your virtues behinde your back : and he that loves not such a friend , hates himself . He ( saies Solomon ) that refuseth instruction , is brutish , Prov. 12. 1. and destroieth his own soul , Chap. 15 32. When wisdom stretcheth out her hand , and men refuse : then wisdom will laugh at their destruction , Prov. 1. 24. &c. That soul is past cure , which turneth from , and refuseth the cure , Deut. 17. 12. Prov. 29. 1. Psal. 81. 11 , 12. Smal hope of that Patient , that is deaf to the counsel of his Physitian . But I hope better things of you ; for admit it prove as welcome to you at present , as water into a Ship , yet when you shall consider , that I have so learnt to distinguish between persons and vices , offenders and offences ; as to have no peace with the one , while I have true peace with the other : that I do not so hate , as to be a foe to goodness ; nor so love , as to foster iniquity ; That he who is a friend to our faults , is no friend to our selves : the case will bee altered ; since that to be vices friend , is to be virtues enemie . True ; sore eies cannot abide the light of the Sun : And so long as you love your sins better then your soul , you will scorn my counsel . But if ever your eies be opened as Sauls were , Acts 9. 18. you will say as once David to Abigal , 1 Sam. 25. 32. 33. Blessed be the Lord , and blessed be thy advice , and blessed be thou who hast kept me from doing thus , and thus . Hee that rebuketh a man , shall finde more favour at the length , then he which flattereth with his tongue , Prov. 28. 23. Reprove a scorner , and he will hate thee : but rebuke a wiseman , and he will love thee , Prov. 9. 8. Give instruction to a wiseman , and he will be yet wiser : teach a just man , and he will increase in learning , Ver. 9. And ( which makes much for my incouragement ) Nathan wrought more upon David , by one private particular admonition , then all the Lectures of the Law could do for three quarters of a year together . And it were happie for millions , were they so plainly dealt withall . Wherefore be not in the least offended , but love and thank me for my plain dealing , Prov. 28. 23. Yea , if I make you smart , give me the more thanks , love me the better for it . Sharp reprehension is the healing of the soul ; and love to the soul , is the very soul of love . And not to chide a friend least wee offend him ; is as to let him drown , rather then catch him by the hair . He is shrewdly wronged , that being stung by a Bee , ( when asleep ) is delivered from a Serpent , which otherwise had stung him to death . The Physitian and Surgeon you know , heal us not without pain , and yet we reward them . And possible it is , I may prove another Photian unto you ; who when a friend of his would have cast himself away , suffered him not ; saying , I was made thy friend to this purpose . So then , abide me no friend to your faults , or , no friend to your self : And let this serve for an Apologie , as also for a Protection . Dear Cousin ! my love to , and hopes of you formerly were not greater , then is now my fear : for that scarce a day passes , but I hear that of your pride ; which both moves me to passion and compassion . Possible it is , that though you make your self the subject of every opinion , wise and weak , and no lesse of their discourse ; though you are a wonder amongst fools for your bravery , among wisemen for your folly : yet you may neither hear of it , nor in the least perceive it ; high time therefore you be told thereof . If with those Gentiles , Rom. 10. 20. you receive more good by it then you desire , admire the Providence and free grace of God . Is it a wrong to lay , that you bid defiance to all other Ministers wives ? The best Lord Bishops Wife in the Land might not wear a French hood , by Act of Parlament ; you do far more , and seem to scorn ( not to own ) the Function , though too honorable for you . To speak of particulars ; as naked breasts and shoulders , ( when in warm weather that was a fashion , though a whorish one ) beauty-spots , cut-locks , long trains like a Countess , light coloured gowns and Waste-coats , gold-lace , with other curious and costly laces and attires , fit for none but Ladies : exactness in all new fashions , deifying your Child , your little regard of hearing the Word , ( in which you should be an example ) and the like , were needlesse ; being better known to your self , and more observed by others then me . Though I may more then guesse , how you and your wicked Counsellor , more studie for fashions , then Lawyers do for delaies : yea , your Husband ( were he at all consulted with ) would finde it as hard a task to cloath you , as Mercury had to cloath the Moon : And it is a sure conclusion , where so great care is had to deck the bodie , there is as great carelesness , and as little regard to adorn the soul with virtue , as Cato speaks . Yea , let conscience say , Whether you be not more careful to preserve your cloaths from dust and spots , then your soul from guilt ? Do not you know also , that you honour your Childe more then GOD ? as that man of God told Eli touching his sons , 1 Sam. 2. 29. a good way to be rid of him . Pambo spying a certain woman flaunting it in very sumptuous apparel , fell a weeping ; and being asked why he wept so much answered , For two causes ; one , the destruction of this woman ; another , because I ( quoth he ) who profess my self a Christian , do not so much studie to please God by innocencie of life , as this woman does to please the Divel and men with her vanities . I cannot , nor need I stand to apply it . But see the sottishnesse of pride and vain glory , for pride and follie are vices that ever go together . Wicked men glory in that which is indeed their Shame . Our cloaths are but as a plaister upon a sore . Wickedness brought nakedness , and apparel hides it , Gen. 3. 10 , 11. whereof being proud , is as if a Thief should be proud of his halter . Our cloaths are but to cover shame and nakednesse ; but as signs of God's displeasure , by reason of Original sin ; and to be proud of them , is as if a Prisoner should be proud of his Bolts . Our cloaths are like a Westminster-hall paper , to shew what we have committed which occasioned it , nor had we else needed them . It is as if a Rogue should have his pardon , upon condition that he will ever after wear a rope about his neck : and therefore as one burned in the forehead for some villany , ought so often as hee looketh in a glasse , and perceiveth the scar thereof , to think upon and detest his wickednesse , so ought we . Again , in glorying in gorgious attire , you make that a matter of pride , that indeed makes you ridiculous : You think your self brave , but no bodie else thinkes you so . Nothing procures love and credit , both with God and man , like humility ; nothing hatred and scorn , like pride . Would you have God your friend , or your enemie ? you may : for he resisteth the proud , and giveth grace to the humble , James 4 6. 1 Pet. 5. 5. No vice gets a man so many enemies as this vice : not the humble alone , but one proud man hates another : your self loves humilitie in all but your self ; as if you did wish well to all souls but your own . It is a just plague upon Sensualists , they seek for things out of their proper orbs : They seek for reputation in revenge , but alas ! that is to be found in patience . It is the glory of a man to passe by an offence , Prov. 19. 11. They seek content in riches , which is , as if one should seek for fresh water in the midst of the Sea . They seek for honour in pride , whereas honour is to be found in humilitie , Prov. 29. 23. It is to be observed , that the more ignorant any one is , the more conceited he is : Great pride , argues great ignorance ; little humility , but little knowledge of our own hearts . According to our humility , is our knowledge of our selves : and according to the knowledg of our selves , is our humility . When Paul saw the filthie puddle of concupiscence that was in him , he was throughly taken down indeed : And until we become humble , we can never become wise . Time , reading and learning may swell our brains , but still our hearts will remain emptie . He will teach the Humble his way , Prov. 11. 2. The first step to wisedom , is humilitie , Isa. 28. 9. Nor is pride more a sign of ignorance , then it is of emptiness : The lighter ballance , or end of the beam , will presse upward , and ever be highest : that ear of corn , or bough which is fullest , or most laden with fruit , hangs lowest to the ground alwaies : It is froth onely that swims on the top . It is the nature of man to be proud , when man by nature has nothing to be proud of . As take away from mens mindes vain opinions , flattering hopes , fals valuations , imaginations , and the like ; you will leave the mindes of most men and women but poor shrunken things , full of melancholy , indisposition , and unpleasing to themselves . And as for Beauty , even the fairest presence , ( which puffs up so many ) is but a dunghill coveredover with white and purple . Or admit it be grace and virtue that one is proud of ; such an ones graces and virtues will be sure to lessen , as his pride increaseth ; and in the end wither away and leave him , as leaves do a tree in Autumne . Neither will any good thing stay or reside , where pride is , and remains : be it peace , plenty , credit , or the like . First , not peace or comfort : Such as have their thoughts high , and their fortunes low , live alwaies a pensive life . And the onely reason why we want our desires , is , because our desires want reason . Yee ask and receive not , because yee ask amiss ; that yee may consume it upon your lusts , Jam. 4. 3. 2. Nor credit : Infamy ever ensueth arrogancy . If wee thought meanlyer of our selvs others would think better of us . Fair Absalom had ambitiously provided a stately Monument for his Corps , a Pyramis , or Pillar in the King's Dale : but he was tumbled with infamy into a ditch , and covered like carion under an heap of stones . The Babel projectors built their Tower to get them a name , but it turned to their shame and confusion too . Even the best and greatest works , undertaken for ostentation , do commonly misse of their end , and turn to the Authors shame . Before honour goeth humility , Prov. 15. 33. but when pride cometh , then cometh shame , Prov. 11. 2. 3. Nor will plenty and prosperity stay , where pride remains . While Saul was little in his own eies , God made him head over the twelve Tribes , and gave him abundance : but when he left his humility , his Kingdom left him and his house . When Hezekiah was puft up with the wealth and the pretious things that God gave him , the Prophet tells him , that all those things , and all that his Fathers had laid up in store for him , should be carried away to Babylon , 2 Kings 20. 12. to 19. When Nebuchadnezar built for the glory of his Majestie , and began to boast himself , he was suddenly deprived of his Kingdom , and sent to graze with the beasts : but when he was humbled to the very ground ; he had his Kingdom , and all else restored unto him , Dan. 4. 29. to 37. Many the like examples I might give you , of such as have been undone by their pride ; but daily experience hath acquainted you with not a few , that by hoysing up the sail of their ships too high , have made shipwrack . A little sail to a great Vessel rids no way , though the winde be never so fair : A large sail to a little Bark , drowns it . The pride of man shall bring him low : but the humble in spirit shall enjoy glory , Prov. 29. 23. Blessed are the meek , for they shall inherit the earth , Mat. 5. 5. W●● so exalteth himself , shall be brought low : but whosoever humbleth himself , shall be exalted , Mat. 23. 12. Luk. 14. 11. No sin hath pull'd down so many as this , that promised to set them up . And I would wish you to look to it , ( least God withdraw more , as he hath already some of the fuel of your pride , and quench the fire of your Kitchen ) for confident I am , out of the experience I have of the Lord's dealing ; that if you belong to him , he will make you bow , or break : you shall be humbled , and that to purpose ; and that in it wherein you offend . Mark me what I say , Are you proud of beauty ? You shall have no beauty to be proud of . Because the daughters of Zion are proud , and walk with stretched out necks , and with wandring eies , making a minsing as they go , and make a tinkling with their feet : therefore shall the Lord mak the heads of the daughters of Zion ball'd , and the Lord shall discover their secret parts . In that day shall the Lord take away the ornaments of the slippers , and the cauls , and the round tiers , the sweet balls , and the bracelets , and the bonnets , the tires of the head , and the slops , and the head-bands , and the tablets , and the ear-rings , the rings and the mufflers , the costly apparel and the vails ; and the wimples , and the crisping-pins , and the glasses , and the fine linnen , and the hoods , and the lawns . And instead of sweet savours , there shall be a stink , and instead of a girdle , a rent ; and instead of dressing of the hair , baldnesse : and instead of a stomacher , a girding of sackcloth ; and burning instead of beauty , Isa. 3. 16. to 25. Miriams Leprosie is one instance of this : her foul tongue was not onely punished with a foul face ; but her pride was cured with deformity . Or is it plenty that makes you flaunt it ? You shall want necessaries . Or is it making an Idol of your little one , it shall be taken from you ; and so of health . There cannot be a worse signe of ensuing evil , then pride , as we see in Peter . If Paul but begin to exalt himself , some messenger of Satan shal be sent to pull him down again , 2 Cor. 12. 7 ●●ide goeth before destruction , and an high minde before the fall , ●●● . 16. 18. And the reason is , All that are proud in heart , are an abomination to the Lord : and though hand join in hand , such shall not go unpunished , Prov. 16. 5. He that hath a proud look , and high heart , I cannot suffer , saith the Lord , Psal. 101. 5. Job . 40. 11. 12. Mal. 4. 1. of which you have had some experience . The Lord hath spoken to you , once , twice , thrice ; and that in an easie and familiar Scripture phrase : he hath brought you , and your babe , into physicks fetters ; he hath abated of your beauty : he hath cut short your means , ( the fuel of your pride ) yea he hath gone further with you ; for whereas your honour hath been more cared for then your God , and all was well while you were well esteemed . Is not your good name at the stake ? and your credit wofully blasted , by excelling all of your rank and calling , and all bounds of discretion ; and by your scorning to be thought a Ministers wife ; in which Religion also suffers . Hath not self-conceitednesse broken your credit ? For as there is no plaister like this , to pull down proud flesh ; so God hath accordingly decreed , that while we think well of our selves , others shall never think well of us . Thus hath the Lord dealt with you , whose preventing mercie it is , to speak before he strikes , to lighten before he thunders , to warn before he wounds , to use the rod , before he takes up the sword : yet you neither hear , nor take notice of his displeasure . Your eies are not opened , your heart is not humbled , but your pride remains : being somwhat like Nero still , who took it for a disparagement , forsooth , to be seen two daies in one suit . Though you wear a pretty part of your husbands estate upon your back ; and the like about your neck . What is wisedom departed from you ? or would you have Jezabels fare ? be dasht in pieces . Would you be let go on like Absolom ? whose chief pride lay in his hair , and that became his halter . Look to it , for God will first or last make you know your self , if you belong to him ; and at the next bout , cast you down to the very ground : and if that will not serve , one foot shall slip into hell , that it may be a means through his blessing , to further and forward you in the way to heaven ; as it fared with the incestuous Corinthian 1 Cor. 5. 5. 2 Cor. 2. 6 , 7 , 8. which if you would prevent , take warning in time : for , God will be sure to have his will of those that are wedded to their own wills : yea he delights in it , as you may see in Pharaohs example . O Cousin ! my fear is , that this your pride will spin you a thred of many troubles , before you learn that lesson of the Psalmist , Before I was afflicted , I went astray : but now do I keep thy commandements , Psal. 119. 67. And indeed we call for greater strokes , by not feeling the lesser . If we be warned of any thing but sin , one warning will serve : but we are so incorporated , and inured to sin , that a thousand sermons will not serve . Custom hath made sin stronger in many , then the Word of God : Whereupon God takes another course , and saies , I will go and return to my place , till they acknowledge their fault , and seek me : for in their affliction they will seek me diligently , Hos. 5. 15. Though indeed never to think on God until we stand in need of him , argues a base , and not an ingenuous spirit . I confesse it 's well if it prove so well ; for this is more then God ows us : and his method to millions is this ; The seed was sown this year , the Lord calls for fruit , and none will come ; the next year , and the next after , and none comes : at last the curse goeth forth , Never fruit grow upon thee more : as it fared with the Fig-tree : Cut it down , and cast it into the fire , Luk. 13. 6. to 10. Now whether of these two waies the Lord will deal with you ; onely himself knows . But one of the two I am sure he will , and the last is most likely . For the greatest number enter the broad-gate ; and they are few in comparison ( one of a City , and two of a Tribe , Isa. 10. 22. ) that shall be saved . True , there is scarce a man on earth , but he thinks to go to heaven ; though no man thinks that the whole world shall go to heaven , for then were hell made to no purpose . Yea , whereas the Jews thought , that if but two men in the world were saved , the one should be a Scribe , the other a Pharisee : Christ saith , neither of both should come there , Luk. 13. 28. But admit your case be onely doubtful , and not desperate : you have not two souls , that you may hazard one : nor will any wise-man venture his soul on such an uncertainty . I know you have favorable thoughts of your self , and much to say in your own behalf , ( though that much is nothing ) . In excusing our faults we are all too eloquent ; though to a wise and godly man , ( whose folly is wiser then the wisdom of the world : ) what you have to alleage , would appear but pitious shifts , weaker then walls of paper . As what saies wise Solomon ? All the waies of a man are clean in his own eies ; but the Lord pondereth the spirits . And men may more then guesse , by reflection from the Word ; because the outward actions declare the inward intentions . A good Conversion is proved by a good Conversation . If any one be ingrafted into Christ , by a lively faith ; he becoms a new creature , and shews it by the fruit of a good life , Joh. 15. 1. to 9. he is divorced from the world , and the flesh , with their fruits , and fashions , 1 Cor. 6. 9 , 10 , 11. Gal. 5. 19 , 20 , 21. Prov. 16. 2. 1 Pet. 4. 3. 1 Joh. 2. Ephes. 4. 18 , 19 , 20. And whosoever does not bring forth such fruit , it is certain that he is not yet ingrafted into Jesus Christ . Regeneration , or New-birth , is a creation of new qualities in the soul , as being by nature onely evil disposed . In all true Repentance is a change , both in the Judgment , from errour to truth ; and in the Will , from evil to good ; and in the Affections , from loving evil , and hating good , to love good , and hate evil . In the whole man , from darknesse to light , and from the power of Satan unto God ; without which change , no repentance . Grace changeth nature of a bramble to becom a vine , of a thorn a fig-tree , of a wilde , a natural Olive , of a Lion a Lamb , of a Dog under board , to a son sitting at table , of a Saul a Paul . And of this you may assure your self , that if Christ be not your King to govern , hee will neither be your Prophet to forwarn , nor your Priest to expiate . It hath alwaies been your unhappinesse , to have a tempter to attend you , who , if you take not heed , will become your utter destruction : and it is none of her least wickednesse , to bring you into dislike of your choice , by mentioning what matches you might have had ; for were it not a true lie , yet it is , at best , the Divels heart in her lips . However he had ill hap , being an able Minister , a godly Christian , a loving husband to meet with one that proves neither a good huswife , nor a good Christian . And as for your means , a very Barber , or Tailour , or Chandler expects more with a wife : so that your matching with him was more a preferment , then a stooping Yea , according to the skill I have , he had better have given your means ( I mean first and last ) for a wife , that had been a good and frugal huswife , then to have married such a costly one , that spends all , but neither gets nor saves any thing . One that keeps as many maids and Chare-women , as might serve three of your estate ; and those maids must be such lofty ones , that the meanest must not go of an errand , or bring home a little meat ; yea , one of them hath more command over you , then your husband . O sorry wife ! may your husband say . Yea , who can choose but say ? that you denie the Faith , and are worse then an Infidel ; if instead of laying up for your children , you leave them in debt by your over lashing . It is the Apostles conclusion , 1 Tim. 5. 8. House and riches are the inheritance of the fathers : but a prudent wife cometh of the Lord , Prov. 19. 14. and is his peculiar gift , Prov. 18. 22. When the Lord God saw , that it was not good that man should be alone , ( Adam without Eve , being but half himself ) he said , I will make him an help meet for him , Gen. 2. 18. If you were a meet wife , a gift given of God ; nothing would please you , that does not please him . His good would become the businesse of your actions and aims . You would imitate that virtuous and industrious wife in the Proverbs : you would be like Sarah , or Rebeccah , or Ruth , or Hannah , or Abigail , or Elizabeth , or Mary , or Martha , or Dorcas , &c. At least you would study frugality , and not scorn , as you do , to set your fingers to some works of huswifery . But you are a Gentlewoman born and bred ? Answer , Were not your Ancestors known to us , you might tell us so . But admit it , Tamar was a Kings daughter , yet it is written for her honour , that shee took flower , and did knead it , make cakes in his sight , and did bake the cakes , and took a pan , and powred them out before him , and brought them into the chamber to Amnon her brother , 2 Sam. 13. Even the children of Kings , in ●hose homelier times , did not scorn thus to employ them●lves . Nor is there any state of man upon earth , that can ●rivilege a folded hand . Or is it your beauty , that makes you too good for such im●loiment ? if so , miserable man that meets with a fair face . He is a simple man that chooseth an Apple by the skin : Yea , ●e that weds for state or face , buies a horse to lose the race . How●ver , it had been a thousand times happier for him , had he in choosing a wife taken the Apostles direction , Tim. 1. 2 , 9 , 10. and 3. 11. Titus 2. 4 , 5. 1 Pet. 3. 1. to 7. Nor was it indeed ●awful for him , being a Minister , to have accepted of you . As let me refer it to your self , If all women ( I mean Christian women ) ought to attire themselves in modest apparel , with shamefastnesse and sobriety ; not with broidered hair , or gold , or gaudy attire , or pearls , or costly apparel ; but as becometh women that professe the fear of God , with good works : If they ought to be discreet , chast , keeping at home , good and obedient to their own husbands ; that the Word of God be not evil spoken of , that even they which obey not the word , may without the Word be won by the conversation of the wives , while they behold their pure conversation , which is with fear : as it is Titus 2. 4 , 5. 1 Pet. 3. 1 , 2 , to 7. 1 Tim. 2. 9 , 10. & 3. 11. What ought a Ministers wife to be , that the Ministry , nor the Gospell , nor the Word of God . might be evil spoken of , Tit. 2. 5. For , for many othermens wives to do wickedly , or undecently , is not so much , as for one Ministers , Isa. 1. 21. If a Professors , a Ministers , an Independent Ministers wife becoms scandalous , how great is her scandal ? how unnatural ? Ministers and theirs , ( like a Beacon upon an hill ) have all eies upon them ▪ The least mote that flies in the Sun , or between our eies and the light , seems a greater substance then it is , & the more eminent the person , the more notorious the corruption . And as in respect of others the offence is greater , so in respect of your self , your sin and punishment shall be greater ; as you may see in Elyes sons . Cesars wound that his son Brutus gave him , went nearer to his heart , then all the stabs of his foes . Which being so , banish I beseech you , this base , this divelis● pride out of your heart , least it banish you out of heaven . All other sins the Divel made , onely Pride made the Divel . Had it not been for Pride , the Angells that are now in hell , should be in heaven ; and we who are now in this barren wildernesse should have been in Paradice . Nor can God and pride dwell in the same heart , that could not dwell in the same heaven . The Lord is high , saith the Psalmist , yet he beholdeth the lowly but the proud he knoweth a far off , Psal. 138. 6. Yea , that high and lofty one , that inhabiteth eternity , saies , I dwell in the high and holy place , and with him also that is of a contrite and humble spirit , Isa. 57. 15. Blessed are the poor in spirit , for theirs is the kingdom of grace , which is heaven on earth ; and theirs is the kingdom of glory , which is heaven in heaven . Yea , strive to excell others in humility , that you may excell others in glory : and be not like Chancers wife of Bath , who would be content to eat brown bread in heaven , for a lutle toleration of her will here on earth . Abstain not from evil onely , but from the appearance , 2 Thes. 5. 22. If you belong to Christs family , wear not the worlds livery . If you be a Christian , strive to imitate Christ . Fashion not your self like unto this world . Be not like a piece of Iron between two equal Loadstones . The prosperity of fools destroieth them , Prov. 1. 32. Be not you a foolish , but a wise Virgin , Mat 25. 1 , to 14 , Commit your waies unto the Lord , and your thoughts shall be directed , Prov. 16. 3. So shall you be no longer led by your wicked Counsellor . A looking-glasse will make a fool proud , but an hour-glasse will make a wise man humble . True , Women ( as they say ) for a little goodnesse look for great praise ; and for much evil , no chastisement . But if God by his Spirit shall work this upon your conscience , you will have cause to blesse his Name , that ever you met with such a monitor ; neither will you resemble the rustick Sailor : who when he is in danger of shipwrack , will promise to change his life , and to imbrace virtue in the extream : but when the storm is over-past , he returns to his former vomit , and becoms worse then he was before ; making no conscience , nor account of his vows and protestations ; yea he re●…s them as dreams , and toies . Perseverance is the crown of ●…es , and heaven shall be the crown of perseverance . And 〈◊〉 I can assure you , do but now forsake your sins for Christ , 〈◊〉 you shall hereafter ( if brought unto it ) be able to en●…e martyrdom for him . To conclude with a word of advice , if you ever intend a ●…nge , totally divorce your self from that Jezabel , who hath ●…wn you to this , and never change word with her more . For ●…re is no disputing with Satan , nor his Agents ; as you may 〈◊〉 by his success in Paradice . Gen. 2. 2 , to 7. Nor will God ●…ep us from the sin , if we keep not our selves from the occasion . ●…herefore so soon as David determined to keep Gods comman●…ents , these are his words , Depart from me all yee workers 〈◊〉 iniquity , Psal. 119. 115. And indeed all depends upon the ob●…ving , or not observing this . Your Affectionate Kinsman R. YOUNGE . And so much of the pride and vanitie of Women . It were good deed ( and I could finde in mine heart ) to tell men al●… of mealing their heads and shoulders ; of wearing fardin●…ales about their leggs , &c. For these likewise deserve the ●…od : since all that are discreet do but hate and scorn them for it . But they are wiser in their own conceit , then seven men that can render a reason ; and more hope of a fool then of such , Prov. 26. 12 , 16. FINIS . Other Pieces made by the same AUTHOR , and whi●… are to be sold by James Crump , in Little Bartholomews Well-yard , are A Sovereign Antidote against all Grief . A Description of Heaven and Hell . A hopeful way to cure that horrid sin of Swearing . Apples of Gold from the tree of life . Armour of proof against the Worlds Envie , Scoffs , and Reproaches . Characters of the kindes of preaching . Compleat Armor against Evil Society , first and second part . Cordial Counsel . God's goodness , and Englands unthankfulness . Sin stigmatized , with an addition . The Arraignment of Covetousness , and Ambition , first and second part . The benefit of Affliction . The victory of Patience . The whole duty of a Christian . The Natural Man anatomized . The cure of Mis-prision , or Mistake . The Cause and Cure of Ignorance , Error , Enmity , &c. The Pastors Advocate . The Poor's Advocate , first and second Part. The odious , despicable , and dreadful condition of a Drunkard . The Blemish of Government , Shame of Religion , Disgrace of Mankinde : with Offer of Help to Drowning-men . The prevention of Povertie , and cure of Melancholie . FINIS . 
A67736	----	Armour of proof, or a soveraign antidote, against the contagion of evil company Together with the skill, will, and industry of lewd ones; in tempting to sin, and drawing to perdition. Being subjects of concernment for the younger sort. The second part. By R. Younge of Roxwel in Essex, Florilegus. Younge, Richard. This text is an enriched version of the TCP digital transcription A67736 of text R222620 in the English Short Title Catalog (Wing Y138). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 111 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67736 Wing Y138 ESTC R222620 99833773 99833773 38251 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67736) Transcribed from: (Early English Books Online ; image set 38251) Images scanned from microfilm: (Early English books, 1641-1700 ; 2068:25) Armour of proof, or a soveraign antidote, against the contagion of evil company Together with the skill, will, and industry of lewd ones; in tempting to sin, and drawing to perdition. Being subjects of concernment for the younger sort. The second part. By R. Younge of Roxwel in Essex, Florilegus. Younge, Richard. [2], 33, [1] p. printed by J.M. for James Crump, in Little Bartholomews Well-yard, London : 1655. Gathered in 4's. Copy trimmed and tightly bound. Reproduction of original in: New College (University of Edinburgh). Library. eng Sin -- Early works to 1800. Temptation -- Early works to 1800. Christian literature -- Early works to 1800. A67736 R222620 (Wing Y138). civilwar no Armour of proof, or a soveraign antidote, against the contagion of evil company. Together with the skill, will, and industry of lewd ones; i Younge, Richard 1655 21846 450 0 0 0 0 0 206 F The rate of 206 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-11 TCP Assigned for keying and markup 2003-01 Aptara Keyed and coded from ProQuest page images 2003-02 John Latta Sampled and proofread 2003-02 John Latta Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion Armour of proof , or A Soveraign Antidote , against the contagion of evil company . Together with the skill , will , and industry of lewd ones ; in tempting to sin , and drawing to perdition . Being subjects of concernment for the younger sort . THE SECOND PART . By R. Younge of Roxwel in Essex , Florilegus . My son , if sinners entise thee , consent thou not : walk thou not in the Way with them ; refrain thy foot from their path . Prov. 1 , 10. 15. ●●NDON , Printed by I. M. for Iames Crump , in Little Bartholomews Well-yard , 1655. TO AL YOUNG STUDIENTS , IN THE UNIVERSITIES AND INN'S OF COURT APPRENTISES OF LONDON , SONS AND SERVANTS IN THE WHOLE NATION . R. Y. Dedicates this small peece of his Labours , and wisheth increase of all grace and happiness . Armour of proof , against evil Society , &c. The second part . Sect. 24. AND so much of the first part , touching the many advantages , that Satants instruments have above Gods servants , in winning , and keeping , and improving there converts : What men ought to do , that would not be overcome by there aluerments : and that of all the rest , we must refrayn the company of wicked men , and not dispute with them ; if we mean not to be infected by them , partake of there sins , nor be infeoffed in there punishments : Together with the Lawfulness of shunning all familier Society , and converse with such . And now least what hath been said , should not be sufficient : See in this Second part , some Reasons to inforse men there unto ; which the Godly wise propound to themselves , when they bid adue to there old associates in the broad way , and purpose to pledg them no more , in there wicked customs . Reasons of breaking off Society , with our vicious Consorts . The reasons are principally 5. and they are weighty . 1. 2. 3. 4. 5. Because their company would bereave us of comfort , which otherwise we should enjoy , being alone . That They may come to the sight of their errors .     we may not be Infected by them , nor partake of their sinnes .     Infeoffed in their punishments .     So farre as is possible we may be at peace with all men . FIrst , that thereby they may come to the sight of their errors , and consequently be reclaimed , S. Paul when he commands the Corinthians to shut the incestuous person out of thelr society and fellowship , give this reason , that his Spirit might be saved in the day of the Lord , 1 Corintb . 5. 5. Again , when he writ to Timothy , that he had done the same ●ouching Hymeneus and Alexander , he yeeldeth this to be the reason , that they might learn not to blaspheme , 1 Timothy 1. 20. And in another place ▪ If any man obey not our saying , note him by a letter , and have no company with him , that he may be ashamed , 2 Thes. 3. 14. It was the practise of the primitive Church , in her first love , that she might shine in beauty and fairness above all other Synagogues , not to admit any scandalous person , or open offender into the Communion of Saints ; until their foule spots were carefully washt off , and taken away by the tears of repentance . The bread of the children was not given unto dogs ; neither , by an equall bounty , to the godly and the wicked , was there an equal encouragement to godlinesse and iniquity , but a separation was made between the sick and the whole ; and this separation had no other intent , but edification ; even an edification of the spirir , by the destruction of the flesh : so that men could find no fault with the dispensers of this power , having nothing to complain of , but that their lives thereby were sought to be amended , and their soules to be saved . I confesse , that was a separation of a higher nature , the power of the keyes being added , they were delivered up to Sathan , shut out of Heaven ; herein it is not so , but this serves to the same end , and is done only in cases of like fact . The cause was weighty , for which the gates of Heaven , were to be locked ; great , in the thing done ; or great , in the wilfulness of the doer ; and this not without reason : for the doom was heavy , and fit for the back of a strong and mighty evil : it was a short damnation , a temporall hell , a shutting out of Heaven upon earth , yea , Heaven in Heaven , even the joyes , and comforts of the spirit of consolation . Neither could it be but an excellent remedy , for , besides that it was Gods institution , the remedy was fitted to the disease : a degree of presumption , was encountered with a degree of despaire ; the Scorpion was made a medicine , against the sting of the Scorpion ; Sathan was set on work , to take him down by terror unto salvation ; whom before he animated and puffed up to destruction ; he , that said at first , sin boldly , for ye shall not dye at all ; now he changeth his voyce , and saith , thy sin is greater then can be forgiven thee . But the wisdom of dispensation suffered this roring Lion no longer to terrifie , but ●●til his terror did mollifie : he aimed indeed at despaire and destruction ; but the Church aimed at humiliation , and conversion , yea , at consolation and salvation . And indeed humiliation for sin , is the only way to conversion from sin ; conversion from sin , the only way to the consolations of tht Spirit ; and the comfortable spirit is both the guide and the way to life eternal : therefore , when the man is humbled , Sathan is casheired ; the horseleech is taken away , when he hath sufficiently abated the vicious and superfluous blood . Thus were men healed , by wounding ; exalted by humbling : O admirable use and command of Sathan ! he is an enemy to God , and yet doth him ●●●ice ; he is an adversary to man , and yet helps him . A strange thing , that Sathan should help the incestuous Corinthian , to the destruction of his flesh , his concupiscense , and the edification of his soul . A strange thing that Sathan should teach Hymeneus and Alexander not to blaspheme : he is the author of blasphemies , and yet he teacheth not to blaspheme . But is Sathan contrary to himself , and is his Kingdom divided in it self ? no surely : but one that is stronger then he both in wisdom and power , manageth both his craft and malice , to ends , which himself intendeth not . The divel is one and the same still , even purely malicious ; but God suffers him to go on in his temptations , just so farre as temptation is profitable , and no further : therefore while Sathan is driving the offender to despaire , God stops his course , when the sinner is come to due humiliation : and then , as it was with Christ in the wilderness , so is it with the humbled sinner , Sathan is dismissed , and the Angels come an● minister unto him . This was the nature , manner , and end of publike excommunication : private hath relation to it ; both touching canse and end . First , publike had respect to the cause ; that it was to be used , only in case of scandalous , open , and notorious impiety : so hath the private ; we do not break off society with any for weaknesses , and sins of infirmity . Secondly , that did only aime at their amendment , conversion , and salvation : so doth this ; we desire only to have them look into themselves , where the fault lyes , and seek to amend their course : and certainly nothing will sooner make the adulteress or drunkard bethink themselves , then when they see , all that are honest and sober , even their neighbours and old associates , shun their company and despise them , as if they were not worthy of humane society : and if they have the least desire to be reputed honest and sober again , and admitted their familiar converse , ( without which , they are , as it were , banished into exile ) they will do what possibly lyes in them to redeem their credit , and merit their good opinion , by a more sober , honest , and holy demeanour : the disparity lyeth only in the power and severity of the agents ; we cannot , we dot not , we desire not to deliver them up to Sathan ; but heartily pray that they may be delivered from him , and all evill . §. 25. SEcondly , That we may not be infected by them , nor partake of their sins . It is a true Proverb , Evil company corrupts good manners : and He that will not evill do , must keep from all that longs thereto . To be safe from evil works , is to avoid the occasions ; especially , he that will keep himself from iniquity , and have no fellowship with the unfruitful works of darkness , must have no fellowship with wicked persons , the workers of darknesse : Ioseph thought no weapon comparable , for the beating off his Mistresses assaults , to running away . The first thing that God did , after he created Heaven and Earth , was , to separate light from darknesse ; probably to ●hew , that the good should first of all separate from the evill , if they meane not again to become evil . It is not more hard to find vertue in evil company , then to misse vice . They were mingled among the heathen ( saith the Psalmist ) and what followes ? they learned their works , Ps. 106. 35. Peter had never denyed and forsworn his Master if he had not been in company with Christ's enemies : but then how soon was he changed ? Now , saith one , If such a Ce●ar fell , how shall I stand ? I will not therefore hazard the fraile potsheard ( my fleth ) upon the rock of evil company for any thing . David had never dissembled , if he had not been among the Philistins : which made him after ( that he might wisely shun that occasion ) say , depart from m● all y● workers of iniquity , for I will keep the comman lements of my God , Psal. 119. 115. intimating , that he could not otherwise : nay , how many thousands have confest at the Gallowes , I had never come to this but for evil company , which drew me to these courses ? yea , the truth is , we can not come amongst these vipers , and not be stung by them ; for even to hear them speak , will make us either angry , or guilty ; and not to be imtempe●ate with them for company , is a great discourtesie , if not a quarrel . Many a man had been good , that is not , if he had but kept good company . There is a pliable disposition in all men naturally to evill ; we follow it , as Iron doth the Loadstone , by a natural and hidden propensity : our corrupt nature is like fire , which , if there be any infection in the room , drawes it streight to it self : or like Jet , which omits all precious objects , and attracts nothing but straws and dust : or , if a man hath both good and bad in his nature , either of them will fortifie , as they meet with their like ; or decline as they find a contrary : as Sampson did in his strength , who , at first being hard enough for all the Princes of the Philistins , at last , by keeping Dalilah company , they set a boy to lead him . Yea , suppose a man stands indifferent ; his company , whether good or evil , will work him into a new nature ; and by continuance , he shall grow up to the same height with them , as the Hop groweth to the end of the pole , be it never so high , and he himself shall do the like to others ; as one peece of Iron , being rub'd with the Loadstone , will draw another peece , even as if it were the Loadstone it self . A good man in ill company is like a precious pearl , fallen into the mud ; which the longer it lies , the deeper still it sinks into it : for , if the force of custome , simple and separate be great ; the force of custome , copulate , and conjoyned , and collegiate , is far greater ; for their example teacheth , company comforteth , emulation quickneth , glory raiseth : so as in such places the force of custome , is in her exaltation : which made the mother of Alexander , the twenty sixth Emperor of Rome , fo careful of her sons education , that she kept continually a guard of men to take heed , that no vicious persons came unto him , to corrupt him in ev●l . It was a good conceit of Themistocles , and not triviall , when he set up a bill of an house , which he had to let , that he added , aye , and there be good neighbours too : for it ●hall go hard , but neighbourhood will somewhat mould the whole family into better or worse , as themselves are . The sore eye , we know , in●ecteth the so●ne : and they that sleep with dogs shall swarm with fleacs : yea , a mans posterity after him , shall gain , or loose by the bargain . It were happy , 〈◊〉 the injury of a wicked man could be consined to his own bosome ; that he 〈…〉 fare the worse for his sins ; that it were but self do , self have : but as his lewdness , like some odious ●ent , is diffused through the whole room , or place where he is , and reacheth to the times , upon which he is unhappily faln : so after generations are the worse by meanes of him . An ill president , is like Goodwin Sands , which not only swallowed up his patrimony , but still continues a dangerous place , where too many have miscarried ▪ He is a very mean● person , that drawes not some Clyents after him : even Thewdas and Iudas had their four hundreds to accompany them . One man may kindle such a fire , as thousands are not able to quench : one plague sore may infect a whole nation : and all the venome of sin is not spent in the act . Sin among men , like the Murrain in Cattel , or scab among Sheep , is of a catching and infectious quality : and like the Plague or L●prosie , will run along from one to another : our corrupt nature is like tinder , which is kindled with the least sparke : wherefore it behoves us to avoid all provoking objects : as a man that hath Gunpowder in his house , keeps it ●afe from fire : and well were it for us , if lewd ones were forced to cry , as the Leper in Israel , I am unclean , I am un●lean . Every thing labours to make the thing it meets with , like it self ; fire , converts all to fire ; aire , exiccates and drawes to it self ; water , moistens and resolveth what it meetes witha● ; earth , changeth all that we commit to it , to her own nature . Every man will be busie in dispending that quality which is pr●dominant in him : we can converse with nothing , but will work upon us , and by the unperceived stealth of time , assimilate us to it self : one rotten Aple will infect a whole floor : one putrid grape corrupts the whole sound cluster . The choice therefore of a mans company , is one of the most weighty actions of our lives ; for our future well or ill being , depends on that election : if we choose ill , every day inclines us to worse , we have a perpetual weight hanging on us , that is ever sinking us down to vice . Antisthenes wondred at those which were curious in buying but an earthen dish , to see that it had no cracks , nor inconveniences , and yet would be careless in the choice of friends , and take them with the flawes of vice . What was the reason ( think we ) that our Saviour would not suffer his weak Disciple , in the Gospel , to go and bury his dead father ? Luk. 9. 60. It was not any aversenesse to civil , much lesse filial respect and duty to Parents ; yea , he preferred mercy before sacrifice ; but he well knew , that when he once met with his carnal friends at the funeral , they would pervert him again , and quickly flout him out of his new Masters service , and that the Gospel should soon loose a Preacher of him . The reason why the Raven returned not into Noahs Arke , as the Dove did , is given by some , because it met with a dead carkase by the way . A wise man will be wary , not only to shun sin in the action , but in the very occasion . How many , that meant not to sin , are won only by the opportunity ? for occasion and our nature are like two inordinate lovers , they seldom meet ▪ but they sin together , and every act of sin , tyes a new knot : if we keep them asunder , the harm is prevented : and it is easier to deny a guest at first , then to turn him out , having stayed a while : it is easier to keep fire from flax , then to quench it after it is on fire : a man may spit out a spark , but when once kindled , there is hardly any quenching of it . Why do we pray , deliver us from evil , but that we imply , besides all other mischiefes , that there is an infectious power in it , to make us evil ? Let us therefore do what we pray , and pray that we may do it : yea , O Lord , free us both from speech and sight of these bauds and panders of vice , so far as is possible ; if not , at least from joyning in league , or dwelling in house with , or having dependency on such . O how many are there , that , like the Pine-tree , with their very shadow , hinder all other plants from growing under them : or , like the great mountain Radish , which , if it bee planted neer the Vine , causeth it to starve and wither away ? Alass ! it is nothing to be godly in Abraham's house : but for a man to dwell in the tents of Kedar , or to live in the Court of Sardanapalus ; and yet to keep himself upright , is a matter of great difficulty , especially , for him that is not well rooted by time and experience . A sore new skind will fret off again , with the least rubbing ; yea , the very sight of evill is dangerous , to such an one ; lusting , for the most part , followes looking ; as wee see in Eve , Gen. 3. 6. and David 2 Sam. 11. 2 , 3. which makes Salomon speaking of a strange woman , advise us to keep far from her , and not once come neer the door of her house , Prov. 5. 8. It is a hard matter for that soul , not to fall into those vices , unto which the eyes and the eares are enured , not out of love , but custome , we fall into some offences . We read that Persina , that Ethiopian Queen , in Heliodorus , by seeing a faire picture of Perseus and Andromeda , was brought to ●ed of a faire white child ; whereas Pope Nicholas the third's Concubine , by seeing of a Beare , was brought to bed of a Monster . I am sure this is true in the morall of it ; which should make us equally love good company , and hate evil . I know there be in every place whole troops of evil persons ; and where there are many pots boyling , there cannot but be much scum : so that a man shall find it , either impossible , or hard , never to be amongst them , or shift off their solicitations . Wherefore if at any time ( as no flie is more importunate ) they ●hrust themselves into thy conversation , doe as those which must necessarily passe by a carrion in the way ; hold thy breath , be alone in a multitude , abhor to participate with them in their vices , and hasten to be out of their aire , as P●ter did out of the high Priests hall , so soon as Christ looked upon him : and if they yet follow thee , turn back to them , with the Angels ●arewel , increpet 〈◊〉 Dominus . And lastly , if by chance , with Peter , thou hast taken the least soyl , or infection from these poysoned and pitchy Links , be sure to scrape or brush it off thy soul again , by prayer , examination , and humiliation : as they that come out of infected houses , aire , or wash their garments , for the more safety , Thus did Peter , not without cause , not without benefit and commodity . §. 26. IT is true , they will perswade us ; that instead of being infected , we may gain by their company ; and tell us , that true Crystal may touch the Toade without being poysoned ; that the Diamond will lye in the fire , witho●t being consumed ; that fish may live in salt waters , and yet retain a fresh tast ; that though rust will fret into the hardest steel , yet it doth not eate into the Eme●al● ; that though the Load-stone draweth Iron after it , yet it cannot stir Gold , nor the Jet steel , though it doth straw ; that though the Sun hardens clay ▪ yet it so tens wax ; that if a Ship hath a sure A●c●or , it may lye safe anywhere ▪ neither is it absolutely unlawfull for us to keep them company , seeing Christ kept company with Publicans and sinners of all sorts . Answ. Here are good words , but no security ; which therefore an experi●nced man gives the hearing of , but stands ( the while ) upon his own guard . No charity binds us to a trust of those whom we have found faithl●sse . Credu●ity upon weak grounds , after palpable disappointments , is the daughter of fol● . He that hath once broken his faith , will not easily be t●usted . I know Physitians may converse with Leprous pe●sons , uninfected ; but then they must have stronger Antidotes , then their natures give them , or else themselves shall stand in the same need , and of Physitians become Patients , and need Physick : ●o that may be lawfull , in a sage and stayed person , which is unfit for an ungovern'd eye once to looke upon . We read , Gen. 19. 17. that Lot and his wife , were forbidden to look back at the destruction of So●om ; when to Abraham it was left at large , and without restraint , he being a man of better ru●ed affections . Again . I know the Devil cannot hurt me , so long as God is with me : as the best Load-stone cannot draw Iron unto it , if the Diamond be by : yea , the very fear of God , and thought that he looketh on , as one spake of grave Cato , will keep a man from yeilding to their temptations , as it did Ioseph , touching his Mistrisses allurements : and that faith , as it is no coward , so it is ever victorious : what then ? Though faith be confident , yet it is not impudent ; it knowes a guard of Angels will keep us in all our wayes , but not in our wandrings : though it may be lawful to come among them , yet wisdom forbears some lawful things , because they may be occasions of things unlawful . He that abstaines from nothing that is l●wful , will soon be brought to ●lo that which is unlawful . The note which comes too neer in the Ma●gent , will skip into the Text , at the next impression . He that will go as ne●r the ditch as he can , will at some time or other fall in . He that will do all that he may , will sometimes do what he ought not . It is hard for the b●st man to say ●how far he will be tempted . If a man will put himself among Philistins , hee cannot promise to come forth innocent ; or if he do , that soul which lives among thornes , shall hardly thrive in Grace . How many have fallen into a fa●hion of swearing , scoffing , drinking , out of the usual practise of others : as ●hose that live in an ill ayre , are infected with disea●es ? A man may passe ●hrough Ethiopia unchanged , but he cannot dwell there , and not be di●colou●ed . When once a man gives himself over to be the companion of vice , in the ●nd he becomes the very slave of vice . The Oxe being tyed to the Figg-tree , ●ooseth his strength . Many strokes overthrow the strongest Oke . Many drops of raine , though never so soft , pierce the hardest Marble , yea , even the slint ●one . And let graces be never so well fixt in a mans heart , yet ●e may ●oon ●ave them consumed and wasted this way , if he take not heed : as S●ow and Ice ●annot be so hard congealed , but they will melt , if they come to the fire . And ●ttle do our peremptory resolvers in this case know , or confide , 〈◊〉 the insi●●●ative power of evil , or the treachery of t●●ir own hearts , in receiving it , or 〈◊〉 importunity of wicked deceivers , in ob●uding it : they are the worse 〈…〉 An Egg covered with salt ( as Philosophers teach ) hath the meate of it deleli consumed , whilst the shell is whole . And we reade of many Towns , which hav●● in time been undermined , even with the most impotent and weake Creatures● as one in Spaine , with Con●yes ; in Thessalia with Moles ; in France wit● Frogs ; in Africa with Flies . Many an one receives poyson , and knowes not when he took it . Many breat● in this world , like men sleeping in a boate , are carried down the stream , even 〈◊〉 ●their 〈◊〉 , without waking , to think where they are . No man proves extreamly evil on the sudden : through many insensible d●●clinations do we fall from vertue . Sathan's agents are still scattering his 〈◊〉 darts , among the Army of Israel ; and when they light upon wood , they kindle ; when upon fl●x , they flam● ; when upon gunpowder , they blow up all They therefore that lov● such intricate and perplexed walkes , had need of ●ron shoes . T●ue it is , that Christ conve●sed and kept company with Publicans and sinners ( as the Physitian with the sick ) to heale their soules : neither did the● make him worse , but he made them better : but as true it is , that he was with●out the level or temptation ; and so is no gene●al war●nt . I will therefore no● only shun evil , but the means to come to i● ; an● to avoid hurt , I will 〈◊〉 my selt out of ●hot : n●ither will I presume , being but a man , to follow my master in that which he did as God . Indeed , many are so presumptuous of their strength , that they think they can come in any company , and yet come of clear : but he which comes to save one drowning , must be stronger then the other , or else he will be drowned himself . Pliny reports , that a Family neare Rome would go upon live coles withou● being burnt : had it hereupon been necessary for others to put the same in practise ? no , neither is it necessary for us to do that herein which our Saviour did Our min●s have not that ballast in them , which his ●ad , and so are sooner endangered , by the floods of wickedness . Secondly , wher●as they object : that we may gaine by their company : I confesse it possible , for even t●e most venomous and ●a●nous things that are ▪ have their commodi●es , as well as their annoyances : And the Cocke by scraping in a dungnill , did once find a Jewel : Virgil from Enniu's dunge did Gold extract : and Apoth●caries of Vipe s flesh can make an An●idote against poyson : an Harlots tace may suggest 〈◊〉 : and a s●●ul sureset may prove an Antidore for sin : yea , as external cold kindles the heate or the stomack : so we find it reco●ded in holy Writ , that some , by a spiritual Ant p●●ist●●sis , have grown horter in their z●ale , by being encompassed with the outward cold o● Wicked and irreligious company : like Roses and Lillies , which flourish the more for being beset with T●●nes : and Violets , which are the sweeter and more od●ri●erous ▪ for being beset with Garlick and Onie●s ; for as much as they suck and draw all the ill ●avours of the ground unto them . Thus it fa●● with Lot , who served God better among the beastly Sod●●tes , then when he was separated ●●om them . And some others there are no doubt , who , as they owe not this ●● to themselves , so they are more for wonder , then imitation . For 〈…〉 found a guard in the Lyons Den , shall another thrust himself t●●reinto for ●●elter ? And if Peter walkt upon the pavement of the water , did the rest of t●●●●sciples step forth and follow him ? No . Ob. But say some . By keeping them company we may winne them , and hap●ily convert their soules . Answ. I answer . Hope not so much to convert them ; as fear that they will ●ervert thee , for vertue is not so alluring as vice : the one spreads it self , like ●oyson in a vessel ; the other is not half so dispersive . Sin , and Hagar , are more ●ruitful then vertue and Sara● : fal●hood , more successeful then t●uth . The ●ore eye infecteth the sound : the sound will not mend the sore . Vinegar will ●ar w●ne ; wine will not mend vinegar , Infection is sp●eading and catching : ●ealth is not so . An hund●ed sound pe●sons shall sooner catch the plague , from one infected person ; then he receive his h●alth from them . Salomon that wonder of Wisdom , might think by joyning in affinity with his neighbour Princes , and marrying their Daughters , to win those Heathens to the Kingdom of God : but he was deceived , fo● he could do no good upon them ; they wrought him too much evil . And doth not experience teach us , that the good are sooner perverted by the bad , then the bad converted by the good ? even as a tainted ayre doth more easily infect a sound body , then an wholesome can clear the sick . We reade of certain Magnetical , or Adamantine Rockes , in the Iles of Moni●le , which draw all ships u●to them , that have any Iron pinnes , holding them so fast , that they are not able to sti● : evil society , are such Rockes ; holy men , the ships ; naturall and inbred corruption , the Iron pinnes : he that will be safe , let him ke●p far enough from such Rocks . A good man , joyned in l●ague with one that is wicked ; is like a living man , bound to a dead corps , which will sooner suffocate him , then he revive that : or , like an I sickle , can endure the rough northern wind of persecution well enough , but melteth wi●● the heate of the S●n , swee● allurements of the world , and the flesh . The children of God are , as it were , dead 〈…〉 l●sts ; but if they should tempt God , by a too familiar society with the vicious ; who knowes , but as live coles will kindle dead ones ; so their evil speeches and actions may kindle and enflame them with the love and liking of 〈◊〉 ? Indeed , as one said to his suppliant , make me a Diviner , and I will make thee rich : so may a good man say to a vicious ; make me Angelicall , that is , incapable of being seduced , and I 'le do my best to make thee a Convert . §. 27. THirdly . Our entirenesse with wicked men ●●osses us , not only in their sins , but oftentimes in their punishments also ; as it fared with the 36. men which were slain before Aye , for Achan's sake , Ioshua 7. where we see the innocencie of so many thousand Israchtes was not so prevalent , to expiate his one sin ; as his one sin was , to taint and bring judgment upon all Israel . If the Stork be taken damagefeceant with the Cranes , ●he is enwrapped in the same net , and cannot complain that she is surprised . He that walketh with the wise ( saith Salomon ) shall be wise ; but a companion of fools , shall be afflicted , Pro. 13. 20. This Augustine well observes , speaking of the religious , taken amongst the rest of the Gothes , Iure amara● vitam sentire , quia ●●cantibus amari esse nolu●runt . And hereupon Moses separates Israel from ●orah , Dathan , and Abiram , saying , depart from the Tents of these wicked men , and touch nothing of theirs ; least ye perish with them ; Num. 16. 26. And doth not God himself say to his people , touching Babylon , Go out of her , my people , that ye be not partaker of her sins , and that ye receive not of her plagues ? Rev. 18. 4. Where sin is let in , punishment will not be kept out . Yea , if Lot had stayed in Sodom , he had been destroyed : if his Sons would have gone out , they had every man escaped . Indeed , we cannot be too far off from such company ; and it were happy if they were kept by themselves ; for so long as the infected person is shut up , his plague doth not spread . And besides the benefit of our safety , wickedness would soon be ashamed of it self , if it were not for the encouragement of companions . Solitariness is the fittest Antidote for spiritual infection . It were happy for the wicked man , if he would be separated from himself . Antisthenes would often say , It was a great oversight , sithence they purged their Wheat from Darnel , and their warres from cowardly Souldiers , that they purged not their common wealth from lewd and wicked people . Or if our persons escape scot-free , yet we may suffer in our estates , and be crost in our most weighty designes and determinations , only for joyning in league or friendship with Gods enemies . Because thou hast joyned thy self with Abaziah ( saith Eleazar to Iehosaphat ) the Lord hath broken thy works , and the Ships were broken , that they were not able to go to Tarshish , 2 Chro. 20. 37. But admit they can not infeoffe us , eitheir in their sin or punishment : yet their society will be a shrewd vexation to us . As let a religious man fall into their company , as an honest man may fall into the hands of theeves , they will conspire how to afflict his eyes , with unchast visions ; his ears , with fearful oaths , his unwilling appetite , with drunken healths ; which even a civilized Pagan would abhor . We read that Clitemachus the wrestler ( though a great company keeper , yet ) if he had heard but one filthy word , would presently depart . How was just Lot vexed with the uncleanly conversation of his wicked neighbou●s ? Sodom was worse then a Jaile to his righteous soule : and report lyes , if our Jailes be not much like to Sodom , the very dens of mischiefe , the Scholes of wickednesse : a Malefactor learns more vilany there , then ever he knew before : drunkenness and blasphemy , usurpe the place of mortification and humility . Or lastly , if their society be not a vexation to our minds ; at least it will be a great disparagement to our names : every one will conclude , almost infallibly , such as our company is , such is our disposition . The common Proverb is , like will to like . And , Birds of a feather , will flock together . When Iephthah was himself in banishment , there gathered to him idle follows , such as himself , Iudges 11. 3. When David was in trouble , and vexed in minde himself , their flockt unto him all those that were in trouble , vexed in mind , or that were in debt , even four hundred of them , to the Cave of Adullam , 1 Sa. 22. 2. Yea , our Saviour meets no less then ten Lepers in one knot . Fellowship is that we all naturally affect , though it be in Leprosie ; even Lepers will flock to their fellows . where shall we find one spiritual leper alone ? drunkards , prophene persons , hereticks , will be sure to consort with their matches . And hereupon the Lacedaemonians , when they would certainly be informed , what the disposition and behaviour of any one was , vvould vvisely inquire vvith vvhat persons , they vvere linked in fellowship . And indeed , he that makes himself a companion of all , sells his reputation very cheape : it being as great an indecorum , for a holy Christian to be in the company of gracelesse persons , as it is for a reverend Divine to sit upon the Stage in a publike Threator ; or an old man to dance with little children in the streets . Base company ( saith one ) kills both our fame , and our soules : it gives us wounds , which will never admit of healing . How many have irrecoverably lost their good names , by keeping company with suspected persons ? and whether the report be true or false , it is no easie thing to disprove a slander , for like an unruly spirit once raised , 't is hard to conjure down again . A mans good name is much easier kept , then recovered . And thus you see , that evil company endangers our soules : or could our soules be free , yet our persons are in danger ; or could our soules and persons both be safe , yet our estates are in jeobardy , or could our souls , bodies and estates be secure , yet our fame would suffer , and our good name lye at the stake . Wherefore , &c. §. 28. FOurthly . But admit we could keep them company without harm ; yet this inconvenience would ensue , their company would bereave us of much good , which otherwise we should enjoy , being alone ; it faring with the godly wise , as with Saint Ambrose , who was wont to say , I am never lesse alone , then when I am all alone , for then I can enjoy the presence of my God without interruption . They are able to say , as Dubartus , and ( before him ) Scipio , I have never better company , then when I have no company , for then can I freely entertain my own thoughts , and converse with all the learned , which have been in former ages . Antisthenes being asked what fruit he had reaped of all his study ? made answer , I have learned by it , both to live , and walk with my selfe . And Alphonsus King of Arragon being demanded , what company he liked best ? replyed , Bookes , for these ( saith he ) without feare , or flattery , or any reward , tell me faithfully all that I desire to know . Cicero was , and I am of his mind , and though I be no Hermit , to sit away my daies in a dull Cell , yet will I choose , rather to have no companion then a bad one . When Cato Utican , in vacation times , and at his best leasure , went to recreate himself in the country , he used to cary with him the best Philosophers , and choisest bookes . Algerius an Italian Martyr said , He had rather be in prison with Cato , then with Caesar in the Senate house : so was it more comfortable , to be with Philpot in his Cole-house , then with Bonner in the Palace : Boner's conscience made his Palace a Cole-house , and a dungeon ; whiles Philpot's made the Cole-house a Palace . The state of grace is Heaven upon earth ; and he that knows the sweetness of Gods presence , will deem it more tollerable to be ever alone , then never able to be so . When I read of Hiero the Tyrant of Syracusa , and other such , that gave over their Kingdoms , to live a solitary life , I somewhat wonder : I should not , to hear of a religious and Christian King that did so . It is impossible for the natural man to be so merry , in company ; as the believer alone ; yea , saith S. Augustine , the teares of those that pray , are sweeter then the joy s of the Theater . Indeed , a witty j●st may make a man laugh more , and lowder : b●t he who hath an inheritance fallen to him , feeles a more solid joy within : so he that enjoyes his Saviour , and hath the a●●ir●ance of Heaven , is truly merry at the heart , and keepes Hilary ●earme all his life . And indeed , nothing in the world is worth envie , besides the condition of a true Ch●istian . But to what end doe I tell a blind man , how glorious and bright a creature the Sun is ? or a poor man , what summes of money are in the Kin●s Exchequers ? To so many as are unrenewed I speake in Parabl●s , Revel. 2. 17. Yea , this seemes to them a Paradox , that the people of God should be a merry people : for contrariwise , they dream of nothing but solitarin●●●● , and melancholly : as the common people thought Tulli to be most idle , when he stadied most : or as the Husbandman in AEsope objected idlenesse to the Poe● : b●t as he replyed , I am never so idle as in thy company , so may the religious , we are ever so solitary , never so melancholly ; as when in society with you that are vicious . This was David's case , which maketh him cry out , Wo is me , that I must remain in Meseck , and dwell in the Tents of Kedar : he found it a heavy yoke to be yoked with irreligious companions . And a double reason may be given of it , though we fear not to saffer either in our persons , goods , or good names ( as before you have it . ) For fi●st , the soule that lives among thornes , shall hardly thrive , they are such Backbva●●es to a godly life , that they will do what they can , to hinder our goodness to Heaven , and the goodness of Heaven to us ; they will wither all our good pa●●s and qualities which are in us ; like an evil North-wind , they blow upon the buds of our graces , and nip them . 2. Secondly , It would make a mans heart to bleed , to hear and consider , how swearing , blaspheming , cursed speaking , railing , slandering , quarrelling , contending , jesting , mocking , scoffing , flattering , lying , dissembling , vain , corrupt , and filthy scolding , scurrilous , loose and idle talking , doth overflow with them in all places : so that such as fear God , had better be anywhere then in the company of most men . Now I were mad if I should so affect company , as to live voluntarily where vexations shall daily salute me . Indeed , a man is not rightly said to live , untill he hath abandoned wicked society . Similis having lived seven yeers apart from the World , after a long time spent in a military life , he left this Epitaph behind him , Here lies old Similis , yet one that lived but seeven yeers , This made Frederick the third , Elector Palatine , when some such friends of his desired his company , to answer , I have lived enough to you ; let me now live to my self , and with my Lord Christ , Yea , Saint Augustine , ten dayes before he dyed , desired none might come to him , that so , in that time , he might the better fit himself for God . And indeed that soule can never enjoy God , that is not sometimes retired . O that we could , in any reasonable time ; give a stop to our madding and ●traying fancies : that we could , after so long time spent in the lusts of the flesh , and pride of life , bring home our cogitations and intentions unto our selves , ●nake off these violent hold-fasts , bid our companions farewel , which have too ●ong engaged our soules , and estranged us from our selves . But when we are so we●ded , combined , and glewed to the world , it is no easie matter to make a safe retreat : it is a fleaing to some to be sundred ; thereby you pal away some 〈◊〉 of themselves . In this case , what we cannot do all at once , let us gain upon our selves by degrees ; go back step by step ; first , block up one passage , then another . Will you know what course Demostheness took in this case ? He , to the end that his 〈◊〉 and nearest friends might not ( by carying him abroad , according to their custome ) withdraw him from his study and books , caused the hair of his head to 〈…〉 ; and after took an order , that they should not peep out , 〈◊〉 he had shook off his consorts , by continually making them loose their 〈◊〉 . It were happy for our young stu●●ents , if they would a little imitate him ; if they were not overmuch affected and addicted to company keeping ; if they would but consider , that friends are the thieves of time , the most precious jewel they can part withall . §. 29. BUt here it will be objected . That we are melancholly persons , strayers from the drove of mankind , and whereas nature hath made us sociable creatures , in making us men , religion hath altered to a crazied disposition , whereby we are mispleasing to all , as all to us . To this is answered . Suppose it were true ( but I shall in place more convenient prove , that the religious only enjoy true mirth , and that worldly mirth is more talked of then felt , spiritual joy more felt then talk'd of , though I may appeale to any mans conscience , that hath been softned with the unction of grace , and truly tasted the powers of the world to come ) yet they think it is better being a good Christian , then a good fellow ; and hold it far better , in good sadnesse to be saved with a few , as Noa● was in the A●ke , then in good fellowship , with the multitude , to be drowned in sin , and damned for company . We are content ( saith one ) to passe , through somewhat more unsociably , into happiness ; it suffi●●●th we shall meet with good company , at our journeys end , in the Kingdom of Heaven , even an innumerable company of Saints and Angels . The men of the World practise , what once a Jester spake , who , when a great Lord asked him , whether he would go to Heaven or Hell ? Answered , to hell , for there ( quoth he ) I shall be sure to meet your Lordship , and the greatest part of mine acquaintance . But it is not so with the true Christian : he little loves Christ , that will not follow him without company : and his zeale is cold to Heaven , whom the example of numbers can turn another way . Wherefore let us say , as much as Peter said ; and do more , then Peter did ; though all men shoul● forsake thee , yet will I not leave thee , O Saviour : neither magnitude of Princes , nor multitude of people , shall prevail with me . But the world wrongs religion , when they accuse it to be an enemy to good-fellowship : for she hath not a follower , which doth not say with David , Psa. 119. 63. I am a companion to all them that feare thee , and keep thy precepts for the godly mans chief delight is in the Saints , and such as excell in vertue Psa. 16. 3. Yea , and their fellowship is so good , profitable , and delectable , tha● as Synesius was of opinion , that King Hieron got more by Simonides acquaintance , then Siminides did by his ; and as we read that Pharaoh , Saul , and Nebuchadnezzar were more pleasured by Ioseph , David , and Daniel , then Daniel , David , and Ioseph were by them : so I perswade my self , great persons would find themselves more then requited , if they would vouchsafe the company of some poor Saints : for a wise and holy Christian ( like his Lord and Master ) wheresoever he goes , makes better cheare then he finds , in an happy exchange of spiritual repast for bodily . Yea , as Plato accounted it one of the four great privilidges , for which he was especially bound to nature , that he lived in the time of Socrates : so they should think it none of the least favours , for which they were bound to blesse God , that they enjoyed so religious and holy society . It is true indeed , there is supposed good fellowship , to which religion is an enemy ; because it is an enemy to this holy fellowship of the Saints : and good reason , the one are to the other , as Wolves are to the Lambs : now is it any marvail if the Lambs care not greatly for the company of the Wolves ? the Lambe would not willingly be alone ; yet it is far bette● when solitary , then in a Wolvish society . Generons minds will associate with their matches and equals , or none : as David being a King , when he was expulsed his own Country , resorts to none but Kings : for first he goeth to Achis , King of Gath ; then to the King of Moab , 1 Sam. 21. 10. and 1 Sam. 22. 3. Neither are our ding-thirsts , who lavish out their estates , and throw the house out at windowes ( as we use to say ) good fellowes , though they call themselves so : for good fellowes and evil men are incompatible ; ike Simeon and Levi , sworn brothers , but brethren in evill ; which is too evil a brotherhood , for an honest man to make one in , or ( indeed ) a wise man : for is not hee a fool , that will sell Heaven for company , as a great many true drunkards doe ? For my own part , if I have good company , I will cherish them as Lot did his Angels , which were sent for guardians : if I have any bad , I will studie to loose them , least by keeping them , I loose my self in the end . §. 30. FIftly . Another reason why we should separate our selves from their society is , that according to the Apostles rule , so far as is possible , we may have peace with all men , which is no way obtainable , but by a separation . A wicked man ( saith Salomon ) is abomination to the just : and he that is upright in his way , is abomination to the wicked , Prov. 29 27. if so , either no communion , or no peace . Believers , and such as are enemies to the Crosse of Christ , can never be reconciled , at least in heart . What communion can righteousness have with unrighteousness ? You may as well tye a sure knot between a Cobweb and a Cable as a true and fast love-knot , between the child of God and a wicked man . These two yoked together , agree like the Harp and the Harrow : they are as suitable , as a wooden Legg , and a Thigh of flesh : which makes the Apostle Rom. 12. 18. ●n enjoyning us to have peace with all men , to add , if it be possible : and in another place to say , be not unequally yoked with infidels , for as we should not be yoked with infidels ; so we should not be yoked with common drunkards , and swearers , nor with Atheists , which are no better then infidels ; for that also is to be unequally yoked , unless we be Atheists too . As the Iews might not consort with the Canaanites : so we may not consort with them , which are like Canaanites . Wise Salomon chargeth us from God , that wee should not keep company with gluttons and drunkards , Proverbs 23. 20. and the Apostle enjoyneth us , not to have any fellowship , nor so much as eat with a runkar● , 1 Cor. 5. 11. and that we should have no fellowship with these unfruitful works of darknesse , or , if unwittingly and unwillingly we be thrust into any such society , we must not imitate , but reprove them , Ephesians 5. 11. and wee professe our selves the servants of God : new they are bad servants , who will keep company with their masters enemies , especially , after he hath streightly charged them to the contrary . Alasse ! what should we do in the presence of base persons , when even our seber ignorance , in ill courses , is more then di●teemed of the world ? Yea , when it is not enough for them to be bad themselves , except they 〈◊〉 at the good ? When if there be one in a company , that abhors impious language , they will blaspheme on purpose to vex him ? When they will think themselves slighted , if they be not sent away drunk ? When to depart sober , is 〈◊〉 incivility ? And we cannot talk idly enough , nor do lewdly enough , to bear the● company ; we can neither say as they say , no● be silent when we see and hear 〈◊〉 ba●eness . As whom would it not stir , to hear oaths 〈◊〉 for number , with words ; scoffs , with oaths ; vain speeches , with both ? we love neither to bite , nor fawn 〈◊〉 we can not forbear to speak the naked truth ; which i● we do , will breed a quarrel . As for instance ; one j●sts 〈◊〉 with his Maker ; another , makes himself sport with Sc●ip●ure ; a third , sils his mouth with oaths of sound ; a fourth , 〈◊〉 at the religious ; one , speaks vi●lany ; another , laughs at it ; a third , de●ends it ; one , makes hims●l● a swine , another , a divell , Now who , that is not all earth , can endu●e it ? Yea , who , having grace , can hear such wickednesse , and ●eeleth not some sp●rk of holy in●ignation arise in him , while he thinks of it ? O who having no● lost his spiritual 〈◊〉 , can endure the ●avour of such noysome and ●●●king breath , as their rotten lungs send ●orth . Well born children a●e touched to the quick , with the injuries of 〈◊〉 Parents : and not thus to be moved , is to confess our s●lves bastards . Indeed , men of steel stomacks can digest any discou●s● , though never so cours● ; but the g●acious know , that as they must render an ●c●ount for every idle wo●● , so likewise for their idle silence ; for in this case not to reprove them either by word , or gest●re , is to do the same things in judgment and conscience , which the other doth act●ally . Every evil we see doth either v●x , or infect us . The very sight of sin makes a man either sad , or guilty : if we see it , and be not sorrowful , we are sinful . If Lot had not been vexed with the beastly So●omites , God had been vexed with him : yea , in such a case not to be very angry , is to make God very angry . Ely heard of his sons impiety , no doubt with grief enough , but not with anger enough ; therefore he is punished with hearing of their destruction , that was too remisse in hearing of their transgression . It is easie to be guilty of anothers wickednesse , even our very permission appropriates crimes to us : we need no more guiltine●s of any sin , then our willing tolleration . All sins which we give allowance to , being committed , or not hind●●●d by us , if we may , are ours , as if we committed them : fu●rt , Commanders ; 2. Abbettors ; 3. Counsellors ; 4. Consenters ; 5. Commenders ; 6. Connivers ; 7. Concealers ; 8. not hinderers ; each of these will be found guilty before Gods T●●bunal . What saith the Prophet to King Ichosaphat , wouldst thou help the wicked , and not only so , but wouldst thou love them that ha●e the Lord ? therefore for this thing the wrath of the Lord is upon thee , 2 Chron. 19. 2. We need do no more to bring the wrath of God upon us , then even to love and favour these which hate him . How much better then to oppose thy friend by rep●●ving him , then that God should reprove thee for being at one with him . But this is no friendly part : yes , the Scripture affirms , that not to tell one● Brother plainly of his fault , at least , if there be pr●bability of doing good , is to hate him in his heart , Levit. 19. 17. And Philosophy tels us , that is truly perfect love , which , to profit and do good , f●areth not to hurt or offend ; that admonitions and corrections are the chiefest offices of friendship . Diogenes when they called him Dog , for his sharp kind of rebuking , would answer , That other Dogs used to bite their 〈◊〉 , but he his friends , for their greater good . And S●ipio , the elder , when his f●iends , for so doing , turned his enemies , was able to ●ay , I have given mine enemies as much cause to l●ve me , as my friends . Ph●cion when a friend of his would have cast himself away , would not suffer him , saying , I was made thy friend for this purpose : and to King Antipater , thou canst not have me both for thy friend and flatter . Indeed , a flattering friend is a bitter enemy , yea ( as one swee●ly ) no enemy can be so mortal , as these officious Clyents , whose flattery sothes a ma● up in wickedness ! for they are traytors to the soul , and by a pleasing violence kill the best part eternally . Whence Euripides exhorts men to get such friends , as would not spare to disple●se them , saying , friends are like wines , those that being new are hard and harsh , prove best ; the most pleasing , are least lasting : and indeed , he that loves not such a friend , hates himself . A wise man will say to his friend , love heartily , and then speak what thou wilt . And for a man not to chide his f●iend , least he should offend him , is as if ( when he were ready to be drowned ) he should fear to catch him by the hair of the head , lest he should loose a few of them . Wherefore either let them abide thee no f●iend to their faults , or no friend to themselves . And what if admonition and reproof be as unwelcome to thy friend , as water into a Ship ? What if it sound no better to him , then musick out of tune ; or tast no sweeter , then bitt●r pils , which sick men take with an unwilling willingnesse ? Wilt thou neglect the office of a friend , to avoid the suspition of an enemy ? Indeed , if thou meet with a contentious fool , thou shalt do wisely , in not answering whatsoever he objects : for it is more policy and discretion to gain a f●i●nd without trouble , then a foe with it : and our Saviour saith , give ye not that which is holy to Dogs , neither cast ye your pearl before Swine ; least they tread them under their feet , and turning again all to rent you , Matth. 7. 6. Again , as in Gods and their own behalf we are bound to reprove them : so in our neighbours also , to whom , in this case , we owe a duty : for , admit we are in company when , and where our brothers good name is taken away by false report ; it is our duty to defend the truth , in his behalf : we must neither backbite others , nor be willing to give eare unto backbiters of others . It was an honest speech of one ; as I will be my present friends self , so I 'le be my absent friends deputy , to say for him what he would , and cannot speak for himself . But thou wilt ask me . What need men trouble themselves with that which so little concerns them ? My answer shall be such another question . What needed Moses to have afflicted himself with the afflictions of others , that he might work their deliverance , when himself was at ease and pleasure in the court of Pharaoh ? what needed Ionathan have purchased his fathers displeasure , and brought his own life in jeopardy , that he might justifie David in his uprightness , and save his life ? What needed Calvin , in the yeer 1556 , when Perin had conspired against the estate of Geneva , have run into the midst of their naked swords , to appease the tumult ? what needs the hand cast it self betwixt a blow and the head , though it be cut off by this mean ? What needs the eye serve more to the use of the other members , in being watchfull rightly to direct th●m , then for it self ? A good heart cannot abide to be happy alone ; which is a religious answer , to a reasonable question unreasonably moved . Yea , admit it were not a duty for one member to seek the good of another , or of the whole , and that God had not enjoyned us so to do : I am sure it is a pardonable fault , to do lesse good to our selves , that we may do more good to , and for others . But suppose we offend them not this way ; yet we shall another , if we keep them company . The naturall man conceits of himself , far beyond what another esteems him : and in ●ase he finds he is undervalued , will flye in your face , and perhaps do you more mischief , then can easily be repaired : as that was done in one quarter of an hour by our first Parents , which tended to the ruin of them , and all mankind . It is usual with drunkards to kisse when they meet , and kill when they part . D●unken Alexander killed Clytus , for whom sober Alexander would have killed himself . The Danes and Norwayes once purposing for England , fell drunk on shipboard , and so slasht one another , that there was an end of their voyage . Out of their gallant disposition , you shall have one kill another , upon the interpretation of a word ; a manifest confession , that their life is not much worth , sith they will sell it so good cheap : yea , there are not wanting of them that resemble Fimbria of Rome , who meeting a Citizen that he hated , gave him a deadly thrust into the body with his sword , and the next day entred an action against him , that he had received but part of his blad into his body and not all , as he meant it . Yea , perhaps they may make you to do that which you never dreamt of : like Herod , who cut off Iohn Baptist's head , only to answer the expectation of the standers by , Matth. 14. 9. As for flattery it never wants welcome , while self-love , is at home : but the plain dealing man cannot live among these Vipers , and not be stung by them : yea , he lives most in trouble , that most seeks to have peace with them by a familiarity . Well then , if they are so offensive to the stomack of our company , that they will not let us be at peace ; our best way will be to spew them out , to deal with our old vicious con●orts , as the Fox in the Fable did by his Flees : who wading backward into the water , by degre●s , drew them all into a lock of Wooll , which he ●ad in his mouth , and then left it swimming ; even leave them , without taking leave of ●hem ; or if you like not to tear friendship asunder upon the sudden , you may unsow it by little and little . He that would not continue a friend , may 〈◊〉 neglect him , and have his aym . §. 31. O● . But I hear none boast so much of peace , as the ungodly ; nor none 〈◊〉 with contention , as the religious . 〈◊〉 . B●ast of it they may , but it is apparent that the way of peace they have not so much as known : indeed , they have some kind of agreement among 〈…〉 so have Serpents , and Beares , and Wolves : it is a rare thi●g , to see one Wolf devour , or fight with another : yea , they have made a covenant with death , and are at agreement with Hell , Isai. 28. 15. and yet : as ther● is no peace to the wicked , Isa. 57. 21. so there is no peace among the 〈◊〉 , fo● every combination in evil , is rebellion , and not peace ; rather a conspira●y , 〈◊〉 a concord ; like the agreement of Absalom and A●hitophel , 〈…〉 against David ; or of Herod and Pilate , conspiring against Apostles , plotting against Paul , so meeting in malice to do 〈…〉 dissention is better then such a wicke● peace . Neither can any wonder , that wicked men do so conspire in evil , that there is such 〈◊〉 in the broachers & abbettors of it ; if he but take notice of those 〈◊〉 , which b●ing many in substance , were yet one in name , action , habitation , even a wh●le Legion in one man , Mark , 5. 9. all the praise of concord is in the 〈◊〉 ; if that be holy , the consent is angelicall ; if sinfull , develish ; true 〈…〉 with God , war with our lusts , Rom. 5. 1. and 7. 22. 23. 〈◊〉 with 〈◊〉 , war with vice : whereas they have peace and are at league with 〈…〉 but are at war wit● G●d , and good men all at once : but a just war is a 〈…〉 better , then such an ill conditioned peace ; yea , it no way deserves t●e name of peace , except we be at enmity with the Serpent , at unity 〈…〉 so to be at peace with men , as that we do not war with God and his graces : peace must be followed with holinesse , Heb ▪ 12. 14 Wherefore 〈◊〉 joyneth ●aith , peace , and truth together , Zach. 8. 16. and St. Paul , peace and righteousness , peace and edification , peace and joy in the Holy Ghost , Rom. 14. 17. 19. 20. &c. Thus the Scripture sets us our bounds for peace , which we may not passe ; and shews that ungodly men are not guilty o● this grace ; that they do but talk of peace , not practise it . But suppose we could enjoy peace in their company ; ye● we can never expect to have 〈◊〉 loves : for d●unkards only love drunkards , and one wicked man another ; but care not a rush for any that are good : being like Phalaris the Tyrant , who would never grant any request , except it were to a dissolute woman , but such he never denied . Likeness we know is the cause of love , and lov● the cause of likeness ; whereas the believer and the unbeliever are altogether unlike ; the one being crucified and dead to the world , Gal. 6. 14. but mad● alive in Christ , 1 Cor. 15. 22. The other being spiritnally dead , even while they alive . 1 Tim. 5. 6. We seldome see different dispositions entirely loving : for hence growes the height of friendship , when two similary souls do blend in their commixions , and hence it is , that two friends are said to come into Vulcan's shop , to beg this boon of him : that he would either beate them on his Anvile , or melt them in his Fornace both into one , the which he granted . I'ts likeness that makes the true love knot of friendship : when we find another of our own disposition , it appears the same soul in a divided body . Natu●e that makes us love our selves , makes us , with the same reason , love those that are like us . A friend is a more sacred name , then a Brother , Pro. 18. 24. For what availes it to have the bodies from the same original , when the souls within them differ ? And yet some ( R●hoboam-like ) passing over the religious , will joyn themselves with ungodly persons ; like as some put away honest wives , and go to harlots : wherein they deal as wisely , as if a man should cast away his fleshly leg , and set on another of wood . Causa patrocinio non bona pejor crit . Or admit thou shouldst enjoy a wicked mans love ; it is but mercenary , base , and inconstant , and so not worth the having . Indeed , there was never such abject and servile prostitutions of presentations , as life , soul , devotion , adoration , servant , slave , &c. as there is now amongst our drunkards and roarers , and what love they expresse to one , they professe to all ; every one they know , or salute , is their friend : but friendship so distracted , like as the River Ganges was by Cyrus , into 365. brooks , both looses her name and nature : a lover of so many , never loves any . Or , admit a drunkard do love thee : either he loves thee for his own sake , because he hath some pleasure , or profit , or credit by thee , ( as prosperity procureth friends , no lesse then adversity proveth them ) which is , with Craterus , to love the King , rather , then with Ephaestion , to l●ve Alexander : now I do not hold him worthy thankes , that profes●eth mee kindnesse for his own ends . Or secondly , he loves only thy body or natural parts , which is but the worst peece of thee ; and love to the body , is but the body of love ; the soule of love , is the love of the soule . Neither doth he truly love , that loves the body more then the mind and soul , or common gifts before saving graces ; this love as it is never long liv'd , so it is of : but feigned ; as you shall have drunkards and dissembling polititians salute one anothe● , with God save you , at their meeting ; and wish one another hanged , at their parting ; Italian-like , they will be glorious and complemental in their invitations , but if you accept of their offer , they will hate you for it ever after . A drinking f●iendship , is but a drunken friendship : and beleeve it , thou wilt find those friends firmest , that thy vertues purchase thee : these will love thee , when thy wealth is gone : whereas those that be won without desert , will also be lost without a cause : you need but be an Arbitrator between two such friends to make them both your enemies : things that differ in their end , will surely part in their way : now thy end , is to gain him ; his end , to make a gain of thee : for let the passage of profit be stopt , his love is likewise at a stand : 〈◊〉 you deserved never so well from him , the deniall of one favour , nay , a● health , shall drown the memory of many fore-performed ones : which is all on● as if for the abortion of one child , a man should kill all the former issue whereas the good mans thanks for old favours , lives even in the blows of injury or can you not feed these vermine as you have done , away they go ; like a Su● Dial , you shall be no longer regarded , then you are shined on by prosperity yea , Rats run not faster away from an house on fire ; nor lice from a dead body then they from poverty : and if ever it be your misery to stand in need of them look for no other requitall , then Iob had of his friends , whom he compares to a deceitful Brook , which in winter is hard frozen with cold , in Summer dried up with heat ; between winter and Summer passing away , alwayes deceitful , never of use , Iob 6. 14. to 19. Yea , a man may say of such friends , as a learned Antiquary said of Rumn●● Marsh , bad in Winter , hurtfull in Summer , never good : nay , this comparison falls short , for thou hast sped well , if such friends prove not dangerously hurtfull , as well as helplesse . Have I not known some of them resemble the Snake , which when a kind Husbandman had taken out of the cold , and cherished in his bosome , and she had recovered her lively heate , and was grown lusty , singled out him ungratfully to trie her first sting upon ? or a Promotor , that in Lent eats flesh at your table , and yet is the first that accuseth thee to the Magistrate . If Ziba be waxed great under Mophiboseth , he will give him a lift fo●●ll he hath . A promoted Begger hath not seldome renounced his advancer . And what else can be looked for from them ? They cannot make conscience of civill duties , who make none of divine . If a man have cast off his God , he will easily cast off his friend . They that have broken their faith with him , will keep no faith with us , When Religion is once gone , humanity will not stay long after . I take leave of this point , with a caution . Reveal to such men no secrets ; for he that now loves thee dearly , may come to hate thee deadly : nor beleeve a word that they say ; for they are like Antigones , who never denied any sute , that was asked ; but withall , never performed any thing that he granted ; for what they promise when they are drunk , they forget when they are sober ; or like Saul , who being perswaded of David's worth and loyalty , sweares , as the Lord liveth he shall not die , 1 Sam. 19. 6. yet within four verses , for all his oath , he darts a Speare at him , intending to nail him to the wall ; and in the next verse , hee sends messengers to his house to kill him ; or like the Councell of Constance , who made promise to Iohn Husse of a conduct and safe return ; yet , like forsworn persecuters , put him to death . §. 32. OB . But here some of them will reply . That we lay the saddle upon the wrong horse , when we tax them for want of peace , love , and friendship ; in that the religious only shew inconstancy , by bidding farewell to their old friends and acquaintance , so soon as they embrace religion . Answ. To this is answered . First that constancy , except it be in the truth and in a good cause , is impudency : change in the vicious is as great a vertue , as constancy in the vertuous . The Almaines were praised for changing their ●●stomes , which were found to be but bad before , as Tacitus affirmeth . Constan●●● in things ill , is so far from b●ing a vertue , that it is an abs●lute vice . Of ●ings imperfect , change is the way to per●ect them . The Gentiles became be●●evers , the Iewes In●idels , Zach●us turnes from the world , Demas turns to ●e world , Paul turns an Apostl● , Iudas an Apostate : I would fain know , whe●her change in the Gentiles , Zacheus and Paul , was not as great a vertue , 〈◊〉 it was a vice in the Iewes , Demas , and Iudas ? Saint Paul was in constant indeed ; for to day ( as it were ) he breathed out ●reatnings and slaughter against the Disciples of Christ and to morrow he ●reacheth Christ in the Synagogue : what then ? Will any ( not debauc●ed ) cen●ure him of ficklenes●e for it ? nay , wil not all wise men think it a great honour to ●im , and commend him forshaking hands with the high Priests , and his fellow ●ursevants , when once hee heard that voice from Heaven ? Act. 9. 4. There is not any so near unto us , but i● he fall from God , wee may fall from ●im . It merits the name of wilfulnesse , when we will not admit of a lawful ●hang to the better . As Philocrates sported with D●m●sthenes : you may not marvell Atheni●ns , that D●mosthenes and I do differ , for he drinks water , and I drink wine : ● some laugh at us for being sober with Rhenis ; and we as much pity them , or being drunk with Canary . Again , they censure us of inconstancy ; we them ●f Impudency . Now in this case ●hen that is reputed ridiculous by one , which ●s accounted sage by another as wise ; what shall we do , but make Gods Word the umpier ? Wherefore , in all changes , I will have regard to these three things , God's approbation , mine own bene●●t , and the not harming of my neighbour ; ●nd then where the change is not a fault , I will never think it a disgrace , though the great exchange , the World , should judge it so . Even modesty , in some , is a vi●e ; when out of a weak flexibility of nature , man hath not courage enough , to deny the request of a seeming friend . If a man never abandoneth evill , until he abandoneth evil company , it is ●igh time to take courage : yea , the longer wee have been with them , the more need have we to hasten out of them . If this satisfie not , as the Emperor Frade●ick said to certain of his Minions , that we●e importunate to get into their ●ands the ancient demeasn of the Empire , that he would rather be accounted of small liberallity , then p●rjured ! even so had we , in this case rather be ac●ounted inconstant , then b● unconscionable . To the second part of the objection , I answer . That true love and friend●hip is only among good men . The wicked may talk of it , and one drunkard ●ay professe to another that he loves him as well as himself ; and therein speake ●ruth , for , saith Augustine most elegantly , to such an one , thou lov●st thy self , so as thou wilt destroy thy self ; and thou wilt destroy him whom thou lovest as ●hy self ; yea , better then themselves ; for you shall have one Russian salute ano●her , with , God save you Sir , but after some strange attestations , swear away ●imself with , God damn me Sir : now how can any wise man think him a friend , ●hat is his own enemy ? hee that is evill to himself , to whom will he be good ? But see the depth of such a mans love , and whether it be not to damn thy bo●y and soul everlastingly . S. Ambrose tels us of one , who solicited a godly woman to incontinency , saying , he infinitely loved her : she answers , if you lov● me so well as you seem , put one of your fingers into the flame , till your fles● be burnt off : he rep●ys , that was no part of love in her to require it : yes ▪ said she , if yours be love , to cause both my body and soul to be burnt in he●●fire , for ever , which by conseque●ce will follow , if I yeeld to your request , and take your counsel . Oh that thou hadst the wit to answer the drunkard , when he tempts thee , thus . Indeed there is a kind of agreement , which is st●engthened by sin it self : as if one ●ee the keeper of a wench , his secrecy is bought for ever . But all this while , if one call another , friend , it is but to give him a nick-name , whereof he is not guilty : for true friendship is so sacred , holy , and pure , that it will not be used in evill : which made Pericles , when he was desired by a friend of his , to aide him with false witnesse , answe● , that he would b●friend him as far as the Altar , meaning so far , as stood with piety and religion , or his duty to God , but no further ; and Phocion refuse to help his son in law Cariles in judgment , being accused for bribery , saying withall , that he had made him his frien● and alli● in just and reasonable matters , and in them only ; and this likewise made Papini● an , a Pagan , ( being commanded by the Empe●or Car●●alla , whose Steward and familiar he was ) refuse to defend an unjust cause , ( as Marcellinus records ) and thus it fares with all that are truly religious . There is not any one ( quoth the sincere Christian ) either in blood , or otherwise so near unto me , but if he fall from God , I will fall from him : why ? our Saviour Christ hath taught me , both by precept and example , that I should acknowledg none ( so as to be led by them ) for my brother , sister , or mother , but such as do the will of my Father , which is in Heaven , Matth. 12. 46. to 51. Whereas on the contrary , in things lawfull , nothing rivits hearts so close , ●s religion : it unites them together as gl●ws doth 〈◊〉 together : it makes a knot , even between such as never saw one anothers face , that Alexander can not cut : yea , Tyrants will sooner want invention for torments , then they with tortures be made treacherous . How many have chosen rather to embrace the flams , then to reveal their companions , and b●ethren in Christ ? There is no friendship like the friendship of faith . There is Amor , among Beasts ; Dilectio , among Men ; Charitas , among Christians , that is their peculiar : nature , makes husband and wi●● but one flesh ; grace makes them even one spirit : and it is a question , w●ether naturall Parents are to be●loved above spiritual : we know that Christ preferred his spiritua● kindred , to that of the flesh : and m●jor est connexio 〈◊〉 quà● sanginum , saith Beza , Why s●ould we love them more , that brought us into this sinfull and miserable world ; then those , that b●ing us into a better world , where is neither sin , nor misery ? Why them , that live with us on earth but a while ; equall to them , that shall live with us in H●aven for ever ? But to go on . Surely , as grace in her self is far above nature : so is she likewise in her effects ; and consequently , unites in a far more ●urable bond . Christians hearts are joyned one to another , with so fast a gl●w , that no by respects can s●ver them : as you may see in that paire of friends , Ionathan and David : non● had so much cause to disaffect David , as Ionathan ; no●e in a●l Israel , should be such a looser by David's successe , as he ; Saul was sure enough setled for hi● time , only his successor should forgo all that which David should gain ; so a● none but David stands in Ionathan's way to the Crown ; and yet all this can , not abate one dram of his love . As also in Ruth and Naomy , whom nothing , but death , could part , Ruth . 1. If you will see other examples , look Rom. 1. 10 11. 1 Thes. 2. 17 , 19. 20. Galathians 4. 18 , 19. Act. 20. 37 , 38. and 16. 15. Luke 4. 42. 2 Kings 2. 4. 9. and 4. 9 , 10. As grace is the greatest attractive of love ; so is it the surest bond ; it is like varnish , that makes ●eelings not only ●hine , but last . Where God uniteth hearts , carnall respects are too weak to dis●ever them ; since that which breaks off affection , must needs be stronger then that which conjoyneth it , and why doth S. Iohn use these words , once to the elect Lady , 2 Iohn 1. 2. and again to Gajus , 3 Iohn 1. whom I love in the truth , but to shew , that to love in the truth , is the only true love ? Indeed , religion is the surest cement of all societies : the loser joynts of all naturall and civill relations , are compacted and confirmed by the sinews of grace and religion : and such a lose joynted friendship cannot hold long , which wants the nerves of religion . Wherefore give me any foe , rather then a resolved Christian : no friend unlesse a man truly honest §. 33. BUt here it will be objected . That we hate and contemn all , who are not like our selves : that we remember them so much to bee sinners , that , in the mean time , we forget them to be men and brethren . I answer . This were to dash the first Table against the second ; whereas they are conscious of both alike . A charitable heart , even where it hates , there it wisheth that it might have cause to love : his anger and indignation against sin , is alwayes joyned with love and commiseration towards the sinner , as is lively set out , Mark . 3. 5. and Philippians 3. 18. where S. Paul tells us of them ( weeping ) tha● are enemies to the crosse of Christ : and Mar. 3. 5. That our Saviour , while he looked upon the Pharisies angerly , mourned for the hardness of their hearts . Zeale is a compounded affection of love and anger . When Moses was angry with the Israelites and chid them sharply ; at the same time he prayed for them heartily . And Ionothan , when he was angry with his Father , for vowing David's death ; did still retain the duty and love , both of a S●n to his Father , and of a subject to his Soveraign . A good man cannot speak of them without passion , and compassion : yea , they weep not so much for their own sins , as we doe , ( according to S. Chrysostome's example ) O that our prayers and tea●es could but recover them . Those that are truly gracious , know how to receive the blessings of God , without contempt of them who want ; and have learned to be thankful , without overliness ; knowing themselves have been , or may be , as wretched and ●ndeserving , as S. Augustine speaks . A true Christian can distinguish be●ween persons and vices ; offenders , and offences ; and have no peace with the ●ne , while he hath true peace with the other ; love them , as men , hate them , ●s evil men ; love , what they are , not what they do ; as God made them , not ●s they have made themselves ; not so hate , as to be a foe to goodnesse ; not so ●ove , as to foster iniquity . It is a question , whether is worst of the two , to be vices friend , or vertues enemy . Now saith Augustine , He is not angry with his brother , that is angry with the sin of his brother : yea , if we hate the vices of a wicked man , and love his person ; as the Physitian , hateth the dis●ase , but loveth the pe●son of the diseased ; there is nothing more praise worthy , as saith the same Father . And another , It is the honest mans commendation to contemn a vile person . And another , I know no grea●er argument of goodnesse , then the hatred of wickednesse , in whomsoever it resides : yea , David makes it a note of his integrity , Psal. 31. 6. and 139. 21. 22. and 26. 4. 5. and in Psa. 15. He is bold to ask the Lord this question ; Who s●al dwel in thy tabernacle , who shal rest in t●y holy mountain ? the answer he receives is this , 1. He that walketh uprightly , and worketh rightousness . 2. And speaketh the truth from his heart . 3. He that s●andereth not with his tongu● , nor doth evil to his neighbour , nor receiveth a false report against his neighbour . But the fourth is , Hee , in whose eyes a vile person is contemne● , while hee honoureth them that fear the Lor● : and he cannot be sincere who doth not honour vertue in rags , and loath 〈◊〉 , though in a robe of State . So that , as the Prophet asked Ichosophat 2 Chron. 19. 2. wouldst thou help the wicked , and love them that hate the Lord ? it may be deman●ed ; ●hould Christians be friends with them who are enemies to the Cross of Christ ? no , no . And yet to the men , separate from their manners , we have no quarrel , but with them better , then they either wish to us , or to themselves . Indeed , it we should contemn them , as they think we do ; it were but a just recomp●nce of their folly and wickednesse : for as one speaking of the poverty of the pu●se , saith , that poverty is justly contemptible , which is purchased by following of vice : so may I , of the poverty of the mind ; that poverty of wit and g●ace is justly contemptible , which is purchased by a wilfull rebellion against God , and the great means of knowledg and grace which we enjoy . To concl●●e this point , we think it 's better to leave them , and be thought proud , wrong●ully ; then stay with them , and be known bad , certainly . §. 34. AG●in , some will alledg , we giv●offence to them that are without , which is contrary to the Apostles precept , who saith , Give none of●ence , neither to the Jews , nor to the G●ecians , nor to the Church of God , 1 Cor. 10. 32. as they will make a crooked staffe serve to beat a Dog , when a streight 〈◊〉 ●●nnot be ●ound . Nothing but ignorance is guilty of this scruple : for the offence is only taken , 〈◊〉 given : and herein they pervert the Apostles words , touching offences , as Pharaoh's se●vants did the same word , when they said unto their Master conc●●ning Moses , How long shall he be an offence unto us ? Exodus . 10. 7. for 〈◊〉 meaneth in that place , only such offences as are contrary to the doctrine of the Gosp●l , as he hath expounded his own meaning , Rom. 16. 17. And if nothing might be done , whereat wicked men are offended , then the word of God must not be preacht , nor his holy and divine precepts walked in , yea , Christ must not have come into the world to redeem it , for he was to the Iews a stumbling block , and to the Greeks foolishness , 1 Cor. 1. 23. But all which God hath commanded must be done ; and all which he hath left , indifferent , may be done , and none may , or ought to censure the doing of it . The precept is plain , one believeth that he may ●at of all things ; and another which is weak ●ateth herbs , saith the Apostle , and what followes ? let not him that ●ateth , despise him that ●ateth not ; an● let not him that eateth not , condemn him that eateth ; for God hath received him , Rom. 14. 2. 3. If I know the thing to be good , and that I do it to a good end , what care I for their idle misconstruction ? morally good actions must not be suspended , upon danger of causelesse scandall : in things indifferent and arbitrary , it is fit to be ove●-ruled by feare of offence : but if men will stumble in the plain ground of good ; let them fall without our regard , not without their own pe●ill . Now that the Cuckoe may acknowledg this for her own egg , notwithstanding the hath laid it in the Doves nest ; let the men of the world know , that it is not an offence given by us , but taken by them ; yea , they first give an offence to us by their ungodliness , and after take the just reward of the same , namely , to be excluded our society for an offence , : wherein they imitate Athanagoras , who ( as Tully reporteth ) would alwayes complain of his punishment , but of his fault he would say nothing : or Adam , who was ashamed of his nakednesse , but not of his sin : wicked men are neither sensible of doing injury , nor patient in suffering for it . It 's a rule of justice , that what men deserve , they should suffer : yea , in this particular case , Gods rule is , if thou take away the precious from the vile , thou shalt be according to my word , Icr. 15. 19. And we would have them suffer this exclusion no longer , then till they deserve it no more : let them return unto us , ( do as Themisto●les , who being in his youth vicious and d●boyst , afterwards made the world amends , by his brave exploits ) and we will return unto them , keep them company , account them true friends , good men : otherwise we have an absolute prohibition from God himself , Ier. 15. 19 , let them return unto thee , but return not thou unto them . And good reason there is for it , in a musical instrument , the strings that be out of tune , are set up , or set down to the rest ; but the strings that be in tune , are n●ver stirred , nor medled with : though indeed I might have stopped their mouths with this very question , whether is better to obey God , or humour sensual men ? As our Saviour Christ stopt the high Priests mouths , when they asked him , by what authority he cu●sed the fruitlesse Fig-tree ; cast the buyers and sellers out of the Temple , &c. by demanding of them , whether Iohns baptisme was from Heaven , or of men , Mar. 11. 29. But in case they will not return unto us , we had rather offend each of them once , then our selves every day . It is pity that ever the water of baptisme was spilt upon his face , that cares more to discontent the world , then to wrong God . They are unjust and over partial , that will go about to exact from us , that which we owe not , with more rigor then they will exact from themselves , that which they owe . And so I have given you the reasons , why such as are , or desire to be conscionable and religious , break off company with them ; and vindicated the most usual exceptions against it . I will now make some use of the point ; and so leave it for them to chew upon . §. 35. 1. TO sum up all in a word , or lay all these grounds and motives together If we endanger our selves , our lives , our estates , loose our credit , our peace , our time , by frequent associating with ungodly men , and can no way expect their love and friendship ; be sure you come not ( or at least stay not ) in their company . It is not safe venturing among them , in confidence of our own streng● ; no more then it is to consort with cheaters , in hope that they will not cozen us . Dead fire , we know , being stird up , will burn a fresh : and 〈◊〉 , like a candle new put out , is soon kindled again ; If Sathan but blow upon it , the own heat is enough to enflame it . No , venture not thy self , though thou hast once , or twise come off clear from them ; Sampson could withstand his wives temptation seven dayes , but at length , by her importunity , she prevailed with him , Iudg. 14. Over many in this case are like to sick men , who when they have had a good day , or two , think themselves presently well again ; so they make bold to put off their Kerchifes , to put on thinner garments , and to venture into the fre●h ayre ; whereupon follows unrecoverable relapses . Wherefore take heed , or if thou dost keep them company , it is an argument , that thou art sick of their disease , idlenesse . And of this 〈◊〉 so much . 2. If wicked company are so insectious , that they will work a consumption in any mans vertues , that is dayly conversant with them , and waste them from an 〈◊〉 , to a dram ; from a dram , to a scruple , to a grain , to nothing , so that he may ●ay with Christ in the croud , who hath touched me , for I feel vertue gone out of me ? Let us be ( as Seneca adviseth ) more circumspect , with whom we 〈◊〉 and drinke , then what we eate and drink . He that hath money , will beware of theeves : if you have any grace venture it not among these ri●●ers : 〈◊〉 , art thou inclined to pray ? they will tempt thee to play : wouldst thou go to a Sermon ? by their perswasion , the Tavern or Theater stands in the way . But alasse ! if others tempt thee not , thou wilt tempt others : temptation needs not stan● like a Tavern-bush , in thy way , for thou wilt invite thy self , hunt after temptation . 3. Is every man busie in dispending that quality , which is predominant in him ? And can we converse with none but will work upon us , and by the unperceived stealth of time , assimilate us to their own customs ? will two friends , like two brands set each other on fire with good , or ill , when one alone will go out ? will a streight twig , if it be tied to a crooked bough , become crooked ; or a crooked twigh , become streight , if it be tied to a streight rule : as Peter denied his Master amongst the Iews , whom hee con●est among the Apostles ? Then keep company , but let it be with such as may make thee better ; flie evill society , least their kind words so work upon thy yeelding nature , that thou knowest not how to deny : they are such as have taken the Davils oath of Allegiance ; and thou hast small hope to prevail with them to good . A certain King ( as St. Augustin reports ) being hard favoured , and fearing least his Queen should bring forth children like himself ; got many faire and beautiful pictures , which he caused her steadfastly to behold every day : go thou and do likewise , be conversant with good men , and in good things , and thou shalt do that unbidden , which others can scarce do compelled by the Law , as Aristotle speaks of the study of Philosophy . O what an happy thing it is to converse with the vertuous ! their gracious words , or holy examples , will be sure to stir up the gifts of God in us ; they will either adde something to our zeale , or something to our knowledg : the society of Prophets , is able to make even a Saul prophesie . The sight of others falling heartily to their meate , brings on our stomacks : yea , if we have no gifts to stir up , their communion cannot but leave some tincture behind it , if not of Piety , yet , at least , of a good profession , and some inclinableness . If Saul ▪ had not had a good and discreet companion , when he went to seek his Fathers Asses , he had returned back as wise as he came : but now he is drawn into counsel with the Man of God , and heares more then he hoped for , 1 Sam. 9. 6. The messengers of the same Saul , when they lived in the Court , were ( as is likely ) caried away with the swinge of the times , and did apply themselves to their Masters ungodly practises , as appeareth in their going to apprehend David , that Saul might kill him : yet were they no sooner in company with the Prophets , in Nayoth , but their minds were changed , and they likewise prophesied , 1 Sam. 19. 20. Ob. But say some of Bacchus his fooles . I keep company with brave fellows , that are generous , free , bountifull , &c. Answ. Alasse ! thou dost but slander him with these titles . He is a pround , ignorant , inconsiderate Asse , that fears he is not loved , unlesse he be lose and scattering ; that strives so to be like a god in bounty , that he throws himself into the lowest estate of man . He that gives to , and spends upon all abundantly ( which is for none to do , but him that hath all ) he that had rather keep company with the dregs of men , then not be the best man : he that ravels our a spacious fortune upon flatterers ; he that out of vain glory will be worship't and kneed , to the spending of a fair inheritance , and then ends his dayes in lewdness and contempt ( as what is it , that ambition will not practise , rather then let her port decline ) he is a foolish Steward , that thus showers away in one year , what his ancestors have been gathering twenty : yea , he is a mad man , that makes his kindness to others , prove cruelty to himself , and all his posterity . Ob. Again , others are all for mirth , they keep company at the Tavern , with none but curious and quaint wits , eloquent Poëts and Orators ; now ask them , as Manoah did Sampson , Is there never a companion for thee among thy Brethren , the people of God , that thou must associate thy self with these of uncircumcised hearts and tongues ? They will answer . Give me only these for my companions , for they please me . Answ. Can none please thee , but such as displease God ? dost thou not know , that who so will be a friend to such , makes himself the enemy of God ? Iames , 4. 4. or art thou ignorant , that pleasant wits , viciated in accustomed lewdnesse , with sweet tunes entise men to destruction ; as is morald in that fiction of the Sirens , they delight the sense , but slay the soul : and will any man poyson his body , to please his taste ? or go into an infected house , to fetch out a rich suite ? Or put his finger into a firy Crusible , to take out gold : It 's true , like Jugglers and such as play trickes of Legerdim●in , they will deceive us with a kind of pleasure and delight : but is it any priviledg for a man to be tickled to death , that so he may dye laughing ? Their discourse may be resembled to the fruit that undid us all , which was fair in sight , smooth , in handling , sweet in ●aste , but deadly in effect : or to the Clarian water , which made men eloquent , but withall ●hort liv'd : or the gifts , which those Elfes called Lamiae , used to present unto children which made so many as accepted of them loose their comlinesse for ever after . And he that much affects their company ( being an honest man ) is just like that free Citizen , that so doted on a ●emale slave , that hee would needs marry her ; though by that match , he were sure , ●y the Law , to become a slave with her . He overvalues the drunken and reeling love of these men , that buyes it with the ruine of himself , his estate , and family . Wherefore , as in Meats , we do not only stand upon pleasantness , but wholesomnesse : so let us regard wholesomnesse as well as pleasantness , in our discourse and company . A good man can lend nothing to the increase of mirth in wicked company : and he that will not lend , let him take heed of borrowing . §. 36. FO●rthly , If thou wouldst neither be intised nor enforced to pledg them , in any of their wicked custome●s , divorce thy self from all acquaintance and so , 〈◊〉 with the vicious , yea , entertain no parly with them . 〈◊〉 are some vices of that nature , that they cannot be vanquished but by avoiding ; such is fornication , flye fornication , saith the Apostle , 1 Corinth . 6. 18. that is , flye the company of fornicators ; for to be in a lewd womans company , saith Salomon , and depart innocent ; and to take fire in a mans bosome , and not singe his cloaths ; or go upon live coles , and his feet not be b●rnt , are equa●ly possible , Prov. 6. 27. 28. such is the frailty of mans nature , that if the eye but see , or the ear hear , or the hand but touch a whorish woman , the heart will go nigh to catch , and take fire , verse 29. And thus it fares with this sin , bid a man conso●t a while with drunkards , and depart from them innocent , you may as well put a match to dry powder , and forbid it to take fire , except he be very well stayed , and of better governd affections then ordinary . It is not safe to commit a little Wherry to the Seas violence . A stick that hath once been in the fire , much mo●e a Torch newly extinguisht , being forthwith put to the flame , will soon be kindled again . Wherefore keep out of the reach of thy vicious acquaintance , and if they becken thee one way , be thou sure to take the contrary , at least ente●tain no parley with them . When Castles once come to a parley , there is great fear they will yeeld : and gates that are alwayes open , will sometimes admit an enemy . No disputing with Sathan , or his deputies : when our first Parents fell to arguing the case with that old Serpent , though in the state of innocencie , when they had wit at will , and their reason at command , they found him too hard for them : how much more too weak shall we find our selves , that now are as we are ? surely , we are like to lose all , if once we enter into disputation with that old Sophister , and crafty Fox , after the experience of six thousand years almost , and when our own flesh ( which is the greatest both deceiver and dissembler in the world ) is become his cunning solicitour . Alasse ! he desires no more then to be heard speak ; for grant him but this , and he will perswade thee to believe , even contrary to thine own knowledg : as how easily did he perswade Eve , by himself : and Adam , by her , ( when they gave but ear to him , ) o believe what he spake , though they had heard God himself say the contrary , but a little before ? Gen. 2. 17. and if in ocency found no means of resistance , what hope have we so extreamly degenerated ? And indeed , why do we pray not to be led into temptation , if we lead our selves into temptation ? If we will not keep our selves from the occasion ; God will not keep us from the sin : and if God do not keep us , we cannot be kept : we cannot , we will not choose but fall . Wherefore 〈◊〉 the society of evil men , as Ioseph shunned the society of his Mistresse , and leave them that leave God , as Noah did the old World , and that by Gods commandement , Gen. 7. 1. 7. and Abraham the Cana●ites , Gen. 12. 1. and 〈◊〉 the Sodomites , Gen. 19. 17. and Israel the Egyptians , Exod. 12. 37. 41. and M●ab and Ammon , Numb. 27. 1. 2. 3. 16 17. §. 37. BUT is it warrantable , may some say , to separate from our old acquaintance , ( being vicious ) and other the like company ? Not totally ; for then we must go out of the world , 1 Cor. 5. 10. nor from any in all cases ; for then we must separate ●●om the publike assemblies : nor in regard of civil society , and necessary commerce ; for this were to unglue the whole worlds frame , which is cont●xted only by commerce and contracts , there be certain wise uses to be made of them , for our convenience or necessity , which need not , yea , must not be forborn : as wherefore serves discretion , but that ( as a glasse window ) it may let in the light , and keep out the winde ? Neither can wicked men , in this ●ase , be avoided : but so long as we are in this World , we must converse with men of the World : and we know it is lawful enough , in tearms of civility , to deal with infidels , yea , even the savage Cannibals may receive an answer of outward courtesie . If a very dog fawn upon us we stroke him on the head , and clap him on the back , much lesse is the common bond of humanity untyed by grace ; disparity in spiritual professions , is no warrant for ingratitude : yet a little friendship with such , is enough ; the lesse communion with any of Gods enemies , the more safety : and sure I am , that those who affect a familiar entirenesse with such , bewray either too much bol●nesse , or to little cosncience . Yea , we may not only converse with evil men , but communicate with them also without harm , so it be not in evil things : as in the Sacrament the unworthy receiver eateth and drinketh damnation to himself , sibi , non tibi , to himself , not to thee . But as touching a familiar entirenesse , and leagues of amity , that they are unfit , unwarrantable , dangerous , is easie to prove . As what saith the Holy Ghost by S. Paul . ? We● comman● you brethren , in the name of our Lord Iesus Christ , that ye with draw your selves from every brother that walketh inordinately , and not after the instruction which ye received of us , 2 Thes. 3. 6. And again , speaking unto the converted Ephesians , touching others among them who were whoremongers , unclean persons , covetous men , and idolaters , he saith , be not companions with them , Ephesi . 5. 5. ● . And lastly , in that case of the incestuous Corinthian , he doth not only excommunicate him , but makes a rule upon it , that if any one , which professeth himself a Christian , shall live in any scandalous co●●se , that they shall not afford him so much as civil and familiar converse , 1 Corinth . 5. 11. If any man that is called a ●rother , saith he , he a fornicator , or covetous , or an idolater , or a railer , or a drunkard , or an extortioner , with such an on eat not . Mark this all ye swinish drunkards and beastly livers , that God-dischargeth us your society . But to proceed . Why was that Law enacted , for the strict avoiding of Leprous persons ? it was not the body only that was herein respected , by the God of spirits ; those that are spiritually contagious must be still and ever avoided , they must be separated from us , we from them ; they from us , by just censures ; or if not , we from them , by a voluntary declination of their familiar conversation : or if they can joyn our heart to theirs , they will disjoyn it from God ; to let passe Saint Pauls charge , 2 Corinthians 6. 17. come out from among them , and separate your selves : And that of the Angel , Revelation 18. 4. come out of her my people , which especially have relation to Idolaters : see what hath been the practise of Gods people since Noah , Lot , Abraham , and Israel , which have been alledged already . Doth not David say , I have not sate with vain persons , neither kept company with the dissemblers . I have hated the assembly of evill doers , and will not company with the wicked , Psal. 26. 4. 5. And was not Ioseph , whom the Holy Ghost stilleth a just man , fully minded ( before the Angell forbad him ) to put away Mary , after he was betrothed unto her , when he but supposed her to be dishonest ? Matthew 1. 19. And was not all this , to shew us what wee should doe in the like cases ? Wherefore , let us tread in their steps , and say with a worthy Divine , though I may have many bad acquaintance , yet I will have no ba● companions : for even the tame beasts will not keep with the wild ; nor the clean dwell with the leprous . But above all , let us keep no drunkards , nor swearers in our houses , Psalme 101. 4 , 5 , 6 , 7 , 8. no , nor scoffers , Ismael must be turned out of doors , when he once fals a jeering of Isaac : and indeed if we do , it is a shrewd suspition we are not sincere our selves : for grace , as it is resembled to heat , so like heat , it gathereth together things of one kind , separateth things of a contrary nature , as drosse from Gold . In fine , if they have forsaken all honesty and good conscience , it is time for us to forsaken them : if they depart from vs , in the foundation of faith and good works ; let us ( as justly wee may ) depart from them , in the building of brotherly fellowship : they build on the sand , let us build on the rock : yea , if they forsake the right way , we must forsake them , or Christ will forsake us . But least all that hath been said , should not be sufficient to perswade thee ; behold heer the drunkard deliniated , and that will certainly aff●●ght thee from consorting with a fiend so foul and filthy , so ugly , and loathsom : which if it do , I hope some good man or other , will stick it upon every post : that all may be 〈◊〉 in amored , with this worst then beastly abomination . ●●e Drun●●d is a ●●nge Chi●●●a , more ●●●gious ●●●n any ●●ster ●●g . in Visage a man , but a Broth●us . Heart , a Swine . Head , a Cephalus . Tongue , an Aspe . Belly , a Lumpe . Appetite , a Leech . Sloth , an Ignavus .       a Jer●●e . Goate . Siren . Hyaena . Panther . for Excessive devouring . Lust . Flattery . Subtilty . Cruelty . in Envying , a Basiliske . Antipathy to all good , a Lexus . Hindering others from good , a Remora . Life , a Salamander . Conscience , an Ostrich . Spirit a Devil 1 in surpassing 2 in tempting 3 in drawing others in Sinne . to Sinne . to Perdition . even the most despicable peece of all humanity , and not worthy to be reckoned among the Creatures which God made . And so much for defence against what they do , which may be avoided . If you would have as much against what they say . which must be endured . ●●ade a late Treatise , called , THE VICTORY OF PATIENCE . Or if any would have the foregoing part of this Soverain Antedote : let ●●m inquire for Sin Stigmatized , or The Drunkards Character with which it ●ound , and in a larger letter . Likewise at Iames Crumps , in Little Bartho●ewes Well-yard : they may have several peeces , of sundry the most needfull ●ects , composed for the common good by the same Author . FINIS 
A67757	----	A hopefull way to cure that horrid sinne of swearing, or, An help to save swearers if willing to be saved being an offer or message from him whom they so daringly and audaciously provoke : also a curb against cursing. Younge, Richard. This text is an enriched version of the TCP digital transcription A67757 of text R25220 in the English Short Title Catalog (Wing Y162). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 66 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67757 Wing Y162 ESTC R25220 08794254 ocm 08794254 41868 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67757) Transcribed from: (Early English Books Online ; image set 41868) Images scanned from microfilm: (Early English books, 1641-1700 ; 1272:20) A hopefull way to cure that horrid sinne of swearing, or, An help to save swearers if willing to be saved being an offer or message from him whom they so daringly and audaciously provoke : also a curb against cursing. Younge, Richard. 19, [2] p. Printed by E. Cotes, London : 1652. Caption title. Attributed to R. Younge--National union catalog pre-1956 imprints. Imprint from colophon. Reproduction of original in the Cambridge University Library. eng Swearing -- Early works to 1800. A67757 R25220 (Wing Y162). civilwar no A hopefull way to cure that horrid sinne of swearing. Or an help to save swearers, if willing to be saved: being an offer or message from hi Younge, Richard 1652 12201 114 0 0 0 0 2 585 F The rate of 585 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 John Latta Sampled and proofread 2003-01 John Latta Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion A Hopefull way to Cure that horrid Sinne of SWEARING . Or an help to save SWEARERS , if willing to be saved : Being an Offer or Message from HIM , whom they so Daringly and Audaciously provoke . Also a Curb against Cursing . MEMB. 1. 1. § . Messenger . NOt to admonish our brother is to hate him , as the Holy Ghost witnesseth , Levit. 19. 17. But to scorn our brother should admonish us , is more to hate our selves . That little which Cresus learned of Solon , saved his life . And had Pilate taken that fair warning , his wife gave him : it might have saved his soul ; which once lost , cannot be redeemed with ten thousand worlds : no not with the enduring of ten thousand thousand years torments in Hell . When a Dog flies in his masters face that keeps him ; we conclude he is mad ; are they then rationall men , that ( being never so little crost ) will fly in their Makers face , and teare their Saviours name in peeces , with oaths and execrations ? which is worse then Frenzie . Yea , this is to send challenges into Heaven , and make love to destruction ! And certainly it is Gods unspeakable mercy , that every such oath & blasphemy , proves not a Benoni , the death of the mother , Gen. 35. 18. § . 2. Think me not too bold , or over harsh : for I speak to you both for and from my Maker and Redeemer . Yea , be perswaded to hearken a while unto me , as you would have God another day , hearken unto you . Are you Christians , as you call your selves ? if you be , you have at least heard what God and Christ hath done for us . How when we were in a sad condition ; when by sin we had forfeited our selves and all we had , and wilfully plunged our souls and bodyes into eternall torments : When neither heaven , earth , nor hell could have yeelded any satisfactory thing besides Christ , that could have satisfied Gods justice , and merited heaven for us ; then , O then ! The eternall God would dye , viz. so far as was possible or necessary , that we might not dye eternally , Iohn 3. 16. A mercy bestowed , and a way found out , that may astonish all the sons of men on earth , and Angels in heaven . And all this even against our wils , when we were his enemies , mortally hating him , and to our utmost fighting against him , and taking part with his only enemies ( Sin and Satan ) as now you doe , not having the least thought , or desire of reconcilement : but a perverse and obstinate will , to resist all means tending thereunto . 3. § O my brethren ! bethink your selves ; It is his maintenance we take , and live on . The air we breath , the earth we tread on , the fire that warms us , the water that cools and cleanseth us , the cloaths that cover us , the food that does nourish us , the delights that cheer us , the beasts that serve us , the Angels that attend us , even all are his . That we are not at this present in hell , there to fry in flames , never to be freed . That we have the free offer of grace here , and everlasting glory in heaven hereafter , we are only beholding to him . And shall we deny this Lord that hath bought us ? shall we most spightfully and maliciously fight on Satans side against him with all our might , and that against knowledge and conscience ? I wish you would a little think of it . 4. § . For favours bestowed , and deliverances from danger , bind to gratitude : or else the more bonds of duty , the more plagues for neglect . The contribution of blessings , requires retribution of thanks ; or will bring distribution of judgments . And certainly , if a friend had given us but a thousand part of what God hath , we should heartily love him all our lives , and think no thanks sufficient . And in reason , Hath God done so much for us , and shall we denye him any thing he requireth of us ? though it were our lives , yea our souls ; much more our sins ; most of all this sottish and damnable sin , in which there is neither profit , nor pleasure , nor credit , nor any thing else to provoke , or intice us unto it , as in other sins ; for all you can expect by it is the suspicion of common Lyers , by being common Swearers : Or that you shall vex others and they shal hate you . Whereas if we could give Christ our Bodyes , and Souls , they should be saved by it , but he were never the better for them . Yea swearing and cursing are sins from which of all other sins we have the most power to abstain . For were you forced to pay three shillings four pence for every oath and curse you utter , as the Law enjoins : or if you were sure to have your tongue cut out , which is too light a punishment for this sin , damnation being the due penalty thereof , as the Apostle sets it down Iames 5. 12. you both could and would leave it , which alone makes it altogether inexcusable . And this know , that the easier the thing commanded is , the greater guilt in the breach of it : and the lighter the injunction , the heavier the transgression , as Austin speaks , and Adams eating the forbidden fruit , sufficiently proves . So that it is evident you love this sin , meerly because it is a great sin , and blaspheme out of meer malice to , and contempt of God , which is most fearfull , and ( as a man would think ) should make it unpardonable , I am sure the Psalmist hath a terrible word for all such , if they would take notice of it , Let them be confounded that transgresse without a cause , Psal. 25. 3. And no marvell that this fearfull imprecation should fall from the P●ophets mouth ; for that man is bottomlesly ill , who loves vice meerly because it is a vice , and because God most strictly forbids it . He is a desperate , prodigious , damnable wretch , who ( rather then not die ) will anger God on set purpose . Wherefore looke to it , and think of it , you cursing , and cursed Swearers ; You swear away your salvation , curse away your blessing . Howling and Cursing shall be your chief ease in Hell , to whom blasphemy was an especiall recreation on Earth . 5. § . Argue with all the world , and they will conclude , there is no vice like ingratitude . And meer ingratitude returns nothing for good , but you return evill ; yea , the greatest and most malicious evill , for the greatest and most admired love . It was horrible ingratitude for the Iewes to scourge and crucifie Christ , who did them good every way : for he healed their diseases , fed their bodies , inlightned their mindes , of God became Man ; and lived miserably among them many years , that he might save their souls : ( though in killing him , they did their utmost to sinke the only ship that could save them ) but you are more ingratefull to God and Christ then they were , or can be exprest by the best Oratour alive . For which read more , in a Treatise intituled , Gods goodnesse , and Englands unthankfulnesse , from Chapter 4. to Chapter 7. 6. § . O that you would but consider , that the Lord Iehovah , who is ● God , great , and terrible , of most glorious majesty , and infinite purity ; hears and beholds you in all places , and in every thing you think , speak , or do : who is a just Judge , and will not let this cursed sin go unpunished : then would you keep a narrower watch over your thoughts , then any other can do over your actions ; yea , you would assoon stab a dagger to your hearts , as let such oaths and execrations drop from your mouths : whereas now you swear and curse , as if he that made the ear could not hear , or as if he were neither to be feared nor cared for , who for sin cast the Angels out of Heaven , Adam out of Paradise , drowned the old world , rained down fire and brimstone upon Sodome , commanded the earth to open her mouth , and swallow down quick Corah , and his companie ; he who smote Egypt with so many plagues , overthrew Pharaoh and his host in the Red Sea , destroyed great and mighty Kings , giving their land for an inheritance to his people : and can as easily with a word of his mouth strike you dead while you are blaspheming him , and cast you body and soul into Hell , for your odious unthankfulnesse : yea , it is a mercie beyond expression , that he hath spared you so long . Consider of it I beseech you , lest you swear away your part in that bloud which must save you , if ever you be saved ; yea , take heed lest you be plagued with a witnesse , and that both here and hereafter : for God ( who cannot lie ) hath threatned that his curse shall never depart from the house of the Swearer , as it is Zach. 5. 1. to 5. And I doubt not but you are already cursed , though you know it not ; That either he hath cursed you in your bodie by sending some foul disease , or in your estate by suddainly consuming it , or in your name by blemishing and blasting it , or in your seed by not prospering it , or in your minde by darkning it , or in your heart by hardning it , or in your conscience by terrifying it , or will in your soul by everlastingly damning it , if you repent not . Wherefore take heed what you do before it prove too late . 7. § . Or if you regard not your self , or your own souls good , yet for the Nations good leave your swearing : for the Lord ( as now we finde to our smart ) hath a great controversie with the Inhabitants of the Land , because of swearing , Hos 4. 1 , 2. Yea , because of oaths the whole land ( even the three Na●ions ) now mourneth , as you may see Ier. 23. 10. Neither object that ye are so accustomed to swearing that you cannot leave it , for this de●ence is worse then the offence ; as take an instance , Shall a Thief or Murtherer at the Bar alledge for his defence , that it hath been his use and custom of a long time to rob and kill , and therefore he must continue it , or if he do , will not the Judge so much the rather send him to the Gallows ? Wherefore I beseech you by the mercies of God ( who hath removed so many evils , and conferred so many good things upon you , that they are beyond thought or imagination ) to leave it : especially after this warning , which in case you doe not , will be a sore witnesse , and rise up in judgment against you ano●her day . MEMB. 2. Swearer . Did I swear or curse ? 1. § Messenger . Very often , as all here present can witnesse , and Satan also , who stands by to take notice , reckon up , and set on your score every Oath you utter , keeping them upon Record against the great day of Assises , at which time every Oath will prove as a daggers point stabbing your soul to the heart , or as so many weights pressing you down to Hell , Rev. 20. 13. and 22 12. As also the searcher of hearts , who himself will one day be a swift witnesse against Swearers , Mal. 3. 5. For of all other sinners the Lord will not h●ld him guil●lesse that taketh his Name in vain , as the third Commandement tels you , Exod. 20. 7. 2. § . But wo is me , it fares with common Swearers as with persons desperately dis●ased , whose excrements and filth comes from them at unawares ; for as by much labour the hand is so hardened that it hath no sense of labour , so their much swearing causeth such a brawny skin of senslessenesse to overspread the heart , memorie , and conscience , that the swearer sweareth unwittingly : and having sworne , hath no remembrance of his Oath , much lesse repentance for his Sin . Swearer . Alas though I did swear , yet I thought no harm . 3. § Messenger . O fool ! What Prince hearing himself abused to his face , by the reproachfull words of his base and impotent Subject , would admit of such an excuse ? that whatsoever he spake with his mouth , yet he thought no ill in his heart ? And shall God take this for a good answer , having told us before hand , Deut. 38. 58 , 59. That if we do not fear & dread his 〈◊〉 and ●earful Name , the Lord our God , he wil make our plagues wonderful and of long continuance , and the plagues of our posterity . Besides , how frequently doest thou pollute and prophane Gods Name , and thy Saviours ? The Iews grievously sinned in crucifying the Lord of life but once , and that of ignorance . but the times are innumerable that thou doest it , every day in the year , every hour in the day , although thy conscience , and the holy Spirit of grace hath checkt thee for it a thousand and a thousand times . Doest thou expect to have Christ thy Redeemer and Advocate ; when thy conscience 〈◊〉 thee that thou hast seldome remembred him but to blaspheme him ? and more often named him in thy Oaths and Curses , then in thy prayers . Swearer . Surely , If I did swear , it was but Faith and Troth , by our Lady , the Masse , the Rood , the Light , this Bread , by the Crosse of the silver , or the like : which is no great matter I hope , so long as I swore not by God , nor by my Savior . 4. § . Messenger . That is your grosse ignorance of the Scriptures , for God expresly forbids it , and that upon pain of damnation , Iam. 5. 12. First , our Saviour Christ in his own person forbids it , Mat. 5 34 , 35 , 36 , 37. I say unto you , Swear● not at all , neither by heaven , for it is Gods Throne ; nor by the earth , for it is his footstool ; nor by Ierusalem , for it is the City of the great King ; neither shalt thou swear by thine head , because thou canst not make one hair white or black ; but let your communication be Yea , Yea , Nay , Nay : for whatsoever is more then these cometh of evill . And then by his Apostle , Above all things my brethren , swear not , neither by heaven , nor by earth , nor by any other oath , but let your Yea be Yea , and your Nay , Nay : lest you fall into condemnation , James 5 12. where mark the Emphasis in the first words , Above all things swear no●● and the great danger of it in the last word , condemnation . 5 § . If the matter be light and vain , we must not swear at all ; if so weighty , that we may lawfully swear as before a Magistrate , being called to it , then we must only use the glorious Name of our God in a holy and religious manner , as you may see , Deut. 6. 13. Esay . 45. 23. & 65. 16. Iosh. 23. 7. Ie● . 5. 7. Exod. 23. 13. And the reasons of it are weighty , if we look into them ; for in swearing by any creature whatsoever , we do invocate that creature , and ascribe to it divine worship ; a lawfull oath being a kind of Invocation , and a part of Gods worship ; Yea , whatsoever we swear by , that we invocate , both as our witnesse , surety , and judge , Heb. 6. 16. and by consequence , deifie it , by ascribing and communicating unto it Gods incommunicable Attributes , as his Omnipresence , and Omniscience , of being every where present , and knowing the secret thoughts and intentions of the heart : and likewise an Omnipotencie , as being Almighty in patronising , protecting , defending , and rewarding us for speaking the truth , or punishing us if we speak falsly : all which are so peculiar to God , as that they can no way be communicated or ascribed to another . So that in swearing by any of those things , thou committest an high degree of grosse Idolatry , thou spoilest and robbest God of his Glory , ( the most impious kind of theft ) and in a manner di●hronest him , and placest an Idol in his room . 6. § . And as to swear by the creature makes the sin far more heinous , so the more mean and vile the thing is which you swear by ( be it by my fay , by cock and pie , hares foot , by this che●se , and such like childish oaths , which are so much in use with the ignorant and superstitious swarm ) the greater is your sin in swearing such an Oath : because you ascribe that unto these basest of creatures , which is only proper to God , namely , to know your heart , and to be a discerner of secret things ; why else should you call that 〈◊〉 as a witnesse unto your conscience , that you speak the truth , and 〈◊〉 not , which only belongeth to God ? And therefore the Lord cals it 〈◊〉 〈◊〉 of him ; as mark well what he saith , Ier. 5. 7. How shall I spare thee for this ? thy children have forsaken me and sworn by them that are no Gods . And do you make it a small matter to forsake God , and make a God of the creature ? Will you believe the ●rophet Amos , if you will , he saith ( speaking of them that swore by the sin of Samaria ) that they shall fall and never rise again , Amos 8. 14. a terrible place to vain swearers . Neither are we to join any other with God in our oaths , for in so doing we make base Idols , and filthy creatures Corrivals in honour , and Competitiors in the Throne of Justice with the Lord , who is Creatour of Heaven and Earth , and the supreme Judge and sole Monarch of all the world . Or , in case we do , our doom shall be remedilesse , for the Lord threatneth by the Prophet Zephany , that he will cut off them that swear by the Lord and by Malcham : which Malcham was their King , or as some think , their Idol , Zeph. 1. 4 , 5. But admit the sin were small , as you would have it to be , yet the circumstances make it most heinous ; for even the least sin in its own nature is not only mortal , but rests unpardonable : so long as it is willingly committed , and excused or defended . Swearer . But all do swear , except some few singular ones , and they also will lye , which is as bad . 7. § . Messeng . You must not measure all others by your own bushell : for although ill Dispositions cause ill Suspicions ; even as the eye that is bloudshood sees all things red , or as they that have the Iaundies see all things yellow ; yet know that there be thousands who can say truly through Gods mercie , that they had rather choose to have their souls p●sse from their bodies , then a wilfull premeditated lie , or a wicked oath , from their mouths ; wherefore when you want experience , think the best , as charitie bids you , and leave what you know not to the searcher of hearts . 8 § . As for the number of Swearers , it cannot be denyed , but the sin is a most universall , and this is it which hath incensed Gods wrath and almost brought an universall destruction upon our whole Nation ; but is not this excuse [ That others do so ] a most reasonlesse plea , and only becoming a fool ? when our Saviour Christ hath plainly told us , that the greatest number go the broad way to destruct on , and but a few the narrow way which leadeth unto life , Mat. 7. 13 , 14. And S. Iohn , that the whole world lyeth in wickednesse , 1 John 5. 19. And that the number of those whom Satan shall 〈◊〉 , is as the sand of the se● , Rev. 20. 8. & 13 16. Isa. 10 22. Rom. 9. ●7 . And tell me , Were it a good plea , to commit a Felonie , and say that others do so ? Or Wilt thou leap into Hell and cast away thy soul , because others do so ? A sorry comfort it will be to have a numerous multitude accompanie us into th●t lake of fire that never shall be quenched . Besides it is Gods expresse charge , Ex●d. 23. 2. Thou shal● not follow a multitude to doe evill , and S ▪ Pauls everlasting rule , Rom. 12. 2. F●shion not your selves like unto this world . Swearer . But I may lawfully swear , so I affirm 〈…〉 . ● . § . 〈◊〉 If you be lawfully called to it , as before a M●gistr●te , or when some urgent matter constraineth for the confirming of a necessary truth ( which can by no other lawfull means be cleared ) and for the ending of all contentions and controversies , and clearing our own or our neighbours good name , person , or estate , and to put an end to all strife , aiming at Gods glory , and o●r own or our neighbours good : which is the only use and end of an oath ; in which case a man is rather a patient then a voluntary agent : You may swear , otherwise not . Neither must we swear at all in our ordinary communication , if we will obey Gods Word , as you may see , Mat. 5. 34 , 35 , 36 , 37. Ia● . 5. 12. Swearer . Except I s●ear , men will not believe me . 10. § . Messenger . Thou hadst as good say , I have so often made shipwrack of my credit by accustomary lying , that I can gain no belief unto my words without an oath ; for it argues a guilty conscience of the want of credit , and that our word alone is worth no respect , when it will not be taken without a pawn or surety . Neither will any but base Bankrupts pawn so precious a Iewel as their Faith , or offer better security for every small trifle . Besides he that o●ten sweareth , not seldome for sweareth . And so I have informed you from Gods Word , what the danger is of vain and wicked swearing . MEMB. 3. 1. § . But as if Swearing alone would not presse thee deep enough into hell , thou addest cursing to it , a sin of an higher nature ; which none use frequently , but such as like Goliah and Shimei , are desperately wicked , it being their peculiar brand in Scripture ; as how doth the Holy Ghost stigmatize such an one ? His mouth is full of cursing , Psal. 10. 7. & Rom. 3. 14. or , he loveth cursing , Psal. 109. 17. and indeed , whom can you observe to love this sin , or to have their mouths full of cursing ? but Ruffians and sons of Belial , such as have shaken out of their hearts the fear of God , the shame of men , the love of heaven , the dread of hell , not once caring what is thought or spoken of them here , or what becomes of them hereafter ; yea observe them well , and you will finde , that they are mockers of all that march not under the pay of the Devill . 2. § . And whence do these Monsters of the earth , these hellish mis●reants these bodily and visible Devils learn this their damnable cursing and swearing ? Are not their tongues fired and edged from Hell ? as Saint Iames hath it , Jam. 3 6. yea , it is the very language of the damned , as you may see Rev. 16. 1 , 21. Only they learn it here before they come thither , and are such proficients therein , that the Devil counts them his best scholars , and sets them in his highest form , Psal. 1. 1. And well they deserve it , with whom the language of hell is so familiar , that blasphemy is become their mother tongue . Besides , it is the very depth of sin , roaring and drinking is the horse-way to Hell ; whoring and cheating the foot-way ; but Swearing and Cursing follows ●orah , Dathan and Abiram . And certainly , if the infernall Tophet , be not for these men , it can challenge no guests . But see how witlesse , gracelesse , and shamelesse even the best are that use to curse ; for I passe over such as call for a curse on themselves , saying , God damn me , Confound me , The Devill take me , and the like ; which would make a ●●tionall man tremble to name ; because I were as good knock at a deaf mans door , or a dead mans grave , as speak to them . 3. § . Thou art crossed by some one , perhaps thy wife , child , or servant , or else thy horse , the weather , the dice , bowls , or some other of the creatures displease thee ; and thou fallest a cursing and blaspheming them , wishing the plague of God , or Gods vengeance to light on them , or some such hellish speech fals from thy foul mouth . And so upon every foolish trifle , or every time thou art angry , God must be at thy beck , and come down from heaven in all hast and become thy Officer to revenge thy quarrel , and serve thy malicious humour . ( O monstrous impiety ! O shamelesse impudencie ! to be abhorred of all that hear it ) not once taking notice what he commands in his Word , as , Blesse them that persecute you , blesse , I say , and curse not , Rom. 12. 14. And again , Blesse them that curse you , and pray for them which hurt you , Luk. 6. 28. which is the practice of all true Christians 1. Co● . 4. 12. 4. § . But this is not one half of thine offence , For whom doest thou curse ? Alas the Creatures that displease thee are but Instruments , thy sin is the cause , and God the author , 2 Sam. 16. 11. Psal. 39 9 , 10. Gen. 45. 8 , Io● 1. 21. from w●om thou hast deserved it , and ten thousand times a greater crosse : bu● in stead of looking up from the stone , to the hand which threw it ; 〈◊〉 from the effect to the cause , as Gods people doe ; thou like a mastiff dog , settest upon the stone or weapon that hurts thee . But in this case , Who are you angry withall ? Does your horse , the di●e , the rain , or any other c●eature displease you ? Alas , they are but servants , and if their Master bid smi●e , they must not forbear ; they may say truly what ●abshekeh usurped , Isa. 36. ●0 . Are we come without the Lord ? and all that hear thee may say , as the Prophet did to Sena●h●rib , 2 King. 19. 22. Whom hast thou blasphemed ? and against whom hast thou exalted thy self ? even against the Holy One of Is●ael . 5. § . Besides , why dost thou curse thine enemie ? ( if he be so ) but because thou canst not be suffered to kill him . For in heart , and Gods account , thou ar● a murtherer , in wishing him the pox , plague , or that he were 〈◊〉 or damned . Nor will it be any rare thing at the day of judgment , for cursers to be indicted of murther . For like Shimei and Goliah to David ; thou wouldst kill him if thou durst ; thou doest kill him so far as thou canst. I would be loath to trust his hands that b●ns me with his tongue . Had David been at the mercie of either Shimei or Goliah , and not too strong for them , he had then breathed his last . Nor is it commonly any sin committed , or just offence given thee ; that thou cursest . Who could have lesse deserved those curses and stones from ●●imei , then David ? Yea , did not that head deserve to be tonguelesse , that body to be headlesse , that so undeservedly cursed such an Innocent ? as after it fell out . For the curses and stones which Shimei threw at David , rebounded upon Shimei , and split his heart ; yea , and at last knockt our his brains ; and the like of Go● iahs curses ; which is also thy very case . For 6. § . What will be the issue ? the caus●esse curse shall not come where the Curser meant it , Prov. 26. 2. yea , though thou cursest , yet God will blesse , Psal. 109. 28. hut thy curses shall be sure to rebound back into thine own brest , Psal. 7. 14 , 15 , 16. Prov. 14. 30. Cursing mouths are like ill made Pieces● which while men discharge at others , recoil in splim●rs on their own faces , Their words and wishes be but whirlwinds , which being breathen forth , return again to the same place . As hear how the Holy Ghost delivers it , Psal. 109. As he loved cursing , so shall it come unto him ; and as he loved not blessing , so shall it be far from him . As he cloathed himself with cursing like a garment so shall it come unto his bowels like water , and like oil into his bones ; let it be unto him as a garment to cover him , and for a girdle wherewith he shall always be girded , v. 17 , 18 , 19. Hear this all ye , whose tong●es run so fast on the Devils errand , you loved cursing , you shall have it , both upon you , about you , and in you , and that everlastingly ; if you persevere and go on ; for Christ himself at the last day , even he which came to save the world , shall say unto all such , Depart from me ye cursed into everlasting fire , prepared for the Devill and his Angels , Mat. 25. 41. Where they shall do nothing but curse for evermore ; for they no farther apprehending the goodnesse , mercie , and bounty of God , then by the sense of their own torments ( the effects of his justice ) shall hate him , and hating him they shall curse him , Rev. 16. 11. They suffer , and they blaspheme ; there is in them a furious malice against him , being cursed of him , they re-curse him ; they curse him for making them , curse him for condemning them , curse him because being adjudged to death , they can never find death ; they curse his punishments , because they are so unsufferable ; curse his mercies , because they may never taste them ; curse the bloud of Christ shed on the Crosse , because it hath satisfied for millions and done their unbeleeving souls no good ; curse the Angels and Saints in heaven , because they see them in joy and themselves in torment ; Cursings shall be their sins , and their chief ease , Blasphemies their prayers , Lacrym● their notes , Lamentation all their harmony ; these shall be their evening songs , their morning songs , their mo●rning songs for ever and ever . And indeed , who shall go to Hell , if Cursers should be left out ? Wherefore let all those learn to blesse , that look to be heirs of the blessing . 7. § . But to be in Hell , and there continue everlastingly in a bed of quenchlesse ●lames , is not all . For this is the portion , even of Negative and vicelesse Christians ; if they be not vertuous . Of such as do not swear exexcept they ●ear an oath . That abound in good duties , if they do them not out of faith , and because God commands them ; that he may be glorified , and others edified thereby . Whereas thou doest supercrogate of Satan , in damning many souls besides thine own . Thou hast had a double portion of sin , to other men here ; and therefore must have a double p●rtion of torment to them hereafter . The number and measure of thy torments , shall be according to the multitude and magnitude of thine offences , Rev. 20. 12 , 13. & 22. 12. Luk. 12. 47. Mat. 10. 15. Rom. 2. 5 , 6. And those offences if I could stand to aggravate them by their severall circumstances , would appear to be out of measure great and num●rous . I 'le mention but one of ten . With thy swearing and cursing , thou doest not only wound thine own soul worse then the Baalites wounded their own bodies : for thou ( wilfully murtherest thine own soul , and that without any inducement , as hath been proved . ) But thou art so pernicious , that this is the least part of thy mischief ; for thou drawest vengeance upon thousands , by thy infectious and damnable example ; as how can it be otherwise ? Thou doest not only infect thy companions , but almost all that hear , or come near thee . Yea , little children in the streets , have learnt of thee to rap out oaths , and belch out curses and scoffs almost as frequently as thy self ; and through thy accustomary swearing learned to speak English and Oaths together ; and so to blaspheme God almost so soon as he hath made them . And not only so , but thy example infects others ; and they spread it abroad to more , like a malicious man sick of the plague , that runs into the throng to disperse his infection , whose mischief out-weighs all penalty . It is like the setting a mans owne house on fire , it burnes many of his neighbour● houses , and he shall answer for all the spoil . So that the infection of sin is much worse then the act . 8 § . Nor wilt thou cease to sin when thou shalt cease to live ; but thy wickednesse will continue longer then thy life . For as if we sow good works , succession shall reap them , and we shall be happy in making them so : so on the contrary , wicked men leave their evill practise● to posterity , and though dead , are still tempting unto sin , and still they sin in that temptation , they sin so long as they cause sin . This was Ieroboams case , in making Isra●l to sin : for let him be dead , yet so long as any worshiped his Calves , Ieroboam sinned . Neither was his sin soon forgotten ; Nadab his son , and Baasha his successour ; Zimri , and Omri , and Ahab , and Ahaziah , and Iehoram ; all these walked in the wayes of Ieroboam which made Israel to sin ; and not they alone , but millions of the people with them . So that it is easie for a mans sin to live when himself is dead ; and to lead that exemplary way to Hell , which by the number of his followers , shall continually aggravate his torments . As , O what infinite torments doth Mahomet indure ! when every Turk that perisheth by his jugling , does dayly adde to the pile of his unspeakable horrors . And so each sinner , according to his proportion , and the number of souls which miscarry through the contagion of his evill example . And look to it , for the bloud of so many souls as thou hast seduced will be required at thy hands , and thou must give an account for the sins , perhaps , of a thousand . Thou doest not more increase other mens wickednesse on Earth , then their wickednesse shall increase thy damnation in Hell , Luk. 16. 9. § . It were easie to goe on in aggravating thy sinne and wretchednesse ; and making it out of measure great , and the souls that miscarry through the contagion of thy evill example numerous . For is not the Gospell and the name of God blasphemed among the very Turks , Iews , and Infidels ; and an evill scandall raised upon the whole Church ; through thy superlative wickednesse , and other thy fellows ? Yea , does not this keep them off from embracing the Christian Religion , and cause them to p●ot●st against their own conve●s●on ? Which makes me wonder that 〈…〉 and all such wicked and prophane wretches , are not ( like dirt in the house of God ) thrown out into the s●●eet by excommunication : Or as ●xcrements and bad humours in mans body , which is never at ease till it be thereof disburthened ; as Austin well notes . That they are not marked with a black coal of infamy , and their company avoided , as by the Apostles order they ought , Rom. 16. 17. 2 Thess. 3. 6 , 14. Eph. 5. 5 , 7. 1 Cor. 5. 5 , 11. 1 Tim. 1. 20. That they are not to us as Lepers were among the Iews ; or as men full of plague sores are amongst us . We well know the good husband man weeds his field of hurtfull plants , that they may not spoil the good corn . And when fire hath taken an house , we use to pull it down , lest it should fire also the neighbours houses . Yea , the good Chirurgion cuts off a rotten member betimes , that the sound may not be endangered . Nor will the Church of England ever flourish or be happy in her Reformation , untill such a course is taken . MEMB. 4. Swearer . Sir , I unfainedly blesse God , for what I have heard from you ; for formerly , I had not the least thought that swearing by faith , troth , or any other creature , was so grievous a sin , as you have made it appear from the Word . And I hope it shall be a sufficient warning to me for time to come . 1. § . Messenger . If so , you have cause to blesse God indeed . For all of you have heard the self-same Word ; but one goes away bettered , others exasperated and inraged , wherein Will only makes the difference . And who makes the difference of Wills , but God that made them ? He that creates the new heart , leaves a ●●one in one bosome , puts flesh into another . 2. § . Of hearers there are usually four sorts , Mat. 13. 19 , to 24. as first , an honest and good heart , will not return from hearing the word unbettered . Yea , he will so note what is spoken to his own sin , that it shall increase his knowledge and lessen his vices . As who by looking in a Glasse shall spy spots in his face , and will not forthwith wipe them out ? A wise man will not have one sin twice repeated unto him . And these may be resembled to wax , which yeeldeth ●ooner to the s●al , then steel to the stamp . But 3. § . Secondly , others are like Tullies strange soil , much rain leaves them still as dry as dust . Or the Wolfe in the emblem , which though she suckt the Goat , kept notwithstanding her wolvish nature still . For speak what can be spoken to them , it presently passes away like the sound of a Bell that is rung . Let testimonies and examples never so much concern them , they prove no other then as so many characters writ in the water , which leave no impression behinde them . Who may be resembled to an Hour-glasse or Con●uit , that which in one hour runneth in , the same in another hour runneth out again . Or the Smiths Iron , put it into the fire , it is much sof●ned : again put it into the water , 't is harder then before . Yea , let them never so much smart for their sins : they will return to them again untill they perish . Resembling some silly flye , which being beat from the candle an hundred times , and oft singed therein , yet will return to it again untill she be consumed , Prov. 23. 35. All those Beasts which went into the Arke 〈…〉 4. § . Thirdly another sort will very orderly hear the Word , and delight in it ; so long as the Minister shall rove in generalities , preach little or nothing to the purpose ; But if once he touch them to the quick , drive an application home to their consciences touching some one sin of theirs , as John Baptist served Herod ; then they will turn their backs upon him , and hear him no farther , as those Jews served our Saviour , Ioh. 6. 66. The Athenians Paul , Acts 17. 16 , to 34. and Ahab Micaiah , 1 King. 22. 8. 5. § . Sore eyes you know are much grieved to look upon the Sun , Bankrupts cannot abide the fight of their counting books , nor doe deformed saces love to looke themselves in a true Glasse . For which read John 3. 19 , 20 , 21. But let such men know , that to flye from the light , and reject the means , puts them out of all hope . That sin is past cure , which turn● from , and refuseth the cure , Deut. 17. 12. Prov. 29. 1. As what is light to them that will shut their eyes against it ? or reason to them that will stop their Ears from hearing it ? If those murtherers of the Lord of life , Act. 2. 23. had refused to hear Peters searching Sermon , in all probability they had never been prickt in their hearts , never been saved , ver. 37 , 38. And take this for a rule , if ever you see a drowning man refuse help , conclude him a wilfull murtherer . 6. § . Fourthly and lastly , ( for I passe by those blocks that goe to Church as dogs do only for company , and can hear a powerfull Minister for twenty or thirty years together , and minde no more what they hear then the seats they sit on , or the stones they tread on . ) There are a generation of Hearers who when a Minister does plainly reprove them for their sins , and declare the judgments of God due unto the same , to the end they may repent and beleeve , that so they may be saved ; will carp and fret , and spurn against the very Word of God for being so sharp and searching ; and thereupon persecu●e the Messenger , as the Princes and false Prophets did Jeremiah , Herodi●s John Baptist , and the Pharisees Christ . 7. § . And this God takes as done to himself ; What saith Paul ? 1 Cor. 7. 10. I have not spoken , but the Lord : and therefore as the Lord said unto Saul , Acts 9. 4. that he persecuted him , ( though in heaven ; ) so they which resist any truth delivered out of the Word , do resist God himself , and not his Messenger , as evidently appears by these Scriptures , Psal. 44. 22. and 74. 4. 10. 18. 22. 23. & 83. 2 , 5 , 6. & 89. 50 , 51. & 139. 20. Prov. 19. 3. Rom. 1. 30. & . 9. 20. Mat. 10. 22. & 25. 45. 1 Sam. 17. 45. Isai 37. 4 22 , 23 , 28. Acts 5. 39. & 9. 4 , 5. Joh. 9. 4. 1 Thess. 4. 8. Joh. 15. 20 , to 26. Numb. 16. 11. 1 Sam. 8. 7. Mark . 9. 42. Psal. 79. 12. 2 King. 2. 24. O that the Gospels enemies would but seriously consider these Scriptures , and be warned by them . For certainly it is neither wise , good , nor safe , either resisting or angring him , that can anger every vein of their hearts . Yea , God hath Messengers of wrath for them that despise the Messenger of his love . 8. § . But hear why they so mortally hate the naked truth . Because it is the Word by which they are conde●ned : they loath as much to hear it , as a prisoner doth ab●or to hear his 〈…〉 the just Judg● . And indeed if many ( as we know by experience ) love not to hear the worst of their temporall causes , and cases ; nor yet of their bodily distempers , with which their lives or estates be indangered . How much more will wicked men decline from seeing their hainous abominations , and themselves guilty of Hell , and eternall damnation ? though thereof there be an absolute necessity , if ever they be saved . 9. § . Guilty sinners love application as dearly as a dog does a cudgell . And no marvail , for what Leaper will take pleasure in the searching of his sores ? Nor were Satan his Crafts-master , if he did permit them : For if they could clearly see the loathsomnesse of their impieties , it were not possible not to abhor them , not to abhor themselves for them ; but their blindnesse makes them love their own filthinesse , as Ethiopians do their own swarthinesse . Besides , they love not to have their consciences awakened , but would sleep quietly in their sins . And he that desires to sleep , will have the curtains drawn , the light shut out , and no noise made . Whence as good meates , are unwelcome to sick persons : so is good counsell to obstinate and resolved sinners . Tell them of their swearing , drinking , whoring , c●eating ; they will fiet , and chafe , and fume , and swell , and storm , and be ready to burst again to hear it . But let envy sweat , swell , and burst ; truth must be spoken . And indeed why should not Gods servants take as free liberty in reproving , as the Devils servants take liberty in offending ? Shall not the one be as loud for God , as the other are for Baal and Belzebub ? 10. § . Yea , admonish them never so mildly , they will say we take too much upon us : as Corah and his complices twitted Moses , Numb. 16. 3. not knowing how strictly God commands and requires it , Lev. 19. 17. 2 Tim. 2. 25. Ezek. 3. 18 , to 22. 2 Pet. 2. 7 , 8. Whence as the Chief Priests answered Iud●s , What is that to us ? so they will blaspheme God , tear Christ in pieces , and more then betray , even shed his innocent bloud , digging into his side with oaths , and say , when told of it , What is that to us ? when they might as well say , W●at is Christ to us ? what is heaven to us ? or what is salvation to us ? for to us the one cannot be without the other : we shall never inherit part of his glo●y in heaven , if we do not take his glories part upon earth . And with God it is much about one , whether we be doers of evill , or no hinderers . For if we must not see our neighbours oxe , nor his sheep goe astray , or fall into a pit , but we must reduce him , and help him out of it , Deut. 22. 1. we are much more bound to help our neighbour himself from droping into the bottomlesse pit of Hell . And what know we but we may winne ●ur brother , and so save his soul , Mat. 18. 15. 11. § . They will hisse like Serpents , if we trouble their nests never so little . And its a sure sign the horse is galled that stirs too much when he is touched . But what are these men like , and how are they like to speed in the end ? they are like the Thracian flint that burns with water , and is quenched with oil : their souls are the worse for Gods endeavour to better them . His holy precepts and prohibitions ; doe either harden them , as the Sun hardens clay , and cold water hot iron ; or else they enrage them , as a furious mastiff Dog is the madder for his c●ain . 12. § . But to be exasperated with good counsell , and in stead of penitency to break into choler ; when fury sparkles in those eyes which should gush out with water ; it is an evident sign of one that shall perish , Prov. 29. 1. Read the words and tremble , a man that hardneth his neck being often reproved shall suddenly be destroyed , and that without remedy : see more Prov. 1. 24 , 25 , 26 , to 33. Whence it is the Prophet tells Amaziah , I know that God hath determined to destroy thee , because thou hast done this , and hast not obeyed my counsell , 2 Chron. 25. 16 , 20. and that the Holy Ghost speaking of Elyes sons , saith that they would not hearken unto , nor obey the voice of their father , because the Lord was determined to destroy them ; 1 Sam. 2. 25. Yea , it is an observation of Livie , that when the destruction of a person or Nation is destined : then the wholsome warnings both of God and Man , are set at nought . And in reason that sin is past all cure which strives against the cure . Herbs that are worse for watering , Trees that are lesse fruitfull for dunging and pruning , are to be rooted out , or hewn down . Even salvation it self will not save those that spill the potion , and fling away the plaster . When God would have cured Babylon , and she would not be cured , then she is given up to destruction without further warning . 13. § . Ignorant Wo●ldlings ( who will beleeve nothing which comes not within the compasse of their five senses ) think that because God strikes not , be minds not , Psal. 50. 21. Because sentence against an evill work is not executed speedily , therefore the heart of the children of men , is fully set in them to doe evill , as Solomon speaks , Eccles. 8. 11. They are like the Israelites , 1 Sam. 12. 15 , to 20. they will not beleeve without a miracle ; and it will be a miracle if ever they be saved . For should they see miracle upon miracle ; should God forthwith strike one dead with a thunderbolt , and rain down fire and brimstone upon another , and cause the Earth to swallow down a third quick while they are blaspheming him : they would be as far from beleeving as they were before ; as the examples of the old world , the Sodomi●es , Pharaoh , Balaam , Ahab , Belshazzar , Malchus , and those great Clerks , the Scribes and Pharisees , together with thousands of the Iews , sufficiently manifest . Yea , it is easier for a man possest with many Devils to be dispossest ; to raise one from the dead ; or to turn a stone into flesh ( in which God should meet with no opposition ) then perswade an habituated Swearer to beleeve these ensuing precepts , predict●ons , testimonies of the Gospell , or any other saving truth , Mat. 5. 20. & 12. 36. & 25 30 , to 46. 2 Thess. 1. 7 , 8 , 9. & 2. 12. Heb 12. 14 29. Rev. 20. 12. to the end , Deut. 29. 19 , 20. Prov. 1. 24. to 33. 14. § . Well may they beleeve what the World , the Flesh , and the Devill suggests unto them : As Satan ( that he may make smooth their way to perdition ) will perswade the most impudent and insolent sinners , Drunk●rds , Ad●lterers , Blasphemers , Sabbath-breakers , Bloodthirsty Murtherers , Persecuters of the Godly , and contemners of Religion , that they may take liberty to continue their sensuall lusts , by a testimony of Scripture , and apply Christs passion as a warrant for their licentiousnesse ; his death as a licence to sin , his crosse as a Letters patent to do m●schi●f . And hereupon , as if a Malefactor should head his drum of Rebellion with his pardon : they live as if the Gospell were quite contrary to the rule of the Law ; or as if God were neither to be ●eared nor cared for . Hence they exercise their saucie wits in prophane scoffs at Religion , and disgrace that bloud , whereof hereafter they would give a thousand worlds for one drop : hence they tear heaven with their blasphemies , and bandie the dreadfull name of God , in their impure and pollu●ed mouths , by their bloody oaths and execrations : hence they are so witlesse , grac●lesse , and shamelesse ; as to swear and curse even as dogs bark . Yea , they have so sworn away all grace , that they count it a grace to swear ; and are so far from beleeving what God threatens in his Word against sin , and what is affirmed of his justice , and severity in punishing all wilfull , and impenitent sinners with eternall destruction of body and soul : that they presume ●o have part in that merit , which in every part they have so abused ; to be purged by that bloud , which now they take all occasions to disgrace ; to be saved by the same wounds and bloud , which they swear by , and so often swear away ; to have Christ an Advocate for them in the next life , when they are Advocates against Christ in this : that heaven will meet them at their last hour , when all their life long , they have galloped in the beaten rode toward hell . And that though they live like swine all their life long , yet one cry for mercy at the last gasp , shall transform them into Saints . And this is the strong faith , they are so apt to boast of , viz. presumption , not confidence : Or rather , Hope f●ighted out of its wits . For not withstanding all this , in beleeving the Scriptures , they fall short of the Devils themselves . For the Devils doe really beleeve that God is no lesse true and just then he is merc●full ; as his Word declares him to be : and thereupon they tremble as S. Iames hath it , Iames 2. 19. whereas these men beleeve not a word that G●d speaks , so as to be bettered by it . 15. § . And no marvail , for their wont hath been to beleeve Satan rather then God ; as did our first parents , Gen. 3. Therefore now after they have rejected all means of grace , when they are so crusted in their villanie , that custome is become a second or new nature : God ( that he may punish their hardnesse and excesse in sin , with further obduration , ) not only delivers them up to Satan , the God of this world ; who so blindes their mindes , and deludes their understandings that the light of the glorious Gospell of Christ shall not shine unto them , 2. Cor. 4. 3 , 4. Eph. 2. 2. 2 Thess. 2. 9. But he gives them up , even to a r●probate judgment , to the hardnesse of their hearts , and to walk in their owne connsels , Psal. 81. 11. 12. Rom. 1. 21 , to 32. And bette● be given up to Satan , as the incestuous Corinthian was , then thus to be given up . For he was thereby converted and saved , as God used the matter : making the Scorpion a medicine against the sting of the Scorpion : the Horselee●h a means to abate the vicious and superfluous bloud ; so ordering Satans craft and malice , to ends which himself intended not . Whereas these are given over ; as a desperate Patient is given over by his Physitian when there is no hope of his recovery . As thus , Because they will not receive the truth in love , that they might be saved : for this cause God gives them up to strong delusions , that they should beleeve lyes ; that all they might be damned who beleeve not the truth , but take pleasure in unrighteousnesse : they are the very words of the holy Ghost , 2 Thess. 2. 10 , 11 , 12. If any would see more touching the wofull condition of a deluded worldling ; and how Satan guls wicked men with a world of misprisions , that he may the better cheat them of their souls ; Let them read The Drunkards Character , and the Cure of Misprision ; for in this I study all possible brevity , being loath either to surfeit or cloy the Swearer ; who is commonly short breath'd in well-doing ; and lest adding more should hinder him from hearing this : for Satan and his corrupt heart will not condescend , he shall hold out to hear his beloved sin so ▪ spoken against . MEMB. 5. 1. § . Only I will insert a few notions , aphorisms , or conclusions , touching the former point of Gods forbearing to punish the most flagitious sinners when they so horribly provoke him : together with some pregnant examples of some that he hath executed Martiall Law upon , even in this life . Cornelius Gallus ( not to mention many , nor any that every Author sets down ) dyed in the very act of his filthinesse , as Plutarch well notes . Nitingall , Parson of Crondall in Kent , was struck dead in the Pulpit , as he was belching out his spleen ag●inst religion and zealous professors of the Gospel . It was the usual imprecation of Henry Earl of Schuartzbourg , Let me be drowned in a Iakes , if it be not so ; and such was his end . You may remember one Lieutenant of the Tower was hanged ; it had wont to be his usuall imprecation , as he confessed at his death . Earl Godwin wi●hing at the Kings Table that the bread he eat might choke him if he were guilty of Alphr●ds death , whom he had before slain : was presently choked , and fell down dead : Yea his lands also sunk into the Sea , and are called Godwins sands : where thousands since have made shipwrack . It was usuall with Iohn Peter mentioned in the book of Martyres to say ; if it be not t●ue , I pray God I may rot ere I dye : and God saying Amen to it , he rotted away indeed . A Serving-man in Lincoln-shire for every trifle used to swear , Gods precious bloud , and would not be warned by his friends to leave it : insomuch that hearing the bell tole in the very anguish of death , he started up in his bed and sware , by the former oath that bell toled for him : whereupon immediately the bloud most fearfully issued , as it were , in streams from all parts of his body not one place left free and so dyed . Popiel King of Poland had ever this wish in his mouth ; If it be not true , I would the Rats might eat me ; and so it came to passe : for he was so assailed by them at a banquet , that neither his guards , nor fire , nor water could de●end him from them ; as Munster mentions . The Iews said , Let his bloud be upon us and upon our children ; and what followed ? sixteen hundred years are now past , since they wished themselves thus wretched ; and have they not ever since , been the hate , and scorne of the world ? Did they not ( many of them ) live to see their C●ty buried in ashes , and drowned in bloud : to see themselves no Nation ? Was there ever any people under heaven , that was made so fa●ous a spectacle of misery and desolation ? they have had what they c●iled for to the ●ull ▪ and it 's just that they who long for a curse , should 〈…〉 : yet how many among us , do familiarly curse their wives , children , &c. Nor is it seldome that God payes them in their own coin : men prophane Gods name , and he makes their names to stinke . When the pestilence rageth in our streets ; blasphemy and execration must confesse that they have their due wages . Blasphemers live swearing , and dye raving ; it is but their wages . 2. § . He punisheth some in the Suburbs of hell , that they might never come into the City it self . The evill he now suffers uncorrected , he refers to be condemned . Sin knows the doom , it must smart here , or hereafter . Outward plagues are but favour in comparison of spirituall judgments ; and spirituall judgments but light , to eternall torments . God does not punish all flagitious sinners here ; that he may allow some space to repent ; and that none may doubt his promise of a Generall Iudgment : nor does he forbear all here , lest the world should deny his providence , and question his justice . MEMB. 6. 1. § . But what do I urge reason to men of a reprobate judgment ? to admonish them , is to no more purpose , then if one should speak to life-lesse stones , or sense-lesse plants , or wit-lesse beasts ; for they will never fear any thing till they be in Hell fire ; wherefore God leaves them to be confuted with fire and brimstone , since nothing else wil doe it . If there be any here that beleeve a Resurrection ( as I hope better things of some of you ) all such I would beseech , by the mercies of God before mentioned ; that they would not be so desperately wicked , as to mock their admonisher , scoff at the means to be saved , and make themselves merry , with their owne damnations ; but that they would entertain this messuage as if it were an Epistle sent from God himself , to invite and call them to repentance . Yea , consider seriously what I have said , and do not , Oh do not mock at Gods Word , nor sport away your souls into those pains which are easelesse , endlesse , and remedilesse . Shal we give an account at the day of judgement for every idle word we speak , Mat. 12. 36. and never give a reckoning for our wicked swearing and cursing ? we shall be judged by our words , v 37. Are you willing to be saved ? if you are , Break off your sins by repentance . Dan. 4. 27. Cease to do evill , learn to doe well , Isai. 1. 16. 17. Seriously grieve and bewail for the millions of times that you have blasphemed God and pierced your Saviour , and never more commit the like impiety . Yea , doe not only leave your swearing , but fear an Oath and make conscience of it , resolve not to take the glorious name of God in vain , nor place any other c●eature in his roome : though the Devill should say unto you , as once he did to Christ , All this will I give thee . For it is not enough that we abstaine from evill , unlesse we hate it also , and doe the contrary good ; Sanctifie the Lord God in your heart , 1 Pet 3. 15. Make a covenant with your mouth , as Job did with his eyes , and set a watch before the door of your lips , that you thus offend not with your tongue , Psal. 1413. 2. § . Which if you doe rightly , the like care to avoid all other sins will necessarily follow : because he that fears to commit one sin out of conscience , and because God forbids it , will upon the same ground , fear all that his law forbids , and as heartily , and unfainedly desire that he may never The Printer to the Reader . IT being observed that many meeting with some of this Authors Collections , do earnestly enquire after the rest : I think it not amisse , to satisfie their desire , and save them further labour , by setting down the severals ; which are these , The Cause and Cure of Ignorance , Errour , Enmity , &c. The Cure of Misprision ; or Mistake . The Victory of Patience . The Drunkards character , with an addition . The Character or Touch-stone of a true Beleever The Character of a formall Hypocrite , or Civill Justiciarie . Characters of the kindes of Preaching . Compleat Armor against evill Societie . Cordiall Counsell . Gods goodnesse and Englands unthankfulnesse , the second Edition , that is divided into chapters and sections . The first part of the Pastors Advocate . An Abstract of the Drunkards Character . already printed . The second part of the Pastors Advocate . The Arraignment and conviction of covetous , cunning , and cruel Governors , Polititians , Officers , Judges , Lawyers , &c. with the lovely and lively characters of Iustice , Thankfulnesse , Contentation , Frugality , Liberality , &c. The Laymans Library , or the poor mans Paradise . to be printed . FINIS . LONDON , Printed by E. Cotes . 1652. 
A67756	----	The hearts-index, or, Self-knowledg [sic] together with I. the wonderful change that the word and spirit do work upon the heart when a sinner is converted II. the excellency of grace above nature III. the safety and calm of such as have sued out their pardon in Christ / by R. Younge ... Younge, Richard. 1667 Approx. 92 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A67756 Wing Y160 ESTC R16696 12546042 ocm 12546042 63054 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67756) Transcribed from: (Early English Books Online ; image set 63054) Images scanned from microfilm: (Early English books, 1641-1700 ; 952:33) The hearts-index, or, Self-knowledg [sic] together with I. the wonderful change that the word and spirit do work upon the heart when a sinner is converted II. the excellency of grace above nature III. the safety and calm of such as have sued out their pardon in Christ / by R. Younge ... Younge, Richard. 32 p. Printed by J. Hayes, and are to be sold by Mrs. Crips ..., London : 1667. Reproduction of original in Bodleian Library. Caption title. Imprint taken from colophon. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Grace (Theology) -- Early works to 1800. Calvinism -- Great Britain. 2004-12 TCP Assigned for keying and markup 2005-02 SPi Global Keyed and coded from ProQuest page images 2005-04 Olivia Bottum Sampled and proofread 2005-04 Olivia Bottum Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Hearts-Index . OR Self-Knowledg : Together with I. The wonderful Change that the Word and Spirit , do work upon the Heart , when a Sinner is converted . II. The excellency of Grace above Nature . III. The Safety and Calm of such as have sued out their pardon in Christ. By R. YOUNGE of Roxwell in Essex . Imprimatur Ex Aed . Sab. Aug. 8 , 1663 . Geo. Stradling , S. T. P. Rev. in Christo Patr. Gilb. Epist. Lond. à Sac. Domest . Section I. PRobable it is , that that medicine which hath cured one desperate Patient , if it be communicated , may work the same effect upon others ; the concealment whereof , would argue in a Physitian , either too much lucre , or too little love . However , the conscience of good intentions in themselves ( let their success be what it will ) is both a discharge and comfort to a free and willing mind . A fine wit , and a Christian will , is like the little Bee , that will not off the meanest flower , until she hath made somewhat of it : whereas an unsanctified heart , will ( spider-like ) suck poyson from the choisest of flowers . Every line of God's word shall adde finew to the virtuous mind ; and withal heal that vice , which would be springing in it . But with the carnally minded , it is far otherwise . The same report , wherewith the spirit of Rahab melteth , hardens the King of Jericho , Josh. 2. Sergius Paulus was converted , Elimas obdurated , at the same Sermon , Acts 13. that one hard saying of our Saviour , John 6. like a file sharpened eleven of his Apostles ; while it so blunted the rest of his Disciples , that many of them murmured , and from that time went back , and walked no more with him , verse 66 , &c. Whence observe , that as all bodies , are not equally apt to be wrought upon , by the same medicine ; so are not all souls by the same means of Grace . One remains obstinate and refractory , whiles others are pliable . Sin and Satan , have no Servants but the simple . As for instance : A wise man hearing in what a dangerous condition he is in , by reason of original and actual sins , and how God is so incensed with wrath and indignation against him , that he means utterly to destroy him , if he go on in his impenitency ; foreseeth the evil of Hell , and preventeth it , by departing from his evil wayes : but fools go on and are careless , Prov. 22.3 . and 14.16 . Stark fools indeed : For if their eyes were opened , to see in what a condition , they are content at present to continue in ; they should need no intreaty , to turn their course another way . Luther says , that if a man could perfectly see his own evils , and the misery that attends them , the fight thereof would be a perfect Hell unto him : and this indeed might prove to be his way to Heaven ; For then , and not till then , a man sees what need he hath of a Saviour ; and then he begins tightly to prize the joys of Heaven , when he sees he hath escaped the Flames of Hell , which those fools before spoken of , never mean to do , because they think themselves wise , good , happy , and what not ? The case of all men by Nature . And until that vail or curtain which is drawn over their hearts , be removed , and taken away by unseigned repentance , and turning to the Lord , they remain stark blind to all saving truths , as the Apostle plainly sets down , 2 Cor. 3.14 , 15 , 16 , 17 , 18. See Rev. 3.17 . 1 Tim. 6.4 . And the truth is , were it not for pride and Ignorance ( springing hence ) every man would make it his main business , to work out his salvation with fear and trembling . But to proceed , for this is but an excursion , let in , by way of a parenthesis , and in zeal for their good ; that desire not their own . The Ninivites by hearkning to Jonah , and those murtherers of the Lord of Life , by listning to Peter , were converted and saved , Jonah 3.4 , 5. Acts 2.37 . Wax ( we know ) yeeldeth sooner to the seal , than steel to the stamp . Sect. 2. Of Hearers , there are usually four sorts , as our Saviour shews , in the Parable of the seed , Mat. 13.3 , to 24. As first , An honest and good heart , will not return from hearing the Word unbettered : yea , he will so note what is spoken to his own sin , that it shall increase his knowledg , and lessen his vices . As who ( by looking in a glass ) shall spy spots in his face , and will not forthwith wipe them out ? A wise man will not have one sin twice repeated unto him ; Yea , he more rejoyceth , in being overcome with a wise and gracious advice , then he would have rejoyced in a revengeful victory . Of which we have a rare example , 1 Sam. 25.32 , 33. A true argument of an ingenuous nature . Whereas those that will not hearken to , nor obey the voice of Christ , but rage and storm ; are more stubborn than the wind and sea , Luke 8.24 , 25. enough to make them blush blood , when told of it . But Secondly , Another sort of Hearers , are like Tully's strange soil ; much rain leaves them still as dry as dust . Or the Wolf in the Emblem , which though it suckt the Goat , kept notwithstanding his Woolfish nature still . And indeed , untill the spirit of God meekens the soul , say what you will , it minds nothing , or nothing to purpose . Whatever an impenitent sinner hears , it presently passes away , like the sound of a Bell that is rung . Let testimonies and examples never so much concern them , it makes an impression but skin , or ear deep : For as in an hour-glass or conduit , that which in one hour runneth in the same in another hour runneth out again . Who may be resembled to the Smiths Iron , put it into the fire it is much softned , but put it into the water it is harder than before . Thirdly , Another sort will very orderly hear the Word , and delight in it , until it comes home to their consciences , touches their Copy hold ( as John served Herod ) but then they will turn their backs upon it , as the Jews served our Saviour , John 6.66 . the Athenians , Paul , Acts 17.16 , to 34. and Ahab , Micaiah , 1 Kings 228. Now these that will not hear an untoothsome truth , but turn their backs upon and fly from instruction . Joh. 3.19 , 20 , 21. not onely declare themselves to be guilty persons ( for he confesseth the fact , who to judgment turneth his back : And 't is onely the weak sighted , that cannot abide the light ) but it proves them to be out of all hope to become better . For that sin is past cure , which turns from , and refuseth the cure , Deut. 17.12 . Prov 29.1 . 1 Sam. 2.25 . 2 Chron. 25.16 . turn to the places . And take this for a Rule , if ever you see a drowning man refuse help , conclude him a wilful murderer . Sect. 3. Fourthly and lastly , ( for I pass by those blocks ; that can hear the Word powerfully delivered for twenty or thirty years together , and mind no more the spirituality of the matter , than the seats they fit on , or the stones they tread on . ) There are a generation of hearers , who being told the naked truth , plainly reproved for their sins , shewn the judgments of God , and the due of what they deserve , and are like to undergo , if they go on , to the end they may repent and believe , that so they may be saved , will ( Ahab like ) carp , and fret , & chafe , and fume , and swell ; and spurn , against the very Word of God , and be ready to burst again for being so sharp and searching ; and thereupon persecute the Messenger , as Herodias did John , and the Pharisees , Christ. They love application as dearly , as a Dog does a cudgel . So that like Adders , they are not only deaf to the Charmer , but like Slow-worms , they hiss , and then turn their tails to sting him . Gods holy precepts and prohibitions harden them ; as the Sun hardens clay , and water hot iron . Or else they inrage them , as a furious mastiff Dog , is the madder for his chain . But when it comes to this , that men spurn at the means , and are hardned with the word , as steel is hardned with strokes ; or as Bulls grow mad with baiting : the best way is to leave them to their Judg , who hath messengers of wrath , for them that despise the messengers of his love , Psal. 81.11 , 12. See Luke 10.10 , 11. Prov. 29 & 1.24 , 25 , 26 , to 33. 2 Chron. 25.16 20. 1 Sam. 2.25 . And in reason , herbs that are worse for watering , trees that are less fruitful for digging , dunging , pruning , are to be rooted out , or hewed down And to admonish them is to no more purpose , than if one should speak to lifeless stones , or senseless plants , or witless beasts : for they will never fear any thing , till they be in Hell-fire . Wherefore God leaves them to be confuted with fire and brimstone , since nothing else will do it . Sect. 4. Thus you see what a wonderful difference there is in Hearers ! Onely herein they agree , all men ( good and bad ) love the light as it shines ; but the most of men hate it , as it discovers and directs . But the difference is so great , that it is admirable to think , how some men would not be prevailed withall , though an Angel should be sent unto them from the dead . And yet with what small means some others have been converted , as were Justin the Philosopher , Ciprian the Nicromancer , Saint Austin , Fulgentius , Francisco Junius , Malancton , Adrianus , Latimer , and many others . One treating upon the Prodigal son , and the Thief upon the Cross , mentions two famous strumpets , that were suddenly converted by this onely argument , that God seeth all things , even in the dark , when the doors are shut , and the Curtains drawn ; and Mountaigne tells of a Gallant , that ( sporting with a Curtezan in a house of sin ) happened to ask her name , which she said was Mary ; whereat he was so stricken with reverence and remorse , that he instantly both cast off the Harlot , and amended his whole future life . And indeed no means can be too weak where God intends success : yea , a thought onely hath sometimes served the turn . Nor needs there any more to a clarified understanding , than the bare thought of Gods Omnipresence , Omnisciency , or Omnipotency ; as being present every where , knowing every thought and intent of the heart , and being almighty to punish or reward evil and good Sect. 5 And so much of the kinds of hearers Onely a Question or Scruple may hereupon arise . The Minister or Author out of compassion to their precious souls , would shew them from Gods Word , the very faces of their hearts , and like Peter to Cornelius , Acts 11. tell them that , whereby ( with blessing from above ) they might be saved , vers . 14. the which some do kindly entertain , as Lot did those Angels that came to fetch him out of Sodom , Gen. 19. Others as churlishly reject , and as villainously entreat and handle them , as the Ammonites did Davids messengers , 2 Sam. 10.4 . Wherein ( may some say ) lies the difference ? Answ. I could give you sundry Reasons of it , I 'le onely name a few , being injoyned to contract all my matter into two sheets . First , Will makes the difference , and who makes the difference of wills , but he that made them ? He that creates the new heart , leaves a stone in one bosom , puts flesh into another ; and yet if God denies his grace , it is onely when he sees it contemned : As God oftentimes is so provoked , by their obstinate hardness and impenitency , that he gives them over to Satan , and up to the hardness of their own hearts , to be led by their lusts , and to walk in their own counsels ; as it is , Psal. 81.12 . Rom. 1.24 , 26. So that not God , but our selves , are the authors of sin , and of our own damnation , as it is , Hos. 13.9 . Of which , more in its due place . Secondly , The holy Word of God , which is Spirit and Life , is so quick , powerful and operative , that it will have its effect : where it does not quicken , it kils . None ever heard it , but they were either better or worse by it . It is a holy fire ; those whom it doth not purifie and cleanse , by melting into repentance , it doth consume and destroy by burning , into the ashes of prophaneness here , of confusion hereafter . It is the power of God unto salvation , to every one that believeth , Rom. 1.16 . And a sweet savour of life unto life , to them that are saved , 2 Cor. 2.16 . But it becomes the savour of death unto death , unto such as wrest and pervert the same to their own destruction , 2 Pet. 3.16 . And no marvel , for the same cause may have divers and contrary effects , in respect of sundry objects , as might be exemplified in the Sun , the wind , the same breath out of one mouth , the earth ; the stomack , the rain , &c. as might be largely shewn . In one garden , growes an hundred kinds of herbs of several operations and qualities ; some nutritive , others infective ; yet they all draw their juyce from one and the same Earth . Every Member receiveth nourishment from the stomack ; yea , the same meat in the stomack ? but that which the Liver receives becomes blood , that which the Gaul receiveth becomes cholar , that which the Lungs receive becomes fleam , and that which passeth into the paps becomes milk : So all receive the same good Word of God , but every one does not make the same use of it . For as one hath his faith strengthened by it , his patience increased , his judgment rectified , his will reformed , his life and practice amended , his love and zeal inflamed : so fares it with wicked men , in respect of the contrary vices , &c. Again , the Word of God , is like a fructifying dew or rain , which falls not upon any ground in vain . If these Celestial showers , fall into the Garden of a good heart , they raise up herbs and flowers ; if in a field , corn or grass ; whereas if they fall on clay , they make but dirt ; yea , the more rain , the more dirt : If upon kennells , or dunghils , a stink . Or if they produce any fruit , it is Weeds instead of herbs ; or perhaps briars and thorns , to scratch and wound the Husbandman that dresses it . Thus I might go on , and shew you how the Sacrament of the Lords Supper , is recieved by one to salvation , by another to his greater damnation , 1 Cor. 11.29 . The cloudy pillar , which gave light , and was a defence to Israel , became darkness and offence to the Egyptians , Exod. 14 20. And the like of Manna , Exod. 16 20. The Ark the Red Sea , and sundry the like which I might weary you with . Yea , Christ himself , who is a Rock to save all that believe in him , shivers his enemies in pieces , Mat. 21.44 . And immortality , the greatest blessedness of the Saints , is the greatest misery to the damned . No wonder then , if these Spiders , those Bees ; the wicked and the godly , suck , the one honey , the other poyson from the self fame flower of holy Writ . Sect. 6 Thirdly , Another reason why they so swell against their reprehender , is their guiltiness . And it is a sure sign the horse is gauled , that stirs too much when he is touched . In the Law of jealousies , if the suspected wife were guilty , that drank of the bitter waters of tryal , she would presently swell : if otherwise , she was well enough , Numb . 5.27 . Nor did you ever hear of any that were offended with wholsome truth for being untoothsom , that disliked the Minister for being too sharp and searching , but evil minds . But as good meats are unwelcome to sick persons : so is good counsel to obstinate and resolved sinners . Vnfound flesh loves to be stroaked , the least roughness puts it into a rage . Bad wares would have dark shops , Thieves will put out all the lights , that in the dark they may more securely rifle the house , John 3.19.20 , 21. So the conscience that is guilty of flagitious crimes , could wish the Heavens blind . Fourthly , No wicked man can indure to hear the downright truth : For then they must also hear the sentence of their own condemnation . What the Minister delivers is the very Word by which they are judged and condemned , therefore they loath as much to hear it , as the Prisoner at the Bar does abhor to hear his sentence from the just judg . And indeed , if many ( as we well know by experience ) love not to hear the worst of their temporal causes and cases , nor yet of their bodily distempers , with which their lives or estates be endangered ; how much more will wicked men decline from seeing their hainous abominations , and themselves guilty of Hell and eternal damnation ? though thereof , there be an absolute necessity , if ever they be saved . Sect. 7. And so much of the Reasons . From all which we may learn not to impute the cause of wicked mens raging , to any miscarriage in the messenger : for he may vindicate himself as Paul did , 1 Cor. 7.10 . I have not spoken , but the Lord. And therefore as the Lord said unto Saul , Acts 9.4 . that he persecuted him : So they which reject any truth delivered out of the word , do resist God himself , and not his messenger . And this for certain were Christ himself their Minister , they would much more oppose and persecute him , as the Priests and Pharisees did , when they heard him . Yea , consider it rightly , and you will grant , that there cannot be a greater honour done to a poor minister , than this . For , what sayes one of the Fathers ? It may well be doubted that ministers open not the Word aright , when wicked men kick not against it . Yea , sayes Luther , To preach the Gospel as we ought , is to stir up all the furies of Hell against us . And what saith our Saviour himself to his Apostles , in their pupil-age ? The World cannot hate you , but me it hateth ; because I testifie of it , that the works thereof are evil , John 7.7 . And so touching Paul , who had never become their enemy , but for telling them the truth , and dealing so plainly , and so roundly with them . Nor can there be such an argument , that a Minister studies more to profit , than to please men with his wholsome counsel ; as when he will not let them sleep and snort in their sins , but cry aloud against their abominations . Secondly , We may learn from the premises , that if any receive the Word with readiness , and become new creatures by hearing the same : not to attribute , or ascribe the praise thereof to the parties converted , or to the means or to the instrument ; but to God , who is the Author , and gives the blessing . For Paul may plant , and Apollo may water , but it is God onely that gives the increase . It is God alone that giveth words unto the wise , and virtue unto their words , 1 Cor. 3.5 , 6 , 7. And he will give success to whom , when , and as he pleaseth . Even twelve mean Fishermen , when he pleaseth , shall without force , or weapon , armour , bands of men , or stroke stricken , subdue the whole world to their King ! Hillary found not seventeen believers , and left not so many unbelievers in the whole City . Indeed in these dayes , Ministers may tear their throats , spend their lungs , and force their sides , in suing to ' a deaf world , and say , when they have done all they can , Who hath believed our report ? And to whom is the arm of the Lord revealed ? Yea , how many painful Peters have complained to fish all night , and catch nothing ? Many professors , and few converts , hath been the lot of the Gospel in these last times , and since our means hath exceeded . Gods house ( as the streets of Jericho ) may be thronged , and yet but one Zacheus gained to the faith . And why so ? but for this cause ; if some few like the Bee , do gather from the Word , whatsoever addeth to their knowledg and vertue : the greatest number , use the same as some do artificial teeth , more for shew , than service ; more for ability of discourse than activity of practise ; to talk of it , than to walk by it . Whence it is , that God utters his saving truths , as it were in Parables ; so hiding them from the wise and prudent ( namely the proud , that are wise in their own Eyes ) and reveales them to babes and sucklings , ( that is , the humble and lowly ) as Austin speaks . Sect. 8. Which being so , let not him that hath five Talents , despise him that hath but two : Even those great lights of Heaven , the Sun and Moon , take not away the necessity of lamp light . To the making of the Tabernacle , fine linnen , and Goats hair , had their use ; as well as gold , silver , and precious stones . And the same God that gave proportion to the Cedar , gave also being to the Mushroom . Nor is the strength or weakness of means , either spur or bridle to the determinate choises of God ; who not seldom does greatest acts , by weakest agents . He chose Davids sling , rather than Sauls sword , to conquer Goliah Frogs Grashoppers , & Lice , rather than Bears and Lions , to fight against Pharaoh . Yea , he that with Rams horns overthrew the Walls of Jericho , hath sometimes chosen vile and weak means , to serve himself by , in great matters . Peter hath a Cock to tell him of his cowardise . And Balaam an Ass , to reprove his avarice . Yea , that God , who will bless where he pleaseth ; now and then gives the greater success to the weaker means . The men of Nineveh repented at the preaching of Jonas : yet not the Jews , at the preaching of Christ , who was greater then Jonas . The Apostles did greater signs in Christs Name , than Christ himself , Joh. 14.12 . It was a greater miracle , that the shadow of St. Peter ( as he walked in the street ) should heal many sick persons , Acts 5.15 , 16. than that the hem of Christs vesture should heale one single woman of her bloudy Issue , Mat. 9.21 , 22. Who then can cavil , or indeed wonder , at the ensuing story the which I am now to relate ? Yea , who that hath either heart or brain , shall well consider this preceding matter , and the difference of Hearers , and not be forced to acknowledg that which follows , to be the case of every one that shall hear it , be they what they will ? I mean before their hearts are renewed with the power of Gods word , which is the strong arm of the Lord , and the mighty power of God to salvation . Rom. 1.16 . And the sword of the spirit , Eph. 6.17 . And like as a fire , or an hammer that breaketh even the Rock in pieces , Jer 23.29 , 30. And that irresistable Cannon-shot , that is mighty to beat down all the strong holds of sin and Satan , 2 Cor. 10.4 . Quick and powerful , and sharper than any two edged sword , and pierceth even to the dividing asunder of the soul and spirit , and of the joynts and marrow ; and to the discerning of the very , thoughts , and most secret intents of the heart , Heb. 4 12. Sect. 9. And look to it , for if thou dost not see and acknowledg the very secrets of thy heart to be clearly laid open to thy conscience , in the one or other , first or last of these ensuing Characters : I dare peremptorily conclude , That Satan the God of this world , hath blinded thy mind , that the light of the glorious Gospel of Christ , who is the image of God , should not shine unto thee , 2 Cor. 4.3 , 4. Eph. 2.2 . 2 Thes. 2.9.10 , 11. 1 Tim. 4.2 . But this is the misery ! and a just plague upon our so much ignorance , formality , and prophaness , under our so much means of Grace : there be very few men , that make not the whole Bible , and all the Sermons they hear : yea the checks of their own Consciences , and the motions of Gods spirit utterly ineffectual ; for want of wit and grace , to apply the same to themselves , as they can unto others ; being better able to discern others meats , than their own beams . If you question what Satan can do in this case ? Look upon what he hath done to others , as wise , and as good , as the best of us . I le give you instances , both of the godly and wicked , and likewise Testimonies : I pray mind them seriously , and turn to the places , for they are exceeding considerable . In the first place take notice , how he blinded and deluded Ahabs four hundred Prophets , 1 Kings 22.22 . And Judas , John 13.2 . And all Magistrates , when they persecute the people of God , Rev. 2.10 . And indeed all men in their natural estate ; whereof not a few , think they do God good service , in persecuting and killing the Prophets ; as our Saviour expresly tells us , John 16 2. But see other particular instances , as that of Ananias and Saphira , Acts 5.3 . Then for the godly , how he hath blinded and beguiled them , as our first Parents , Adam and Eve ; Eve by himself , and Adam by making her his instrument ; and that in the state of innocency , when they had wit at will , Gen. 3. And holy David , a man after Gods own heart , 1 Chron. 21.1 . Then Peter , who so dearly loved Christ , Mat. 16.22 , 23. And having this done , argue thus with thy self ; If Satan so blinded and besotted these ; if he made such use of all these , whereof some were the best and wisest of Gods children and servants , who hate the very appearance of evil , 1 Thes. 5 22. Jude 23. Ephes. 5.27 . 2 Pet 3.14 . James 1.27 . Have the eye of faith , and the spirits direction , and know the mind of Christ above others , 1 Cor. 2.12 , to 17. John 10.14 . How much more can he work the same upon his own children and servants ? that delight onely in wickedness , and are ignorant of Satans wiles , as not having the least knowledge or ability to discern spiritual things , 1 Cor. 2.14 . 2 Cor. 4 4. But if you still question the truth of this , turn to Joh. 14.30 . and 12.31 . Gen. 3.15 . John. 8.44 . 2 Tim 2.20 . Eph. 2.2 , 3. which are such clear testimonies , that none ( who shut not their eyes against the light ) can gainsay , Mat. 13.15 . Which being so , in reading this ensuing Dialogue or Index of the heart , Make the application to your selves and not to others ; as David did Nathans parable , 2 Sam. 12.1 , to 8. And Ahab the Prophets , 1 Kings 20.39 , to 43. which yet concerned no less then their own lives And so much the rather , for that in all probability , what this will not effect touching your amendment no ordinary means are like to doe . As what can be further expected ? No glass can more lively represent your faces , than this Book does your hearts , if you be yet in your natural condition , unregenerate . Neither can you look that Christ Jesus himself should call to you severally by name , as he did to Saul ; for now we have the Gospel written at large : Visions and Miracles cease . Or put case Christ himself should do so , I question whether you would be any more warned , or reclaimed by it , than Hazael was , when the Prophet told him , what abominable wickedness he should shortly commit , 2 Kings 8.12 , 13 , &c. Yea , Abraham tells Dives the contrary , Luke 13 31. And so I come to the Conference it self . Sect. 10. A loose Libertine meeting with his friend that had lately been a formal Christian , he greets him as followeth : Sir ! Me thinks I have observed in you a strange alteration , since our last meeting at Middleborough : not onely in your behaviour , company , and converse ? but even in your countenance : What is the matter if I may be so bold ? Convert . Truly Sir , you are not at all mistaken , nor am I unwilling to acquaint you with the cause , if you can afford to hear it . Soon after my return into England , I was carried by a friend to hear a Sermon , where the Minister so represented the very thoughts , secrets , and deceitfulness of my heart unto my conscience , that I could not but say of him , as the Woman of Samaria once spake of our Saviour ; He hath told me all things that ever I did . Which made me conclude with that unbeliever , 1 Cor. 14. 24 , 25. That God was in him of a truth : nor could he ever have so done , if he were not of God , as the Young man in the Gospel reasoned with the Pharisees , touching Jesus , when he had opened his eyes that had been blind from his birth , John 9.32 , 33. Whereupon I could have no peace nor rest , until I had further communed with him about my estate ; for I found my self in a lost condition touching Eternity : It faring with me , as it did with those Jews , Acts 2. when Peter by his searching Sermon had convinced them , that Christ , whom they had by wicked hands crucified and slain , was the onely Son of God , and Lord of glory , verse 36 , 37. And having had the happiness to injoy the benefit of his sage advice , as I stood in need thereof , ( God having given him the tongue of the learned to administer a word in season to them that are weary , Isa. 50.4 . ) I bless God his word and spirit hath wrought in me such a change and strange alteration , that it hath opened mine eyes that were blind before , inclined my will to obedience , which before was rebellious , softned my heart , sanctified , and quite changed my affections : so that I now love that good which before I hated , and hate that evil which before I loved ; and am delighted with those holy exercises , which heretofore did most displease me ; and am displeased with those vain pleasures and filthy sins which in times past did most delight me . Which is such a mercy , that no tongue is able to express ! for till that hour , I went on in the broad way , and worlds road to destruction , without any mistrust , whereas now God hath been pleased to take me into his kingdom of grace here , & will never leave me , until he hath brought me to his kingdom of glory hereafter . Loose Libertine . What you speak makes me wonder : for I ever held you the compleatest man of my acquaintance ; just in all your dealings , temperate and civil in your deportment ; yea , I have never seen you exceed in the least , nor heard you swear an oath , except faith and truth , and that very rarely . Besides you have been a good Protestant , and gon to Church all your days . Convert . What you speak , none that know me can contradict ; nor could they ever accuse me of any scandalous crime , or unjust act . Yea , I had the same thoughts of my self ; and should any one have told me formerly , that I was such a great sinner , such a devil incarnate as I was ! I should have replied as Hazael did to the Prophet ( telling him of the abominable wickedness he would ere long commit ) What am I a dog , &c. 2 Kings 8.12 , 13. And no wonder , for as every man in his natural condition is stark blind to spirituall objects , 1 Cor. 2.14 . so the heart of man is deceitful above all things : even so deceitful , that none but God alone can know it , as the Prophet shews , Jer. 17.10 . But because this is a truth that transcends your belief , and because it may be of singular use to you also , to know the same : I will give you a short character of my former condition ; the which done , I doubt not but you will assent unto what I have hitherto said , or shall further relate . Sect. 11. First , Touching my knowledge , ( I mean saving knowledg , without which the soul cannot be good , as wise Solomon witnesseth , Prov. 19.2 . ) it was such , though I thought my self wiser than to make scruple of , or perplex my self about matters of Religion , as do the religious : even as the King of Tyrus thought himself wiser than Daniel , Ezek. 28.3 . that spiritual things were mostly represented to my understanding false , and clean contrary to what they are indeed . Like corporal things in a looking glass , wherein those that are on the right hand seem to be on the left , and those that are on the left hand seem to be on the right . As it fared with St. Paul ; while he was in his natural condition , Acts 26.9 . which made me think and call evil , good ; and good , evil ; bitter , sweet ; and sweet , bitter ; to justifie the wicked , and condemn the just , as the Prophet complains , Isa. 5.20 , 23. As for instance , I most sottishly thought , that I both loved and served God as I ought ; yea , I should have taken it in foul scorn , if any one had questioned the same ; when indeed I was a traytor to God , and took up arms against all that did worship him in spirit and in truth . I was so far from loving and serving him , that I hated those that did it ; and that for their so doing . I could also hear him blasphemed , reproached , and dishonoured , without being once stirred or moved at it . I loved him dearly , but I could never afford to speak a word for him : And likewise his Children entirely ; but instead of justifying them , or speaking in their defence when I heard them scoft , scorned and abused by wicked and ungodly men ; all my delight was to jear at , slight and slander them wherever I came . I more feared the Magistrate , than I feared God , and more regarded the blasts of mens breath , then the fire , of Gods wrath . I chose rather to disobey God , than to displease great ones ; and feared more the worlds scorns , than his anger . And the like of Christ that died for me ; a strong argument that I loved Christ , when I hated all that resembled him in holiness . Yea , I so hated holiness , that I most bitterly hated men for being holy : insomuch that my blood would rise at the sight of a good man , as some stomacks will rise at the sight of sweet-meats . I was a Christian in name , but I could scoff at a Christian indeed . I could honour the dead Saints in a formal profession , while I worried the living Saints in a cruel persecution . I condemned all for Roundheads , that had more religion than a Heathen , or knowledg of Heavenly things , than a child in the womb hath of the things of this life , or Conscience than an Atheist , or care of his soul , than a Beast . I had alwaies the basest thoughts of the best men : making ill constructions of whatsoever they did or spake ; as the Scribes and Pharisees dealt by our Saviour . Sect. 12. As , O what a poor slave did I hold the man of a tender conscience to be ! Yea , how did I applaud my self for being zealless and fearless ; together with my great discretion and moderation : when I saw this man vexed for his zeal , that other hated for his knowledg , a third persecuted for the profession of his Faith , &c. For , ( being like Cain , Ishmael , Eliah , Michel , Pharaoh and Festus ) I thought their Religion Puritanism , their conscience of sin , hypocrisie ; their profession , dissimulation ; their prudence , policy : their faith and confidence , presumption ; their zeal of Gods glory , to be pride and malice , their obedience to Gods laws , rebellion to Princes ; their execution of justice , cruelty &c. If they were any thing devout , or forward to admonish others , that so they might pluck them out of the fire ; I conceived them to be beside themselves , as our Saviour was thought to be by his Kinsfolk , and St. Paul by Festus , Mark 3.21 . John 10.20 . Acts 26.24 . 1 Cor. 1.18 . My religion was to oppose the power of religion , and my knowledge of the truth , to know how to argue against the truth . I never affected Christs Ambassadours , that preached the glad tidings of salvation , but had a spleen against them ; yea , I hated a Minister for being a Minister , especially if a godly and zealous one , that spake home to my conscience , and told me of my sins ; much more if he would not admit me to the Lords Table without trial and examination ; yea , then like Ahab to Eliah , I became his enemy , and hated him ever after ; would impeach his credit , and detain from him his dues . And are not all these strong evidences , that I loved and served God , and my Redeemer as I ought ? But to make it more manifest what a rare Christian I was , I thought my self a Believer ; yea , I could boast of a strong Faith , when yet I fell short of the very Devils in believing : for they believe the threats and judgments contained in the Word , and tremble thereat James 2.19 . Whereas I thought them but Scare-crows to fright the simple withal : yea , I held Hell it self but a fancy , not worth the fearing . Because I was not notoriously wicked , but had a form of godliness , was civil , &c I was able to delude my own soul , and put off all reproofs and threatnings , by comparing my self with those , that I presumed were worse than my self ; as Drunkards , Adulterers , Blasphemers , Oppressors , shedders of blood , and the like ; counting none wicked but such . Yea , looking upon these , I admired my own holiness , and thought my moral honesty would be sufficient to save me . Nor did I know wherein I had offended . And whereas the Law is spiritual , and binds the heart from affecting , no less than the hand from acting : I was so blind and ignorant , that I thought the Commandment was not broken , if the outward gross sin be forborn . Whence these were my thoughts , I never brake the first Commandment of having many gods ; for I was no Papist , nor Idolater : nor the second , for I worshipped God aright . Nor the third , for I had been no common swearer , only a few petty oaths . Nor the fourth , for I had every Sabbath gone duly to Church . Nor the fifth , for I ever honoured my parents , & have been a loyal subject . Nor the sixth , seventh , eighth , ninth , or tenth ; for I never committed murder or adultery , never stole ought , never bare false witness ; nor could I call to mind that I had at any time coveted my neighbours wife , servant , estate , &c. And nothing more common with me , than to brag of a good heart and meaning , of the strength of my faith and hope , of my just and upright dealing , &c. And because I abstained from notorious sins , I thought my self an excellent Christian , if God was not beholding to me for not wounding his Name with Oaths ; for not drinking & playing out his sabbaths , for not railing on his ministers , for not oppressing & persecuting his poor members , &c. Sect. 13. And yet had it been so , as I imagined : Admit I had never offended in the least all my life , either in thought , word , or deed ; yet this were but one half of what I owe to God , this were but to observe the negative part of his law , still the affirmative part thereof I had been so far from performing , that I had not so much as thought of it . And to be just in the sight of God , and graciously accepted of him ; these two things are required : the satisfactory part to escape hell , and the meritorious part to get heaven . And the true method of grace is , Cease to do evil , learn to do well , Isa. 1.16 , 17. The Fig tree was cursed , not for bearing evil fruit , but because it bare no good . The evil servant was not bound hand and foot , and cast into prison , for wasting his masters goods ; but for not gaining with them . And those reprobates at the last day shall be bid depart into everlasting fire ; not for wronging or robbing of any , but for not giving , for not comforting Christs poor members , Mat. 25. So that my case was most desperate ! For though with that Pharisee , Luk. 18.11 . I was apt to thank God and brag , that I was just , and paid every man his due , yet I never thought of being holy , and of paying God his dues ; as his due of believing , or repenting , of new obedience ; his due of praying , hearing , conferring , meditating on his word and works , sanctifying his sabbaths , and instructing my children & servants , teaching them to fear the Lord. His due of love , fear , thankfulness , zeal for his glory , charity and mercy to Christs poor Members , and the like I should have serv'd God in spirit , & according to Christs Gospel : as all that are wise hearted indeavour go live , & believe , & hear , and invocate , and hope , and fear , and love , and worship God in such manner as his word prescribes . I should have been effectually called , and become a new creature by regeneration , being begotten and born anew by the immortal seed of the word . I should have found an apparent change wrought in my judgment , affections , and actions , to what they were formerly . The Old man should have changed with the New-man , Worldly wisdom with Heavenly wisdom , carnal love with spiritual love , servile fear for Christian and Filial fear , idle thoughts for holy thoughts , vain words for holy and wholsom words , fleshly works for works of righteousness : even hating what I formerly loved , and loving what I formerly hated . But alas ! I have heard the Gospel day after day , and year after year : which is the strong arm of the Lord , and the mighty power of God to salvation . That is quick , and powerful , and sharper than any two Edged sword , and yet stood it out and resisted , instead of submitting to Christs call ; even refusing the free offer of Grace and Salvation . I have heard the Word faithfully and powerfully preached for forty years , yet remained in my natural condition unregenerate , without which new birth there is no being saved , as our Saviour affirms , John 3.5 I had not trodden one step in the way to conversion ; for the first part of conversion is to love them that love God , 1 John 3.10 , 11 , 14. I should daily have grown in grace , and in the knowledg of our Lord and Saviour Jesus Christ : but I was so far from growing in grace , that I had not one spark of grace or holiness , without which no man shall see the Lord , Heb. 12.14 . I was all for observing the second Table , without respect to the first ; or all for outward conformity , not at all for spiritual and inward holiness of the heart . Sect. 14. Either what I did was not morally good for the matter , or not well done for the manner ; nor to any right ends : as out of duty and thankfulness to God and my Redeemer , and out of love to my fellow members . Without which , the most glorious performances , and the rarest vertues , are but shining sins , or beautiful abominations . Gods glory was not my principal end , nor to be saved my greatest care . I was a good civil , moral honest hypocrite , or infidel ; but none of these graces grew in the garden of my heart . I did not shine out as a light , by a holy conversation to glorifie God , and win others . Now onely to refrain evil , except a man hates it also , and does the contrary good , is to be evil still : because honesty without piety , is but a body without a soul. All my Religion was either superstition or formality , or hypocrisie , I had a form of Godliness , but denied the power thereof : I often drew near unto God with my mouth , and honoured him with my lips , but my heart was far from him , Isa. 25.13 . Mark 7.2 , to 14. Mat. 15.7 , to 10. All which considered , viz the means which God had afforded me , and the little use I had made thereof , left me in a far worse condition , then the very Heathen that never heard of Christ. So that it was Gods unspeakable mercy , that I am not at this present frying in Hell flames , never to be freed . God hath sent unto us all his servants the Prophets , rising up early , and they have been instant in preaching the Gospel , both in season , and out of season : but my carnal heart hath ever been flint unto God , wax unto Satan : You shall die if you continue in the practise of sin , I heard : but you shall not die , ( as saith the Devil ) I believed . Sect. 15. Besides all this , Suppose I had none of these to answer for ; neither sins of Commission , nor sins of Omission : yet Original sin were enough to damn me , no need of any more ; and yet my actual transgressions have been such , and so many , and my ingratitude therein so great , that it might have sunk me down with shame , and left me hopeless of ever obtaining pardon for them . As see but some small part of my monstrous and devilish ingratitude to so good a God , so loving and merciful a Saviour and Redeemer , that hath done , and suffered so much for me , even more than can either be expressed or conceived , by any heart , were it as deep as the Sea ! Touching what God and Christ hath done for me ; in the first place he gave me my self , and all the creatures to serve for my use ; yea he created me after his own image in righteousness and holiness , and in perfect knowledg of the truth , with a power to stand , and for ever to continue in a most blessed and happy condition . But this was nothing in comparison ; for when I was in a sad-condition ; when I had forfeited all this , and my self ; when by sin I had turned that image of God into the image of Satan , and wilfully plunged my soul and body into Eternal torments : when I was become his enemy , mortally hating him , and to my utmost fighting against him , and taking part with his onely enemies Sin and Satan , not having the least thought or desire of reconcilement , but a perverse and obstinate will to resist all means tending thereunto : he did redeem me , not onely without asking , but even against my will ; so making of me his cursed enemy , a servant ; of a servant , a son ; of a son , an heir , and coheir with Christ , Gal. 4.7 . But how have I required this so great , so superlative a mercy ? All my recompence of Gods love unto me , hath been to do that which he hates , and to hate those whom he loves . Christ the fountain of all good , is my Lord by a manifold right , and I his servant by all manner of obligations . First , he is my Lord by the right of creation , as being his workmanship made by him . Secondly , by the right of Redemption , being his purchase bought by him . Thirdly of preservation being kept , upheld , and maintained by him . Fourthly , his by Vocation , even of his Family , having admitted me a member of his visible Church . Fifthly , his also ( had it not been my own fault ) by sanctification , whereby to possess me . Lastly , he would have me of his Court by glorification , that he might crown me , so that I was every way his God had raised me from a beggar to a great estate : But how did I requite him ? I would not , if possible , suffer a godly and conscientious minister to be chosen , or to abide where I had to do , but to bring in one that would flatter sin , and flout holiness , discourage the godly , and incourage the wicked . I used both my own and all my friends utmost ability . Much more might be mentioned , but I fear to be tedious . Now argue with all the world , and they will conclude , that there is no vice like ingratitude ! But I have been more ungrateful to God , than can be exprest by the best Oratour alive . It was horrid ingratitude in the Jews , to scourge and crucifie Christ , who did them good every way ; for he healed their diseases fed their bodies , enlightned their minds , of God became man , and lived miserably amongst them many years , that he might save their souls : but they fell short of my ingratitude to God , in that most of them were not in the least convinced , that he was the Messias sent from God , and promised from the beginning . But I have not onely denied this Lord that bought me , but I hated him ; yea , most spitefully and maliciously fought on Satans and Sins side against him , and persecuted his children , and the truth with all my might : and all this against knowledg and conscience , after some measure of illumination , which cannot be affirmed of the Jews . Yet miserable wretch that I was , if I could have given him my body and soul , they should have been saved by it , but he were never the better for them . Sect. 16. Lastly , to tell you that which is more strange ! Notwithstanding all this that hath been mention'd , and much more : Yet I thought my self a good Christian forsooth ; yea , with that young man in the Gospel . I thought I had kept all the commandments . Nor was I a whit troubled for sin , either original or actual , but my conscience was at quiet , and I was at peace ; neither did any sin trouble me . Yea , I would applaud my self with that Pharisee , Luke 18.9 , to 15. and say , I was not like other men : not once doubting of my salvation . I ever refused to do what my Maker commanded , and yet confidently hoped to escape what he threatned . Nor did I doubt of having Christ my Redeemer and Advocate in the next life , when I had been a bitter enemy to him and his members in this life . Here was blindness with a witness ; as it is not to be believed how blind & blockish men are , that have onely the flesh for their guide ; especially if they have hardned their hearts , and feared their consciences with a customary sinning . As I could give you for instance , a large catalogue of rare Examples how sin hath besotted men , and what stark fools carnal men are in spiritual things , be they never so wise for mundane knowledg . But least it should be taken for a digression or excursion , you shall have a list of them by themselves , the which I will add as an Appendix to this Discourse , or Dialogue . In the mean time I have given you a brief of my manifold provocations , and great ingratitude , to my Maker and Redeemer ( for otherwise I might be endless in the prosecution thereof . ) It remains that I should in like manner lay open my Original Defilement ; which is the Fountain whence all the former ( whether sins of commission , or sins of omission ) do flow . But touching it , be pleased to peruse that small Tract , intituled , A short and sure way to Grace and Salvation : Or , Three Fundamental Principles of Christian Religion , by R. Y from p. 4 to p. 10. Sect. 17. Loose Libertine . if this hath been your case , no wonder it hath startled you ; for to deal plainly with you , as you have done with me ; what I have heard from you , makes me tremble . For if such honest moral men , that live so unreproveably as you have done , go not to Heaven , what will become of me , that have been so openly prophane , and notoriously wicked all my time ? Yea , it contented me not to doe wickedly my self , and to damn my own soul , but I have been the occasion of drawing hundreds to hell with me , by seducing some , and giving ill example to others , ( the infection of sin , being much worse than the act . ) As how many have I drawn to be drunkards , and swearers , and whoremongers , and prophane persons ; Insomuch , that the blood of so many souls , as I have drawn away , will be required at my hands . Yea , my life hath been so debauch'd and licentious , that I have brought a scandal upon the Gospel and made it odious to the very Turks and Infidels , Rom. 2.24 . Convert . Alas I what I did that was morally good , or what evil I refrained , was more for self-ends , or for fear of mens Laws , than for love of Christs Gospel . True , I went under the notion of an honest man , and a good Christian : I was baptized into the Faith , and made a member of Christs visible Church ; but I was so far from endeavouring to perform what I then promised , that in effect I even renounced both Christ , and my Baptism , in persecuting him , & all that sincerely professed his Name , thinking I did God good service therein , John 16.2 . Gal. 1.13 , 14. Phil. 3.6 . Nor was it for want of ignorance , that you thought so of me : for by nature ( be we never so mild and gentle ) we are all the seed of the serpent , Gen. 3.15 . and children of the Devil , John 8.44 . Yea , the very best moral man , is but a tame Devil , as Athanasius well notes . But it is a true Proverb , The blind eat many a Fly , and all Colours are alike to him that is in the dark . Loose Libertine . So much the worse is my condition ; for my conscience tells me , there is not a word you have spoken of your self , but I can justly apply the same unto my own soul , & a great deal more : for whereas you have been a moral honest man , so that none except your self , could tax you for breaking either Gods Law , or mans : I have been so wicked and prophane , that I could most presumptuously , and of set purpose , take a pride in my wickedness , commit it with greediness , speak of it , defend it , joy in it , boast of it , tempt , and inforce to it ; yea , mock them that disliked it . As if I would send challenges into Heaven , and make love to destruction , and yet did applaud my self , and prefer my own condition before other mens : saying , I was no dissembler ; yea , I hated the hypocrisie of Professors : I do not justifie my self , and despise others , like the Puritans : I am not factious , schismatical , singular , censorious , &c. I am not rebellious , nor contentious , like the Brownists and Anabaptists . I am a good fellow , and love an honest man with my heart , &c. and as touching a good conscience , I was never troubled in mind , as many scrupulous fools are . I have a good heart , and mean as well as the precisest . But now I see the Devil and my own deceitful heart deluded me so , that my whole life hitherto , hath been but a dream , and that like a blind man , I was running headlong to Hell , when yet I thought my self in the way to Heaven . Just as if a Beggar should dream that he were a King ; or as if a Traytor should dream of his being Crowned , when indeed he was to be beheaded ; the case of Laodicea , Rev. 3.17 . the young man in the Gospel , Luke 18.20 , 21. and that Pharisee , spoken of , Luke 18.11 , 12. Sect. 18. Convert . It was not your case alone , but so it fares with the worst of sinners : Onely it much rejoyces me , that it hath pleased God to open your eyes , to see all this in your self . For flesh and blood hath not revealed it unto you . Yea , we are naturally so blind , and deaf , and dead in sin , and in soul , that we can no more discern our spiritual filthiness , nor feel sin to be a burden , than a blind Ethiopian can see his own blackness , or then a dead man can feel the weight of a burden , when it is laid upon him , Acts 28.27 . Isa. 6 9 , 10. And this common experience shews ; for if you observe it , who more jocund , confident , and secure , than the worst of sinners ? They can strut it under an unsupportable mass of Oaths , Blasphemies , Thefts , Murders , Adulteries , Drunkenness , and other the like sins ; yea , can easily swallow these spiders with Mithridates , and digest them too : when one that is regenerate shrinks under the burden of wandring thoughts , and want of proficiency . But why is it ? They are dead in sin , Ephes. 2.1 . Revel . 3.1 . Now lay a mountain upon a dead man , he feels not once the weight . To a Christian that hath the life of grace , the least sin lies heavy upon the conscience ! but to him that is dead , let his sins be as heavy as a mountain of lead , he feels in them no weight at all . Again they are insensible of their sin and danger , because ignorant ; for , for what the eye seeth not , the heart rueth not . Security makes worldlings merry , and therefore are they secure , because they are ignorant . A dunce , we know , seldom makes doubts : Yea , a fool , says Solomon , boasteth and is confident , Prov. 14.16 . neither do blind men ever blush . And the truth is , were it not for pride and ignorance , a world of men would be ashamed to have their faces seen abroad . For take away from mens minds vain opinions , flattering hopes , false valuations , imaginations , and the like ; you will leave the minds of most men and women , but poor shrunken things , full of melancholy , indisposition , and unpleasing to themselves . Ignorance is a vail or curtain to hide away their sins , wherupon they are never troubled in conscience , nor macerated with cares about eternity ; but think that all will be well . The Devil and the Flesh prophesie prosperity to sin ; yea , life and salvation , as the Pope promised the Powder Traytors : but Death and Damnation ( which Gods Spirit threatens ) will prove the crop they will reap . For God is true , the Devil and all Flesh are liars . When we become regenerate , and forsake sin ; then the devil strongly and strangely assaults us ▪ as he did Christ , when he was newly baptized ; and Pharaoh the children of Israel , when they would forsake Egypt ; and Herod the children , when Christ was come to deliver his people . Whence commonly it comes to pass , that those think best of themselves , that have least cause ; yea , the true Christian , is as fearful to entertain a good opinion of himself , as the false is unwilling to be driven from it . They that have store of grace mourn for the want of it , and they that indeed want it , chant their abundance . None so apt to doubt their Adoption , as they that may be assured of it : nor none more usually fear then they that have the greatest cause to hope . We feel corruption , not by corruption , but by Grace , and therefore the more we feel our inward corruption , the more Grace we have . Contraries , the nearer they are one to another , the sharper is the conflict betwixt them . Now of all enemies , the Spirit and the Flesh are nearest one to another , being both in the Soul of a regenerate man , and in all faculties of the soul , and in every action that springeth from those faculties . The more Grace , the more Spiritual life ; and the more Spiritual life , the more antipathy to the contrary ; whence none are so sensible of corruption , as those that have the most Living Souls . Sect. 19. Now for Remedy of the contrary , there cannot be a better lesson for carnal men to learn , than this , All the promises of God are conditional , to take place , if we repent ; as all the threatnings of God are conditional , to take place , if we repent not . But wicked men , as they believe without repenting ; their Faith being meer presumption : so they repent without believing , their repentance being indeed Desperation : and this observe , we are cast down in the disappointment of our hopes , in the same measure , as we were too much lifted up in expectation of good from them . Whence these peremptory presumers , if ever they repent , it is commonly as Francis Spira , an Advocate of Padua , did : and never did any man plead so well for himself , as he did against himself . One Star is much bigger than the Earth , yet it seems many degrees less . It is the nature of fear to make dangers greater , helps less than they are Christ hath promised peace and rest unto their souls that labour , and are heavy laden , and to those that walk according to rule , Mat. 11.29 . Gal. 6.16 . even peace celestial in the state of grace , and peace eternal in the state of glory . Such therefore as never were distressed in conscience , or live loosly , never had true peace . Peace is the Daughter of Righteousness , Rom. 5.1 . Being justified by faith , we have peace with God. But he who makes a Bridge of his own shadow , will be sure to fall into the Water . Those blocks , that never in their life were moved with Gods threatnings , never in any streight of conscience , never groaned under the burden of Gods anger : they have not so much as entred into the porch of this house , or lift a foot over the threshold of this school of repentance , Oh! that we could but so much fear the eternal pains , as we do the temporary : and be but so careful to save our souls from torment , as our bodies . In the mean time , the case of these men is so much the worse , by how much their fear is the less . It faring with the soul , as with the body , Those diseases , which do take away all sense of pain , are of all others most desperate . As the dead palsie , the falling sickness , the sleepy lethargy , &c. And the patient is most dangerously sick when he hath no feeling thereof . In like manner , whilest they suppose themselves to be free from judgment , they are already smitten with the heaviest of Gods judgments , a heart that cannot repent , Rom. 2.5 . In a Lethargy , it is needful the Patient should be cast into a burning Feaver , because the senses are benummed , and this will waken them , and dry up the besotting humours . So in our dead security , before our conversion , God is fain to let the Law , Sin , Conscience , and Satan loose upon us , and to kindle the very fire of Hell in our souls , that so we might be roused out of our security : but thousands of these blocks both live and depart with as great hopes , as men go to a Lottery , even dreaming of Heaven , until they awake in Hell. For they too often die without any remorse of conscience , like blocks ; or as an Ox dies in a ditch . Yea , thousands that live like Laban , die like Nabal , ( which is but the same word inverted ) whilest others , the dear children of God , die in distress of Conscience . For it is not every good mans hap to die like Antonius Pius , whose death was after the fashion and semblance of a kindly and pleasant sleep . However St. Austins rule will be sure to hold , He cannot die ill , that hath lived well ; and for the most part , He that lives conscionably , dies comfortably , and departeth rich . And so you see how it fares with the wickedest and worst of men . Wherefore if you are truly sensible of your wretchedness , it is a good sign , that you are in some forwardness to be recovered : and really to become so good , as formerly you but dreamed , or imagined your self to be . And indeed the very first step to grace , is to feel the want of grace , and the next way to receive mercy , is to see your self miserable . Therefore our constant and most diligent search should be to find out the naughtiness of our own hearts ; and to get strength from God against our prevailing corruptions . Sect. 20. Loose Libertine . But is there any hope for one so wicked as I ? who have turned the grace of God into wantonness , applying Christs passion as a warrant for my licentiousness , not as a remedy , and taking his death as a license to sin , his Cross as a Letters patent to do mischief . As if a man should head his drum of rebellion with his pardon . For I have most spightfully , and malitiously taken up Arms against my Maker , and fought against my Redeemer all my dayes . Convert . Do but unfeignedly repent you of your sins , and forsake your former evill wayes , and lay hold upon Christ by a true and lively faith ; my soul for yours , God is very ready to forgive them , be they never so many , and innumerable for multitude ; never so hainous for quality and magnitude . Yea , I can shew you your Pardon from the great King of Heaven , for all that is past , the which you may read at large , Isa , 55.7 . Ezek. 18.21 , to 29. and 33.11 . Joel 2.12 , 13 , 14. Yea , read 1 Cor. 6.10 , 11. together with the story of Manasses , Mary Magdalen , the Thief , and the Prodigal Son ; and you shall see presidents thereof . Yea , the very murderers of the Son of God , upon their serious and unfeigned repentance , and stedfast believing in him , received pardon and salvation . And indeed despair is a sin which never knew Jesus . True every sin deserves damnation ; but no sin shall condemn , but the lying and continuing in it . True repentance is ever blest with forgiveness . And know this that Gods mercy is greater than thy sin , whatever it be : you cannot be so infinite in sinning , as he is infinite in pardoning , if you repent ; yea , sins upon repentance are so remitted , as if they had never been committed . I will put away thy transgressions as a cloud , and thy sins as a mist , Isa. 44.22 . And what by corruption hath been done , by repentance is undone . As the former examples witness . Come and let us Reason together , saith the Lord , though your sins be as scarlet they shall be as white as snow , Isa. 1.18 . Yea , whiter than snow . For the Prophet David , laying open his blood guiltiness , and his original impurity , useth these words , Purge me with Hysop , and I shall be clean ; wash me , and I shall be whiter than snow , Psal. 51.7 . And in reason , did Christ come to call sinners to repentance ? and shall he not shew mercy to the penitent ? Or , who would not cast his burden upon him , that desires to give ease ? As I live , saith the Lord , I would not the death of a sinner , Ezek. 18.32 . and 33.11 . Onely , apply not this salve , before the ulcer be searched to the bottome : Lay not hold upon mercy , until thou be'st throughly humbled . The onely way to become good , is , first to believe that you are evil , and by accusing our selves , we prevent Satan ; by judging our selves , we prevent God. Are we as sick of sorrow , as we are of sin ? Then may we hopefully go to the Physitian of our Souls , who came into the World onely to cure the sick , and to give light to them onely , who sit in darkness , and in the shadow of Death . God does not pour the Oyl of Grace , but into a broken and contrite Heart . Wouldest thou get out of the miserable estate of Nature , into the blessed estate of Grace ? and of Satans bond-slave , become the Child of God , and a Member of Christ ? Wouldest thou truly know thine own Heart ? and be very sensible how evil and wicked it is ? that so thou mayest have a more humble conceit of thy self ? Lay to heart these three particulars : 1. The corruption of our nature , by reason of original sin . 2. Our manifold breach of Gods Righteous Law , by actual sin . 3. The guilt and punishment due to us for them both . This being done , thou wilt see and finde thy necessity of a Redeemer . And it is Thirst onely that makes us relish our Drink , Hunger our meat : The full Stomack of a Pharisee , surcharged with the superfluitics of his own Merits , will loath the Honey-comb of Christs Righteousness . This was it which made the Young Prodigal to relish even servants fare , though before wanton , when full fed at home . No more relish feels the Pharisaical heart in Christs blood , than in a chip : But O how acceptable is the Fountain of living Waters , to the chased Heart panting and braying ? The blood of Christ , to the weary and tired soul ; to the thirsty Conscience scorched with the sense of Gods wrath : He that presents him with it , how welcome is he ? even as a special choice man , one of a thousand . And the deeper the sense of Misery is , the sweeter the sense of Mercy is . Sect. 21. Then if you would be satisfied for time to come , whether your Repentance and Conversion be true and sound , these particulars will infallibly inform you . If you shall persevere ( when this trouble for sin is over ) in doing that which now you purpose , it is an infallible signe your Repentance is found , otherwise not . If thou doest call to minde the Vow which thou madest in Baptism , and doest thy endeavour to perform that which then thou didst promise . If thou doest square thy life according to the Rule of Gods Word , and not after the Rudiments of the World. If thou art willing to forsake all sin , without reserving one , ( for otherwise that one sin , may prove the bane of all thy Graces , even as Gideon had seventy sons , and but one Bastard , and yet that Bastard destroyed all the rest that were legitimate , Judg. 9.5 . ) Sin is like the Ivy in the Wall , cut off bough , branch , body , stump , yet some Sprigs or other will sprout out again : Till the Root be pluckt up , or the Wall be pulled down and ruined , it will never utterly die . Regeneration or New-birth , is a creation of new qualities in the soul ; as being by nature onely evil disposed . Gods children are known by this mark , They walk not after the Flesh , but after the Spirit , Rom. 8.1 . If Christ have called you to his service , your life will appear more spiritual and excellent than others . As for your fails , it is a sign that sin hath not gained your consent , but committed a Rape upon your Soul , when you cry out to God. If the ravished Virgin under the Law cryed out , she was pronounced guiltless . A sheep may fall into the mire , but a swine delights to wallow in the mire . Great difference between a woman that is forced , though she cries out and strives , and an alluring Adultress . Again , the thoughts of the godly , are godly , of the wicked , worldly ; and by these , good and evil men are best , and truliest differenced one from another . Would we know our own hearts , and whether they be changed by a new birth : Examine we our thoughts , words , actions , passions , especially our thoughts will inform us , for these cannot be subject to hypocrisie , as words and deeds are . Sect. 22. Then by way of Caution , know , That a Childe may as soon create it self , as a man in the state of nature , regenerate himself . We cannot act in the least , unless God bestows upon us daily privative grace to defend us from evil , and daily positive grace , enabling us to do good . And those that are of Christs teaching , know both from the Word , and by Experience , that of themselves they are not onely weak , but even dead to what is good , moving no more than they are moved ; that their best works are faulty , all their sins deadly , all their Natures corrupted originally . You hath he quickned , that were dead in trespasses and sins , Eph. 2.1 . Yea , we are altogether so dead in sin , that we cannot stir the least joynt , no not so much as feel our own deadness , nor desire life , except God be pleased to raise and restore our souls , from the death of sin , and grave of long custom , to the life of grace . Apt we are to all evil , but reprobate and indisposed to all Grace and Goodness ; yea , to all the means thereof . My Powers are all corrupt , corrupt my will : Marble to good , but Wax to what is ill . Insomuch , that we are not sufficient of our selves to think , much less to speak , least of all to do that which is good , 2 Cor. 3.5 . John 15.4 , 5. If we have power to chuse or refuse the object , to do these well we have no power . We have ability , we have will enough , to undo our selves , scope enough Hell-ward ; but neither motion , nor will to do good , that must be put into us by him that gives both power and will , and power to will. Finally , Each sanctified heart feels this , but no words are able sufficiently to express , what impotent wretches we are , when we are not sustained . So that we have no merit , but the mercy of God to save us : nothing but the blood of Christ , and his mediation to cleanse and Redeem us : nothing but his obedience to inrich us . As for our good works , we are altogether beholding to God for them , not God to us , nor we to our selves , because they are only his works in us . Whatsoever thou art , thou owest to him that made thee : whatever thou hast , thou owest to him that Redeemed thee . Therefore if we do any thing amiss , let us accuse our selves : if any thing well , let us give all the praise to God. And indeed , this is the test of a true or false Religion : that which teacheth us to exalt God most , and most to depress our selves is the true : that which doth most prank up our selves , and detract from God , is the false , as Bonaventure well notes . Sect. 23. Now to wind up with a Word of Exhortation ; If thou beest convinced , and resolvest upon a new course ; let thy resolution be peremptory and constant , and take heed you harden not again , as Pharaoh , the Philistines , the Young man in the Gospel , Pilate and Judas did : resemble not the Iron , which is no longer soft , than it is in the Fire ; for that good ( saith Gregory ) will do us no good , which is not made good by perseverance . If with these premonitions , the Spirit hath vouchsafed to stir up in thine heart any good motions , and holy purposes to obey God , in letting thy sins go ; Quench not , grieve not the spirit , 1 Thes. 5.19 . Return not with the Dog to thy vomit , least thy latter end prove seven-fold worse than thy beginning , Mat. 12.43 , 45. Oh it is a fearful thing to receive tho grace of God in vain ! and a desperate thing , being warned of a Rock , wilfully to cast our selves upon it . Neither let Satan perswade you to defer your repentance ; no not an hour , lest your Resolution proves as a false conception , which never comes to bearing . Besides , death may be sudden : even the least of a thousand things can kill you , and give you no leisure to be sick . Thirdly , If thou wilt be safe from evil works , avoid the occasions ; have no fellowship with the workers of iniquity : neither fear their scoffes ; for this be sure of , If your person and wayes please God , the world will be displeased with both : If God be your friend , men will be your enemies : if they exercise their malice , it is where he shews mercy . But take heed of losing Gods favour to keep theirs . Beda tells of a Great man , that was admonished by his friends in his sickness to repent : who answered , He would not yet ; for that if he should recover , his friends and companions would laugh at him : but growing sicker and sicker , they again prest him ; but then his answer was , That it was now too late ; for I am judged and condemned already . A man cannot be a Nathanael , in whose heart there is no guile , but the World counts him a fool . But Christ sayes , Verily except ye be converted , and become as little Children , ye shall not enter into the Kingdome of Heaven , Matth. 18.3 . Again , Satan and your deceitful heart will suggest unto you , that a Religious life , is a dampish and melancholy life : but holy David will tell you , That light is sown to the Righteous , and joy to the upright , Psal. 97.11 . Isa. 65.14 . And experience tells us , that Earthly and Bodily joyes , are but the body , or rather the dregs of that joy , which Gods people feel and are ravished with . As Oh the calm , and quietness of a good Conscience ! the assurance of the pardon of sin , and joy in the Holy Ghost , the honesty of a virtuous and holy life , how sweet they are ! Yea , even Plato , an Heathen could say , That if Wisdome and Virtue could but represent it self to the Eyes , it would set the heart on fire with the love of it . And the like of a sinners sadness , as hear what Seneca sayes ; If there were no God to punish him , no Devil to torment him , no Hell to burn him , no man to see him ; yet would he not sin , for the ugliness and filthiness of sin , and the guilt and sadness of his Conscience . But Experience is the best informer : wherefore take the counsel of holy David , Psalm 34.8 . O taste and see ! that the Lord is good , blessed is the man that trusteth in him . To which accordeth that of holy Bernard , Good art thou , O Lord , to the soul that seeks thee ; what art thou then , to the soul that findes thee ? As I may appeal to any mans Conscience , that hath been softned with the Unction of Grace , and truly tasted of the powers of the World to come , to him that hath the love of God shed abroad in his heart by the Holy Ghost ; whether his whole life be not a perpetual Hallelujah in comparison of his natural condition : Whence they are able to slight all such objections , as he did . You tell me that scrupling of small matters , is but stumbling at straws , that they be but trifles : when I know your tongue can tell nothing but truth , I will believe you . Fifthly , Beg of God that he will give you a new heart , and when the heart is changed , all the members will follow after it , as the rest of the creatures after the Sun when it ariseth . But without a work upon the heart , wrought by the spirit of God , it will follow its own inclination to that which it affecteth , whatsoever the judgment shall say to the contrary . That must be first reformed , which was first deformed . It is idle , and to no purpose to purge the chaanel , when the fountain is corrupt . Whence the Apostle orderly bids us , first , Be renewed in the Spirit of our mindes ; and then , Let him that stole , steal no more , Ephes. 4.23 , 24. Yea , it is Gods own counsel to the men of Jerusalem , Jer. 4. Wash thy heart from wickedness : that thou mayest be saved , verse 14. It is most ridiculous to apply Remedies to the outward parts , when the distemper lies in the stomack . To what purpose is it to crop off the top of weeds , or top off the boughes of the Tree , when the Root and Stalk remain in the Earth ? As cut off the sprig of a Tree , it growes still ; a Bough , an Arm , still it growes ; lop off the top ; yea , saw it in the midst , yet it will grow again ; stock it up by the roots , then ( and not till then ) it will grow no more : Whence it is that God saith , Give me thine heart , Prov. 23.26 . Great Cities once expunged , the dorps and villages will soon come in of themselves : the heart is the treasury and storehouse of wickedness , Mat. 12.34 . such as the heart is , such are the actions of the body which proceed from it , Mat. 12.35 . Therefore as Christ saith , Make clean within , and all will be clean , otherwise not , Mat. 23.26 . therefore Davids prayer is , Create in me a new heart , O Lord and renew a right spirit within me , Ps. 51.10 . Do thou the like , importune him for grace , that you may firmly resolve , speedily begin , and continually persevere , in doing and suffering his holy will : desire him to inform and reform you so , that you may neither mis-believe , nor mis-live , to change and purifie your nature , subdue your reason , rectifie your judgment , reform and strengthen your will , renew your affections , and beat down in you whatsoever stands in opposition to the Scepter of Jesus Christ. Sixthly and lastly , If you receive any power against your former corruptions , forget not to be thankeful , yea , study all possible thankfulness ; for that you and I are not at this present frying in Hell flames , never to be freed ; that we have the offer of Grace here , and Glory hereafter , it is his unspeakable goodness . And there is nothing more pleasing to God , nor profitatable to us , both for the procuring of the good we want , or continuing the good we have , than thankfulness . He will sow there ( and there onely ) plenty of his blessings , where he is sure to reap plenty of thanks and service . But who will sow those barren sands , where they are sure not onely to be without all hope of a good harvest , but are sure to lose both their seed and labour ? Consider what hath been said , and the Lord give you understanding in all things . And so much for the Second Part. An Appendix follows wherein you may have instances of all sorts , how sin besots Men. FINIS . London , Printed by J. Hayes , and are to be sold by Mrs. Crips in Popes-head-Alley , with nine and Thirty other Pieces composed by the same Authour . 1663. 
A67761	----	A leafe from the tree of life wherewith to heal the nation of all strife and controversie, and to settle therein peace and unitie / by R. Younge ... Younge, Richard. 1661 Approx. 72 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A67761 Wing Y166 ESTC R16742 12546110 ocm 12546110 63055 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67761) Transcribed from: (Early English Books Online ; image set 63055) Images scanned from microfilm: (Early English books, 1641-1700 ; 952:34) A leafe from the tree of life wherewith to heal the nation of all strife and controversie, and to settle therein peace and unitie / by R. Younge ... Younge, Richard. 19 p. Sold by James Crump ... and Henry Crisps ..., [S.l.] : 1661. Reproduction of original in Bodleian Library. Caption title. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Calvinism -- Great Britain. Great Britain -- History -- Restoration, 1660-1688. 2004-12 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Jonathan Blaney Sampled and proofread 2005-01 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A LEAFE From the TREE of LIFE , Wherewith to heal the NATION of all Strife and Controversie , and to settle therein PEACE and UNITIE By R. Younge a Roxwell Bee , whose sting is as Soveraign as its Honey is sweet , and whose Enemies have no less cause to love him then his Friends . Sold by James Crump in Little Bartholmews , Well-Yard , and Henry Crisps in Popes-Head-Alley , 1661. CHAP. I. Reverend Sir , SOme time since I heard you upon Jer. 51. 9. We would have healed Babilon , but she would not be healed , &c. What change it hath wrought in me , I forbear to mention : But certainly Satan and the World fear they have lost , the one a subject or prisoner , the other a ●imbe or member ever since : for whereas they never molested me formerly ; now as if I were rescued out of Satans clutches , that Lyon foams and roars , ●nd bestirs himself to recover his losse . And as for my old acquaintance , they so envy to see themselves cashe●●ed , and so mortally hate me , for that I will no longer continue miserable , nor run with them ( as I have done ) to the same excesse of riot , 1 Per. 4. 4. ●hat they make me weary of my life , as the daughters of Heth did Rebechah , Gen. 27. 46. Yea I am so scoft at and scorned , both by Parents , Friends , and Enemies , ●hat it not only hinders me from doing the good I would , or appearing the ●ame I am ; but it almost beats me off from being religious back to the world . And certainly he must be more spirit then flesh , that can contentedly make himself contemptible to follow Christ ; be pointed at for singularity , endure so many base and vile nick-names ; have his Religion judged hypocrisie , his godly simplicity , silliness ; his zeal , madness ; his contempt of the world , ignorance ; his godly sorrow , dumpishness ; and the like malicious and mischievous constructions made of whatsoever he speaks or does . For my part I could better abide a stake ( God assisting me ) then the mocks , scoffs and scorns , which every where I meet withall . It is death to me to be mockt ; as it fared with Zedekiah , Jer. 38. 19. Nor is there above Hell , a greater punishment in my judgement , then to become a Sa●●io , a subject of scorn , as Sampson ( I doubt not ) found . Alcibiades profest , that neither the proscription of his goods , nor his banishment , nor the wounds he received in his b●ly , were so grievous to him , as one scornful word from his enemy Ctesiphon . Yea doubtlesse our Saviours ear was more painfully pierced , then either his ●rows , or hands , or feet . It could not but go deep into his soul , to hear those bitter and girding reproaches from them whom he came to save : A generous ●ature is more wounded with the tongue then with the hand . CHAP. II. Minister . I Grant there is no such rub in the way to Heaven as this ; Satan hath not such a tried shaft in all his quiver : he gets more now by such discouragements , and the ●eproaches that are cast upon Religion , then he did formerly by fire and faggot ; for then the blood of the Martyrs , was found to be the seed of the Church : Others ( Phaenix like ) springing out of their ashes : Whereas now , multitudes of souls are scoft out of their Religion by wicked men ; many being apt with Peter to deny their Religion , when they come in company with Christs enemies ; and with David to dissemble their faith when they are amongst Philistines , lest they should be mockt , have so many frowns , and frumps , and censures , and scoffs ; be branded with that ●dious and stigmatical name of an hypocrite , &c. Yea S. Austin confesseth , that he often ●elied himself with sins which he never committed , lest he should be unacceptable to his sinfull companions ; which makes our Saviour pronounce that man blessed that is not offended in him , Matth. 11. 6. But for all that , a wise man will not be scoft out of his Money , nor a just man flowred out of his Faith. The taunts of an Ishmael shall never make an Isaac out of love with his inheritance . Yea for a man to be scoft out of his goodness by those which are lewd , is all one , as if a man that seeth should blind●old himself , or put out his eyes , because some blinde wretches revile and scoff at him for seeing . Or as if one that is ●ound of limbs , should limp or mai● himself to please the criple , and avoid his taunts ; And know this , That if the barking of these currs , shall hinder us from walking on our way to Heaven , it is a sign we are most impotent cowards : Ye● if our love be so cold to Christ , that we are ashamed for his sake , to bear a few scoffs and reproaches from the world , it is evident we are but counterfeits , such as Christ will be ashamed of before his Father and his holy Angels at the latter day , Mark. 8 38. For , for the comfort of all that are single and honest-hearted , notwithstanding all the scoffs and scorns of Atheists and careless worldlings , all their perswasions and persecutions , they shall both lose their labours , and themselves too in the end . Well may they intend , and also do their utmost to flout us out of our Faith , that so they may slay us with death eternal , and speed thereafter ; ( As God that regards not so much what is performed , as what was intended , and measures what we do by what we meant to do ; as in the case of Abrahams offering up his son , and those Jews who only thought they had killed Paul , Acts 14 ▪ 19. ) but they shall be no more able to hinder the salvation of any one whom God hath chosen to his Kingdome of grace and glory , then Saul with his Courtiers could hinder David from attaining the promised Kingdom of Israel , Psal. 129. 1. Rev. 13. 8. The windes may well ●osse the ship wherein Christ is , but never overturn it . If Christ have but once ▪ possest the affections , there is no dispossessing him again . The League that Heaven hath made , Hell wants power to break . Who can separate the conjunctions of the Deitie ? Whom God did predestinate , saith Paul , them he also called ; and whom he called , them be also justified ; and whom he justified , them he also glorified , Rom. 8. 30. They shall sooner blow up hell with trains of powder , then break the chain of this dependent truth . No power of men or devils is able to withstand the will of God , it shall stand firmer then the firmament . A fire in the heart overcomes all other fires without ; as we see in the Martyrs , which when the sweet doctrine of Christ had once got into their hearts , it could not be got out again by all the torments that wit and cruelty could devise . CHAP. III. Convert . BUt how should I a novice , a punio , a white-liver , shake off this slavish yoke of bondage and fear in which Satan for the present holds me ? Minister . By well observing what the Scriptures in this case hold forth for the encouragement of all that thus suffer . I will commend to your serious consideration only six things , and I pray minde them well ; for Virgil most excellently and profundly , couples the knowledge of cause , and the conquest of ●ll fears together . First observe , that grievous temptations and persecutions , do always accompany the remission of sins . That all men , as Austin speaks , are necessitated to miseries , who bend their course towards the Kingdom of Heaven : neither can Gods love be enjoyed without Satans disturbance . Yea the world and the devill therefore hate us , because God hath chosen us . If a conver● comes home , the Angels welcome him with songs , the devils follow him wit●… uprore and fury , his old acquaintance with scorns and obloquie , as you sufficiently finde . Godly men are thorns in wicked mens eyes , as Job was in the devils , because they are good , or for that they are dearly beloved of God. If a mans person and ways please God , the world will be displeased with both : whence we are so often foretold and forewarned of it , that we may be the better forearmed and prepared to entertain it : All that will live godly i●… Christ Jesus , shall suffer persecution , 2 Tim. 3. 12. Ye shall be hated of all me●…●nd nations for my Names sake , Matth. 10. 22. and ●4 . 9. Behold I send yo●…●●●th , as sheep in the midst of wolves , Matth. 10. 16. and many the like . Whence also those many and strong encouragements in the word , which may serve as so many flaggons of wine , to comfort and strengthen us against whatsoever we meet withall in the world : Blessed are they that suffer persecution for righteousnesse sake , for theirs is the Kingdome of Heaven , Matth. 5. 10. Blessed are y● when men shall revile you and persec̄ute you , and say all manner of evill against you fals●y for my sake . Rejoyce and be exceeding glad , for great is your reward in Heaven , for so persecuted they the Prophets which were before you , ver . 11 , 12 ▪ Rejoyce , inasmuch as ye are partakers of Christs sufferings ; that when his glory shall be revealed , ye may be glad also with exceeding joy . For if ye ●e reproach●d for the Name of Christ , happy are ye . For the spirit of glory and of God restet● vpon you , which on their part is evil spoken of , but on your part is glorified , 〈◊〉 Pet. 〈◊〉 〈◊〉 ▪ 13 , 14. ●o here is reward enough , for all that men or devils can do 〈◊〉 gainst us ; which hath made thousands even ambitious to imbrace the fla●●● . Your cruelty is our glory , said the Martyrs in Tertullians time to their persecutors , for the harder we are put to it , the greater shall our reward be in Heaven . It is to my loss ( said Gordius the Martyr ) if you bate me any thing of my sufferings : See more Phil. 1. 28 , 29. Rev. 2. 13. And so much to shew , that he refuseth to be an Abel , whom the malice of Cain doth not exercise , as Gregory speaks : For it is an everlasting rule of the Apostle , He that is born after the fl●sh , will persecute him that is born after the spirit ( Gal. 4. 29. ) not because he is evill , but because he is so much better then himself , 1 John 3. 12. Because his life is not like other mens , his ways are of another fashion , Wisd. 2. 15. CHAP. IV. SEcondly consider , That as we are every where in the word forewarned of it , so it is not our case alone ; for search the whole Bible over , and you shall not finde one holy man mentioned , without mention of something lie suffered from ungodly men ; as it were easie to instance , how Abel , Lot , Noah , righteous men ; Abraham the father of the faithful ; Isaac , Jacob , Joseph , Patriarchs and Fathers of the Church ; meek Moses , upright Samuel , Job that none-such , all the Lords Priests , Prophets , Apostles , yea the harmlesse Babes , and our Saviour Christ himself did severally suffer from wicked and ungodly men : Yea never man came to Heaven , but first he past through this Purgatory . God had one Son without sin , but never any one without suffering . Which makes our Saviour say , ●o be to you when all men speak well of you , that is , when evill men speak well of you ; for so did the Jews of the false Prophets , Luke 6 26. Wherefore marvel not though the world hate you , as St. John speaks , 1 Joh. 3. 13. Neither count it strange , as St. Peter hath it , concerning the fiery triall , which is amongst you to try you , as though some strange thing were come unto you , 1 Pet. 4. 12. For Christ and his Crosse are inseparable , Luke 14. 27. Whence that distinction of Luther , that a Christian is a Crosse-bearer . He that will be my disciple , let him take up his crosse daily and follow me , Luke 9. 23. and 14. 26 , 27. CHAP. V. THirdly , No hope it should be otherwise , since God from the beginning of the Creation , hath preclaimed a War , enmity and strife , between the wicked and the godly : Did you never read that Scripture , Gen. 3. 15. where God himself saith to the Serpent , I will put enmity between thee and the woman , and between thy seed and her seed ; he , or it , shall bruise thine head , and thou shalt bruise his heel . Where by the serpentts seed are meant the whole generation of wicked men ; and by the womans seed , Christ and all his members , as all Interpreters conclude , and other Scriptures make cleer , where wicked men are called serpents , a generation of vipers , and children of the Devil , Matth. 23. 33. John 8. 44. 1 John 3. 10. And as this war was proclaimed in Paradise , even in the beginning of time , ( original sin , being the original of this discord ) so it shall continue to the end of all time : When time , faith One , began , this malice first began , nor will it end but with the latest man. It is an everlasting Act of Parliament , like a Statute in Magna Charta . Which is the next thing I would commend to your serious consideration : And that you may be the better confirmed therein , see how according to the Lords prediction or proclamation , there hath been a perpetual war , enmity and strife in all ages past , is now and ever shall be , between Satan and Christ , and their Regiments the wicked and the godly . For proof whereof I could produce testimonies and examples innumerable there being scarce a page in the Bible , which doth not express or imply somewhat touching this enmity . But that I may be brief , and because examples give a quicker impression then arguments , I will onely give you an instance in every Age. As First , to begin with the first Age , viz. the old World before the flood . We read of this mortal enmity and strife between Cain and Abel , 1 John 3. 12. Secondlyl , after the Flood , before the Law between Esau and Jacob , first in the womb , the more plainly to shadow out this enmity , Gen. 25. 22 , 23. and after they were born , Gen. 27. 41. Thirdly , After the Law , before Christ , between Doeg and the 85. Priests which he slew with the edge of the sword , 1 Sam. 22. 18 , 19. Fourthly , Since the Gospel , in the time of Christ , and his Apostles ; this enmity so manifested it self not only in the Gentiles , but in the Jews , Gods own people , who first raised those persecutions against Christ and his members ; that having beheaded John Baptist his harbinger , and crucified himself the Lord of life : We read that of all the twelve , none died a natural death save only S. Iohn , and he also was banished by Domitian to Patmos , and at another time thrust into a Tun of seething oyl at Rome , as Tertullian and S. Hierome do report : See Acts 7. 51 , to 60. and 12. 1. to 5. Rom. 8. 36. Iohn 21. 18 , 19. Fifthly , After the Apostles , if we consider the residue of the ten Persecutions raised by the Romans against the Christians , which was for three hundred years till the coming of godly Constantine , we finde that under Dioclesian , seventeen thousand Christians , were slain in one moneth , amongst whom was Serena the Empress also . Yea , under him and nine other Emperers , there was such an innumerable company of innocent Christians put to death and tormented , that S. Hierom in his Epistle to Chromatius and Heliodorus saith , There is no one day in the year , unto which the number of five thousand Martyrs might not be ascribed , except only the first day of Ianuary . Yea there was two thousand suffered in the same place and at the same time with Nicanor , Acts and Monuments , page 32. who were put to the most exquisite deaths and torments , that ever the wit or malice of men or devils could invent to inflict upon them , and all for professing the faith of Christ , and being holy : which makes S. Paul cry out , I think that God hath set forth us the last Apostles , as men appointed to death ! 1 Cor. 4. 9. CHAP. VI. SIxthly , From the Primitive times and infancy of the Church hitherto ; the Turk and the Pope have acted their parts in shedding the blood of the Saints , as well as the Jewes and Roman Emperours ; touching which I will refer you to the Book of Acts and Monuments ; and R●vel . 17. The whore of Babylon was drunk with the blood of the Saints , and with the blood of the Martyrs of Iesus , ver . 6. Which in part was fulfilled in England under the reign of Queen Mary ; and in France , where before many late bloody Massacres , there were more then two hundred thousand who suffered Martyrdom about Transubstantiation : See Ecclesiastical History , lib. 6. cap. 4 , 5 , 16. But Seventhly , To come to these present times wherein we live : Is it possible for a man to live a conscionable and unreproveable life ? abstain from drunkennesse , swearing , prophaning the Lords day , separate himself from evill company , be zealous for the glory of God , admonish others that do amisse &c. without being traduced , calumniated , hated , slandered and persecuted for the same ? no it is not possible : for if our righteousnesse doe but exceed the righteousness of a swearer , or a drunkard , we are sure to be persecuted for our righteousness , as Abel was persecuted of Cain , because his Sacrifice was better then his . If a man walke according to the rule of Gods Word , he is too precise ; if he will be more then almost a Christian , he is curious , phantastical , factious , and shall be mocked with the Spirit , as if the Spirit of God were a Spirit of dishonour and shame . Yea , in these times not to be an Atheist , or Papist , is to be a Fanatick : as how common a thing is it to wound all holiness under the name of Fanatick , a name so full of the Serpents enmity , as the egge of a Cockatrice is full of poison ? What should I say ? the World is grown so much knave , that 't is now a vice to be honest . O the deplorable condition of these times ! Even the Devil himself durst not have been so impudent , as to have scoft at holiness in those ancient and purer times : but now I could even sink down with shame , to see Christianity every where so discountenanced : Our very names come into few mouths , out of which they return but with reproaches . Amongst the rest of our sins , O God , be merciciful to the contempt of thy Servants . Eightly , For the time to come : It is like not only to continue , but the last remnants of time are sure to have the most of it ; because as in them love shall wax cold , Matth. 24. 12. so as love groweth cold , contention groweth hot . More expresly the Holy Ghost foretells , that in the last dayes the times shall be perilous , and that toward the end of the world , there shall be scoffers , false accusers , cursed speakers , fierce , despisers of them that are good ; and being fleshly , not having the spirit , they shall speak evill of the things which they understand not : and that many shall follow their damnable ways , whereby the way of truth shall be evill spoken of . And that as Jannes and Jambres withstood Moses , so these also shall resist the truth , being men of corrupt mindes , reprobate concerning the faith , being before of old ordained to condemnation , 2 Tim. 3. 1. to 13. 2 Pet. 2. 2. and 3. 3. Jude 4. 10. 16 , 18 , 19. And so much of the third particular . CHAP. VII . FOurthly , It would be considered , that what you suffer is far short of what others have suffered before you ; for whereas you suffer a little tongue-persecution , your betters and such as the world was not worthy of , have suffered cruel mockings , and scourgings , bonds , and imprisonments ; were stoned , sawn asunder , tempted , slain with the sword : endured the violence of fire ; were rackt , wandred about in desarts and mountains , in dens and caves of the earth , in sheep-skins , and goat skins , destitute , afflicted , and tormented : Not accepting deliverance , that they might obtain a better resurrection , Hebr. 11. 35 , to 39. Yea , turn ●…stical History , and you shall finde that some of the Martyrs were stoned , some crucified , some beheaded , some thrust thorow with spears , some burnt with fire , some broiled , some brained ; with many the like , and worse kinds of death : for we read of no lesse then twenty nine several deaths they were put unto . But to clear your sight , I le give you some particular instances of the several wayes that the best of Gods people have suffered before you . First , You shall finde , that it hath been the manner of wicked men , out of this enmity , to envy the vertuous and good estate of the godly : as Cain envied Abel , Gen. 4. 5. Secondly , To contemn their supposed mean estate , as Sanballat , Tobia● , and Gershom , with the rest of that crue contemned Nehemiah and the Jewes , Nehem. 4. 1 , 2 , 3. Thirdly , To rejoyce at their supposed evill estate , as the Princes of the Philistins did at Sampsons blindness and bondage , Judg. 16. 25. Fourthly , To hate them , as all carnal men hate the members of Christ , Matth. 10. 22. Fiftly , To murmure against them , as the Israelites murmured against Moses and Aaron , Numb . 11. 1. and 14. 2 , 3. Sixthly , To censure their actions , and misconster their intentions , as Eliah did Davids zeal for Gods glory , in fighting with Goliah , 1 Sam. 17. 18. and those wicked ones , his fasting and mourning , Psal. 35. 13 , to 17. Seventhly , By carrying tales of them unto others , as Doeg did to Saul of David and Ahimeleck , 1 Sam. 22. 9 , 10. and the Ziphims , 1 Sam. 23. 19 , 20. and 26. 1. Eightly , To perswade and give divelish counsel to others like themselves to persecute them ; as the Princes and Rulers did to Zedekiah the King against Jeremiah , Jer. 38. 4. Ninthly , To scoff at them , as Ishmael scoft at Isaac , Gen. 21. 9. Tenthly , To nick-name them , as the Jews did Paul , Acts 24. 14. and all the Disciples , 1 Cor. 4. 9 , 10. Eleventhly , To revile and rail on them , as the Jews did upon Paul and Barnabas , Acts 13. 45. Twelfthly , To raise slanders of them , as those wicked men slandered Naboth , confirming the same with an Oath , 1 Kings 21. Thirteenthly , To curse them , as Goliah cursed David , 1 Sam. 17. 43. and also Shemei , 2 Sam. 16. 7 , to 15. Fourteenthly , To threaten them , as all the men of Sodom did Lot , Gen. 19. 9. Fifteenthly , By subtilty to undermine them in talk , that they might betray them ; as the false Prophets and other enemies of the truth undermined Jeremiah , seeking every way to destroy him , Jer. 18. 18 , &c. Sixteenthly , By using scornful and disdainful gestures to despigh● them ; as Goliah against David , 1 Sam. 17. 42. and also those wicked ones , Psal. 22. 7. 13. and 35. 16. and 109. 25. Seventeenthly , To withstand and contrary the doctrine which they are commanded by God to deliver : As Elymas the Socerer withstood Paul and Barnabas in their preaching , Acts 13. 8. Eighteenthly , To combine themselves together and lay divellish plots to destroy them ; as Demetrius with the rest of the Craftsmen conspired the death of Pauls companions , Acts 19. and likewise more then forty of the Jews which bound themselves by a curse , not to eat nor drink till they had killed Paul , in which conspiracy the chief Priests were likewise assistants , Acts 23. 12 , 13 , 14. Nineteenthly , To imprison them , as the malicious Priests did Jeremiah , Jer. 36. 5. Twentieth , To strike them as Zedekiah the false Prophet strook Micaiah 1 Kings 22. 24. Twenty one , To hurt and maim them , as the Jews of Antiochia and Iconium did Paul , Acts 14. 19. Twenty two and lastly , To slay them , as Jezabel did all the Prophets of the Lord she could finde , 1 Kings 18. 4. CHAP. VIII . NOw to speak nothing in this place of the diversity of deaths and torture● that millions of Martyrs have suffered for prosessing of Christs Nam● and keeping of a good Conscience , though their sufferings were nothing , either to what their sins had deserved , or to what their Saviour had done and suffered for them ; for he endured many a little death all his life for our sakes , and at length that painful , shameful and cursed death of the Crosse ; ye● he suffered every one of these two and twenty ways before-mentioned , and that from his own countrymen and kinsfolks , ye● of the Chief Priests , Scribes and Pharisees , who were teachers and expounders of the Law , and which sate in Moses chair . For he was Envied , Matth. 26. 15. Contemned , Mat. 12. 24. and 13. 55. Rejoyced at in his misery and distresse , Matth. 27. 29. Hated , Joh. 7. 7 ▪ Murmured against , Luke 15. 2. Had his actions and intentions mis-construed , Matth. 11. 19. Had tales carried of him , Matth. 12. 14. and divelish counsel given against him , Matth. 27. 20. was scoffed at , Matth. 27. 42. Nicknamed , Matth. 13. 55. Railed on , Luke 23. 39. Slandered , Matth. 28. 13 ▪ Cursed , Gal. 3. 13. Threatned , John 11. 53. Undermined in talk that they might accuse him , Matth. 22. 15. They used disdainful ge●●ures before him , Matth. 27. 29 , 39. withstood him in his preaching , and contraried his doctrin● , Luke 5. 21. Matth. 9. 34. Combined together and laid divelish plots to destroy him . Mat. 12. 14. Took him prisoner , Matth. 26. 57. Smote him , Luke 22. 64. Hurt and wounded him , Matth. 27. 29. John 19. 34. And lastly , they put him to death , Mat. 27. 35. And why all this ? not for any evil they found in him , for their own words are , He hath done all things well , Mark 7. 37. He hath done , such was his power : all things , such was his wisdom : well , such was his goodness : and yet crucified , and every way abused he must b● . But it was for his zeal , purity and holiness , and because his life and practice was clean contrary to theirs ; his doctrine too powerfull and pure for such carnal hearts to imbrace or endure . Now cast up thy Receits , and compare them with thy deservings ; look upon thy deliverance from the fire of ●●ll : Yea , look but upon thy sufferings single , and thou shalt finde them nothing , to what thy fellow Saints , and Christ thy Elder brother hath suffered before thee . At a Lions Den , or a fiery furnace , not to turn tail , were something worthy a Christian. Yea compare thine own estate with thine enemies , and thou shalt see yet greater cause to be not only patient , but thankful . For if these scoffs and flou●s of men like thy self are so grievous to thee , how will thine and Gods enemies indure those mocks and flouts of the divels in hell ? how will they i●dure that devouring fire , that everlasting burning , Isa. 33 : 14. Psal. 68. 21. And the way not to repine at those above us , is to look at those below us . But leaving the application untill the conclusion ; CHAP. IX . F●s●hly , Consider but seriously , who they are , that ha●e , scoff and j●●r you , and that have persecuted the Saints before you , and mockt at heliness ; and this may serve exceedingly to support you against whatever you shall hear or feel from them . As first , What is their Character in Scripture ? are they not such as these ? A company of hypocrites , Psal. 35. Hypocritical mock●rs , v. 16. a crue of Drunka●ds , Psal. 69. I am 〈◊〉 song of the Drunkards , vers . 12. a sort of vicious persons , following their lusts , 2 Pet. 3. 3. There shall come ●●ckers , walking after their own lusts . A company of abj●ct persons , Psal. 35. 15. like those e●●mies , Acts 17. L●wd fellows of the baser sort , ver . 5. A rout if prophane , godless , irreligious Ath●ists and ignorant fools , that do no more know the power , then Tu●ks and Heathens know the truth of godliness , Psal. 14. 1. to 6. And it is a ●hrewd suspition , that he who is a ●●●ker is an Atheist : It well becomes him to mock at Relig●on , that denies a God : And it is evident enough that he denies a Goa , that mo●ks a● godlinesse . But secondly , Experience sufficiently acquaint● us what they are , and the examples before rehearsed ; for such as Cain , and th● Sodo●●●●s , and Ishma●l , and E●a● , and Ha●an , and Eliab , and Goliah , and Michal , and Do●g , and Sh●m●i , and R●bsheke● , and Abab , and J●zabel , and Tobia● , and Sanballat , and P●s●ur , and Zedekiah , and Herod , and Judas , and S. Paul before his conversion , and A●●nias the High Priest , and Demetrius the silver-smith , and Alexander the Copper-smith , and Elimas the Sorcerer : such as these I say are the men , who amongst us do the like things that they did . And will any wise man stumble at Religion for such mens ●c●ffs and reproaches ? what better can be expected from them ? What said the Orator to Salust ? It cannot be , but he that lives thy life should speak thy language ; yea , a man would choose his Religion by such mens enmity , and it is a great honour to Religion that it hath such adversaries . For as the Primitive Christians used to say when N●ro persecuted them ; they that know him must needs think it some great good which Nero so ha●ed and condemned ; so every wise man will love Religion the better , and take it for a great honour to the Saints , that ●ypocrites , drunkards , vitious followers of their lusts , ●●se and lewd fellows , godlesse Atheists , and blind Sensualis●s are her s●●ffing adversaries : And scarce do I know a better argument to perswade to love and imbrace it , then that such men hate and deride it : neither can it be the true Religion , which is not every where thus spoken against , Act. 28. 22. But CHAP. X. SIxthly and lastly , Observe but the reasons why they do it ; and this will notably confirm and strengthen you against their 〈◊〉 and s●●●ns . Convert . Have they any reason for their so doing ? Minist . Not properly : For as the Prophet very often complains , they are mine enemies without a cause , and they hate me without a cause , &c. Psal. 35. 7. and 69. 4. though they pretended many causes . So they have no just cause no● reason to hate , censure and slander us as they do ; for not vill deed can have a good reason : yet they do it not without many by reasons and self-ends . As First , The main and most material cause why wicked men so mortally hate the godly , and which breeds so many quarrels ▪ is the contrariety of their natures ; being as contrary one to the other as are God and the devil , the one being the children of God , and partaking of the divine nature , as being one with the Father and the Son , 2 Cor. 6. 18. Gal. 3. 26. Joh. 1. 12. and 17. 14 , 21 , 22. 2 Pet. 1. 4. being like God i● holiness , 1 Pet. 1. 15. Brethren of , and 〈◊〉 annexed with Christ , Rom. 8. 17. 29. Members of his b●ay , 1 Cor. 12. 27. B●n● of his ●●ne , and flesh of his flesh , Ep● . 5 ▪ 30. having his spirit dwelling in them , Rom. 8 9 , 16. and being Temples of the holy Ghost , 1 Cor. 6. 19. Jam. 1. 18. Joh. 1. 13. & 3. 5. 8. 1 Joh. 3 9. And the other being the seed of the serpent and children of the devil ; and so partake of his nature , as is plain by 1 Joh. 3. 8 , 10 , 12 , 14. and 6. 70. and 8. 44. Matth. 13. 38 , 39. 2 Cor. 4. 4. 2 Tim. 2. 26. Gen. 3. 15. and 5. 3. Eph. 2. 2 , &c. Which being so , how is it possible they should ever agree ; although God had not proclaimed an enmity between them ? For there can be no amity where there is no sympathy ; no reconciling of the wolf and the lam● , the winds and the sea ; no neighbourhood , no alliance , no conjunction , is able to make the cursed seed of the serpent , and the blessed seed of the woman ever agree . For fire and water , light and darkness , heaven and hell are not more contrary . One bloud , one belly , one house , one education , could never make Cain and Ab●● accord , Jacob and Esa● , Isaac and Ishmael at one . Yea though they be man and wife , parent and childe , yet if they be not like , they will not like . 2 Cor. 6. 14 , 15. As how many a wife is so much the more hated , because a zealous wife ? how many a childe lesse beloved , because a religious childe ? how many a servant lesse respected , because a godly servant ? And no marvel , for though they dwell in the same house , yet they belong to two several Kingdoms : and albeit they both remain upon earth , yet they are governed by two several Laws , the ones Burguship being in heaven , Phil. 3. 20. and the other being a Denizen belonging to hell ; as Irish men are dwellers in Ireland , but denize●s of England , and governed by the Statutes of this Kingdom . And indeed what is the corporal sympathy , to the spiritual antipathy ? Can there be such a parity between the parent and the childe , the husband and the wife , as there is a disparity between God and Satan ? no certainly . A wicked man can agree with all that are wicked , be they Papists , or Turks or Atheists ; Prophane or Civill men : for all these agree with him in blindness and darkness , and are all seed of the same Serpent : but with sincere Christians and practisers of piety he can never agree , the religious shall be sure of opposition , because their light is contrary to his darknesse , grace in the one is a secret disgrace to the other . Yea let wicked men be at never so much odds one with another , yet they will concur and joyn against the godly , Acts 6. 9. The Sadduces , Pharise●● and Herodians , were Sectaries of divers and adverse Factions , all differing one from another ; yet all joyn together against our Saviour , Matth. 22. Herod neither loved the Jews , nor the Jews Herod , yet both are agreed to ●ex the Church . Yea Herod and Pilate , two enemies will agree so it be against Christ ; they will fall in one with another , to fall out with God. CHAP. XI . NOr is this of theirs an ordinary hatred , but the most bitter , exorbitant , unlimitted and implacable of all others . No such concord , no such discord , saith one of the Learned , as that which proceeds from Religion . He that is upright in his wayes , saith Solomon , is an abomination to the wicked , Prov. 29 27. My name , sayes Luther , is more odious to them , then any thief or murderer ; as Christ was more detestable to the Jews , then Barabas . And it was evident enough ; for the Pope was so busie and hot against Luther , that he neglected to look to all Christendom against the Turk : which declared that he would easier digest Mahometisme then Lutheranisme . The case of two many in our dayes , in opposing the Reformation . Behold , saith David , mine enemies , for they are many ; and they hate me with a cruel hatred , Psal. 25. 19. Yea , so cruel , that it makes their teeth gnash , and their hearts burst again , as it fared with those that stoned Stephen , Acts 7. 54. This made the truths adversaries , give St. Paul stripes above measure , 2 Cor. 11. 23. And the Heathen Emperors to devise such cruel tortures for all those that but profest themselves Christians . This made Ahab so hate Eliah , that there was not one Kingdom or Nation where he had not sent to take away his life , 1 King. 18. 10. And this made the Papists dig many of our choice Ministers out of their graves , that they might the b●tter curse them , with Bell , Book and Candle . Yea , ask from East to West , from one Pole to the other , search all records under Heaven , if ever there was the like of the intended Powder-plot . Neither does this hatred extend it self to this or that person alone , but to the whole generation of the godly ; as is well exprest , Psal. 83. Come let us cut them off from being a Nation , and let the Name of Israel be no more in remembrance , ver . 4. 12. And the like we see in Haman , whose hatred to Mordecai was so deadly , that he thought it too little to lay hands on him only , except he destroyed all the Jews his people , that were throughout the whole Kingdome of Ahashuerosh , Esth. 3. 5 , 6. For the effecting whereof he offered ten thousand talents of silver into the Kings treasury , ver . 9. 13. And of his mind was Herodias , who preferred the head of John Baptist before the half of Herods Kingdom . And such another was cruel Arundale Archbishop of Canterbury , who swore he would not leave a slip of professors in this Land. And the world is no changling , for this age hath but two many such Hamans and Arundales , who so hate the children of God , that they wish as Caligula once did of the Romans , that they had all but one neck , that so they might cut it off at a blow , were it in their power . As why are not our Sanctuaries turned into Shambles ? and our Beds made to swim with our Bloods ? but that the God of Israel hath crossed the confederacy of Balack , and their wickedness doth not prosper . For their studies are the plots of our ruine ; and the best they intend , is the destruction and overthrow of Religion , or the religious , or both , Mat. 24. 9. John 16. 2. Yea , their enmity and hatred is so virulent and bitter , that were their power answerable to their wills and malice , the brother would betray the brother to death , the father the son , and the children would rise up against their parents , and cause them to die ; the kinsman against the kinsman , and the friend against the friend ; only for professing Christs Name and being religious , as himself affirms , Matth. 10. 34 , 35 , 36. Luk. 21. 16 , 17. Neither is it strange , for this was one of the ends of Christs coming into the world , as appears Matth. 10. 34 , 35. where himself saith , Think not that I am come to send peace but the sword : meaning between the seed of the serpent , and the seed of the woman : for I am come to set a man at variance against his father , the daughter in law against the mother in law , and a mans enemies shall be they of his own houshold , Luke 12. 51 , 52 , 53. Neither want we Presidents of this : For by whom was upright Abel persecuted and slain , but by his own brother Cain ? who scoft at righteous Noah , but his own son Cham ? by whom was that vertuous and religious Lady Barbara put to death , for imbracing the Christian faith , but by her own Father Dioscorus ? who made Serena the Empress a Martyr , for her faith in Christ , but her own husband Dioclesian ? who helped to burn Bradford but Bourn , whose life he had formerly saved ? And lastly , By whom was our Saviour Christ b●trayed , but by his own Disciple Judas ? CHAP. XII Convert . WHerein consists their unlikeness and contrariety ? Minister . There be more differences between the children of God and the children of the Devil , then there are between men and beasts : But principally they differ in their judgements , affections and actions . How they differ in their judgements and affections , I have shewn upon another occasion . How in their actions and practice ( which occasions the greatest strife and discord ) I will acquaint you as briefly as I can . There is nothing more common then for all sorts and kindes of men to hate , scorn , persecute , reproach , revile , accuse , slander and condemn the religious , because their own works are evil and wicked , and the others good , holy and righteous . As wherefore slew Cain his brother , saith S. Iohn , but because his own works were evil , and his brothers good , 1 Joh. 3. 12. Why was Ioseph accused of his Mistress for an adulterer , and thereupon committed to prison , but because he would not be an adulterer like her , Gen. 39 ? yea it was his party coloured coat , composed of all kinds of graces and blessings , that formerly procured his brothrens hate . Wherefore was holy David , as himself complains almost in every Psalm , had in derision , hated , slandered , reviled , contemned , and made a proveth and song of the drunkards , and other wicked men which sate in the gate : but because he followed the things that were good and pleasing unto God , and in him put his trust , Psal. 11. 2. and 22. 6 , 7 , 8. and 37 14. and 69. 10 , 11 , 12. And lastly ( for I might be endlesse in the prosecution of this , ) Why were all the just in Solomons time , had in abomination , and mockt of the wicked ? but because they were upright in their way , and holy in their conversation , Pro. 29. 27. Or those numberless Martyrs , whose souls S. John saw under the Altar , Rev. 6. 9. killed ? but for the Word of God , and for the testimony which they maintained ? And the Master himself ? not for any evil as themselvs are forced to confess , Mar. 7. 37. Which examples sufficiently prove , that that great Dragon the Devil , and these his Subjects , are wroth with none but the woman and the remnant of her seed , which keep the Commandements of God , and have the testimony of Jesus , Rev. 12. 17. All was quiet at Ephesus before S. Paul came thither ; but then ●●ere arose no small strife about that way . Acts 19. 23. &c. A wolf flies not upon a painted sheep : we can with delight look upon the picture of a Toad : It is your active Christian that is most spighted and persecuted . As how many with us may complain with Ieremy , that because they live a godly life themselves , and call upon others to do the same , they are cursed of every one , and cou●ted contentious , Jer. 15. 10. It faring with many as it did with Caius Selius , of whom the heathen were wont to say , that he was a good man , but he was a Christian. Yea let but a spark of servent devotion break out in a family , all the rest are up in clamours ; as when bells ring disorderly , every one is ready with his bucket to quench the fire : disgraced he must be for a Puritan , Roundbead , or P●anatick , but only by Luodic●ans . Indifferency strives to dash zeal out of countenance . And the reason is , wheresoever Christ , comes , there will be opposition . when Christ was born , all Ierusalem was troubled , and Herod cut the throats of all the children in Bethlem : so when Christ is born in any man , the soul is in an uprore , and Satan with his instruments are ready to kill in him every good motion , though it be never so little a babe . You cannot anger a wicked man worse , then to do well : yea , he hates you more bitterly for this , and the credit you gain thereby , then if you had cheated him of hiis patrimony with your own discredit . Whereas , if a man will but bear them company in their sins , drink , swea , temporize , contemn holiness , mis-spend his time , haunt Taverns , play the good fellow , and do as the rest do ; he shall have the approbation and good word of the greatest number . Yea if none would be precise in their actions , nor reprove others for their evill courses ; if they would but be prophane and wicked , and make no bones of sin ; their malice would cease , and we should not have a Roundhead or a Pha●●tick in all the world . Neither is Christ a sign to be spoken against of many in Babylon or Assyria , but of many in Israel , Luke 2. 34. where Religion is profest publikely : Yea ▪ when sincerity is wanting , the neerer the line with any opposition , the greater eclipse . The Gadarens but besought Christ to depart ; his own countrymen drave him out , and cast him down headlong , Luke 4. 29. And who was his greatest enemy , but his greatest friend , even one of his houshold Chaplains ▪ and who but Jeremics familiars watched for his halting . Yea commonly , vertue fares hardest from such as should and seem ●o uphold her ; for the chief Persecutors of Christ and his followers , are not prefest Atheists , or Turks , or Jews , but such as hold some great place in the Church . And intruders upon other mens right , can endure any man how bad soever rather to live by them , then the servants of him whom they intrude upon ; as you may see , Matth. 21. 33 , to 39. where those farmers of the vineyard did not kill the theeves , robbers and spoilers of the vineyard ; but the servants , yea and the son too ; and the end of all was , that they might take the inheritance . And indeed it hath been the complaint almost of all that have written that they have suffered most from such as profest the same Faith and Religion with them . And so much touching the main difference between the seed of the serpent , and the seed of the woman . CHAP. XIII . I Might go on , and shew you that as they hate and persecute the godly because they do w●ll , so likewise because they fare well , and are accepted before them . As why was Cain wroth with his brother Abel , and after ●lew him , as affirmeth the holy Ghost , but because the Lord had respect unto Abe● and to his offering , but unto Cain and his offering he had no respect , Gen. 4. 4 , 5. Why did Esau hate Jacob , and purpose to kill him , but because of the blessing wherewith his father blessed him ? Gen. 27. 41. Isaac's blessing bred Esau's hate . Again , wherefore did the Phil●●●ines and Abim●lech envie Isaac ? stop up his wells , and banish him from them , but because the Lord so abundantly blessed Isaac , as appears Gen. 26. 12. to 18. Wherefore did Josephs Brethren hate him , not being able to speak peaceably unto him , and after sell him into Egipt ? but because his father more favoured him , and they feared he should reign over them , Gen. 37. 4 , to 9. If Joseph be his fathers darling , he is his brethrens eye-sore . Wherefore did Saul persecute David , and pursue after him from place to place to take away his life , but because he was so praised and preferred of the people before himself ? and the Lord was with David , and prospered him in every thing he took in hand , 1 Sam. 18. 12 , 13 , 28 , 29. Davids successe is Sauls vexation ; yea , he findes not so much pleasure in his Kingdome , as vexation in the prosperity of David ? And lastly ( for I passe by the Elder Brothers envie in the Parable against his younger Brother , when his Father so royally entertained him at his return , Luke 15. 28. which is meant of the Jewes envying the Gentiles conversion , and many the like instances . ) Why was Eliah wroth with his younger brother ? 1 Sam. 17. 28. but because he should be more exalted . And I doubt whether Davids brethren were more glad that Goliah was slain , or angry that he was slain by their brother : For envie is sick if her neighbour be well , and the good mans honour is the envious mans torment , as it fared between Haman and Mordecai ; as hereafter the glory of Christ shall add to these Reprobates confusion , when they are driven to confess this is he whom we once had in de●ision , Luke 13. 28. I might also apply all this to many in our times . As why do many mens hearts rise against every holy man they meet ? as some stomacks rise at the sight of sweet meats : Why do all drunkards and vitious livers hate the religious ? and so belch out their enmity and spleen against them , in raising and spreading of slanders as they do : but although partly to rescue themselves from contempt , and to procure a contrary esteem by p●tting a foul , and ugly vizard upon vertue , and decking up vice in a gorgeous and comely attire ; yet chiefly because they partake of the divine nature , and are one with the Father and the Son , John 17. 14. 21 , 22. 2 Cor. 6. 18. I might , I say , be large upon this , and many the like , but I must only mention them . CHAP. XIV . SEcondly , Another cause is , their Ignorance : They shall hate and persecute you , yea , they shall excommunicate and kill you for my Names sake , saith our Saviour to his Disciples , because they have not known the Father nor me , John 16. 2 , 3. and 15. 21. And again , they are an offence unto us , because they understand not the things which are of God , but the things which are of men , Matth. 16. 23. And are deceived , because they know not the Scriptures , neither the power of God , Matth. 22. 29. Luke 19. 42. This the Apostle confesseth to have been the cause of his persecuting the Church , 1 Tim. 1. 13. Who so soon as he was enlightned with the saving knowledge of the truth , changed his note , with his name , and preached that saith , which before he persecuted . Yea , the most ugly and monstrous wickedness , that ever was hatched or brought forth into the world , calleth ignorance mother : Had they known ( says the Apostle ) they would not have crucified the Lord of glory , 1 Cor. 2. 8. Acts 3. 15 , 17. Father , forgive them , saith he of his murtherers , for they know not what they do . And why have the Kings of the earth , in all ages ●nded themselves together against the Lord , and against his Christ , Psal. 2. 2. ●ut because they knew him not ? Joh. 15. 21. they see no more then the bark or outside of spiritual things , 2 Sam. 6. 16. And the flesh ( Satans ready instrument ) will be ever sugesting to them strange surmises touching what the Reli●●ous either say or do ; as is evident by what is recorded of Michal , 2 Sam. 6. 16. of Nicodemus , Joh. 3. 4. of Festus , Act. 26. 24. and lastly , of Paul , before his conversion , 1 Tim. 1. 13. It is the nature of ignorant and carnal men ( that walk after the flesh in the ●●sts of uncleanness , whom Saint Peter calls brute beasts , led with sensuality ) to ●●ak evil of the things which they understand not , 2 Pet. 2. 12. especially in judging acts of zeal and piety , their opinion still lights upon the worst sense , like them in Act. 2. who mocked the Apostles when they were filled with the Holy Ghost , and hearing them speak languages which they understood not , cried out , These men are drunk with new wine . Until we be born again , we are like Nicodemus , who knew not what it was 〈◊〉 be born again , Joh. 3. 4. Until we become zealous our selves , we are like Festus , who thought zeal madness , Act. 26. 24. Until we be humble our selves , we are like Michal , who mocked David for his humility , and thought him a fool , for dancing before the Ark , 2 Sam. 6. 16. Yea , to such as shall perish , or are for the present in a perishing condition , all Religion seems foolishness , 1 Cor. 1. 18. CHAP. XV. THirdly , They therefore speak evil of us , and do all the evil they dare to us : Because we will no longer run with them to the same excess of riot , as the Apostle acquaints us , 1 Pet. 4. 4. When our affections like wild and mad horses , are violently galloping to Hell ; if the Spirit of God by repentance , as with a bridle , suddenly gives a jerk and turns them another way , yea , sets them going as fast in the narrow path towards Heaven : presently those our companions in the broad way , stand marvelling at us that we break off company , and envy to see themselves cashiered . The Israelites , were never set upon by Pharaoh and all his Forces , until they were got out of his land , So long as S. Paul joyned with the High Priests and Elders , to make havock of the Church ; he was no whit molested by them : but when he became a convert , and preached in the name of Jesus , none so hated and persecuted as he . That great Dragon , the Devil , and his subjects wicked men , make war and are wroth with none , but the Woman ( that is the Church ) and the remnant of her seed , which keep the Commandments of God , and have the testimony of Jesus Christ. Revel . 11. 17. The Accuser of the Brethren makes choice of wicked men to traduce those whom he cannot seduce as he desireth ; as we may plainly see in our Saviours example ; who notwithstanding he fulfilled all righteousness , and did all things well , for in his mouth was found no guile , nor fault in his manners , nor errour in his doctrine , Which of you ( said he ) can rebuke me of sin ? Yet the world traduced him for a Samaritan , a Blasphemer , a Sorcerer , a wine-bibber , an enemy to Caesar , and what not ? Thus they deal with the godly , as sometimes a lustfull person will do by a chaste wom●n , when he cannot take away her honesty , he will take away he credit ; brag of effecting his will with her , when yet he could never have admittance into her company . Besides how should those enemies of holiness work their will upon us ? if they did not thus cast aspersions upon , and accus●us . How should Naboth be cleanly put to death , if he be not first accused of blas●phemy ? 1 Kings 21. 13. and the like of Joseph , Eliah , Jeremiah , Susann , Paul , Stevon , and our Saviour Christ himself : Alas , they well know , and their Consciences spare not to tell them that the men whom they nick-name , and asperse , are honester men , and more righteous then themselves , as Pharaah was forced to confess touching Moses , Exod. 10. 16 , 27. And Saul touching David ? 1 Sam. 26. 21. yea , I know they are perswaded well of them , even when they speak most to the contrary , we know Pilate judged Christ guiltlesse , but yet he put him to death . And Festus acknowledged that Paul was without crime , yet he left him in prison . I dare say Tertullus knew that he lyed , when he called Paul a pestilent fellow , &c. his conscience could not chuse but answer him , thou lyest in thy throat Tertullus , Paul is an honester man then thy self ; and the like of our accusors at this day ; but malice regards not how true any accusation is , but how spightful . I grant that in many cases they think as ill of us , as they speak ; and the reason is , when they want evidence , their manner is to judge of us by themselves ; as it fared with Nero , who verily beleeved that all men vvere Libidinists , because himself was such an one ; and indeed their own guiltinesse is a main and usual cause of their censuring and slandring us , for most commonly suspition proceeds from a self defect , and a bad construction from a bad mind . Deceitfull , ever will mistrustfull be : But no distrust is found in honestie . And it is a rule which seldome fails : That as Chara was worse then Noa● whom he derided : and Ishmael worse then Isaac whom he mocked : and Saul worse then David whom he persecuted : and Jezabel worse then Naboth whom she defamed and murthered : and Herod worse then John Baptist whom he beheaded : So they that are wont to slander , jeer and persecute others , have themselves more cause to be jeered and judged by others . Experience sufficiently acquaints us what they are , and the examples before rehearsed ; And will any wise man stumble at Religion for such mens scoffs and reproaches ? CHAP. XVI . FOurthly , Another Reason is , They know their glory and credit with the world , is greatly eclipsed by such as excell in vertue : Their vitious lives are plainly reproved , and their persons most grievously shamed by the holy conversation of good men . And this makes them smut the face that is fairer : blemish honest mens fame by their censuring and ●spersions ; that they may mittigate their own shame with others discredit like Potiphars wife they pretend we are guilty , that themselves may be taken for innocent . And have they not reason so to do ? Yes , for the ●hiter the Swan is , the more black is the Crow that is by her ; and how is a vitious person discredited and made contemptible , by the vertuous life of an holy man ? We know straight lines help to shew the crooked . And it is easie to guesse , that Pharaohs fa● Kin● made the lean ones more ill favoured . A swarthy and hard featured visage , loves not the company of clear beauties . It s a plain case , if the Gospel should rise , sin and error must go down ; Herod thought he could not be King , if Christ should reign ; And the Pharisees knew that they should be despised , if Christ were regarded . And this makes them watch for our halting , and withall as sharp sighted as Eagles to spy faults in us : Briefly , They put their own faults in that part of the Wallet which is behinde them ; but ours , in the other part or end which is before them . Indeed self-examination would make their judgements more charitable . Fifthly , They delight in censuring and slandering us : because Satan ( who is their God , 2 Cor. 4. 4. and their Prince , Joh. 14 30. and works in them his pleasure , Eph. 2. 2. 2 Tim. 2. 26. ) is ever prompting them thereunto , Acts 5. 3. Rev. 12. 10. For it is Satan that speaks in and by them , as once he did by the Serpent : It is his minde in their mouth , his heart in their lips , Mat. 16. 23. And they being his Sons , Servants and Subjects , thirst to do him what honour and service they can . Nor can they pleasure him more , it being the hopefullest way to discourage men in the way to heaven , quench the good motions of Gods spirit , kill the buds and beginnings of grace , draw them back to the world , and so by consequence damn their souls , that can be , to see that whatsoever they do or speak ; base constructions are made thereof . Hereupon that subtil Serpent does like Maximinus who set on work certain vile persons to accuse the Christians of hainous crimes , that so he might persecute them with the more shew of reason . True , they poor souls do not know that Satan speaks in and by them : As those four hundred of Ababs Prophets , in whom this evil spirit spake , did not know that Satan spake by them , 1 King. 22. 22. Neither did Judas know when he eat the sop that Satan entred into him , and put it into his heart to betray Christ , John 13. 2● Neither do Magistrates ( when they cast the servants of God into prison ) once imagine that the devill makes them his jaylors , but he doth so ; whence that Phrase of the Holy Ghost , The Devil shall cast some of you into prison , Rev. 2. 10. They are his instruments , but he is the principal Author . Neither did Ananias and Saphira once think that Satan had filled their hearte , or put that lye into their mouths which they were strook dead for , Acts 5. yet the Holy Ghost ●ells us plainly that he did so , ver . 3. No , Eve ▪ in Paradise had not the least suspition that it was Satan that spake to her by the Serpent ; nor Adam that it was the Devils minde in her mouth , when tempted to eat the forbidden fruit . Nor did David once dream that it was Satan which moved him to number the people , 1 Chron. 21. 1. Much lesse did Peter , who so dearly loved Christ , imagine that he was set on by Satan to tempt his own Lord and Master with those affectionate words , Master , pitie thy self for if Christ had pitied himself , Peter and all the world had perish d● yet he was so , which occasioned Christ to answer him , Get th●e , behinde me Satan , Matth. 16. 22 , 23. Whence we may argue , That if Satan can make the best and wisest of Gods servants , do him ▪ such service unwittingly , and besides their intention ; how much more can he make use of his own children and servants who are kept by him in a s●are , and taken captive of him , at his will ? 2 Tim. 2. 26. and whom he altogether ruleth and worketh his pleasure in , Ephes. 2. 2 , 3. as I might give you instances of all sorts . Our Saviour tells us , that they shall think they do God service , in persecuting his servants , as the Jews formerly did in putting his Prophets to death , John 16. 2. and experience shews that thousands in these dayes do so ; and why did Saul make havock of the Church ? but in zeal to the traditions of his Fathers , Gal. 1. 14. There was a Monk poysoned H●my the seventh , Emperour of Germany with the Sacramental Bread , and thought he did God good service in so doing : So did the Powder Traitors , when they intended to blow up the whole State. Maximinian thought the blood of Christians would be an acceptable sacrifice to his gods . So Francis the second of France , and Philip the second of Spain , thought of the Lutherans blood in their Dominions . In the sixth Council of Toledo , It was enacted , That the King of Spain should suffer none to live in his Dominions , that professed not the Roman Catholick Religion : Whereupon King Philip having hardly escaped shipwrack , as he returned from the Low Countries , said , he was delivered by the singular providence of God to root out Lutheranism , which he presently began to do : professing that he had rather have no Subjects then such . And how could this be ? if Satan did not hold the Stern . * It is the usuall lot of the godly to suffer for speaking of truth ; but the Divels servants prevail most by telling of lies ; as when the Jews accused Paul to Agrippa ; they charged him ▪ with many things , but proved nothing ; neither could they well undoe us , if first they did not falsly accuse us ; as it fared with Jezabel touching Naboth , and the wife of Potiphar touching Joseph . We read that the Chief Priests , Elders , and all the counsel sought false Witnesses to accuse Christ of h●inous evils , that so they might crucifie him by a Law , Matth. 26. 59. for innocency is no shelter against persecution . Again , Why do all the Serpents seed censure , and in censuring ●la●der us ? but that they may incite and stir up others to do the like : Resembling those ancient enemies of the Gospel , who clad the Martyrs in the skins of wilde Beasts ; to animate the Dogs to tear them : Nor will the giddy ▪ headed multitude be wanting what lyes in them , for they like so many fools , have not heads sufficient to direct them ; and therefore do only , as they see others do : They are a generation that ( for matter of Religigion ) can sca●cely discern betw●… their right hand and their left : as it fared with these sixscore thousand Nin●vites , Jonah 4. 11. I might hea● up Instances to prove how ▪ strongly and strangely example prevails , to the committing of evill with ignorant persons , who are Cisterns to sin , Sieves to grace : As in the Sodomites , Gen. 19. 4. 10 12. In Korah and his 150 followers : In Demetrius and his fellows , Acts 19. &c. And the like in our times , as how many thousands do censure and blaspheme the godly ; because they hear others do so ? for other reason they can give none . Thus I might go on in giving you other reasons of their censuring and slandering us ; as one in regard of Satan , who loseth so many of his Subjects or Captives as turn beleevers : for every repentant sinner is as a prisoner broke loose from his chains of darknesse . And another in regard of the World , which loseth a limb or member : when a convert will no longer accompany them in their wicked customs . I might also make it appear , that Atheism or Unbelief is another cause , Psal. 2. 1. to 4. and 10. 4. and 94. 5 , 6 , 7. John 8. 37. 2 Kings 18. 35. Dan. 3. 15. Exod. 5. 2. Acts 17. 2. to 11. 1 Tim. 1. 13. Speaking of truth another , 1 Kings 22. 8 , 17 , 23 , 24 , 26 , 27. Jer. 26. 8 , 9 , 11. and 38. 4 , 5 , 6. Amos 5. 10. Acts 17. 5 , 6 , 7 , 13. and 22. 22 , 23. and 23. 12 , 13 , 14. Gal. 4. 16. Misprision another , Acts 24. 14. and 26 , 9 , 10 , 11 , 24. Jer. 44. 17 , 18 , 19. Wisdom 5. 4. Matth. 13. 55 , 56 , 57. John 2. 19 , 20 , 21. and 3. 3 , 4. and 7. 24. and 8. 15. and 16. 2. 2 Thes. 2. 11. 1 Cor. 2. 7 , 8 , 14 , 15 , 16. Revel . 3. 17. Breaking off society with them another , Gen. 39. 12. to 21. Psal. 26. 4 , 5. and 119. 115. Prov. 23. 20. 2 Thes. 3. 6 , 14. 1 Pet. 4. 4. The serpentine preaching of some Ministers another , Jer. 5. 31. and 8. 11. and 23. 13 , 14 , to 33. Ezek. 22. 28. Matth. 9. 34. Mark 13. 22. John 5. 43. Acts 20. 29 , 30. 2 Cor. 2. 17. 1 Tim. 4. 1 , 2 , 3. 2 Pet. second chapter . The scandalous lives of some Professors another , Gen. 9. 21 , 22. and 34. 13. to 31. 1 Sam. 2. 12. to 18. 2 Sam. 12. 14. Matth. 18. 7. and 23. 3. 14 , 23 , 24 , 25 , 27. Flocking after sermons another , John 11. 48. and 12. 19. Acts 13. 45. See more Psal. 56. 6. and 59. 2 , 3. Matth. 23. 13 , 15. Luke 11. 52. John 11. 18. and 12. 10 , 11. Revel . 12. 17. as they make them : but I hope I have said enough : Only a Word more by way of caution ; set not your wit to theirs , if they revile you , revile not you again ; but pray for them , as the Prophet for the Syrian Armie , 2 Kings 6. 20. Lord open the eyes of these men that they may see . Or as Stephen for his enemies , Lord lay not this sin to their charge , Acts 7. 60. Or as Christ for his murtherers , Luke 23. 34. Father forgive them , for they know not what they do . Yea , let you and I and all that suffer from them send down water from our compassionate eyes , and weep for them by whom we bleed : And well we may , for their case hath been ours ; we were by nature the seed of the serpent ; if we are now changed to be of the womans seed , whom may we thank for it ? not our selves : God found nothing in us but enmity , 1 Cor. 15. 10. Rom. 7. 18 , 25. And whereas he might have left us in that perishing condition ( being bound to none ) and have chosen them ; he hath of his free grace adopted us , and ( for the ●resent ) left them : What 's the reason ? surely no reason can be given , but O the depth ! Only this is sure , It is a mercy beyond all expression ! O my soul , thou hast not room enough for thankfulnesse ! FINIS . Notes, typically marginal, from the original text Notes for div A67761-e8680 * One that formerly held it not enough to be bad himself , except he railed at and persecuted the good ; hath now given ten thousand of these Books , to clear the sight of others , who look upon Religion and holiness with Satans Spectacles . Wherefore such as will , need but call at James Crumps in Little Bartholomews , in Well-yard , and have them gratis so long as they last ; and afterwards ( at Mr. Cripps his Shop in Popes Head Alley , also ) for pence a pe●ce . 
A67769	----	The seduced soul reduced and rescued from the subtilty and slavery of Satan ... by R. Junius ... Younge, Richard. This text is an enriched version of the TCP digital transcription A67769 of text R34120 in the English Short Title Catalog (Wing Y181). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 40 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67769 Wing Y181 ESTC R34120 13807896 ocm 13807896 101999 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67769) Transcribed from: (Early English Books Online ; image set 101999) Images scanned from microfilm: (Early English books, 1641-1700 ; 1055:31) The seduced soul reduced and rescued from the subtilty and slavery of Satan ... by R. Junius ... Younge, Richard. 12 p. Sold onely by James Crump ... and by Henry Cripps ..., [London] : [1660] R. Junius is a pseudonym for Richard Younge. Caption title. Place and date of publication suggested by Wing. Imperfect: pages stained. Reproduction of original in the Huntington Library. eng Salvation -- Early works to 1800. Sin -- Early works to 1800. A67769 R34120 (Wing Y181). civilwar no The seduced soul reduced, and rescued from the subtilty, and slavery of Satan, that bloody devouring dragon, and vowed enemy of all mankind. Younge, Richard 1654 6861 34 0 0 0 0 0 50 D The rate of 50 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-08 TCP Assigned for keying and markup 2005-09 Aptara Keyed and coded from ProQuest page images 2006-03 Ali Jakobson Sampled and proofread 2006-03 Ali Jakobson Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE SEDUCED SOVL reduced , and rescued from the Subtilty , and Slavery of Satan , that bloody devouring Dragon , and vowed Enemy of all Mankind . Together with Provision that none may be disappointed of their end , by mistaking their way : would men but now hearken unto Christ , as they would have Christ another day , hearken unto them . By R. Junius , in reference to Levit. 19. 17. Isa. 58. 1. Prov. 1. 20. to the end , and 14. 12. Acts 11. 14. 1 Tim. 4. 16. James 1. 21. Jude 23. CYprian brings in Satan , triumphing over Christ in this manner ; As for my followers , saith he , I never laid down my life to redeem them , as Christ hath done for his ; I never promised them so great reward , as Christ hath done to his : and yet I have more followers then Christ , and they do far more for me , then his do for him . And indeed , To whom we yield our selves as servants to obey , his servants we are to whom we obey ; whether of sinne unto death , or of obedience unto righteousnesse , Rom ▪ 6. 16. And in case we do the Devils works , we are the Devils servants , as our Saviour affirms , John 8. 34 , 44. Again , it is the abstract of Religion , to imitate him whom we worship . Neither are we worthy to be called Christians , except we imitate Christ , and square our lives according to the rules he hath given us , Luke 14. 26. 2 Pet. 2. 19. 2 Cor. 5. 17. 2 Tim. 2. 19. Who then shall compare mens lives with Christs life , or those rules set down in his Gospel , but must be forced with Lynacre to confesse ; That either the Gospel is none of Christs , or very few amongst us are Christians . Observe it I pray , for it falls heavy on many thousands , that think they are Christians beyond all exceptions . 2 But to bring this point more close , and home to mens consciences . We read , That the greatest number go the broad way to destruction , and but a few the narrow way that leadeth unto life , Matth. 7. 13 , 14. That the whole world lieth in wickednesse , 1 John 5. 19. That the number of those whom Satan shall deceive , is as the sand of the sea , Rev. 20. 8. That many are called , and but few chosen , Matth. 20. 16. & 22. 14. That though the number of the children of Israel are as the sand of the sea ; yet onely a remnant of them shall be saved , Rom. 9. 27. Sad predictions ! How then does it concern every man of us , to be-think our selves , whether we be of that small number , and to mistrust the worst , as all wise , and sound-hearted Christians use to do , Matth. 26. 21 , 22. And indeed , they are Texts of Scripture , that would make the most in these dayes to tremble ; Yea , they could not ( without Gods great mercy ) but be swallowed up of their own confusion , were they not spiritually blinde and deaf , and dead . For experience shews , that amongst those that call themselves Christians , scarce one of an hundred , whose knowledge , belief , and life , is answerable either to the Gospel , their Christian profession , or the millions of mercies they have received . Yea , notwithstanding the Holy Ghost tels us in the word ; and we hear the same daily ; That every man shall be judged according to his works , be they good or evill , Rev. 20. 13. & 22. 12. That we shall give an account at the day of judgement for every idle word we speak , Matth. 12. 36. That there needs no other cause of our last and heaviest doom , then Ye have not given , ye have not visited , &c. Matth. 25. 41. to 46. That the righteteous shall scarcely be saved , 1 Pet. 4. 18. That many shall seek to enter in at the straight gate , and shall not be able , Luke 13. 24. That no unrighteous person shall inherit the kingdome of God ; but shall have their part and portion in that lake , which burneth with fire and brimstone , which is the second death , 1 Cor. 6. 9 , 10. Gal. 5. 21. Revel. 21. 8. That except our righteousnesse exceeds the righteousnesse of the Scribes and Pharisees , ( who were no mean men for outward and formal performances ) we shall in no case enter into the kingdom of heaven , Math. 5. 20. And that without holinesse , no man shall see the Lord , Heb. 12. 14. ( which Scriptures if they be true , what manner of persons ought we to be ? in all holy conversation and godlinesse , as the Apostle speaks , 2 Pet. 3. 11. ) Yet most men live , as if the Gospel were quite contrary to the rule of the Law : As if God were neither to be feared , nor car●d for : As if they were neither beholding to him , nor afraid of him , both out of his debt and danger ; Yea , as if there were no God to judge , nor Hell to punish , nor Heaven to reward , I cannot think of it without astonishment . But to all these , let me add one thunder-bolt more out of Gods Artillery , which you shall finde , Deut. 29. where he expresly tels us , that he will not be merciful ( I pray mark it ) unto such as flatter themselves in an evill way , but that his wrath and jealousie shall smoak against them , and every curse that is writ in his Book shall light upon them , &c. vers. 19 , 20. And that if we will not regard , nor hearken unto him when he cals upon us for repentance : He will not heare nor regard us , when in our distresse and anguish we shall call upon him for mercy ; but even laugh at our destruction , and mock when our fear cometh , Prov. 1. 24. to 33. Neither is salvation more promised to the godly , in any part of the Bible , Old Testament , or New , then eternal death and destruction is threatned to the wicked . For though to all repentant sinners he is a most merciful God ; yet to all wilful and impenitent sinners , he is a consuming fire , and a jealous God , Heb. 12. 29. Deut. 4. 24. These are dreadful threats , from the mouth of an Almighty , and terrible God , who is Truth it self , and cannot lie . Neverthelesse , mens obdurate and adamantine hearts , brawned and hardned with the custome of sinne , will tremble and relent no more at the hearing of them , then the seates they sit on , or the stones they tread on . Their supine stupidity is no more capable of excitation then the Sea Rocks are of motion , or the billows of compassion . They are like the Catadupans , inhabitants of the Cataracts , who hear not the roarings of Nilus . As Drums and Trumpets ( we know ) and that loud rupture of the aire with Ordnance , is but like soft musick to the eares of some fleshed souldiers , hardned with often successe . And the reason is , they will rather hearken to their own deceitful hearts , and believe Satan , that would gull them of their soules , and plunge them into eternall torments , then they will hearken to , or believe the God of Truth . And the reason of this reason is , when men reject all g●od meanes , and refuse to serve the true God , he in justice gives them over to the false to be taught , and governed by him ; for which you have an express place , 2 Thes. 2. 10 , 11 , 12. And likewise an example thereof in Ahab , 1 King. 22. 20. to 23. Yea , how could I here inlarge ? as would you know , why many men in this , and other ages before us , have been such superlavive monsters in wickedness , as striving after perfection of evill , counting it the greatest honour to commit the greatest sinnes , and being sorry , as it were , that they could not commit a sinne beyond president , and be like their father the Devill , Such as blasphemous and impudent Pharoah , who being bloodied with his unresisted tyranny , could belch out defiance in the face of heaven , saying , who is God ? Or Nicanor , who being perswaded from cruelty upon the Sabbath-day , in that God had appointed it holy ; answered , if God be mighty in Heaven , I am also mighty on Earth : Though the same tongue that spake it , was cut into little pieces and flung to the Fowls : and the same hand that smote , was cut off , and hung before the Temple . Or as Pope Hildebrand , who asked the Sacrament of Christs body before all the Cardinals , how he should destroy Henry the Emperour ; and having no answer , flung it into the fire , saying , Co●ld the Idoll gods of the Heathens tell them what should succeed in their enterprizes , & canst not thou tel me ? how others could wholly spend and imploy their time , & strength , and meanes ? how they should take such pains , and be at such cost , to commit robberies , rapes , cruel murthers , treasons ? blow up whole States ? depopulate whole Towns , Cities , Countries ? Seduce millions of soules , as Mahomet and the Pope have done ? make open War against the Church of God , as Herod , Antiochus , and others have done ? persecute the known truth , as Julian the Apostate did ? Invent all new vices they could , and destroy the memory of all ancient vertues , as Heliogabalus did ? make it their trade to swear and forswear , if any wil hire them , as our Post● knights do ? Not unlike those Turkish Priests , called Seitie , and Cagi , who for a double Ducket will make a thousand false oaths before the Magistrate , and take it to be no sinne , but a work deserving praise , by lies , swearing , and for-swearing , to damnifie Christians what they can . Or would you know why our Land ( notwithstanding we excell all Nations under heaven , for meanes of light and grace ) hath such monsters ? as upon an hours warning will lend Jezabel an oath , to rob poor Naboth of his li●e and vine-yard ? Such Vultures , irreligious Harpies , that have consciences like a Barn-door , that seldome awake but to do mischief . Some men and women , that will be Bawds to their own Wives and Daughters ? ( But , ô that the Sun should shine upon her , that will sell for gain unto Hell that body which she brought forth , with so much pains and danger to this earth . Certainly , there was never woman more deserved to be call'd the Devils Dam then shee . ) Why , there are some that dare the day to witnesse their ungodlinesse , and do their villanies to be seen of men ? That Zim●i like , dare bring Whores to their Tents openly . Yea , like Absalom , dare spread a Tent on the top of the house , and go in to their Concubines in the sight of all men . I have my selfe heard a cauterized Gallant boast of his lying with women of all conditions , save witches , and protest that should be his next attempt . Yea , how often shall you hear old men glory of their fore-past whoredoms , boast of their homicides , cheats , and the like ? Yea , if it be possible , make themselves worse then ever they were : and rather then want matter of ostentation , they will boast of the foulest vices ; For their excrements , they account ornaments , and make a scarfe of their halter . Again , others there are , who like them of Gibeah , Judg. 19. and the Sodomites , Gen. 19. are not content with the common way of sinning ; but are mad with a prodigious lust ; Being forth the men , that we may know them , vers. 5. Let any reasonable man judge , whether they could be thus desperately wicked , if the just and true God had not for their rebellious and damnable wickednesse , in rejecting him , given them up to be ruled by the false ; namely , the god of this world , and all wicked men in it . Even as a just Judge having passed sentence upon some heynous Malefactor , gives him up to the Jaylor , or Executioner , as you may see by sundry places , 2 Tim. 2. 26. Ephes. 2. 2. John 13. 2. Acts 5. 3. 1 Chron. 21. 1. Gen. 3 1. to 6. Rev. 2. 10. Gen 3. 15. John 8. 44. & 12. 31. & 14. 30. 2 Cor. 4. 4. Ephes. 2. 2. But to enlarge yet more , how many amongst us have their consciences so feared up with the custome of sin , that they had rather be confounded , then reformed : That will grudge to be stayed in their way to Hell ? ( whereby they become wilfull murtherers of their own souls . ) Yea , they will flie upon those that shall oppose their perdition , and more then spurne at Christs Messengers , that are sent to save them , ( which is to strike at him , whose message they bring : ) And others so reprobate , that their utmost endeavour is , to damn others souls with their own . These are your seducing drunkards , devisers and broachers of damnable errours ; Projectors of unknown villanies , exemplary leaders into wickednesse ; who Jeroboam , or Mahomet-like , cease not to sinne , and tempt , and damne , though they cease to live : For though they die , they leave their sinne behinde them , and that propagates , who resemble a malicious man sicke of the plague , who runs into the throng to disperse his infection ; whose sinne seems to out-weigh all penalty . Others there are , that through a presumptuous confidence , think they may run upon score with Satan , and sin boldly and freely , because Christ is able to pay all ; so making Christ a bolster , or Patron of sin . Yea , they will also boast , what a strong faith they have ; when yet they fall short of the very Devils in believing : For they believe the threats that are written in the Word , and tremble for feare , Jam. 2. 19. Again , others you have , so civilly righteous , that they see no need they have of a Saviour : and the lesse sensible they are , the more sick they are ; for as nothing is more easily broken , then those things that are most hard : so notorious offenders are nothing so hard to be convinced and converted , as the civilly righteous , that seems to live un-reproveably . Lastly , to passe by those many millions of soules , who are so invincibly ignorant , that remaining so , it is impossible they should be saved ; for they do not know wherein they have broken this or that Commandement in particular ; what wicked hearts they have by nature , nor what need they have of a Saviour . Nor to say any thing of that , which cost the lives of so many thousand Israelites , I mean murmuring , and unthankfulnesse , which is the sin of almost who not ; and such a sinne as few , even of the better sort of Christians have the wit to consider . To passe by these ( I say ) how many through prejudice , so blinde their own eyes , that they will decoct everything the godly do or say into poyson : Yea , they will not onely pick strawes , to put out their own eyes withall ; but they even protest against their own conversion , as esteeming , and accounting all Religion , and Devotion meer foolishness . Yea , they will scoffe at the meanes to be saved , and make themselves merry with their own damnation : So that good counsel to them , is but offering Aqua-vitae to the dead . A man would admire and wonder how mens soules should be so drowned in their senses ; how any one that is endowed with a reasonable soule , should be of so reprobate a minde , as most men are ; did not the frequency of sin take away the sense of sin . As ô how the soule , that takes a delight in lewdnesse , is gained upon by custome ▪ do not all cauterized sinners , drunkards , blasphemers , defrauders , and the like ? Yea , and civill men too , account it a crime to be holy ? or to have a tender conscience ? or to be so careful to serve their Redeemer ? as themselves are industrious to serve the Devill , and satisfie their own hearts lusts . Yea , and custome hath so bleared them , that they cannot distinguish nor discern the true visage of things . Yea , the most of men amongst us so delude themselves with mistakes , and false surmises , against Religion , and the religious , that piety and goodnesse is so despised ; loosenesse and prophanesse so set by , and defended , by some ignorantly , by others maliciously : and this also by reason of long custome runs so deep and strong , that wee can never look to have it mended , untill Christ comes in the clouds . What this may bring upon us , onely the Lord knows , and knows to prevent : But sure I am , it hath already been so long neglected , and so little opposed and laid to heart ; that it hath almost over-grown both corn and good hearbs . Insomuch that the wickednesse of the greater part , hath brought such a scandall upon the better part : That our Religion is even abhorred of the Heathen . And how can it other , then cut the hearts of those that have felt the love of Christ ? to heare him so wounded at home with oathes and blasphemies , abroad with reproaches ; who is the life of their lives , and the soul of their souls . Speake we must , endeavour what we can . Cry aloud , saith God , spare not , lift up thy voyce like a trumpet , and shew my people their transgressions , and the house of Jacob their sins , Isa. 58. 1. But alasse , little comes of it ; For let all the Ministers unanimously say what can be said , blinde sensuallists will confute all that can be alleadged ; with God is merciful . And Christ died for all . Onely believe and thou shalt be saved ; no matter how they live : a reprobate , yet common errour : as thinking with Eunomius , that faith without works will serve : Insomuch that every drunken beast , and blasphemer , thinks to speed as well , and goe to Heaven , as soon as the best . One mindes nothing but his cups , another nothing but his coyne , a third onely his Curtizan ; yet all these promise to meet in Heaven . The Jewes thought we may put away our wives , we may sweare , we may hate our enemies , we may kill the Prophets , subject the Word of God to our traditions , and follow our own wayes . Why ? Abraham is our father , John 8. 39. But by their leave , Christ calls them bastards , and findes out another father for them , ver. 44. Ye are of your father the Devill , and the lusts of you● father ye will do . Prophane Libertines , such as account not themselves well , but when they are doing ill . Yea , the most covetous oppressors , who may say as Pope Leo did , I can have no place in Heaven , because I have so often sold it upon Earth . Every man of them hopes to have bene●i● by the Gospel , when they will not be tied to the least little of the Law . But if Christ be not our King to govern us , he will neither be our Prophet to fore warn , nor our Priest to exp●ate . Except we forsake our sins , God will never forgive them . Yea , he hath sworn by an oath , that whomsoever he redeemeth out of the hands of their spirituall enemies , shall serve him in holinesse and righteousnesse all the dayes of their lives . Neither can it consist with his Justice , to pardon such as continue in an evill course of life . Neverthelesse , there is scarce a wicked man upon Earth , but he thinks to go to Heaven . But what 's the reason ? consider that , and you will cease to wonder . For what the Apostle speaks , 2 Cor. 3. is appliable unto all natural men . Their mindes were blinded ; For untill this day remaineth the same vaile upon their hearts , un-taken aw●y in the reading of the Old Testament , which vail , when they shall turn to the Lord , shall be taken away in Christ , vers. 14 , 15 , 16. Here you see they have a vail or curtain drawn over their hearts , which keeps them from the knowledge of Gods Word : But that 's not all ; They have so hardned their hearts with a customary sinning , even from their infancy , that a man were as good speake to a stone , as admonish them , Jer. 6. 10. & 5. 3. Zach. 7. 12. Jude 12. Ez●k. 11. 19. Thirdly , the Gospel is hid unto them , because the god of this world hath blinded their mindes , lest the light of the glorious Gospel of Christ should shine unto them , as the same Apostle speaks , ●Cor. 4. 3 , 4. Finally , they have Phraoh's curse upon them , a hard heart , and a seared conscience : so that they are no way capable of yielding to , or hearing God speak by his Ambassadors , say they what they will . Whence it is , that St. Cyprian useth these words : It is as much lost labour ( saith he ) to preach unto men the things of God , before they are humbled with the sight of their wants , as to offer light to a blinde man , to speak to a deaf man , or to labour to make a brute beast wise . See Revel. 3. 17. In the mean time thoughts of Eternity never trouble them ; They are at peace with Satan , the world , and their own consciences ; have made agreement with Hell , and with Death ; they satisfie their lusts to the full : So like men sleeping in a Boat , they are carried down the stream of this world , untill they arrive at their Graves-end [ Death ] without once waking to be-think themselves , whether they are going [ to Heaven or Hell . ] They slumber , and suppose themselves good Christians ; their faith is but a dream , their hope but a dream , and so of their obedience and whole Religion , all is but a dream . They have repentance in conceit , they serve God well in conceit ; and they shall , if they look not to it , goe to Heaven onely in conceit , or in a dream , and never awake , until they feel themselves in the burning lake . For he that makes a bridge of his own shadow , how can he choose but fall into the water . In which case , what heart would it not make to bleed , that hath any Christian blood in his veins , to see what multitudes there are that go blindfold to destruction , and no man offer to stop or check them ; before they arrive there , from whence there is no redemption . I remember St. Bernard useth these words ; Had we stood by , saith hee , when Adam was between the perswasion of his wife , and the precept of his God , when the one said , Adam eate , and the other said , Adam eate not ; for if thou dost , Thou shalt die the death , and all thy posterity . Had it been an ill office to have cryed out , and said , ô Adam , take heed what thou dost ! Or would he have had cause to complain of being prevented ? I trow not , Yea , I think it had been a seasonable piece of high friendship , and none can deny it . I remember also what a Merchant once did ; he comes to his friend upon the Exchange , and fals to boxing him , with these words ; I have often enough told you of your whoring , but you will never leave it . Know you not , that it will p●ove your ruine in the end ? 〈…〉 h●ld to be a little crackt in brain , & perhaps you will think 〈…〉 often times , from the rarest and quickest agitations of 〈…〉 the most distempered and out-ragious frenzies , there want●●g 〈…〉 a pegs turne to passe from the one to the other : So in mad mens 〈…〉 see how fitly folly suiteth , and meets with the strongest operation 〈…〉 . Yea , who knows not , how un-perceivable the neighbour-hood is between folly , and the liveliest elevations of some mens wits . And indeed , when I consider , how our carnal friends will curse us ( when they come in hell ) that we did not our utmost endeavour to stop them . I could afford to lay hands upon a Drunkard , a Blasphemer , or a Murtherer to stay 〈◊〉 , from the evill he is going to commit . Yea , to kneel down upon my knees , and beg of him , that he would not so desperately damn his own soul . And indeed could , a man save his friends soule by so doing ( as possibly he might , Jude 23. Jam. 5. 26. 1 Tim. 4. 16. ) he needed not much to care , though the world reputed him a mad man , or spent their verdicts on him . O my brethren think of it , before it be too late ! and seriously consider what one soule is worth , and what you would take to be in that condition with them , as you were once . ( For I speak to enlightened souls ) Yea , how should not the very thought of it , make all that are got out of Satans clutches , to plot , study , and contrive all they can , to draw others of their brethren after them ? We read , that Andrew was no sooner converted , and 〈…〉 Christs Disciple , but instantly he drew others after him to the same faith , John 1. 41. and the like of Philip , vers. 45. And of the woman of Samaria , John 4. 28. to 41. And of Peter , Luke 22. 32. Acts 2. 41. and 3 Chap. & 4. 4. And so of all the Apostles . Yea , Moses so thirsted after the salvation of Israel ; that rather then he would be saved without them , he desired the Lord to blot him out of the book of life , Exod. 32. 32. And Paul to this purpose saith , I could wish my self to be separated from Christ , for my brethren , that are my kinsmen according to the flesh : meaning the Jewes , Rom. 9. 3. And indeed , all heavenly hearts are charitable . Neither are we of the Communion of Saints , if we desire not the blessednesse of others ; it being an inseparable adjunct , or relative to grace ; for none but a Cain will say , Am I my brothers keeper ? Yea , where the heart is thankful , and inflamed with the love of God , and our neighbour ; this will be the principal aime : As by ●y si●s , and bad example , I have drawn others from God ; so now I will 〈…〉 I can , draw others with my selfe to God . Saul converted , will build up as fast , as ever he plucked downe ; and preach as zealously as ever ●e persecuted , and we are no what thankful for our own salvation ▪ if we do not look with charity and pity upon the grosse mis-opinions , and mis-prisions of others , and at least do something for the saving of those poor , ignorant , & impotent wretches , that are neither able nor willing to help themselves . Neither needs there ( as one would think ) any spurring or prompting of the thankful or charitable to this duty . And what though we cannot do what we would ? yet we must labour to do what we can to win others ; not to deserve by it , but to expresse our thanks . Besides , it were very dishonourable to Christ not to do so : did you ever know , that wicked men , Thieves , Drunkards , Adulterers , Persecutors , false prophets , or the like , would be damned alone ? no , they mis-lead all they can , as desiring to have com-panions . Yea , the Tharisees would take great pains , compasse sea and land , to make others twofold more the children of hell then themselves , as our Saviour expresly witnesseth , Matth. 23. 15. which may cast a brush upon our cheeks , who are nothing so industrious to win souls to God . Therefore what a worldling would do , to get himselfe an hundred pounds , that a Christian should do to win a soule to Christ : Or he is unthankful to his Redeemer , that hath done , and suffered so much for him . But I have known a very small matter , ( with Gods blessing upon the meanes ) as the lending of a Book to an acquaintance , or towling him to hear an efficacious Sermon , prove the saving of his soul . And that hath been a greater cause of rejoycing to both parties ; then others have , when their corn and their wine increaseth , Psalm 4. 7. Weak means shall serve the turne , where God inten●s successe . Even a word seasonably spoken ( God blessing it ) like a Rudder , sometimes steers a man quite into another Course . Antiocl●us by hearing from a poor man , all the faults which he and his Favourites had committed , carried himself most vertuously ever after . Antoninus amended his future life and manners , by onely hearing what the people spake of him . The very crowing of a Cock occasioned Peters repentance . Augustine , that famous Doctor , was converted , by onely reading that Text , Rom. 13. 13. Let us walke honestly , as in the day-time , &c. Learned Junius , with reading the first Chapter of Saint Johns Gospel , was wonne to the faith of Christ . And Melancthon much a●ter the same manner . I have read of two famous Strumpets , that were suddenly converted , by this onely Argument , That God seeth all things , even in the dark , when the doors are shut , and the curtains drawn . Bilneys Confession , converted Latimer : yea , Ad●i●nus was not onely converted , but became a Martyr too , by onely hearing a Martyr at the Stake alleadg that Text , Eye hath not seen , nor eare heard , &c. 1 Cor. 2 9. Yea , even those Iewes that crucified the Son of God , were converted by hearing those few words of Peter , Acts 2. And it pleased God , when I , my self , was in as hopelesse a condition , as any ; That a poor mans perswading me to leave reading of Poetry , and fall upon the Bible , was a meanes of changing my heart , before I had read out Genesis , being but twenty years of age . Whom I more blesse God for , then for my Parents , from whom I received life . And this ( because I know no better way , to expresse my thankfulnesse to him , who hath freed me from frying in Hell-flames , for ever and ever ; then by endeavouring to win others from Satans Standard to Christs ) makes me doe the like to others . And that is by giving and lending well-chosen Books , fit and proper for the parties condition , whether he be meerly civill , or vicious ; a Scoffer , Swearer , excessive Drinker , Miser , Oppressor , Prodigal , or the like . And have sometimes found the same so succesful , that it hath put me upon a more generall , and publique piece of service , that may extend it self to thousands , if men have but halfe that affection to spirituall , and eternall riches , namely , wisdome , grace , and glory ; as they have to temporary , and transitory . I know well , that a great many will spend more time and money in an Alehouse in one day , then in Gods service , or upon their souls , in many moneths . Yea , ( as if the best part : were least to be cared for . ) How many thousands will bestow more upon their very Hair , or upon a needlesse , Indian wanton weed , in one moneth , then upon God , and their souls in a whole yeare . A signe how they love him , who laid down his life to redeem them ! And how wise , and thankfull they are , though these also dream they are good Christians , true Protestants ; and perhaps are so accounted by the most . As he that hath but one eye , may be King amongst the blinde , and the commonnesse of offenders , may even benumbe the sense of offending . And I take this their little regard of God , their owne soules , and honesty withal , not onely to be the cause of mens prospering no better , but likewise of their sadnesse , complaining , melancholy , and discontent , ( as one of these two ( poverty , or melancholy , ) is commonly the lot of every impenitent person . ) For how should they have merry hearts , that have not good consciences . But all are not alike , ●linde , sensuall , ingratefull : For though some by losse of conscience , are become Atheists ; and by loss of reason , Beasts ; and though they that have no reason , will hear none , ( whereof you have a lively instance or president , at the conclusion of this discourse , purposely set there to be sunn'd and scorn'd ) yet others there are , will be more ingenuous , I meane , they have not been too long sick to be recovered ; to whom a word or two by way of advice . Such therefore as had not rather live in the Darknesse of Egypt , then in the light of Goshen : Such as would not ( with those foolish virgins , Matth. 25. ) lose their inheritance , to save charge of the conveyance . And ( with that Rich fool , Luke 12. ) be disappointed of their end , by mistaking their way , let them at least , lay out the third part of a shilling upon these three new Books . An Experimental Index of the Heart . A short and sure way to Grace and Salvation . The Tryal of true Wisdome . As treating upon the most needful subjects , and being purposely projected and contrived for their eternall wel-fare , that are altogether mindlesse of their own : And possible it is , that many thereby may receive more good , then at present they have the wit to wish for , or desire : it being sage , seasonable , and wholsome Instruction , to prevent Destruction . And that no man may imagine it a matter of benefit : the Projector ( contrary to other Projectors ) will not onely lose thereby ; but in case any shall repent their bargain , the Venders of them ( Henry Cripps in Popes-head Alley , and Iames Crump in Little Bartholmews Well-yard ) shall return them their money when they please . A Charge drawn up against Drunkards , in a clearer print , that themselves also may read it . THe Drunkard is a strange Chymaera , more prodigious then any Monster ; Being in Visage a Man , but a Brotheus : in Heart , a Swine : in Head , a Cephalus : in tongue , an Aspe : in Belly , a Lump : in Appetite , a Leech : in Sloth , an Ignavus : a Ierff , for excessive devouring ; a Goat , for Lust ; a Syrene , for Flattery ; a Hyaena , for Subtilty ; a Panther , for Curelty . In envying , a Basiliske : in Antipathy to all good , a Lexus : in hindering others from good , a Remora ; in Life , a Salamander ; in Conscience , a Ostrich ; in Spirit , a Devill ; 1 In surpassing others in sin . 2 in tempting others to sin . 3 In drawing others to Perdition . Even the most despicable piece of all humanity , and not worthy to be reckoned among the Creatures which God made . These being small picces , are sold onely by James Crump , in Little Bartholmews , wel-yard ; And by Henry Cripps , in Popes-head Alley . FINIS . 
A67762	----	No wicked man a wise man, true wisdom described the excellency of spiritual, experimental, and saving knowledge, above all humane wisdom and learning ... / by R. Younge ... Younge, Richard. 1666 Approx. 96 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A67762 Wing Y167 ESTC R14648 13339022 ocm 13339022 99129 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67762) Transcribed from: (Early English Books Online ; image set 99129) Images scanned from microfilm: (Early English books, 1641-1700 ; 443:19) No wicked man a wise man, true wisdom described the excellency of spiritual, experimental, and saving knowledge, above all humane wisdom and learning ... / by R. Younge ... Younge, Richard. 32 p. Printed by Tho. Milbourn, and are to be sold by James Crumpe ... and by Peter Parker ..., London : 1666. "Licensed and entred according to order" Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Wisdom -- Religious aspects -- Christianity. 2004-12 TCP Assigned for keying and markup 2004-12 Aptara Keyed and coded from ProQuest page images 2005-01 Emma (Leeson) Huber Sampled and proofread 2005-01 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion No Wicked Man a Wise Man , True Wisdom DESCRIBED . The EXCELLENCY OF Spiritual , Experimental and Saving Knowledge , above all Humane Wisdom and Learning : With Directions how to become Wise. Wherein also is proved 〈◊〉 what Sensual Men account the greatest Freedom , is indeed the most perfect Slavery and Vassallage . BEING A choice & cheap Gift to profit & please a Friend . By R. Younge 〈…〉 in Essex . Florilegu● . Licensed and Entred according to Order . Receive my instruction and not silver , and knowledge rather then choice gold . For wisdome is better then rubies , and all the things that may be desired are not to be compared to it , Prov. 8. 10 , 11. See Job 28. 15 , to 20. Prov. 1. 23. Psal. 111. 10. Joh. 7. 17. Psal. 25. 9 , 14. Eccles. 2. 26. Prov. 28. 5. James 1. 5. Rare Scriptures touching Wisdome . London , Printed by Tho. Milbourn , and are to be sold by James Crumpe in little St. Bartholomews Well-yard ; and by Peter Parker in Popes-Head-Alley . With 39 other pieces composed by the same Author . 1666. True WISDOM Described , &c. Section 1. MEn no more differ from beasts , plants , stones , in shape , speech , reason , then some men differ from others in brain , in heart , in life : Whence the very heath●n Poets usually and most fitly compare some men to stones , for their hardness and ●nsensibleness ; others to plants , that only fill their veins ; a third sort to beasts , that please their senses too ; a fourth to evil Angels , that only sin , and cause others to sin ; a fifth to good Angels , that are still in motion , always serving God , and doing good , yet ever rest . Besides , experience teaches , that mens judgements and censures are as various as their pallats : for what one admires , another slights , as is evident by our Saviors auditors , of which some admired , others censured , a third sort wept , a fourth scoft , a fifth trembled , a sixth blasphemed when they heard him . And how should it be otherwise ? when the greater part are as deeply in love with vice and errour , as the rest are with vertue and truth ; when mens conditions and constitutions vary as much as their faces ; as the holy Ghost intimates , in comparing several men , to almost every several creature in the Vniverse . Nor is the Epicure more like a Swine , the Lustful person a Goat ▪ 〈◊〉 ●udulent man a Fox , the Backbiter a barking Dog , 〈…〉 an Asp , the Oppressor a Wolf , the Persecutor 〈◊〉 , the Church-robber a Wild Bore , the Seducer a Serpent , yea a Devil , the Traytor a Viper , &c. 2 Tim. 4. 17. Luk. 13. 32. Phil. 3. 2. Psal. 22. 12 , 13 , 16 , 20 , 21. & 74. 13 , 14 , 19. & 80. 13. Mat. 23. 33. Dan. 7. 4 , 5 , 6. &c. Zeph. 3. 3 , 4 , &c. Cant. 2. 15 , 17. &c. then every of them is unlike another . Amidst so much variety , I have chosen to acquaint you how one man differs from , and excels another in knowledge and wisdom ; and to prove that to be wise indeed , is the portion but of a few , even in our Goshen , where is so much means of Light and Grace . All sorts of men may be comprised under one of these three Heads : The Sensual . Rational . Spiritual . For if you observe it , some men like the Moon at Full , have all their light towards earth , none towards heaven : Others like the Moon at Wain or Change , have all their light to heaven wards , none to the earth : a third sort like to the Moon in Eclipse , as having no light in it self , neither towards earth , nor towards heaven . Insomuch that one excels another ( in wisdom ) as the stars excel one another in glory . Of which particularly . First , There is no less difference between the rational and sensual , the wise & simple , the learned & unlearned , then there is between men and beasts , as Menander speaks ; or between the living and the dead , as another hath it : and yet the rational do not so far excel the sensual , as the spiritual excel the rational . Touching these three degrees of comparison , I begin with the sensual . Sensual , or ( as wise Solomon calls them ) brutish men , that have been ill bred , are so drowned in sin and sensuality , and their spirits so frozen , and pitifully benummed with worldliness , and wicked customs , that they cannot judge aright , either of spiritual matters , or rectified reason . They know no other way then the flesh leads them . It is the weight that sets all their wheels a going ; the horses that draw their chariot , the very life of their corruption , the corruption of their life , without which they do nothing . Yea in matters divine and spiritual , they are of as deep a judgement as was Callico , who stuft his pillow ( a brass pot ) with straw , to make it soft . Or that German Clown , who undertook to be very ready in the ten Commandments , but being demanded by the Minister which was the first , made answer , Thou shalt not eat . Or that simple Fellow , who thought Pontius Pilate must needs be a Saint , because his name was put into the Creed . They are like the Ostrich , Job 39. 17. whom God hath deprived of wisdom , & to whom he hath given no part of understanding . And which leaves them without all hope of being wiser , they had rather keep conscience blind , that it may flatter them , then inform it , that it may give a just verdict against them ; counting it less trouble to believe a favorable falshood , then to examine whether it be true . Secondly , They are so far from receiving instruction , that they will scorn and scoff at their Admonishers . As do but tell them of their swearing , drinking , whoring , you are sure to be call'd Quaker , Phanatick , or the like . Yea what a clamour will the blundering rabble make , if they but hear one reprove a blasphemer , or any way endeavour to stop them in their way to destruction ? and what a number of sharp and deadly arrows will each of them shoot both at the good and goodness , affirming with incredible impudence , accompanied with invincible ignorance , that there are not worse men in the world , then the Religious ? and still the more sottish , the more censorious . It is the nature of ignorant and carnal men , that walk after the flesh , in the lusts of uncleanness , ( whom St. Peter calls Brute beasts led with sensuality , and made to be taken and destroyed ) to speak evil of the things which they understand not , 2 Pet. 2. 12. Nor will they believe any thing , but what they see with their eyes , or feel with their fingers . And as in spiritual , so in natural things also . An Ignorant Rustick seeing a Geometrician drawing of Lines , not knowing to what end he doth the same , is apt to judge him foolish and phantastick : Tell a plain Country fellow that the Sun is bigger then his Cart-wheel , and swifter in course then the best of his Horses , he will laugh you to scorn : yea , I have red of a simple Clown that killed his Ass for drinking up the Moon , which he had a little before seen in the water : and of another , that looking into his Well , and seeing face answer face , ran home in all haste to call for aid to apprehend the thief . And commonly as they have no reason , so they will hear none . Now he that will learn of none but himself , hath a fool to his Teacher ; and such as refuse admonition , are bruitsh , as the holy Ghost affirms Prov. 12. 1. And destroy their own souls , chap. 15. 32. By all which it appears , that their knowledge is ignorance , their wisdom folly , their sight blindness . They neither consider what reason speaketh , or religion commandeth ; but what the will & appetite affecteth . For will is the Axeltree , lusts and passions th● wheels whereupon all their actions are carried and do run . Appetite being their Lord , Reason their Servant , and Religion their Slave . Whereas religion should govern their judgement , judgement and reason their wills and affections , as Adam should have done Eve. They that are after the flesh , do mind the things of the flesh : The carnal mind is enmity against God , for it is not subject to the Law of God , neither indeed can be , Rom. 8. 5 , to 9. So that it is impossible for fleshly minded men , to believe what Sots they are , touching the good of their souls . Wherefore when we see the folly and misery of those that serve sin and Satan , and how peevishly averse they are to their own eternal salvation , let us pity them , as being so much more worthy our commiseration , as they are more uncapable of their own misery . And so much of the first sort , namely , Sensualists . Sect. 2. Secondly , There is another degree of knowledge , that is accrued or obtained by education & learning , observation & experience , called natural or speculative knowledge , or reason improved . For humane learning , is as oyl to the lamp of our reason , and makes it burn clearer ; but faith & illumination of the Spirit , more then doubles the s●ght of our minds , as a prospective glass does the corporal sight , Mat. 16. 17. 1 Cor. 2. 7 , to 17. Joh. 12. 46. For as the soul is the lamp of the body , and reason of the soul , and religion of reason , and faith of religion ; so Christ is the light and life of Faith , Joh. 1. 9 , & 8. 12. Acts 26. 18. Ephes. 5. 14. Christ is the sun of the soul , reason & faith the two eyes : reason discerns natural object , faith spiritual and supernatural . We may see far with our bodily eye sense , farther with the minds eye reason ; but farther with the souls eye saith then with both . And the believer hath the addition of Gods spirit , & faith above all other men . I am the ligh● of the world , saith our Saviour , he that followeth me ( meaning by a lively faith ) shall not walk in darkness , but shall have the light of life , Joh. 8. 12. & more see two eyes then one ; yea , the day with one eye , does far more things descry , then night can do with more then Argos eyes . So that as meer sense is uncapable of the rules of reason , so reason is no less uncapable of the things that are divine and supernatural , Jer. 10. 14. 1 Cor. 2. 14 , 15 , 16. Eph. 5. 8. And as to speak is onely proper to men , so to know the secrets of the Kingdom of heaven , is onely proper to believers , Psal. 25. 14. Prov. 3. 32. Amos 3. 7. Now of natural and speculative knowledge , the wicked have as large a share as the godly ; but of spiritual experimental and saving knowledge , which is supernatural , and descendeth from above , Jam. 3. 17. and keepeth a man from every evil way , Prov. 2. 12. the wicked have no part with the godly . Whence all men in their natural condition are said to be blind & in darkness , Mat. 4. 16. & 15. 14. Eph. 4. 18 , 19. & 5. 8. whereas believers are called children of light , and of the day , 1 Thes. 5. 5. 1 Pet. 2. 9. Nor is this kind of knowledge any way attainable but by grace from above . No learning , experience , or pains in study and books , will bring them to it , Ephes. 1. 17 , 18. & 3. 19. except they become new creatures , have hearts , eyes and ears sanctified from above , and that the holy Ghost becomes their teacher , Deut. 29. 2 , 3. 4. Psal. 111. 10. Joh. 15. 15. Rom. 8. 14 , 15. Nor is it saving knowledge that they seek after : for though many of them be great seekers after knowledge , great pains-takers to become wise ; yet it is not divine and supernatural knowledge that they labour for , or desire . Indeed wisdom in the largest sense , hath ever carried that shew of excellency with it , that not only the good have highly affected it , ( as Moses who studied for wisdom , and Solomon who prayed for wisdom , and the Queen of Sheba who travelled for wisdom , and David , who to get wisdom , made the word his counsellour , hated every false way , and was a man after Gods own heart ) but the very wicked have laboured for it , who are ashamed of other vertues ; as , O the pleasure that rational men take in it ! Prov. 2. 3 , 10 , 11. & 10. 14. Phil. 3. 8. Knowledge is so fair a Virgin , that every clear eye is in love with her ; it is a Pearl despised of none but Swine , Prov. 2. 3 , 10 , 11. ( whereas brutish and blockish men as little regard it ) they who care not for one dram of goodness , would yet have a full scale of knowledge . Amongst all the trees of the garden , none so pleaseth them as the tree of knowledge . And as wisdom is excellent above all , so it is affected of all , as Oyl was , both of the wise and foolish Virgins . It hath been a Mark that every man hath shot at , ever since Eve sought to be as wise as her Maker : but as an hundred shoot , for one that hits the White ; so an hundred aim at wisdom , for one that lights upon it , Eccles. 7. 28. because they are mistaken in the thing : for as Jacob in the dark mistook Leah for Rachel , so many a blind soul takes that to be wisdom , which is not ; like Eve , who thought it wisdom to eat the forbidden fruit ; and Absalom , who thought it wisdom to lie with his Fathers Con●●●es in the sight of all the people ; and the false Steward , who thought it wisdom to deceive his Master . And so of Josephs brethren , of Pharaoh and his deep Counsellors , of Ach●ophel , of Herod , of the Pharisees in their project to destroy Jesus ; and many the like . All these thought they did wisely , but they were mistaken , and their projects proved foolish , and turned to their own ruine . Sect. 3. But take some instances to prove that all sorts of Naturians are Fools , in comparison of the Godly . I 'll begin with those that repute themselves , & are reputed by others , the wisest amongst men : And they are your profound Humanist , and cunning Politicians , wherein you shall see , whether the most and greatest number are not grosly mistaken in their opinions and verdicts touching wisdom . First , for profound Humanists , a man would think that they were incomparably wise , for none so thirst after knowledge and wisdom as they , and to get it they are no niggards of their labour : nor do they leave any thing unstudied but themselves . They know all parts and places of the created world , can discourse of every thing visible and invisible , divine , humane , and mundane , whether it be meant of substances or accidents , are ignorant of nothing but the way to heaven , are acquainted with all Laws and Customs , save the Law of God , and Customs of Christianity ; they are strangers no where but in the Court of their own Consciences : Yea , they build as hard , and erect as high as did the Babel-builders , but all to no purpose ; they never come to the roof , and when they die , they are undone . They spend all their time in seeking after wisdom , as Alchimists spend all their Estates to find out the Philosophers stone , but never find it ; they never attain to that , which is true wisdom indeed . For as the ragged Poet told Petronius , that Poetry was a kind of learning , that never made any man rich : so humane learning of its self , never made a wise man. As thus ( if I may be so bold ) what is it , or what does it profit a man , to have the etymology and derivation of wisdom and knowledge , without being affected with that which is true wisdom indeed , to be able to decline vertue , yet not love it ? to have the theory , and be able to prattle of wisdom by rote , yet not know what it is by effect and experience ? To have as expert a tongue , and as quick a memory as Portius , a perfect understanding , great science , profound eloquence , a sweet stile ? To have the force of Demosthenes , the depth of Thesius , the perswas●●e art of Tully , &c. if withal he wants Grace , and lives remisly ? With the A●●ronomer , to observe the motion of the heavens , while his heart is buried in the earth ? to search out the cause of many effects , and let pass the consideration of the principal , and most necessary ? With the Historian , to know what others have done , and how they have sped , while he neglects the imitation of such as are gone the right way ? With the Law-maker , to set down many Laws in particular , and not to remember the common Law of nature , or Law general that all must die ? Or lastly , with Adam to know the Nature of all the Creatures : and with Solomon to be able to dispute of ever thing , even from the Cedar to the Hyssop or Pellitory ; when in the mean time he lives like Dives , dies like Nabal , and after all goes to his own place with Judas ? Alas ! many a Fool goes to hell with less costs , less pains , and far more quiet : That is but raw knowledge , which is not digested into practice . It is not worth the name of knowledge , that may be heard only and not seen , Joh. 13. 17. Deut. 4. 6. Good discourse is but the froth of wisdom : the sweet and solid fruit of it , is in well framed actions : that is true knowledge , that makes the knower blessed . We only praise that Mariner , that brings the Ship safe to the Haven . What saies Aristotle ? to be wise and happy are terms reciprocal . And Socrates , That learning , saith he , pleaseth me but a little , which nothing profits the owner of it , either to vertue or happiness : And being demanded , Who was the wisest and happiest man ? He answered , He that offends least . He is the best schollar that learns of Christ obedience , humility , &c. He is the best Arithmetician , that can add grace to grace ; he is the best learned , that knows how to be saved . Yea , all the Arts in the world , are artless Arts to this . Sect. 4. The best knowledge is about the best things ; and the perfection of all knowledge , to know God , and our selves : Knowledge and learning , saith Aristotle , consisteth not so much in the quantity , as in the quality ; not in the greatness , but in the goodness of it . A little gold ( we know ) is more worth than much dross : a little Diamond , than a rockie Mountain . So one drop of wisdom , guided by the fear of God ; one spark of spiritual , experimental , and saving knowledge , is more worth than all humane wisdom and learning : yea , one scruple of holiness , one dram of faith , one grain of grace , is more worth than many pounds of natural parts . And indeed , Faith and Holiness , are the nerves and sinews ; yea , the soul of saving knowledge . What saith Aristotle ? No more then the knowledge of goodness , maketh one to be named a good man ; no more doth the knowledge of wisdom alone , cause any person properly to be called a wiseman . Saving knowledge of the truth , works a love of the truth known : yea , it is a uniform consent , of knowledge and action . He only is wise , that is wise for his own soul : he whose conscience pulleth all he hears and reads to his heart , and his heart to God : who turneth his knowledge to faith , his faith to feeling , & all to vvalk worthy of his Redeemer . He that subdues his sensual desires and appetite , to the more noble faculties of reason and understanding , and makes that understanding of his to serve him , by whom it is , and doth understand . He that subdues his lusts to his will , submits his will to reason , his reason to faith ; his saith , his reason , his will , himself , to the will of God : this is practical , experimental , and saving knowledge ; to which the other is but a bare name , or title . A competent estate ( we know ) well husbanded , is better than a vast patrimony neglected . Never any meer man ( since the first ) knew so much as Solomon ; many that have known less , have had more command of themselves . Alas ! they are not always the wisest , that know most for none more wise and learned in the worlds account , then the Scribes and Pharisees ; yet Christ calls them four times blind , and twice fools in one chapter , Mat. 23. And the like of Balaam , 2 Pet. 2. 16. who had such a prophetical knowledge , that scarce any of the Prophets had a clearer revelation of the Messiah to come . And the same may be affirmed of Judas and Achitophel ; for many that know a great deal less , are far wiser . Yea , one poor crucified thief , being converted , in an hours time , had more true wisdom and knowledge infused into him , then had all the Rulers , Scribes and Pharisees . It is very observable , what the high Priest told the Council , as they were set to condemn Christ , Ye know nothing at all : he spake truer then he meant it ; for if we know not the Lord Jesus , our knowledge is either nothing , or nothing worth . Rightly a man knows no more then he practiseth . It is said of Christ , 2 Cor. 5. 21. that he knew no sin , because he did no sin : in which sense , he knows no good , that doth no good . These things if ye know , ( saith our Saviour ) happy are ye if ye do them , Joh. 13. 17. and in Deut. 4. 6. Keep the commandments of God , and do them ; for this is your wisdom and understanding before God and man. What is the notional sweetness of honey , to the experimental taste of it ? It is one thing to know what riches are , and another thing to be Master of them : it is not the knowing , but the possessing of them that makes rich . Many have a depth of knowledge , and yet are not soul-wise ; have a Library of Divinity in their heads , not so much as the least Catechism in their Consciences ; full brains , empty hearts . Yea , you shall hear a flood in the tongue , when you cannot see one drop in the life . Insomuch , that in the midst of our so much light , and means of Grace , there be few , I fear , that have the sound and saving knowledge of Jesus Christ , and him crucified , which was the onely care and study of St. Paul , 1 Cor. 2. 2. Sect. 5. And that I am not mistaken , the effect shews : For if men knew either God or Christ , they could not but love him ; and loving him , they would keep his Commandments , Joh. 14. 15. For hereby ( saith St. John ) it is manifest that we know him , if we keep his commandments , 1 Joh. 2. 3. But he that saith , I know him , and yet keepeth not his commandments , is a lyar , and there is no truth in him , ver . 4. What saith our Saviour ? This is life eternal to know thee the onely true God , and Jesus Christ whom thou 〈◊〉 sent , Joh. 17. 3. But how shall a man know , whether he hath this knowledge ? Answ. St. John tells you , 1 Joh. 2. 3. and so plainly , that you cannot be deceived , except you desire to deceive your own soul. The knowledge of God that saves us , is more then a bare apprehension of him ; it knows his power , and therefore fears him ; knows his Justice , and therefore serves him ; knows his mercy , and therefore truis him ; knows his goodness , and therefore loves him , &c. For he that hath the saving knowledge of God , or of Christ , hath every other Grace : there is a sweet correspondence between every one , where there is any one in truth : As in the generation , the head is not without the body , nor the body without each member , nor the soul without its powers & faculties ; so in the regeneration , where there is any one grace in truth , there is every one , 2 Cor. 5. 17. If you will see it in particulars , read Psal. 9. 10. Jer. 9. 24. 1 Joh. 4. 6. Joh. 4. 10. 1 Joh. 4. 7 , 8 & 2. 3. Job 42. 5 , 6. which Scriptures shew , that as feeling is inseparable to all the organs of sense , the eye sees and feels , the ear hears and feels , the pallate tastes and feels , the nostrils smell and feel ; so knowledge is involved in every grace : Faith knows and believes , Charity knows and loves , Patience knows and suffers , Temperance knows and abstains , Humility knows & stoops , Repentance knows & mourns , Obedience knows & does , Confidence knows & reioyces , Hope knows and expects , Compassion knows and pities : Yea , as there is a power of water in every thing that grows ; it is fatness in the Olive , sweetness in the fig , cheerfulness in the grape , strength in the Oak , talness in the Cedar , redness in the Rose , whiteness in the Lilly , &c. So knowledge is in the hand obedience , in the mouth benediction , in the knee humility , in the eye compassion , in the heart charity , in the whole body and soul piety . Alas ! If men had the true knowledge of Jesus Christ , it would disperse and dispel all the black clouds of their reigning sins in a moment ; as the Sun doth no sooner shew his face but the darkness vanisheth : or as Caesar did no sooner look upon his enemies , but they were gone . Egypt swarmed with locusts , till the west wind came , that left not one : He cannot delight in sin , nor dote upon this world , that know● Christ savingly . Vertue is ordained a wife for knowledge ; and where these two joyn , there will proceed from them a noble proginie , a generation of good works . Again , as the water engendreth ice , and the ice again engendreth water , so knowledge begets righteousness , and righteousness again begetteth knowledge . It is between science and conscience , as it is between the stomach and the head ; for as in mans body , the raw stomach maketh a rhumatick head , and the rhumatick head maketh a raw stomach ; so science makes our conscience good , & conscience makes our science good : Nor is it so much scientiae capitis , as conscientia cordis , that knows Christ and our selves ; whence Solomon saith , Give thine heart to wisdom , Prov. 2. 10. and let wisdom enter into thine heart , Prov. 4. 4. And when he would acquaint us how to become wise , he tells us , that the fear of the Lord is the beginning of wisdom , Prov. 1. 7. as if the first lesson to be wise , were to be holy . Again , if it be asked , Why the natural man perceiveth not the things of the spirit of God ? Saint Paul answers , he cannot know them , because they are spiritually discerned , 1 Cor. 2. 14. and indeed , if they are spiritually discerned , how should they discern them that have not the spirit ? For though the outward man receives the elements and rudiments of Religion by breeding and education , yet his inward man receiveth them by heavenly inspiration , 1 Cor. 2. 11 , 12 , 13. & 12. 3 , 8. Mat. 16. 16 , 17. Deut. 29. 2. 3 , 4. Psal. 111. 10. Luke 24. 45. John 15. 15. And this alone is enough to prove , that no wicked man is a wise man ; for if God alone be the giver of it , we may be sure that he will reveal his secrets to none but such as he knows will improve their knowledge to his glory and the good of others : Even as the husbandman will not cast his seed , but into ground that will return him a good harvest , Psal. 25. 14. Luk. 24. 45. Mark 4. 34. Gen. 18. 17. 1 John 4. 7. Sect. 6. But would there men ( any one , even the best of them ) thus improve , or imploy their knowledge ? Or do they desire it to any such end ? No : but to some other end , as I shall in the next place acquaint you . Some men desire not to know , some desire onely to know ; Or rather thus , Few men in comparison desire knowledge , fewer that desire divine and supernatural knowledge ; fewest of all that desire to be the better , or that others should be the better for their knowledge : More particularly , a world of men desire knowledge for no other end but to remove their ignorance ; as Pharaoh used Moses , but to remove the plagues . Others again study the Scriptures , and other good Books , only to make gain thereof ; or to be the abler to dispute and discourse , as boys go into the water , only to play and paddle there , not to wash and be clean . With Eve , they highly desire the tree of knowledge , but regard not the tree of life . As I would fain know what fruit or effect the knowledge of most men produces in them , except it be to inable them to dispute and discourse , to increase wit , or to increase wealth , or to increase pride , or perhaps to increase Athism , and to make them the more able and cunning to argue against the truth and power of Religion ? Whether the utmost of their aim be not to enrich , dignifie , and please themselves ; not on● casting the eye of their souls at Gods glory , their neighbours good , or their own salvation ? Whether their main drift be not purchasing of a great estate for them and theirs , without either fear of God , regard of men , or the discharge of their duty and calling ? Again , whereas a godly man and a good Christian , thinks himself as happy in giving light to others as in receiving it himself ; how many are there , who as themselves are never the better ( I mean in regard of grace ) for their great wisdom and learning , so no more are others ; for commonly ▪ they resemble dark lanthorns which have light , but so shut up , and reserved as if it were not : and what is the difference betwixt concealed skill and ignorance ? it is the nature and praise of good , to be communicative , whereas if their hidden knowledge do ever look out , it casts so sparing a light , that it onely argues it self to have an unprofitable being . And for the most part these men if they may be thought great Rabbies , deep and profound Schollars , this is the height of their ambition , though neither the Church be benefited , nor God glorified by it ; whereas they ought the contrary : for as the grace of God is the fountain from which our wisdom flows , so the glory of God should be the Ocean to which it should run : yea , that God may be honoured with , and by our wisdom , is the only end for which he gives us to be wise : And for default of this end , he not seldom crosseth the means whereby while men strive to expel ignorance , they fail into errour ; as an Emperick to cure one disease , causeth a worse . Briefly , to conclude this point , So many as are puft up with their knowledge , or do not part with their sins , shew that they never sought it for Gods glory , but for their own honour and glory . And certainly if we seek not Gods glory in doing his work , he will give us no wages at the latter end . Sect. 7. But for men to do no good with their gifts is not all ; yea it were well if that were the worst , for not a few of them resemble Achitophel and Jonadab , who employed their wit wickedly , and do mischief instead of good with their wisdom : like Herod , whom you shall see turning over the Bible , searching the Scriptures , examining the Prophets ; ●ut to what end and purpose ? To know good , but to do evil : yea , the greatest evil under the Sun , slay Christ in the cradle : With many , their knowledge and learning is not for God & for Gideon , but for Antichrist and for Babylon : and so of all other gifts ; how many are the worse for them ? As give Saul a Kingdom , and he will tyrannize ; give Nabal plenty , and he will be drunk ; give Judas an Apostleship , and he will sell his Master for mony ; let Sermantus have a good wit , he will exercise it in scoffing at holiness . Briefly , how oft doth wisdom without grace prove like a fair estate in the hands of a fool , which not seldom becomes the owners ruine : Or Absoloms hair , which was an ornanent , wherewith he hanged himself : So that wisdom without grace , is nothing else but a cunning way of undoing our selves at the last . Many mens knowledge to them , being like the Ark to the Philistims , which did them more hurt than good ; when their knowledge makes them prouder , not better ; more rebellious , not more serviceable ; as it is , Isa. 47. 10. Thy wisdom and thy knowledge they have caused thee to rebel . And very often this falls out , that as the best soyl usually yeildeth the worst air , so without grace there is nothing more pestilent than a deep wit , no such prey for the Devil , as a good wit unsanctified . Wit and learning well used , is like the golden ear-rings and bracelets of the Israelites , abused , like the same gold cast into an Idol ; than which , nothing more abominable . Now when it comes to this , That they fight against God with the weapon he hath given them ; when with those the Psalmist speaks of , Psal. 73. 9. They set their mouths against heaven , and are like an unruly Jade , that being full fed kicks at his Master ; what course doth the Lord take with them ? Answ. Read but that Parable , Luke 19. 24. John 7. 17. it will inform you : For to him that useth his Talent of knowledge well , he giveth more ; as to the servant that used his talents well , he doubled them : but to them that use not their knowledge well , much more if they abuse it , he taketh away that which he had formerly given them : as he took heat from the fire when it would burn his Children , Dan. 3. 27. As you may see , Isa. 44. 25. 〈◊〉 Thess. 2. 10 , 11 , 12. Joh. 7. 17. Psal. 111. 10. 1 〈…〉 26. Prov. 28. 5. Mat. 21. 43. Acts 26. ●8 . Isa 〈…〉 & 44. 25. & 6. 9 , 10. Dan. 2. 19 ▪ 23. Job 5. 13 , 14. John 9. 39. & 12. 40. Rom. 1. 28. Eph. 4. 18 , 19. 1 Cor. 1. 20. 2 Thess. ● . 10 , 11 , 12. turn to the places , for they are rare . I will destroy the tokens of the South sayers , and make them that conjecture , fools : I will turn the wise men backward , and make their knowledge foolishness , saith the Lord , Isa. 44. 25. He taketh the wise in their own craftiness , and the counsel of the wicked is made foolish , Job 5. 13. the case of Achitophel : And justly are they forsaken of their reason , who have abandoned God ; yea , most just it is , that they who want grace , should want wit too . And so much of abusing their gifts . Lastly , These great knowers and wise men are so far from desiring soul wisdom , and saving knowledge to the ends before specified , that they do not at all desire it , for that it suits not with their condition . For Natural men desire only humane and mundane knowledge : Spiritual men , that which is heavenly and supernatural : and the reason why they desire it not , is , for that they know it not . A man desireth not that he knoweth not , saies Chrysostom ; neither are unknown evils feared : wherefore the work of Regeneration , begins at Illumination , Acts 26. 18. Col. 1. 13. 1 Pet. 2. 9. Now according as men are wise , they prize and value this wisdom , and endeavour to obtain it , Prov. 18. 15. For it is more true of divine wisdom , than it was of that Grecian beauty : No man ever loved her , that never saw her ; no man ever saw her , but he loved her . And so on the contrary , according as men are ignorant and blockish , they under-value and dis-esteem it , hate it and are prejudiced aginst it : And hereupon carnal men being blinded by the Prince of darkness , together with their own wickedness , and being of a reprobate judgement , do most usually and familiarly term and esteem this soul-wisdom , this divine , spiritual , experimental , and saving-knowledge , to be meer foolishness or madness , Wisd. 5. 3. to 9. and the Professors thereof to be fools and madmen : Elisha was counted no better , 2 Kings 9. 11. and the rest of the Prophets , Hos. 9. 7. & St. Paul , Acts 26. 20. and all the Apostles , 1 Cor. 4. 10. Yea , our Saviour Christ himself with open mouth was pronounced mad by his carnal hearers , Joh. 10. 20. Mark 3. 21. and this hath been the worlds vote ever since . The sincere Christian was so reputed in Pliny's time , and after in St. Austin's time : yea , Julian the Pelagian could give St. Austin , that he had none of the wise Sages , nor the learned Senate of Philosophers on his side ; but only a company of mean Tradesmen , of the vulgar sort , that took part with him : whose answer was , Thou reproachest the weak things of the world , which God hath chosen to confound the things that are mighty . To worldly men Christian wisdom seems folly faith Gregory . And well it may , for even the wisdom of God is foolishness with the world , 1 Cor. 1. 18 23. therefore no disparagement to us his servants , if they repute us fools ; nor I think any honour to such sensualists that so repute us : However we will give them their due ? For , Sect. 8. I grant that in some kind of skill they out-strip the best ●f Gods people , who , if they are put to it , may answer as Themistocles did when one invited him to touch a Lute ; for as he said , I cannot fiddle , but I can make a small town a great State : So the godly may say , we cannot give a solid reason in Nature , why Nilus should over flow only in the Summer , when waters are at the lowest ? Why the Load-stone should draw Iron ; or inc●ine to the pole-star ? How the heat of the stomach , and the strength of the nether chap should be so great ? Why a flash of lightning should melt the sword , without making any impression in the scabbard ? Kill the child in the womb , and never hurt the Mother ? How the waters should stand upon a heap , and yet not over flow the earth ? Why the clouds above being heavy with water , should not fall to the earth suddenly , seeing every heavy thing descendeth ? Except the reason which God giveth , Gen. 1. 6. & Job 38. 8. to 12. & 26 ▪ 8. Psa. 104. 9. But we know the mystery of the Gospel , and what it is to be born a new , and can give a solid reason of our faith : we know that God is reconciled to us , the Law satisfied for us , our sins pardoned , our souls acquitted , and that we are in favour with God ▪ which many of these with their great learning do not know . And thus the godly are proved wiser than the wisest humanist that wants grace . You have likewise the reasons why these great knowers , know nothing yet as they might and ought to know ; that is to say , First , Because they are mistaken in the thing ; they take speculative knowledge for soul wisdom ; and soul saving wisdom to be foolishness and madness . Now if a man take his aim amiss , he may shoot long enough ere he hit the white : and these men are as one that is gone a good part of his journey , but must come back again because he hath mistaken his way . Secondly , Because they are Vnregenerate , and want the Eye of Faith. Thirdly , For that they seek not to God for it who is the giver thereof , & without whose spirit there is no attaining it . Fourthly , Because they are proud , and so seek not after it , as supposing they have it already . Fifthly , Because if they had never so much knowledge , they would be never the holier , or the better for it , but rather the worse ; nor would they imploy it to the honour of God , or the good of others . Sixthly , Because they either do , or would do mischief in stead of good with their knowledge . Seventhly , Because they will not consult with the word about i● nor advise with others that have already attained to it . O● thus , They read and hear the Scriptures and mind not , ( I mean the spirituality of the word ) or mind and understand not , or understand and remember not , or remember and practise not . No , this they intend not of all the rest ; and they that are unwilling to obey , God thinks unworthy to know . When the Serpent taught knowledge , he said , If ye eat the forbidden fruit , your eyes shall be opened , and you shall know good and evil : But God teacheth another lesson , and saith , If ye will not eat the forbidden fruit , your eyes shall be opened , and you shall know good and evil , Rom. 12. 2. See Psa. 111. 10. & 119. 97 , 98 , 99 , 100. Or if you do eat it , you shall be like images that have ears , and cannot hear , Rom. 11. 8. Isa. 6. 10. Mat. 13. 14. Psal. 115. 6. From all which Reasons we may collect , That there are but a few amongst us , that are wise indeed , and to purpose ; for these Seven Hinderances are appliable to seventy seven parts of men in the Nation . Besides , if these great knowers know so little , how ignorant are the rude rabble , that despise all knowledge ? Nor can it be denied but all impenitent persons , all unbelievers ( who prefer their profits and pleasures before pleasing of God ; as Herodias preferred John Baptists head before the one half of Herods Kingdom ) are arrant fools ; yea , fools in Folio : For if they were wise , says Bernard , they would foresee the torments of Hell , and prevent them . And so wise are the godly , for they prefer grace , and glory , and Gods favour , before ten thousand worlds . And so much to prove , that he is the wisest man , whose knowledge lies in the best things , ( as the weaker vessel may hold the better liquour ) and that if men be never so learned , except they have learned the Mystery of the Gospel , and what it is to be born again by their own experience ( which few with their great learning do indeed know ) they are in Gods account , no better then fools . I come now to prove , that the greatest Politician is a verier fool then the former . Sect. 9. Secondly , if we shall look upon the most cunning Politician , with a single eye , judge righteous judgement , and not according to appearance only , we shall find that the greatest Politician is the greatest fool ; For he turns all his Religion into hypocrisie , into statism , yea , into Atheism , making Christianity a very footstool to policy . I consese they are wiser in their generation , then the children of light , & are so acknowledged by Christ himself , Luke 16. 8. But why ? not that there is a deficiency of power in the godly , but will : for could not David go as far as Achithophel ? could not Paul shew as much cunning as Tertullus ? yes , surely if they would : but because their Ma●●er , Christ , hath commanded them to be innocent as Doves ; They have resolved in an heroical disposition with Abraham , Gen. 14. 21. that the King of Sodom shall not make them rich . No crooked , or indirect means , shall bring them in profit ; they will not be beholden to the King of Hell for a shoo-tie . And hereupon the Fo●●es wiles , never enter into the Lions head . But to speak of them as they are : These cunning Politicians , in stead of being wise as serpents , they are wise serpents , they are so arted in subtilties , through time and practise , that they are near upon as wise , as that old serpent the devil . Indeed he hath one trick beyond all theirs ; for like a cunning fencer , he that taught them all their tricks , kept this one to himself , namely , how to cheat them of their souls . But take a short character of them . They are such cunning dissemblers , that like Pope Alexander the sixth , what they think they never speak : Why is this cast away , saith Judas ? Crafty ●ub , he would have had it himself . They are like a fellow that rides to the Pillory , they go not the way they look , They will cut a mans throat under colour of courtesie , as Vlysses by gold , and forged letters , was the means of stoning Palamides , even while he made shew of defending him . And then to wipe off all suspition from themselves , their gesture and countenance shall be like Julius Cesar's , who seeing Pompey's head , sell a weeping , as if he had been sorry for it , when by his only means it was cut off . So like Rowers in a boat , whilst in their pretence they look one way , in their intent they go the q●ite contra●y : As our Saviour found it to fa●e with the Pharisees and Sadduces , Ma. t 16. 1 , 3. which made him to conclude with , O hypocrites ! Nor shall any man be able to determine , either by their gesture , words , or actions , what they resolve , though like Hebrew letters , you spell them backward . Only this you may be sure of , that they do not intend , what they pretend : Like as in jugling feats , though we know not how they are done , yet we know well , that they are not done as they seem to be . Now if they can any way advantage themselves by anothers ruine , and do it cunningly , as Jezabel did , when she killid Naboth , by suborning false witness against him , and proclaimed a Fast before the murder : Though all such policy be but misery , and all such knowlendge ignorance , Yet , O how wise they think themselves ! but they are grosly mistaken : for wherein doth this their great wisdom consist ? but first , in being wise to deceive others ; as the Old serpent did our first Parents : or secondly , in the end to deceive themselves , as the same serpent did , which brought a curse upon himself for so doing , Gen 3. The crafty Fox hugged himself to think how he had cozened the Crow of her break-fast : but when he had eaten it , and found himself poysoned with it , he wisht the Crow her own ag●in . Wealth got by deceit , is like a piece of buttered spunge , an Italian Trick , it goes down glib , but in the stomack , swells , and will never be got out again . The gains a man gets by deceiving , at last he may put in his eye , and yet see himself miserable . Sin is the greatest cheater in the world , for it deceives the deceiver . Sect. 10. That it is so with them , and all others who go to counsel , and leave the God of wisdom behind them , let their case be viewed in other persons . What saith Pharaoh to his deep Counsellers ? Come let us do wisely , when indeed he went about that which destroyed both him and his Countrey . The Scribes , Pharisees , and Elders took counsel against Christ ; as though they would most wisely prevent their own salvation . Josephs brethren , to prevent his having dominion over them ( as his dreams imported ) thought they had taken a very wise course , in selling him to the Ishmaelitish Merchants , which was indee● the only means to effect it . They murder Christ , lest the Romans should come : and by so doing , their coming was hastned . The Jews say , Come let us kill him , that the inheritance may be ours : but in killing him , they ●ost the inheritance and themselves too . And so it always fares with our Machivilians in the end , speed they never so well for a time . For let the Devil promise them never so fair , ( suppose it be a Kingdom ) the upshot will be but sad and doleful : as it fared with Athaliah , who having slain all the Kings seed , that she alone might raign , lost both the government , and her life too . Or as it did with Abimelech , who slew seventy of his brethren , that he might with safety enjoy the Kingdom , lost both it , and his life with it . And many the like we read of . Whence St. Ambrose observes , that the plots of the wicked , always return upon their own heads . A● Pope Hildebrands servant , by stumbling , was killed with that stone he should have thrown down on Frederick the Emperour , at his Devotions . Or as Griphus his Mother , was made to take that draught , wherewith she intended to poyson him . Yea , how little was Judas set by of the High Priests , when once he had served their turn ? How did they shake him off in that pitiful distress , with , Look thou to it ? And so how poor are the witches , that in confidence of these promises , even sell their souls to the Devil ? See here in these few Examples , you have the depth and solidity of our greatest and wisest Politicians , and yet lewd men , most ridiculously and absurdly , call wicked policies , wisdom , and their success , happiness . But herein Satan makes them of all fools the superlative , in mistaking villany and madness , for the best vertues . And what is the summa totalis of all , but this ? Faux-like , they project other mens overthrow , purchase their own . Neither hath any man been wise to do evil , but his wisdom hath had an evil end . As O the multitude of Examples that are recorded , to give credit to this Doctrine ! was not the wisdom of the serpent turned into a curse ? the wisdom of the Pharisees into a wo ? the wisdom of A●ithophel into folly● the wisdom of Nimrod into confusion ? the wisdom of the unjust Steward into expulsion out of Heaven ? the wisdom of Jezabel , into a shameful death ? &c. So that in the issue , their case proves but like the Spiders , that was weaving a curious net to catch the swallow : who when she came , bore away both net and web , and weaver too . Wherefore , O God , make me but soul-wise , and I shall never envy their knowledge , that pity my simplicity : Let me be weak in policy , so I may be wise to salvation . And I cannot but wonder to see , how the most are mistaken in them : but being thus discovered , I hope it will appear , that as love and lust are not all one , so a cunning Politician and a wise man are not both one . As we have seen some that could pack the Cards , and yet were not able to play well . Sect. 11. True , if men shall look upon them side-ways , as Apelles painted Antigonus ; that is , upon their strength of brain and parts alone , and not consider them whole , and together , their abilities with their deficiencies , they will take them for wise men , and so be mistaken . But , If you would know how to call them , they are properly subtle persons , as the Holy Ghost stiles Jonadab , who gave that wicked and crafty counsel to Amnon , 2 Sam. 13. 3 , 5. And the woman of Tekoah , 2 Sam. 14. 2. And Elimas , Acts 13. 10. as being rarely gifted to deceive , and more crafty and wily then is usual . But not wise men ; for this is rather wisdom backward , and to study the dangerous art of self-sophistry , to the end they may play wily beguile themselves , and to plot Self-treason , then which there is no greater , when the Betrayer and Betrayed spell but one man. Again , admit them the most , they are not wise in good , though they be wise to do evil : Or if you will , wise in goods , not wise in grace : For as that old Serpent seemed to boast , that he was richer then Christ , when he said , All these are mine , Mat. 4. 9. So the Politician may truly say , for the most part , I am wiser then my plain dealing neighbour by five hundred pounds . So that in some sense it may be said of them , as one speaks of women , though partially , that they are more witty in wickedness then men . Nor can I more fitly compare them , then to Bats , Night-crows Owls , and Cats , which can see better in the dark , then in the light . Their wisdom is like that of the Polypus , which is a most stupid and foolish fish , yet useth great skill in taking of other fishes . Nevertheless , yield them all that hath been mentioned , this is the upshot ; They are blind , and in darkness , as having their beginning from Satan , the Prince of darkness , and their end in Hell , which is the pit of darkness : and because they are wise only to evil , their wisdom shall have but an evil end . In the dialect of the wise man , the greatest sinner is the greatest fool , Prov. 1. 7. And David thinks , there is no fool to the Atheist , Psa. 53. 1. & 49. 13. And St. Austin tells us , that the wisest Politician upon earth , the most ample , and cunning Machevilian that lives , be he a Doctor in that deep reaching faculty , is worse then a fool : for if the Holy Ghost , saith he , terms him a fool that only laid up his own goods , Luke 19 ▪ 18 , 20. find out a name for him that takes away other mens . And though worldly men call the simple fools , yet God calls the crafty fools ▪ Jer. 8 9. Mat. 6. 23 And of all Athie●s , and fools , which seem wise , there ●e no such fools in the world , as they that love money better then themsel●es . And so you have the wisdom of ●●umani●s , and Politicians dec●phe●ed ; together with the wisdom of Gods servants Y●u see the difference between them , and therein as I suppose , that neither of the former are so wise as the godly man , nor so wise as the world reputes them , or they themselves ▪ I confess the one speak Latine , Greek , and Hebrew , the other Statutes History , and Husbandry , well enough to make their neighbours think them wise : but the truth is , they seem wiser then 〈◊〉 are , as is said of the Spaniard ; whereas the godly , like the French , are wiser then they seem . The former are wise men in foolish things , and fo●lish men in wise things : sharp eyed as Eagles , in the things of the Earth ; but blind as Beetles in the matters of Heaven . O that they had 〈…〉 wit to know , that when all is done , Heaven is a brave place , where are such joys as eye hath not seen nor ear heard , neither hath it entred into the heart of man to conceive the things which God hath p●epared there for them that love him , 1 Cor. 2. 9. Sect. 12 Now as I have shewn these two sorts of men their folly , so it were as easie to prove , that all sorts of sinners are no better then Sots , and Shallow-brains , in comparison of the conscientious Christian. I 'll give you some particular Instances . And the next that I will speak to , shall be such as come nearest to these last mentioned ; that is , your Covetous , Miserly Muck-worms , who though they be near neighbours to those Ambodexters I last spake of , yet they are not the same men . Now although you cannot name one property of a natural fool , but the Covetous man is in that particular a greater fool ; Yet I will make the parallel in one onely , lest I should vveary my Reader , before I have dispatcht all my Clients , or half Li●●ed my men . The Covetous Miser , if you mark it , esteems not of things according to their true value ; but pref●●reth bables and tri●●es before things of greatest worth , which is the most rema●kable prop●●ty of a natural fool , that is , being like the ignorant Indians in Florida , Vi●ginia , New-England , and Ken●da , who for a Copper 〈◊〉 , and a few toys , as Beads and Hatchets , will depart from the purest gold , and sell you a whole Country , with the h●uses and ground which they dwell upon . As Judas preferred thi●ty pieces of si●ver , before him that was Lord of the whole world , and ●ansom of mankind ; so the covet●us man prese●s earth , yea hell to heaven , time to 〈◊〉 , his b●dy before his soul , yea his outward estate before either soul or body . Whereas the godly care for the s●ul as the chief Jew●l ▪ and onely treasure ; and for the body for the souls sake , and settle their inheritance in no land but the land of promise ; their end being to possess a Kingd●m without end . They are not like Sh●bna , who built his Sepulchre in ●n● Country , and was buried in another . But like our English Me●chants , that traffique in Turkey , 〈◊〉 wealth in Turk●y , yet plant not in Turkey , but transport for England . It cannot be said of them , as it may of the most , that they worship the Golden Calf , because they consider , that Pe●unia , the Worlds Queen , ( I mean , that world whereof the Devil is King ) extends her R●giments , but to the brim of the grave , and is not current one step farther . Worldly hearts are penny-wise , and pound foolish ; they know how to set high prizes upon the worthless trash of this world ; but for heavenly things , or the God that owns them , they shamefully undervalue . Like Judas , who valued Mar●es Oyntment , which she bestowed upon the feet of Christ , at three hundred pieces of silver , and sold his Master , on whom that odour was spent , for thirty . But it is not so with the godly , they think it the best purchase that ever was in the world , to buy him who bought them , in comparison of whom all things else are dross and dung , as Paul speaks , Phil. 3. 8 And indeed if we once hav● him , we have all things , as the Apostle argues , Rom. 8. 32. 1 Cor. 3. 21 , 22 , 23. So that the godly man is onely rich , the servant of Christ is Lord of all . Whereas by a just judgement of God upon the covetous Mise● , who makes Mamm●n his god , the Devil makes them his D●udges , to get and bring him in Gold , ( as the King of Spain does the poor I●dians ) that he may keep it in banke , for the next prodigal to spend as ill , as the other got it . As how often is that spent upon one Christmas revelling by the Son , which was forty years a getting by the Father ? O fools incompa●able ! to take a world of care and pains , en●ure so much g●ief , sting of co●science , loss of credit , to deprive themselves of h●aven , damn their own souls , to get wealth ; and when they have got it , not to be a ●ot the better for it . Yea , they are less satisfied , and con●ented then other men , 〈◊〉 a●commodated then mean men ; Yea , a 〈◊〉 begger that hath n●thing here , is in better estate then a rich Miser , that hath nothing in effect , either here or hereafter . O that they would but use that ! yea ha●f that wit , study , and industry hereafter , to save their souls , that they have f●rmerly done to damn them . But hear more . Aristippus cared onely for his body , as if he had had no soul : Zeno but for his soul , as if he had had no body : Achitophel for his Family alone , as if neither soul nor body had been worth caring for : but these neither for body , nor soul , nor any thing , but for a little muck to leave behind them . Yea , he can find in his heart to go to h●ll for another , that wishes him gone , and will damn his own soul to leave his son rich . Yea , what a deal of pains and care does the covetous man take for his own damnation ? ever tormenting himself to get that , for getting whereof , he shall be tormented ? so himself is voluntarily miserable here and hereafter , that others may be happy . And so much of the Miser . The next I will fall upon , shall be such as equal these in their Idolatry another way ; as , Sect. 13. Fourthly , what think you of common Idolaters ? are not they arrant fools ? I 'll give you but one instance mentioned , Exod. 32. and you will need no more . Turn to the place , and there you shall find that those blockish Israelites made them a mo●ten Calf , and then said , This is thy god , that brought thee out of the land of Egypt , ver . 34. This is such a pregnant example , that there needs no mo●e to prove it ; that a Beast should be their god , yea , and a Beast of their own making , and that this Beast should have brought them out of Egypt , which could not move it self , but as it was moved , and that before it had any being : This is such a blockish absurdity , that as one would think , should never enter into the heart of him who is endowed with a reasonable soul. But what can the Prince of darkness propound , that a wicked heart ( blinded with the custom of sin , and given up by God , to be further blinded by Satan ) will not believe ? as appears , by Isa. 6. 9 , 10. Psal. 69. 23. Mat. 13. 15. Joh. 12. 3● , 39 , 40. Rom. 1 , 21 , to 33. 2 The. 2. 10 , 11 , 12 2 Cor. ● . 3 , 4. 2 Tim. 2. 26. Ephe. 2. 2. And such other fools are the Papists , though great Clerks , and Wise men , who ( i● I could intend to acquaint you ) maintain a thousand ridiculous tenents , stifly defending those things for truth , which the Holy Ghost calls in express words , The doctrine of devils , 1 Tim. 4. 1 , 2 , 3. And most justly are they forsaken of their reason , who have abandoned God. Yea , most just it is , that they who want grace , should want wit too . If Idolaters will needs set up a false god for the true , is it not equal , that the true God should give them over to the false ? Again , Fifthly , how does Lust blind and be●ot men ? when the Adulterer prefers a filthy Strumpet before his own chaste Wife , though his own lawful Consort is known to be more comely and lovely then the strange woman . Yea , when they shall confess the same , ( as it was the speech of a Nobleman ) That were she not his Wife , he could love her above all women in the world : a word able to ●ot out the tongue that spake it . But take an instance of this nature , I 'll give you one amongst many very remarkable . We read , Judg. 16. that Sampson cared more for this very sin , then his life . O strange debauchedness ! his filthy lust of a Nazarite , leaves him scarce a man ! He that might not drink wine , is drunk with the cup of fornication . How could he other then think , if Lust had not blinded and betwitched him , She whose body is mercenary to me , will easily sell me to others ? she will be fal●e , if she be an Ha●lot . Was there ever such a motion made to a reasonable man ? Tell me , wherewith thou maist be bound to do thee hurt . Who would not have spurned such a suitor out of doors ? And when upon the tryal he saw such apparent treachery , he yet wilfully betrays his life , by her to his enemies . All sins , all passions have power to blind and infa●ua●e ; but lust most of all . Never man that had drank flaggons of wine , had less reason left him , then this Nazarite . Many an one l●ses his life , but he casts it away ; not in hatred to himself , but in love to a Strumpet . He knew ●he aimed at nothing but his slavery and death , yet had not power to deny her . He had wit enough to deceive her thrice , nor enough to keep himself from being dece●ved by her . Thrice had he seen the Philistims in her chamber , ready to surprize him upon her bands ; and yet will needs be a Slave to his T●aytor . Yea , in effect , bids her bind him , and call in her Executioners to cut his throat . O beware of a Harlot , as you would of the Devil ! And the rather , for that under the habi● of a woman , it may be the Devil in shape of a woman , as some have so been cheated . But Sixthly , what can we think of an improvident Gamester ? Is not he a Fool ? who will hazard his whole estate upon the chance of a treacherous Die , that flatters him with his own hand , to throw away his wealth to another . And a Thief he is too , for if he wins , he robs another ; if he loses , he no less robs himself . Sect. 14. Seventhly , let me refer it to any rational man , whether the Voluptuous Prodigal is not a sta●k Fool ? who suffers himself to be stoln away for an Apple : For , for a little tickling of the Palate , a kind of running Banquet , he will hazard the loss of eternal comfort , and expose himself to a devouring fire , an everlasting burning ? Isai. 33. 14. And what greater folly ? Is it not a dear purchase , an ill penniworth ? yea , a desperate madness , to buy the merriment of a day ( yea , possibly the pleasure of an hour may determine it ) with ages of pangs , with eternity of unsufferable torments , that are capable of neither ●ase nor end ▪ Nor is this all , for they run upon Gods judgements , as Balaam did upon the swords point in the Angels hand , and yet are so far from being afraid , that they applaud their own wisdom for giving such liberty to their lusts ; thinking no men in the world enjoy the like freedom . When indeed their bondage is much worse then the cruel and tyrannical bondage and slavery of Egypt . For first , that bondage was of the body only , but the service of sin is of the whole man , body and soul. Secondly , in the bondage of Egypt , they served men ; but in this bondage , service is done to sin and Satan , most vile Lords , which command most base and filthy works . Thirdly , in the bondage of Egypt , the most harm was temporal loss of liberty , smart and pain of body ; in this service of sin , the loss is eternal , even destruction in , Hell for ever ( without the infinite goodness of God. ) Fourthly , in this bondage under Phoraoh , they had a sense of their thraldom , and desired liberty ; in this of sin , men do not so much as suspect themselves to be bound , but think themselves f●ee , and despise liberty . Lastly , in all outward bondage , they which are bound may possibly help themselves ; as by running away , or by intreaty , or by ●ansom : In this bondage we lie still , as it were , bound hand and foot ( ●ill God by his mercy deliver us ) not having so much as the least thought of relieving our selves . By all which it appears , that such who take the most liberty to sin , a●e the most perfect slaves in the world , because most voluntary slaves : and that Christs service is the only true freedom ; his yoke an eas●● yoke , his bu●den but as the burden of wings to ab●●d , which makes her ●lie the higher . Wherefore , as we serve the laws , that we may be free , so let us serve Christ , and we shall be the f●eest people a●●ve . A godly man being demanded , what he thought was the st●angest and foolish●st thing in the world , answered , an impenitent sinner , or an V●believer : For said he , that a man should provoke God , so gracious and mighty , that he should believe Satan the Father of lies and c●uelty , forget his own death so imminent and inevitable ; obey the command of his flesh , a D●udge so ignoble , admire the world so fickle and dangerous , prefer it before Heaven so blessed and glorious , wilfully cast himself into Hell , a place so woful and dolorous , and all for vanity , such a wretched emp●iness ; that he should fear the blasts of mens breath , and not the 〈◊〉 Gods w●ath , weep for the loss of friends , and not f●r his soul. And lastly , that Christ should stand at the door of his heart , c●aving for entrance , that he may ●emedy all , and make him everlastingly happy ; and God call him every day , either by his Wo●d in the mouths of his Messengers , or by strange judgements , or extraordinary mercies upon himself , or others , and all in vain . Such an one , sayes he , is the most foolish and degenerate creature alive . Thus I might go on to Traytors , Murderers , Backbiters , Seducers , Drunka●ds , Blasphem●s , Persecuters of the godly , proud persons , Hypocrits , Thieves , A●●iests , and what other sinners you can name ; and prove them all fools alike . But I have already ( upon one occesion or other ) done it in some other Tract , only , a word or two more , that may reach to all , that are in their natural condition , and I shall concude . Sect. 15. In the last place , Are not all wilful sinners a●●ant fo●ls ? who Adam like , will receive whatever comes , or is offered them ? be it b●ibe , or other sinful bait , not once thinking this is forbidden fruit , and thou shalt die the death . That think the v●wed enemy of their souls , can offer them a bait without a ho●k ? you cannot but acknowledge them stark fools , though thy self beest one of the number . Again , for men to dishonour God , and blaspheme his Name , while he does support and relieve them , to run from him ▪ while he does call them , and forget him , whiles he does ●eed them . To imitate the common Protestants in Queen Marys time , who laughed the Martyrs to scorn , and esteemed them superstitious fools , to lose their lives and fortunes , for matters of Religion , accounting Faith , Holiness , Immortality of the soul , &c. mee● fopperies and illusions . To be quick sighted in other mens failings , and blind to their own . Are 〈◊〉 these so many infallible properties of a fool ? and yet these are the lively characters of every sensualist . Insomuch , that if I should give you a List or Catalogue of all the fools in one City , or County : you would bless your selves , that there are so few Bedlam-houses , & yet so many out of their wits , that cannot perceive or discern the same . And yet no wonder ; for as before I told you , sensual men are so benighted , & puzled with blindness , that they know no other way , then the fl●sh leads them . Yea , many by loss of conscience become Athiest● and by loss of Reason , Beasts . Yea , to any thing that is spiritually good , the natural man is blind , and deaf , and dead , as ye may see by these en●uing Scriptures , 1 Tim. 5. 6. Rom. 1. 21 , 22 , 25. Eph. 5. 14. Isa 6. 9 , 10. John 12. 40. Psal 69 23. Mat. 4. 16. & 15. 14. Eph. 4. 18 , 19. & 5. 8. 1 Pet. 2. 9. Acts 28. 27. Rom. 11. 8. Mat. 23. 16 , 17 , 19 , 24 , 26. & 27. 3 ▪ 4 , 5. 2 Pet. 2. 16. Rev. 3. 1● . Rom. 6. 13. & 8. 11. Micah 7. 16. Psal. 58 4. Eph. 2. 1. If our Gospel be hid , it is hid to them that are lost , whom the god of this wo●ld hath blinded , 2 Cor. 4. 3 , 4. But it is otherwise with the godly : as let Satan and the world offer a wise Christian the bait of pleasure or profit ; his answer shall be , I will not buy r●p●nta●ce so dear : I will not lose my s●ul , to please my sense . If affliction comes , he will consider , that Gods punishments for sin , calls for conv●rsion from sin : and in case God speaks to him by his Word , to forsake his evil ways , and turn again to him , he will amend his cou●se , lest i● he hear not the wo●d , he should feel the sword . Whereas nothing will con●ute a fool , but fire and brimstone . The Lo●d spake to Manasses and to his people , but they would not regard : Wherefore the Lord brought upon them the Captains of the Host of the King of Ashur , that took Manasses , and put him in fetters , and brought him in chains , and carried him to Babel , 2 Ch●on . 33. 10. 11. Fools , saith holy David , by reason of their transgression , & because of their iniqui●y , Psal. 107. 17. From which words Musculus in●ers , that all wilful transg●ess●rs are a●●ant f●●ls . And it is the saying of Cardan , That dishonesty is nothing else but folly and madness . Yea , Solomon throughout all his Proverbs , by a fool , means the natural man ; and by a wise man , a man sanctified . O that it were rightly learned , and laid to heart by all , that are yet in the state of unregeneracy ! for it is every one of their cases . To conclude in a word , Without knowledge , the soul is not good , Pro. 19. 2. The ignorant cannot be innocent . I am the light of the world ( says our Saviour ) John 8 , 12. & 12. 46. Where light is not , Christ is not : for Christ is light . Sect. 16 Object . But here thou wilt say , ( or at least thou hast reason to say ) if there be so few that are soul-wise , I have all the reason in the world to mistrust my self ; wherefore , good Sir , tell me how I shall be able to get this spiritual and experimental knowledge ? this divine and supernatural wisdom ? Answ. By observing these Five Rules . First , Let such a willing and ingenious soul , resolve to practise what he does already know , or shall hereafter be acquainted with from the Word of God , and Christs faithful Messengers : For He that will do my Fathers Will , saies our Saviour , shall know the doctrine , whether it be of God or no , John 7. 17. A good understanding have all they that keep the Commandments ( saies holy David ) Ps. 111. 10. and proves it true by his own example and experience : I understood ( saies he ) more than the Ancient , and became wiser than my teachers , because I kept thy precepts , Psal. 119. 97 , 98 , 99 , 100. To a man that is good in his sight , God giveth knowledge and wisdom , Eccle. 2. 26. The spiritual man understandeth all things , 1 Cor. 2. 15. Wicked men understand not judgement , but they that seek the Lord , understand all things , Prov. 28. 5. Admirable ●nc●uragements for men to become godly and conscientious ; I mean p●actical Christians . Secondly , If thou wouldst get this precious grace of saving knowledge ; the way is , to be frequent in h●aring the word preached , and to become studious in the Scriptures , for they and they alone make wise to salvation , 2 Tim. 3. 15. Ye erre ( saith our Saviour ) not knowing the Scripture , Matth. 22. 29. Ma●k 12. 24. We must not in the search of heavenly matters , either do as we see others do ; neither must we follow the blinde guide carnal reas●● , or the deceitful guid● our corrupt hearts ; but the undeceivabl● , and in●al●ible guide of Gods Wo●d , which is truth it self : and great need there is , for as we cannot perceive the fulness of our faces , unless it be told us , or we take a glass and look our selves therein : so neither can we see the blemishes of our Souls , which is a notable degree of spiritual Wisdom , but either God must make i● known to us by his Spi●● , or we must collect the same out of the Sc●iptures , that cel●stial glass ; though this also must be done by the Spirits help . Therefore Thirdly , If thou wilt be Soul-wis● , and truly profit by studying the Scriptures , be 〈◊〉 and fervent in Prayer to God , who is the only giver of it , for the direction of his holy Spirit : For first , humble and faithful Prayer , u●he●ed in by meditation , is the cure of all obscurity . Especially being accompanied with f●rvour and ferven●y ; as you may see , Matth. 21. 22 , If any ●ack wisdom , saith St. James , let him ask of God , who giveth to all men liberally and reproacheth no man , and it shal be given him , Jam. 1. 5. Mark the words , it is said , if any ; wherefore let no man deny his soul this comfort . Again , ask and have ; It cannot come upon easier terms . Yea , God seems to like this suit so well in Solomon , as if he were beholding to his Creature , for wishing well to it self . And in vain do we expect that alms of grace , for which we do not so much as beg . But in praying for Wisdom , do not pray for it without putting difference ; desire not so much brain-knowledge , as to be Soul-wise , and then you will imploy your wisdom to the glory of the giver . Let thine hearts desire be to know God in Christ , Christ in Faith , Faith in good works ; to know Gods Will , that thou mayst do it ; and before the knowledge of all other things , desire to know thy self ; and in thy self , not so much thy strength , as thy weakness : Pray that thine heart may serve thee in stead of a commentary , to help thee understand such points of Religion as are most needful and necessary , and that thy Life may be an Exposition of thy inward man , that there may be a sweet harmony betwixt Gods word , thy judgement , and whole conversation , that what the natural man knoweth by roat , thou mayst double by feeling the same in thine heart and affections . As indeed experimental and saving knowledge is no less felt then known ; and I cannot tell how , comes rather out of the abundance of the heart , than by extreme study ; or rather is sent by God unto good men , like the Ram that was brought to Abraham when he would have Sacrificed his son Isaac . When Christ taught in the Temple , they asked , How knoweth this man the Scriptures , seeing he never learned them ? So it is a wonder what learning some men have , that have no learning ! Like Prisilla and Aquila , poor Tent-makers , who were able to school Apollos that great Clerk , a man renowned for his learning : What can we say to it ? For no other reason can be given , but as Christ said , Father , so it pleaseth thee : For as Jacob said of his Venison , when his Father asked how he came by it so suddenly ? Because the Lord thy God brought it suddenly to my hands . So holy & righteous men do more easily understand the words of God , than do the wicked , because God brings the meaning suddenly to their hearts , as we read , Luk. 24. That Christ ( standing in the midst of his Apostles after he was risen from the dead ) opened their understandings , that they might understand clearly the Scriptures , and what was written of him in the Law of Moses , and in the Prophets , and in the Psalms , ver . 44. 45. Lo how suddenly their knowledge came unto them ! But see what a general promise God ( in the Person of Wisd●m ) hath made to all that serve him , Prov. 1. Turn you at my reproof , and behold I will pour out my spirit unto you , and make known my words unto you , vers . 23. And Psal. 25. The secrets of the Lord are revealed to them that fear him , and his covenant is to give them understanding , ver . 14. These secrets are hid from the wicked , neither hath he made any such covenant with them , but the contrary : As see , Dan. 12. 10. Vnto you it is given to know the secrets of the Kingdom of Heaven , but to others in Parables , that they seeing should not see , and hearing they should not understand , Luk. ● . 10. Mark 3. 11. Matth. 13. 13. Again , It is not enough to pray , except also it be in Christs name , and according to his will , believing to be heard for his sake , and that it be the intercession of Gods own spirit in you : And ( being truly sensible of your sins and wants ) that you chiefly pray for the pardon of sin , the effusion of grace , and for the assistance of Gods Spirit : that you may more firmly believe , more soundly repent , more zealously do , more patiently suffer , and more constantly persevere in the practise and profession of every duty . But above all you must know , that as Sampsons companions could ne●er have found out his Riddle , if they had not plowed with his Heifer , so ●o man can knew the secrets of God , but by the revelation of his Spirit , 1 Cor. ●2 . 8. Mat. 16. 17. Yea , suppose a man be not inferiour to Portius or Pythagoras , who kept all things in Memory , that ever they had read , ●eard , or seen : To Virgil , of whom it is reported , that if all Sciences ●ere lost , they might be found again in him : To Aben Ezra , of whom 〈◊〉 was said , that if knowledge had put out her Candle , at his brain she might ●●ght it again ; and that his head was a throne of Wisdom : or Josephus ●aligar , who was skilled in thirty Languages : Yet if he want the Spirit 〈◊〉 God to be his teacher , he is a dunce to the meanest and most illiterate ●●liever . For one excellent and necessary prerogative of the spiritual man 〈◊〉 this , he hath God for his teacher ; he learns the counsels of God , of that Spirit which only knoweth Gods counsels , Luk. 21. 15. which is no small priviledge : for the Scholar learns quickly , when the holy Ghost is his Teacher ; the Eye sees distinctly , when the holy Ghost doth enlighten it . With the Spirits help , the means can never be too weak ; without , never strong enough , Luk. 24. 44 , 45. P●●v . 1. 23. Sect. 17. Fourthly , Thou must get an humble conceit of thine own wisdom . The first step to knowledge , is to know our own Ignorance . We must become fools in our own opinion , before we can be truly wise , as the Apostle sets it down ▪ 1 Cor. 3. 18. And indeed , the opinion of our k●owing enough , is one of the greatest causes fou● knowing so li●●le : for what we p●esume to have attained we s●ek not after . Ye● , the very first 〈◊〉 of a Christian is humility . He will teach the humble his way , Psal. 25. 9. Jam. 4. 6. 1 Pet. 5 5. And he that hath not learned the first le●●on , is not fit to take out a new . Pride is a great l●t to true wisdom : For God resisteth the 〈◊〉 , and giveth grace to the humble , Jam. 4. 6. 1 Pet 5. 5. Whence it comes to pass , that few proud wits are reformed , Joh 9. 39. And fo● this cause also did out Saviour propound his woes to the Pha●●s●es , his d●ct●ines to the Pe●ple . A heart full of Pride , is like a vessel full of 〈◊〉 This self-opinion must be blown out of us , before saving knowledg● will be p●u●ed into us . Christ will know none but the humble and none but humble souls truly know Christ. Now the way to become humble , is by taking a serious view of our wants . The P●aco●ks pride is much abated , when she looks on the blackness of her legs and feet . Now suppose we know never so much , yet that which we know is 〈◊〉 then that which we are ignoran● of : and the more we know , the more we know we want , Prov 1. 5 , 7. Psal. 73. 22. And the less ●ensible we are of our blind●ess , sickness , d●formity , &c. the more blind , sick , and d●fo●med we are . Fifthly , Thou must labour to get a true and lively faith : for as without faith we cannot please God , so without faith , no man can know God. Faith most clearly beholds tho●e things which are hid both from the eye of sense , and the 〈◊〉 of reason , John 12. 46. Vnregenerate m●n , that want saith , are like blind Sampson without his guide ; or like P●liphemus , who never had but one eye , and that V●ysses put out . For so does the pleasure and custom of sin blind the Sen●ualist . We must have minds lifted above natu●e , to see and love things above nature , heavenly wisdom , to see heavenly truth ; or else that truth which is saving , will be to us a Mystery , Ma●k 4. 11. If it seem not foolishn●ss , 1 Cor. 2. 7 , 8 , 14. To them that are lost , the Gospel is hid , 2 Cor. 4. 3 , 4. Whereas the Believer discerns al things , even the deep things of God , 1 Cor. 2. 10. 2 , 15 , 16 Yea , God giveth him a mouth , and wisdom , where-against all his Adversaries shall not be able to speak or resist , Luke 21. 15. These are the five steps , which lead up to the palace of wisdom , which all must ascend by , that mean to enter . If you have once attained this precious grace of saving knowledge , you wil as much as in you lies , employ the same to the glory of the give● . An end of the first part ( as a penyworth of Lawn out of the whole piece ) Such as would have the residue , let them read the Trial of true Wisdom , as it is in the first part of my Christian Library ; out of which Quiver this Arrow is drawn . FINIS . 
A67764	----	Preparation to conversion, or, Faith's harbinger in a rare epistle, writ by a person of quality before his death, to his surviving friends, shewing, that Satan prevails most by deception of our reason, that the beauty of holiness and true wisdom is unseen to the world, that ingrateful persons are as witless as wicked, why most men hear the Gospel year after year, and are never the better, with wholsom instruction, to prevent destruction : all richly fraught with choise and pithy sentences, similitudes, examples, metaphors, rhetorical and pointed expressions, which being thought by many worth the transcribing at no small charge, is now committed to the press / by R. Young ... Younge, Richard. This text is an enriched version of the TCP digital transcription A67764 of text R39195 in the English Short Title Catalog (Wing Y176). 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A67764) Transcribed from: (Early English Books Online ; image set 107264) Images scanned from microfilm: (Early English books, 1641-1700 ; 1138:27) Preparation to conversion, or, Faith's harbinger in a rare epistle, writ by a person of quality before his death, to his surviving friends, shewing, that Satan prevails most by deception of our reason, that the beauty of holiness and true wisdom is unseen to the world, that ingrateful persons are as witless as wicked, why most men hear the Gospel year after year, and are never the better, with wholsom instruction, to prevent destruction : all richly fraught with choise and pithy sentences, similitudes, examples, metaphors, rhetorical and pointed expressions, which being thought by many worth the transcribing at no small charge, is now committed to the press / by R. Young ... Younge, Richard. 16 p. Printed by Thomas Newcomb, and are to be sold by James Crump ..., London : 1658. Caption title. Imprint from colophon. Imperfect: tightly bound amd stained, with print show-through. Reproduction of original in the Union Theological Seminary Library eng Faith -- Biblical teaching. Calvinism -- England. A67764 R39195 (Wing Y176). civilwar no Preparation to conversion, or, Faith's harbinger in a rare epistle, writ by a person of quality before his death, to his surviving friends, Younge, Richard 1658 10984 2 0 0 0 0 0 2 B The rate of 2 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2004-12 TCP Assigned for keying and markup 2005-02 SPi Global Keyed and coded from ProQuest page images 2005-03 Mona Logarbo Sampled and proofread 2005-03 Mona Logarbo Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Preparation to Conversion ; Or , Faith's Harbinger . In a rare Epistle , writ by a Person of Quality before his death , to his surviving Friends . Shewing , That Satan prevails most by deception of our Reason : That the beauty of Holiness and true Wisdom is unseen to the World : That ingrateful persons are as witless as wicked : Why most men hear the Gospel year after year , and are never the better : With wholsom instruction , to prevent destruction . All richly fraught with choise and pithy Sentences , Similitudes , Examples , Metaphors , Rhetorical and pointed Expressions . Which being thought by many worth the Transcribing at no small charge , is now committed to the Press by R. Young of Roxwel in Essex . Much Respected , IF you ask , Why I take this pains ? Turn to Levit. 19.17 . Heb 3.13 . and you have there both my answer and warrant ; for I do but supply with my pen , what I was bound to perform with my tongue . If for a President ? Take that of Photian ; who , when a Friend of his would have cast himself away , suffered him not , saying , I was made thy Friend to this purpose . And he that loves not such a Friend , hates himself . If , why I have been silent so long ? These are the only reasons : Want of courage , fear to displease ; and left you should think me to have had more Zeal then Wit , and more Religion then Discretion : A case too common ; which makes me fear , that what our Saviour says Mar. 8.38 . Whosoever shall be ashamed of me , &c. will prove a dreadful Text to a great many : For who almost does not make a very Idol of Discretion ; and more fear the censures of men , then the displeasure of God ? Men owe God some good will , but ( like those Rulers , Joh. 12.42 . ) they dare not shew it . They would please him , yet so as they might not displease others , nor themselves : Never considering , that he who bears with his Friends vices , makes them his own . Now in case you shall ( with those Gentiles Rom 10.20 . ) receive more good by it then you desire , admire the providence and free grace of God , who will shew mercy to whom he will shew mercy , Exod. 33 19. Rom. 9.15 . That little which Croesus learnt of Solon , saved his life : And had Pilate taken that fair warning his wife gave him , it might have saved his soul . Nor am I without hope to prevail with some of you ; since Nathan wrought more upon David by one private particular Admonition , then all the Lectures of the Law could do for three quarters of a year together . However it were happy for millions , were they so plainly dealt withall . Wherefore be perswaded to hearken a while unto me , as you would have Christ another day hearken unto you . Which that you may do , I will even refer the point to your selves to determine . As let me propound your case in the person of another , as the disguised Prophet dealt with Ahab , 1 King. 20. v. 39. to 43. Or as Christ dealt with the Priests , Scribes and Elders , Luke 20. v. 1 , to 20. The case is this . 2 ¶ God in great love sent Sampson to deliver the men of Judah from the slavish thraldom of their enemies ; but they in requital binde him ( in whom all their hope of deliverance lay ) and deliver him up to those enemies that kept them under ; to the end they might slay him , and still make slaves of them , Judg. 15. Again after this , God sent unto their successors the Jews , his onely Son ; to the end he might heal their diseases , feed their bodies , inlighten their mindes , and save their souls : And they in requital of all , hate , revile , scourge and crucifie him ; though in killing him , they did their utmost to split or sink the onely ship that could save them . Two rare and remarkable Examples ! Now tell me what you think of these blockish Jews : Were they more wicked , or witless , or ingrateful ? I know you will answer me , You cannot tell ; as the Priests , Scribes and Elders did our Saviour , when the conscience of their own guiltiness had stopt their mouths , Luke 20.1 , to 8. Or if you do make a satisfying answer , it shall be like David's answer to Nathan's parable , wherein he pronounced sentence of death against himself , 2 Sam. 12 1 , to 8. For it is your very Case , if you had but eyes , or the wit to see it . I mean all you , who any way misuse , or are ingrateful to your Ministers ; whom God out of his infinite love hath sent to be your Deliverers from the grievous slavery and thraldom you are in , under Sin , Satan and Hell . I know you think your selves wise men , and Christians good enough ; yea , what but your high thoughts and good opinion of your selves , hath brought you to become scorners of your Teachers and Instructors , and more of their godly instruction ? As proud men are wont to admire their own actions , but to abate the value and derogate from the esteem of others ; every whit as basely to vilifie other mens doings , as they over-highly prise their own , as Julian observes . But consider it rightly , and this alone ( could you be taxed with nothing but this ) not onely shews you to be foolish and frantick , but so ingrateful and wicked withal , as if your wickedness and unthankfulness did strive with Gods goodness for the victory ; as Absalom strove with David , whether the Father should be more kinde to the son , or the son more unkinde to the Father . As what can you alleadge for your selves , or against your Pastors ? Are they any other to you , then those three Messengers-were to Lot , that came to fetch him out of Sodom , that he might not feel the fire and brimstone which followed ? Gen 19. Or then the Angel was to Peter , that opened the iron-gates , loosed his bands , brought him out of prison , and delivered him from the thraldom of his enemies ? Acts 12. 3 ¶ What wrong do they do you ? They beg and dig , they dig and beg ; as that good Vine-dresser did , whose Mattock kept off the Masters Ax , Luke 13.8 , 9. They beat their brains , they spend their spirits , pour out their prayers , plot and contrive all they can to save your precious souls , ( were you but willing to be saved : ) They bring you the glad tidings of salvation ; would furnish and endow you with the spiritual , invaluable , and lasting riches of grace and glory : They are content to waste themselves ( like a candle ) that they may give light unto , and bring others to Heaven , 1 Cor. 9.19 . 2 Cor. 12.15 . And do you , instead of honoring , respecting and rewarding them , hate , traduce and persecute them ? This is not for want of ignorance : For you shew just as much reason in it , as if those blinde , deaf , diseased , possessed , distracted or dead persons spoken of in the Gospel , should have railed upon our Saviour for offering to cure , restore , dispossess , recover and raise them again : And had not they great reason so to do ? For shame think upon it : For did you know and rightly consider , that you cannot be nourished unto eternal life , but by the milk of the Word ; you would rather wish your bodies might be without souls , then your Churches without Preachers : You would not , like so many Mules , suck their milk , and then kick them with your heels . But this most plainly shews , that you are so far from knowing the necessity and worth of the Word of life , that you do not know you have souls ; which makes you as little care for them , as you know them . Otherwise , how could you make such a mighty difference between your bodies and souls ? As had any of you but a leg or an arm putrified and corrupt , you would even give money , and think your selves beholding too , to have them cut off ; Because it is the onely way and means to preserve the whole body . And if so , what love and thanks can be too much , that is exprest to them , who would ( would we give them leave ) pluck our Souls out of Satans clutches , and bring us to eternal life ? Nor can he ever be thankfull to God , who is not thankfull to the instrument or means by whom God does , or would do him good . Yea more , That man ( I dare boldly affirm ) cannot possibly have any interest is Christs blood , who is not forced with Admiration to say , How beautifull are the feet of them that preach the Gospel of peace , bring glad tidings of good things , and publish salvation ! Rom. 10.15 . Isa. 52.7 . But to prove and cleer this , see both Examples , and Testimonies . 4. ¶ First , Examples . The Galatians are said to have received them as Angels of God , yea , even as Christ Jesus ; and that to pleasure them , they would , if it had been possible , have pluck'd out their own eyes , and have given the same unto them , Gal. 4.14 , 15. and thought it their duty , to communicate unto them in all their goods , Gal. 6.6 . And likewise the Romans , Rom. 15.27 . Yea , by the Apostles testimony , we that are converted do owe even our own selves unto our spiritual Pastors , Phil. 19. and the like of other Churches : Insomuch that Luther ( speaking of the Primitive times , and of Christians in general ) says that so soon as the Gospel took root in mens hearts , the glad tidings of salvation by Christ was so sweet to them , that in comparison thereof riches had no relish . And Acts 2.44 , 45. and 4.34 , 35. do sufficiently confirm the same . And indeed , who ever knew what Conversion and Regeneration was ; who hath tasted of the powers of the world to come , and enjoyed the joy of the Holy Ghost , and that peace of conscience which passeth all understanding ? but would rather have their bodies want food , and the Firmament want light , then that their souls should want that light and spiritual food of the Gospel , by which they are nourished and do live ? For , far better be unborn , then untaught , as Alexander a meer Heathen could say . That this is the one onely thing necessary , and which Believers prize above all , you may see by what holy David says of it , Ps. 27.4 . & 84.1 , to 11. & 119.1403 . One thing have I desired , &c. Oh how sweet is thy word unto me , &c. As turn but to the places , and see how he expresseth himself ; for I may but touch upon things . And the like of wise Solomon , Pro. 8.10 . True , to you that are strangers to , and utterly unacquainted with these soul-ravishing enjoyments , these things will appear impossible ; as the like did to Nicodemus touching Regeneration , Joh. 3.4 . and to that multitude of Jews touching Stephens vision , when he told them how he saw the heavens opened , and Jesus standing at the right hand of God in glory : Which they were so far from believing , that it made their hearts brast for madness , to gnash their teeth , stop their ears , cast him out of the city , and stone him to death , Acts 7.54 , to 60. They could not possibly-believe , that he should see what was hid to every one of them . But this I can assure you , ( even you my friends ) beyond all exceptions ; That if ever the mask of prejudice be taken from before your sight , or if your eyes shall be opened before you drop into Hell , you will have other thoughts of these things , and so of the Publishers of them , and be clean of another minde ; yea , you will loath what you now love , and love what you now loath . Yea , I dare refer my self in this case to the very damned in hell : For what else made Dives , being in those torments , desire Abraham , that one might be sent unto his brethren from the dead , to give them warning , and to acquaint them with his success , but the alteration of his judgment ? And you , know how that Reprobate Balaam wish'd to die the death of the righteous ; though for the present he preferred and loved riches and honor before and above his soul . But , 5 ¶ Secondly , see precepts and testimonies to confirm it . Are we not commanded by the Holy Ghost to have them in singular love , and count them worthy of double honor for their works sake ? 1 Thes. 5.13 . 1 Tim. 5.17 . Yea , the Apostles words are not only , Let them that labour in the word and doctrine be accounted worthy of double honor ; but he adds , He who preacheth the Gospel , should live of the Gospel , 1 Cor. 9.7 , to 15. saying also , Let him that is taught in the word , communicate unto him that teacheth in all his goods , Gal. 6.6 . Yea , if any man ( saith he ) does not communicate , and communicate in all his goods , God is not mocked , v. 7. So it falls , and I fear it falls heavy on many amongst us . Again says the same Apostle , If we have sown unto you spiritual things , is it a great thing if we reap your carnal things ? 1 Cor. 9.11 . Do ye not know , that they which minister about holy things , live of the things of the Temple ? and they which wait at the Altar , are partakers with the Altar , &c. v. 13 , 14. Again , does he not say , that our debt and duty ( he terms it not benevolence ) to our Spiritual Pastors is such , as that we owe unto them even our own selves , Phil. 19. with a great deal more of the like , that he may meet with mens carnal reasonings in this case , which are not a few , 1 Cor. 9. All which is New Testament too , if obstinacy would permit men to take notice of it . Thus you see how you ought to esteem and reward your Ministers ; and how Believers do , and have done . Whereas you , ( as if you were Antipathites to all wisdom and goodness ) hate , revile , slight , rob and persecute them . Are you not ashamed of it ? does it not make you tremble ? yea , is it not enough to make you despair of ever finding mercy at the Throne of Grace , or of having Christ your Redeemer and Advocate ? to whom , and for whose sake you do it , as I shall suddenly shew . But you will say ( for want of acquaintance with the Word of God , and your own hearts ; as every Natural man is as great a stranger to his own heart , as Hazael was , who could not be perswaded by the Prophet that he should commit such abominable wickedness , as a while after it fell out ; ) That you neither hate , nor persecute any one of them . To which I answer : What then makes you so spightful , in spitting out your spleen against them , when you but hear a Minister mentioned ? What makes you so frequent in slighting , scorning , and scoffing at them where ever you come , and in all companies ? What makes you pick so many holes in their coats , finde so many faults with them , raise so many objections ( if not lies ) against them ; that nothing they either do , or deliver , can please you ? As how many of your cavils and exceptions could I reckon up , that I have heard from your own mouths , if I would foul Paper with them ? Yea , I could give you a large List of instances , and in your own expressions : But they are so trivial , barbarous and base , that I am ashamed , to nominate them ; and no less unwilling , lest I should arm other mad men with your weapons . Now do but lay aside dissimulation , and speak the naked truth ; and then say , whether all this proceeds nor from an heart full fraught with enmity and malice against the Ministery , even for the very graces of Gods Spirit that shines in them ? As it fared with that Councel of Priests , Scribes and Elders touching Steven , Acts 6.15 . & 7.54 . Do but examine your Consciences well , and you will not deny it . 6 ¶ Again , what makes you that are so civil in other cases , so uncivil , as not to afford them of all other men the common Title of [ Master such an one ] which you will not deny to a very Cobler ? Can you tell me ? No , I dare challenge the strongest brain'd Achitophel , or the most fluent Tertullus amongst you , to yield a wise reason thereof : except that which God hath set down , Gen. 3 , 15. I will put enmity between the seed of the serpent and the seed of the woman . But further to convince you , answer me another question : What makes you to detain their dues from them , and not pay them a penny except you be forced to it ? Or if you do for your peace or credit sake , any thing is thought too much for your Minister ; and what you part with , is drawn from you as so much blood from the heart . And then also you will basely asperse him ; at least you will alleadge one thing or other to save your purses ; as , He had not my voice nor consent when he was chosen ; or , I hear at other Churches , and come not at him ; or , I like not his preaching , or the like : As any thing shall serve , to save your silver , and to forestal you with prejudice , and make you resolve against your own Conversion : For what is this , but to pick straws , as it were , to put out your own eyes withal ? Yea , many they be , that will pretend conscience ( forsooth ) that they may rob their Minister ; and alleadge , That he hath taken Degrees , is Ordained , He is a Black-coat : Or rather which is the same in effect , He is a conscientious Pastor , or Sheperd of Christs sending , and not an Intruder . But left what hath been said should not prove sufficient ; how basely will you calumniate him that but takes his Dues , especially of a poor body ? Ministers , more then all the world besides , must take a restern for a shilling . And not he alone shall suffer , but all these Church-men ( say you ) are so covetous , that they never think they have enough : when they have scarce enough to fill the bellies of their own families . All which not onely argues you as brainless as beasts , but proves you to be as full of the serpents enmity , as the egg of a Cockatrice is full of poyson . Thus every , or any thing shall serve their turns , that study quarrels : Even as a crocked stick shall serve to beat a dog , when a straight one cannot be found . Now lay all together , and tell me whether this argues not hatred ? if not , what can ? For love ( as the Apostle witnesseth ) suffereth long , it is kinde , charitable , envieth not , doth not behave it self unseemly , seeketh not her own , is not easily provoked , thinketh no evil , rejoyceth not in iniquity , beareth all things , endureth all things , 1 Cor. 13. Yea , love is so far from finding faults where are none , that ( as wise Solomon hath it ) it covereth or passes over all sins , and will not see them , Prov. 10.12 . So that if you loved the Ministers , as you will pretend you do , you would deal by them , as the people did by Ulysses ; whom they so applauded for the acuteness of an ingenious minde , that they spared to object unto him his bodily deformities ; Or if any one did shew the least malignity towards him , that person was branded for a notorious wicked man , as Homer relates . And to speak rightly , we need say no more of a man , then — He is an Enemy to his faithfull Pastor ; that is enough to brand him : Nor can there be a greater argument of his being of the brood of Cain , Haman , Eliah , Michol , Doeg , Shimei , Ahab , Rabshekah , Tobiah , Sanballar , Pashur , Zedekiah , Elymus , Herodias , and their fellows , then the hatred of good Ministers . For such men would do the same to Christ himself , were he their Minister . There was never any so innocent or vertuous , to whom such Belialists took not exceptions ; because they are as deeply in love with vice , as others are with vertue . Yea , whom all men commend , you have some Thersites will take occasion to blast . I 'll give you an ear-mark to know such a one by : whereas one of the modester fort will alledge , his Minister is a Presbyterian , or an Independent , or a Royalist ; this overgrown Tead will object , that he is a Roundhead ; the meaning whereof is , a Religious , Godly , Conscientious man . 7 ¶ But perhaps this is not your case . Suppose it be not ; yet what I have before convicted you of , is sufficient to prove you a souldier belonging to that great Red Dragon , that fighteth against Michael and his Angels , Rev. 12. Who , when his hands are bound , casteth a flood of reproaches out of his mouth against the Church , and the remnant of her seed which keep the commandments of God , and have the testimonie of Jesus Christ , v. 15 , 16 , 17. But you are not at all versed in Scripture ; therefore we 'll come to Reason , and therein answer me a few questions . Do you do by the Ministers as you ought , or as you would be done by ? Would you , when you have discharged your duty and conscience to the utmost of your endeavour , have ill constructions made of your best actions and intentions ? be rewarded with the greatest evil , for the greatest good ; and the greatest hatred , for the most superlative love ? ( For , love to the soul , is the very soul of love . ) Is this an evidence that you have them in singular respect for their works sake ? Is this to receive them as an Angel of God , yea , as Christ Jesus ? Is this to make them partakers of all your goods , and to be willing to pluck out your own eyes , and to give them if need were , as God commands , and as the godly have been willing to do ? I think not . Indeed , if you may be your own Judges , you will ( during the time of this your prejudice ) think all but little or nothing . But if the Word of God be consulted with , it will be found persecution in the highest degree : Like that of Ahab and Jesabel to Elias ; or that of Herod and Herodias to John Baptist ; or that of the Jews , Scribes and Pharisees against our Saviour : for they did but express their utmost spight to Gods Messengers that came to save them ; and so do you . And this is a sure rule : He that now under the Gospel shews a spightfull and a malicious minde to a godly zealous Minister ; if he had lived in Christs dayes , he would have been ready to have driven the first nail into his body , and rather have been for Barrabas then Jesus . And God measures what we do , by what we would do , whether in good or evil . Thoughts and Desires , in Gods account , are good and evil works : Neither does he punish or reward any thing but the Will . Again , whereas you think not Tongue-taunts to be persecution ; you shall one day ( if you go on ) hear it pronounced so , in your Bill of Indictment . Ishmael did but flout Isaac , yet S. Paul saith he persecuted him , Gal. 4.29 . God calls the scorning of his servants by no better a name then persecution . Cham did but scoff at Noah , yet that scoff brought his fathers curse upon him , and Gods upon that . Even the serpents hissing betrays his malice . Those two and forty little children ( though but children ) were devoured of wild Bears , for only scoffing at the Prophets bald head , 2 King. 2.24 . A small matter , if Sensualists may be Judge . But whatever you conceive of it , let all , even heart and tongue-persecution be as far from my soul , as my soul from hell . For assuredly , God will one day laugh you to scorn , for laughing his to scorn ; and at last despise you , that have despised him in his Ambassadors . 8 ¶ Again , you think it nothing , or no great matter to detain the Ministers maintenance . But look narrowly into it , and you shall find it to be theft , sacriledge , murder , yea soul-murder , and that in the highest degree : For you rob the Minister of what is as due to him , as any land of inheritance is to the owner . You rob God of his Tythes , offering , &c. which he accounts most abominable ; as you may gather from the many complaints and threatnings which God throughout all the Old Testament utters touching it . For which see only Mal. 3.8 , 9 , 10 , 11. & 1. 7 , 8 , 13 , 14. Hag. 1 & 2 chap. Hereby you make your selves guilty of murder : First of murdering your Pastors body and whole family ; for if all should be of your mindes , they should starve . Secondly of your own , and all the peoples souls , as much as in you lies : For how should your Pastor feed your souls , if you feed not his body ? how should the lamp burn , if you take away the holy oil that should maintain it ? and in case it burn not , there will be but a dark house . Men would have fire kept in the Sanctuary , but allow no fewel ; they would have the lamp burn , but without oil . But how do they serve Christ & themselves , in so serving their Ministers ? To take away the Provante from the Army , is to betray it to the Enemy . And indeed , if you might have your wills , or if others were of your mind & temper , there should be no Preaching at all , no souls saved , all go to hell . For , to expect that Ministers should preach without maintenance , yea good maintenance , ( for to furnish themselves with Books only will cost more then a little ) is as if you should shut a Bird into a cage , give her no meat , and yet bid her sing . It amazes me to think how unreasonable and base most men be : They will bestow more upon their very Hair in a moneth , or upon the Smoke of a needless Indian wanton Weed in a week , then upon God and their sculs in a whole year . And were it not most just with God to take away our faithful Ministers from us , when we so ill intreat them , and so unworthily reward them ? yea , since we love darkness more then light , may not God justly leave us in the dark ? and bring upon us a famine of Preaching , who would bring a famine upon the Preachers , by purloining the maintenance of his Ministers ? It is but just with God to take away the lamp from that Nation , which hath taken away the holy oil that should maintain it . But it is a true observation , Sacrilege is the greatest theft , yet of it men make the least conscience . But lastly , You make your selves not only guilty of persecution , theft , sacrilege , of murdering bodies and souls , of provoking God to send a famine of his Word , and the like , but you become by it guilty of high treason against God , in thus using his Ambassadors , and against Christ and all his members . For besides that all the disgraces and wrongs that are done to Christs Ministers , redound to him ; and he that traduceth , or any way wrongs a Minister for the discharge of his place , his envy strikes at the Image of God in him , as a world of places prove : So the very root or spring of this their spight and enmity against the Ministry , is an inbred enmity and hatred against God himself . As when Satan flew Jobs sons and servants , his malice was against Job ; Or as when Saul darted a spear at Jonathan , his spight was against David . And accordingly , God takes what is done to his messengers , as done to himself ; as in that case of David sending his Ambassadors to the King of Ammon , 2 Sam 10.6 , 7. They have not cast thee away , says God to Samuel , but they have cast me away , that I should not reign over them , 1 Sam. 8.7 . You are gathered together against the Lord ; and what is Aaron , that ye murmure against him ? Numb. 16.11 . and the like Exod. 16.7 , 8. Luke 10.16 . Joh. 15.23 , 24. Joh. 7.7 . He that despiseth you , despiseth me , 1 Sam. 17.45 . Isa. 37.23 . Saul , Saul , why persecutest thou me ? Acts 9. 4. Rev. 16.9.11 . Psal. 89.23 . 9 ¶ Which being so , how does it behove you to look to your selves , and bewail this sin , this horrible and desperate sin ! Was there ever any that was stout against the Lord and prospered , as Job speaks , Job 9.4 . When the Pitcher contends with the Rock , straw with the fire , it is easie to judge who will come by the worst . And certainly , if most men were not both blinde and mad , they would more respect the Ministry : For if I understand any thing of the Word of God , or know what rectified reason is , there is not a sin in the Nation that so hinders the blessings , or pulls down the judgments of God upon us , as does this very sin . And yet it is not more provoking , then it is a common sin . How it will be answered to their Lord and master at the great day , I tremble to think : Can you answer it then with flashes of wit , or carnal reasons , as you do now ? I beseech you look to it . Nor is our love , or hatred to God any way better known , then by our respect to , and usage of his Ambassadors . Lip-love is but lying love . If you love me , keep my commandments , says our Saviour , Job . 14.15 . Wherefore let my counsel be acceptable : Break off your sins by repentance , kick no more against the pricks ; Refrain your selves from these men and let them alone , lest ye be found even fighters against God , Acts 5.38 , 39. Nor will it ever repent you , if you come in Heaven , that you were stopt in this your way to destruction . Yea , let the consideration of what you have already done , make you sink down with shame , and tremble for astonishment to think , that notwithstanding you have been so many years in arms against your Maker and Redeemer , and most spightfully and maliciously persecured his Ambassadors that came to rescue you from the subtlery and slavery of Satan , that bloody devouring Dragon , and vowed enemy of all mankinde : yet God hath no taken the advantage of casting you into Hell , but of his never enough admired mercy hath spared you to this hour ! whereas he might most justly have prevented all , in sending you body and soul into everlasting torments , when you were but a span long . For know this , that we need no more to condemn us , then what we brought into the world with us . Yea , we were condemned , so soon as conceived : And that you and I are not at this present frying in Hell-flames , never to be freed , no reason can be alleadged , but O the depth ! Wherefore take heed in time , and as you tender the good of your own souls , defer not a minute ; but study and bestir your selves how you may make your peace with God . Yea , do it while the yerning bowels , the bleeding wounds , and compassionate arms of Jesus Christ lie open to receive you ▪ whiles ye have health , and life , and means , and time to repent , and make your peace with God . As you tender , I say , the everlasting happiness and welfare of your almost lost and drowned souls : As you expect or hope for grace , or mercy , for joy and comfort , for heaven and salvation , for endless bliss and glory at the last : As you would escape the direfull wrath of God , the bitter doom and sentence of Christ , the never dying sting and worm of conscience , the tormenting and soul-scorching flames of Hell , and everlasting separation from Gods blissfull presence , abjure and utterly renounce this accursed sin . Oh , get an interest in Christ ! For till we become members of his mystical body by regeneration and a lively faith ; we ( even the best of us ) are as Traitors condemned to suffer eternal torments in Hell-fire , being onely reprieved for a time . O bless God all the dayes you live , yea , to eternity , that the gate of mercy yet stands open ! 10 ¶ But withal take hold of the opportunity before the Draw-bridge be taken up , left you never have the like again . Do not dally with God and your own souls ; for if this warning be slighted , never look for the like : For warning ( such a warning ) not taking , is a certain prefage of destruction , Pro. 29.1 . & 1.24 , 25 , 26. The sons of Eli would not hearken unto , nor obey the voice of their Father : why ? because ( saith the Text ) the Lord was determined to destroy them , 1 Sam. 2.25 . I know , saith the Prophet to Amaziah , the Lord hath determined to destroy thee , because thou hast done this , and hast not obeyed my counsel , 2 Chron. 25.16 , 20. Whereas contrarily the Ninevites by hearkning to Jonah ; and those very murtherers of the Lord of life , by listening to Peter , were converted and saved , Acts 2.36 , 37. O take heed of proferring your own carnal reason before the written word of God : And that what is spoken of Babel , may not be verified in you ; We would have cured him , but he would not be cured : lest you be given up to destruction , as she was . What sayes our Saviour ? This is the condemnation ( none like this ) that light is come into the world , and men love darkness rather then light , because their deeds are evil , John 3.19 , 20. Indeed , if you will rather beleeve Satan , or his sollicitor the Flesh , or be led by the perswasions of your own flattering heart , which is deceitfull above all things , and most desperately evil , Jer. 17.9 . No marvel you should be deaf to all hath been said , as thinking your selves already good enough , and then farwel all hope of being better : For the opinion of mens being wise , and good enough , is the sole and onely cause of their being no wiser , nor better . Yea , therefore are millions Christians in name onely , because they think themselves Christians indeed . And who is there in all this Nation , that thinks not himself a Christian ? though they are able to yeild no reason except this ; They are neither Turks nor Jews , nor ( which is worse then either , as they suppose ) Round-heads . A strong argument , I promise you , able to move the gentlest spleen alive to laughter ! for the Devil can make as good a confession of his faith as this . Yet all the reasonings of Carnal men are thus weighty : As let me give you a few instances . 11 ¶ They will say , they love and fear God as they ought : when what he commands , they do the contrary ; are flint unto God , wax to Satan ; have their ears always open to the Temper , shut to their Maker and Redeemer ; when they are Traitors to him , and take up arms against him . A good sign they serve God and Christ , when Satan , the World and the Flesh have more command of them : When they are so far from loving and serving him , that they hate those that do it , and that for their so doing ; and from fearing him , that they more fear the worlds scorns , then his anger . They will in like manner pretend they love Christ that died for them , when they hate all that resemble him in holiness . They are Christians in name , when they will scoff at a Christian in deed , and are enemies to the cross of Christ : Love a form of godliness , but hate the power of it . They will do what God forbids , yet confidently hope to escape what he threatens : will do the Devils works , yet look for Christs wages : Expect that Heaven should meet them at their last hour , when all their life-long they have gallopped in the beaten road towards Hell : Expect to have Christ their Redeemer and Advocate , when their consciences tell them that they seldom remember him but to blaspheme him , and more often name him in their oaths and curses then in their prayers : Will persecute honest and orthodox Christians , and say they mean base and dissembling Hipocrites ; think they do God good service in killing his servants , Joh. 16.2 . as Paul touching Stephen , and the Jews touching Christ : Boast of a strong faith , and yet fall short of the Devils in believing , Jam. 2.19 . These are some of their syllogisms or arguings ; I could even tire your ears with the like . But what doting , blockish and brain-sick Bedlam-Positions are these ? Could rational men ever argue in this manner , had not the God of this world blinded their eys , that the light of the glorious Gospel of Jesus Christ should not shine unto them , 2 Cor. 4.3 , 4. 2 Thes. 2.9 , 10. Did not their deceitfull hearts damnably delude them , as in that case of Leah , Gen. 30.18 . and of Saul , 1 Sam. 23.7.21 . and of Micah , Judg. 17.13 . Turn to the places , for they are rare to this purpose . If this be Reason , it is Reason frighted out of its wits : Yet this is every wilfull sinners case , yea of every unregenerate man in some measure : As I 'll but give you one instance more to clear it . You shall have them maintain with incredible impudence , accompanied with invincible ignorance ; That if a man make scruple of small matters , or of those sins or sinfull customs which they allow of , and will not do as they do , That he is over-precise : Though they may as soon finde Paradise in Hell , as any Text in the Bible that makes for loosness , or against circumspect walking . Yea , who would dream that so gross blockishness should find harbor in any reasonable soul , as to think that God should like a man the worse for his being the better , or for having a tender conscience ; or look for less fear , reverence , and obedience from his servants , then we do from our servants ? And yet the same men will grant , that a servant can never be too punctual in his obedience to his masters lawfull commands . But you see the reason ; Natural men are blinde to spiritual objects , as the Apostle speaks 1 Cor. 1.18.20 . & 2.14 and so no more fit to judge of them , then blinde men are fit to judge of colours . And hence it is , that they have the basest thoughts of the best men , making ill constructions of whatsoever they speak or do ; as the Scribes and Pharisees dealt by our Saviour . Until we are born again , we are like Nicodemus , who knew not what it was to be born again , John 3.4 . Until we become zealous our selves , we are like Festus , who thought zeal madness , Acts 26.24 . Until we be humble our selves , we are like Michal , who mocked David for his humility , and thought him a fool for dancing before the Ark , 2 Sam. 6.16 . For , to carnal-minded men , all Religion seems foolishness , 1 Cor. 1.18 . It faring between the Sensual and Spiritual , as it does between Youth and Age : For as Young men think Old men to be fools , but Old men know the Young to be fools ; so Worldlings think the Religious fools , but the Religious know them to be fools , because they have had the experience of both conditions ; as the old have been young , but the other are utterly unacquainted with what they see and know . Besides , the one make the Word their rule in every thing ; for they live , and believe , and hear , and invocate , and hope , and fear , and love , and worship God in such manner as his Word prescribes : The other do all as the flesh leads them , and according to the customs and rudiments of the world . 12 ¶ Now lay all together , and you will think it no whit strange , that notwithstanding their condition is so miserable , they should yet be so jocund , confident and secure , that they should neither be sensible of their present condition , nor afraid of future Judgment . Security makes worldlings merry ; and therefore are they secure and merry , because they are ignorant . A Dunce ( we know ) seldom makes doubts ; yea , a Fool ( says Solomon ) boasteth and is confident , Pro. 14.16 . Ignorance is a veil or curtain to hide away their sins . Our knowledge , saith one of the Learned , doth but shew us our ignorance : And Wisdom ( says another ) is but one of mans greatest miseries , unless it be as well able to conquer , as to discern . The next thing from being free from miseries , is , not to be sensible of them . Erasmus could spie out a great priviledge in a blockish condition ; Fools ( saith he ) being free from ambition , envy , shame and fear , are neither troubled in conscience , nor macerated with cares . And Beasts , we see , are not ashamed of their deeds . Where is no reason at all , there is no sin ; where no use of reason , no apprehension of sin ; and where no apprehension of sin , there can be no shame . Blinde men never blush ; neither are Worldlings ashamed , or afraid of any thing ; because for want of bringing their lives to the rule of Gods word , they perceive not when they do well , when ill . The Timber not brought to the Rule , may easily appear straight , when yet it is not . Whereas every small sin , to a holy and regenerate man that weigheth his sin by the ballance of the Sanctuary , is very grievous , and disturbeth his conscience exceedingly . Besides , the Regenerate know , that the very end for which they were created and redeemed , was , that they might honour , love and serve their Creator & Redeemer . They remember also , that they bound themselves by vow and promise in their baptism so to do . Whereas these brainless and bruitish men never once consider what they came into the world for , nor what will become of them when they depart hence : Only their care is , that they may eat , drink , play , sleep and be merry : Whereupon they spend their days in mirth , and suddenly they go down into hell , as Job speaks , Job 21.13 . For , like men sleeping in a Boat , they are carried down the stream of this World , until they arrive at their Graves-end Death ; without once waking to bethink themselves whither they are going , to Heaven or Hell . I grant , that in their long sleep they have many pleasant dreams . As for instance : They slumber , and suppose themselves good Christians , true Protestants ; they dream they repent them of their sins , and that they believe in Christ ; they dream they have true grace , that they fear , and love , and serve God as they ought ; they dream they shall go to Heaven and be saved : But the truth is , all their Religion is but a Dream , and so is their assurance of salvation . They have Regeneration in conceit , Repentance and Righteousness in conceit ; they serve God well in conceit , and they shall go to Heaven only in conceit , or in a dream ; and never awake , until they feel themselves in a bed of unquenchable flames . Neither did pure and naked Supposals , ever bring any man to eternal life . 13 ¶ Which being so , and that with the greatest part of the World : How does it concern every one of you to try and examine your selves , whether it fares not so with you ; and to mistrust the worst of your selves , as all wise and sound-hearted Christians do ; as you may see by the Apostles , Matth. 26.22 . even every of them was jealous of himself , and examined his own heart , though but one of them was guilty of that soul sin which Christ spake of . Now if you would examine your selves but by those marks I have already given you , you may easily see whether you are the men guilty of what I have laid to your charge . If you would be further informed , ask your selves only these three questions . Whether you are of that small number , whom Christ hath chosen out of the world ? Whether you are Regenerate ? Whether you have true and saving faith ? For otherwise all your hopes and perswasions are but vain presumptions and delusions . First , Are you of that small number ? For , the greatest number , whether of men , or great men , or great Scholars , go the broad way to destruction ; and but a few of either , the narrow way which leadeth unto life ; as appears by many cleer testimonies and examples ; for which see those known places , Mat. 7.13 , 14. 1 Joh. 5.19 . Rev. 20.8 . Christs flock , that believe the Gospel , are but a little flock , Luk. 12.32 . and but few in number , Isa. 10.22 . & 53.1 . Rom. 9.27 . & 10.16 . Rev. 3.4 . 2 Cor. 4.4 . Mat. 8.34 . & 27.22 . Acts 28.22 . Rev. 13.16 . Yea , of all the CCLXXXVIII several Opinions which Philosophers held touching the Chief good ; never any was 〈…〉 to think the way to attain to it , was by doing as the most do . Yea , they all concluded , that Number was the best note of the worst way . And we even see by experience , that the basest things are ever most plentifull . And therefore it amazes me to think , how men should be so blockish as they are in this particular : for if you mark it , most men walk in the broadway , and yet every man thinks to enter in at the strait gate : which could never be , if they were not fools , or frenzie . Again take notice , that many seekers fall short of heaven , Luke 13.24 . Do you strive ? The righteous shall scarcely be saved ; what then shall become of the unrighteous ? 1 Pet. 4.18 . 14 ¶ Secondly , Are you regenerate and born anew ? For Christs words to Nicodemus ( a knowing , honest , moral man ) are express ; yea , and he bindes it with an oath : Verily , verily I say unto you , except ye be born again ye can in no wise enter into the kingdom of heaven . Now if you be regenerate , it will appear by this : Regeneration or new-birth , is a creation of new qualities in the soul , as being by nature onely evil-disposed . In all that are born anew , is a change , both in the Judgement from error to truth , and in the Will from evil to good ; and in the Affections from loving evil , and hating good , to love good , and hate evil ; in the whole man from darkness to light , and from the power of Satan unto God . Is this change wrought in you ? For without it there is no going to heaven , no being saved . Then — Thirdly , Have you a true and lively faith in Jesus Christ ? For there is no coming to Christ but by faith , Heb. 11.6 . By faith we receive the forgiveness of our sins , Luke 7.47 , 50. By faith we are justified , Rom. 3.26 , 28 , 30. Gal. 3.8 . By faith through grace we are saved , Eph. 2.8 , 9. Luk. 18.42 . By faith through the power of God we are kept and preserved to salvation , 1 Pet. 1.5 . Nothing but faith can assure us of Gods favor , Eccles. 9.1.2.3 . By faith we obtain whatsoever we ask , Mat. 21.22 . By faith we are blessed , Gal. 3.14 . By faith we know God , 1 Joh. 4.7 . Psal. 9.10 . Without faith we cannot profit by hearing the Word , Heb. 4.2 . Without faith it is impossible to please God , Heb. 11.6 . Whatsoever is not of faith is sin , be they never so glorious performances , Rom. 14.23 . and 10.14 . Now you shall know whether you have faith , by this : Faith comes by bearing the Word preached , Rom. 10.17 . And the Spirits powerfull working with it , Ioh. 3.3 . 5.8 . Faith purifieth the heart , Act. 15.9 . worketh by love , Gal. 5.6 . and sanctifieth the whole man throughout , Act. 26.18 . Faith is known by its works , Iam. 2.17 . 18.22 . Faith and holiness are as inseparable as life and motion , the sun and light , fire and heat . Again , Faith believeth the threats of the Word , together with the promises ; and thereupon feareth sin , as it fears hell . Again , if the Image of God by faith be repaired in you , you cannot but love them that love God , 1 Ioh. 3.10 . Besides , this is a sure rule : That that perswasion only which follows found humiliation , is Faith ; That which goes before it , is Presumption . And as Ambrose speaks ; No man can repent of sin , but he that beleeves the pardon of sin ; nor none can beleeve his sins are pardoned , except he hath repented . Lastly , how easie a matter soever men think it is to believe ; he that goes about it , shall finde it as hard a work to beleeve the Gospel , as to keep the Law : And onely God must enable to both . Now if upon trial you evidently finde that you are of Christs little flock , that you are regenerate , and that you have this precious grace of Faith wrought in your heart , you may comfortably assure your self that you shall be saved . Otherwise the Devil and your own heart do but delude you , in promising you the least benefit by the blood of Christ : Yea , it had been better for you , that there had been no Christ come into the world : For , even the mercy of God , ( which you have contemned ) and the means of grace , and the offer of salvation , shall but inhance your damnation . Yea , Christ himself that onely Summum bonum , who is a Saviour to all Beleevers , shall be a just Revenger to you , if you go on ; and bid you Depart ye cursed into everlasting fire , &c. Matth. 25.41 . 15 ¶ And so much , for the discharge of my conscience and duty ; and to make a supply of that , which I should have some way performed long since . Yet least I should imitate those , who kindle a fire under greenwood , and leave it so soon as it begins to flame ; ( for I take it for granted , that some of you will lay to heart what hath been said ) I have sent you three Books ( writ by an impartial Author , not a Party ) which I hold exceeding profitable for you to peruse . The one speaking more home and full to this matter . The second shewing how it comes to pass , that so many are deceived , who hope to be saved . The third setting out to the life , the very thoughts , words , and actions of all natural men ; insomuch that no glass can more lively represent your faces , then it does your hearts . Therefore that you may not be disappointed of your end , by mistaking your way ; that you may become as true friends to God , and the Ministry , as you have been bitter enemies ; and so have your part and portion with them at Gods right hand , where are pleasures for evermore : Be perswaded to read them , with as much observation and circumspection , as you would do the Evidences of your Inheritance . Neither count it as a thing indifferent , that may either be done , or dispensed with ; except you are indifferent whether you be saved or damned . Yea , so minde what you read , as if it were an Epistle writ from Heaven , and sent to each of you in particular . Expect not that Christ Jesus himself from Heaven should call to you severally by name , as he did to Saul , and say , Ho Ishmael ! such a one ; or Ho Elymas ! such a one ; why doest thou persecute me ? I am Jesus whom thou persecutest , Acts 9.4 , 5. Which yet , if he should , it were no more in effect then he hath often done ; nor would you be any more warned , or reclaimed by it . As is evident by the example of Hazael , 2 Kings 8.12 , 13 , &c. And by what Abraham told Dives , Luk. 16.31 . If you will not beleeve Moses and the Prophets , Christ and his Apostles in his Word ; neither would he be perswaded , though one should be sent unto you from the damned in hell , or from the glorified spirits in heaven . Wherefore hearken unto Conscience ; and what concerns you , apply it not to others , as the most do . Do not like a Childe , that beholding his own face in a glass , thinks he seeth another childes face , and not his own . Want of Application makes all Means ineffectual . Yea , there are very few men that make not the whole Bible and all the Sermons they hear , yea the checks of their own Consciences , and the motions of Gods Spirit utterly ineffectual , for want of wit and grace to apply the same to themselves . Whereas if they would rightly and ingenuously apply but one Text or two unto their own souls , as they can unto others , ( being better able to discern others moats , then their own beams ) they might be everlastingly happy . 16 ¶ But it is now a just plague upon our so much Formality and Profaneness , under our so much means of Grace ; that because we ( many of us ) have heard the Word , and enjoyed the means for thirty , forty , fifty years together , and are never the better , bring forth no fruits thereof ; that Christ should say unto such , as he did to the fruitless Fig-tree , Mar. 11.13 , 14. Never fruit grow on thee henceforward . And the truth is , if you observe it , you shall very rarely hear of an old Formalist , or Protestant at large , that ever is converted , ( but young ones , as Ministers can sufficiently inform you : ) Perhaps they may turn to be Antinomians , Ranters , Quakers , or the like , and imbrace Error ; but they turn not to the Truth . Or if so , it is a greater miracle then was the creating of the whole world . For , in making such a one a New creature , must be a number of miracles : A blinde man is restored to sight , a deaf man to hearing , a man possest with many devils dispossest ; yea , one not only dead in sin , but buried in the grave of long custom , with a grave-stone laid upon him , raised from the dead ; and in every one , a stone turned into flesh . In all which God meets with nothing but opposition , which in the Creation he met not with . Thus I have been large : But as John could only baptize with water , so I can but teach you with words ; And when God withholds his contemned grace , Paul himself cannot move a soul . If the Holy Ghost shall set it home to your hearts , that you may so meditate on what hath been spoken , and so practise what hath been prescribed ; that God in Christ may be pacified , your sins by free-grace pardoned , and your souls eternally saved : That while you are here , you may enjoy the peace of God which passeth all understanding , Phil. 4.7 . and when you depart hence , you may arrive at the Haven of all happiness in Heaven , where is fulness of joy , and pleasures for evermore ; Blessed and happy are ye , Psal. 16.11 . Which is my prayer and hope , and should be my joy . FINIS . London , Printed by Thomas Newcomb , and are to be sold by James Crump in Little Bartholomews Well-yard , and Henry Cripps in Popes-Alley . 1658. 
A67768	----	The proofe of a good preacher the right art of hearing : that good counsel is seldom well taken : that wilful offenders are as witlesse as wicked : with an apologie for wholesome truth, how distasteful soever / by J.F. Younge, Richard. 1661 Approx. 59 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A67768 Wing Y180 ESTC R8002 13725470 ocm 13725470 101589 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67768) Transcribed from: (Early English Books Online ; image set 101589) Images scanned from microfilm: (Early English books, 1641-1700 ; 855:9) The proofe of a good preacher the right art of hearing : that good counsel is seldom well taken : that wilful offenders are as witlesse as wicked : with an apologie for wholesome truth, how distasteful soever / by J.F. Younge, Richard. [2], 43, [1] p. Printed by William Leybourn, London : 1661. Written by Richard Younge. Cf. Wing ad BM. Caption and running title: Good counsel seldome well taken. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Clergy -- Early works to 1800. Preaching -- History -- 17th century. 2005-08 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-05 Taryn Hakala Sampled and proofread 2006-05 Taryn Hakala Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE PROOFE OF A Good Preacher . The right Art of Hearing . That good Counsel , is seldom well taken . That wilful Offenders , are as witlesse as wicked . With An Apologie for wholesome Truth , how distasteful soever . By J.F. LONDON , Printed by William Leybourn . 1661. Good Counsel , seldome well taken : WITH An Apologie for wholesome Truth , be it never so untoothsome , &c. SECT . I. PHilosophy teaches , that admonitions and corrections are the chiefest offices of love : That it is the onely true love , which to profit and do good , feareth not to hurt and offend : That to connive at our friends faults , is to make them our own . That sharp reprehension is the healing of the soul ; and that love to the soul , is the very soul of love . Whence Euripides exhorts men to get such friends , as would not spare to displease them . Whence Scipio the Elder , when his friends for so doing turned his enemies , was able to say , I have given my enemies as great cause to love me , as my friends . And indeed he that loves not such a friend , hates himself . And commonly , he that will not tell us of our faults , will be very ready to tell others of them : whereas one that is faithful , will speak of our faults to our face , of our virtues behind our backs . But see farther the sweet fruit of sharp reprehension ; Suppose one should be stung by a Bee , ( when asleep ) whereby he is delivered from a Serpent , which otherwise had stung him to death : Hath he cause to complain ? And not to chide a friend , lest we offend him , is to let him drown , rather than catch him by the hair . Wherefore give me such a friend as Photion , who when a friend of his would have cast himself away , suffered him not , saying ; I was made thy friend to this purpose . All which is found Divinity , neither wants it Scripture-seal to confirm it . Not to admonish our brother , is to hate him , as the Holy Ghost witnesseth , Levit. 19.17 . But to scorn our brother should admonish us , is more to hate our selves ; in that open rebuke is better than secret love . And for that the very wounds of a lover are faithful , and better than the kisses of an enemy , Prov. 27.5 , 6. Yea , experience teaches , that no friend is so commodious in this case as an enemy ; because he tels us of that , which otherwise we should never be so happy as to hear of . Nevertheles , resolved sinners scorn reproof : Admonition to them , is like goads to such as are mad already : or like powring oyl down the chimney , which may set the house on fire , but never abate the heat ; which is not for want of ignorance : for by refusing to hear in this case , they become ( like Amaziah ) wilful murtherers of their own souls , as wise Solomon affirms , his words are , He that refuseth admonition is bruitish , and destroyeth his own soul , Prov. 12.1 . and 15.32 . yea , he goes further , and sayes , A man that hardeneth his neck when he is reproved , shall suddenly be destroyed , and cannot be cured , Prov. 29.1 . and 1.24 , 25 , 26. of which you have most remarkable and dreadful examples , 1 Sam. 2.25 . 2 Chron. 25.16 , 20. Sect. 2. Neverthelesse , how few are there so wise , as to take admonition well ? For , Reprove a scorner ( that is , a fool ) and he will hate thee ; reprove a wise man , and he will love thee , Prov 9.8 . To which we may add Prov. 22.3 . A wise man foreseeth the evil , ( that is the evil of Hell , sayes Bernard ) and preventeth it ; but fools go on and are punished . Now that these Bruits and Soul-destroyers , may the better be known to themselves and others , and the greatnesse of their folly and madnesse , together with what a world of them there are amongst us , ( for to be wise , according to wise Solomons description , is the portion but of a few , as daily experience witnesseth . ) I will paint them out in a small table , or map ; and so expose them to view . In the first place you shall know them by this mark : A man no sooner tels them of a fault , but it works in their brains as yeest in a barrel , until they have requited their Admonisher with a mischief ; being like gunpowder , to which you no sooner give fire , but they fly in your face . Admonition may move them to choller , never to amendment . Who when they have heard an untoothsom truth , like waters after a tempest , are full of working and swelling against their Admonisher . We read that in the Law of jealousies , if the suspected wife were guilty , that drank of the bitter waters of trial , she would presently swell , if otherwise , she was well enough . And it is a sure signe the Horse is gauled , that stirs too much when he is touched ; so when they swell against their Reprehender , and hisse like Serpents , if we trouble their nests never so little , you may justly conclude them guilty persons . For no greater signe of innocencie , when we are accused , than mildnesse , as we see in Joseph , Gen. 39.17.18 . And Susannah , Susan . ver . 42 , 43. And Hannah , 1 Sam. 1.15 , 16. Neither is there a greater symptome of guiltinesse , than our breaking into choller , when we have any thing laid to our charge : witnesse Cain , Gen. 4.9 . that Hebrew which strook his fellow , Exod. 2.13 , 4. Saul , 1 Sam. 20.32 , 33. Abner , 2 Sam. 3.8 . Jeroboam , 1 Kin. 13.4 . Ahab , 1 Kin. 22.27 . Amaziah , 2 Chron. 25.16 . Uzziah , 2 Chron. 26.19 . Herod the Tetrach , Luke 3.19 , 20. The men of Nazareth , Luke 4.28 , 29. The Pharisees , John 8.47 , 48. The High Priests and Scribes , Luke 20.19 , 20. And the like touching a mans wisdome and humility . Plato being demanded , how he knew a wise man , answered , When being rebuked he would not be angry , and being praised he would not be proud . And to this accords that of the wise man , Prov ▪ 11.2 . and 19 ●1 . But for one that is so wise , there is a thousand of those fools I am to decipher , who with Balaam will grutch to be hindered in their way to Hell , and fly upon those that oppose their perdition : even such as think it better to fry everlastingly in a furnace of fire and brimstone in Hell-flames , than to inherit a celestial and eternal Kingdome , and weight of superabundant Glory in Heaven , to enjoy a Paradise of pleasure , where are such joyes , as eye hath not seen , nor ear heard , nor can ever enter into the heart of man to conceive , 1 Cor. 2.9 . This is most mens depth of brain , and thus it fares with all wilful and impenitent sinners . But how hath the Devil bewitcht them ? Is it possible that the reasonable soul of man ( not professedly barbarous ) should be capable of such a monster ? Certainly if I did not know the truth and probate of it , by occular and experimental demonstration from day to day , I could hardly bring my understanding to beleeve it ! But to make this further appear , though I have small hope to prevail with the parties themselves ( for they that have no reason , will hear none ; and he that learns of none but himself , hath a fool for his Teacher . ) Guilty sinners will swell against their reprehender , innocent souls will be cheered and cleered by it , Numb . 5.21 , 22. Resolved offenders being reproved , in stead of penitence break into choller , fury sparkles in those eyes which should gush out with water , and in stead of embracing the counsel , will rage at the Counsellour . Crossed wickednesse proves desperate , and in stead of yeelding , seeks for revenge of its own sins upon others uprightnesse : whereas if anothers simple fidelity shews it self in reproving the honest-hearted , he loves his Monitor so much the more , by how much the more he smarteth , allowing of truth as well when it hurts him , as when it helps him . But unsound flesh loves to be stroked , the least roughnesse puts it into a rage ; a festered conscience will not endure a drawing plaster , a putrid and scabbed limb delights to be scratcht and rubbed , foule faces would have false glasses : Diomedes must have a crooked shooe for his wry foot : Caligula must be adored as a God , forsooth , though he live like a Devil , poysoning his unckle , and deflowring all his sisters . Thorns must be touched with a gentle hand , not grasped ; these ulcers must be no further searched into , than the dead flesh reaches , for if you but touch them to the quick , you shall quickly hear of it , and be sure to smart for it . Sect. 3. But to bring this home to you of this place , with whom my businesse lyes ; for hitherto I have but spoken in the air , as the Apostle speaks , or onely paved a way to my intended matter , or at uttermost but given you a Preparative before hand , as Physicians do to their Patients , that their physick may work the more kindly , your Pastour hath for many years preached in the Metropolitane City , where they are more civilized and better bred , without any clamour ; yea , with much approbation : for they enterteined him as Lot did those Angels , that came to fetch him out of Sodom : but you enterteine him as coursely , as the Ammonites did Davids messengers . Nor did the Devil ever so rage in this rude place , as he hath done since his preaching hath awakened your consciences , and by the looking-glasse of the Law , and light of the Gospel , shewen you the deformity & filthiness of your souls . A notable argument that Satan fears he shall be routed , and his Kingdome more shaken in your quarters , than hath fallen out in former times , or by the preaching of any that have gone before him , for he daily rages more and more amongst you . As for instance , at first he was opposed by a few simple Sectaries , and that was no small honour to him , as Hiram told Austin in the like case . But now his preaching against drunkennes , deceitfulnes , swearing , Sabbath-breaking , ignorance , formality , and such other common sins , hath brought all the parish about his ears ; not alone the wit-foundered Drunkard , but the civil Justiciary , the formal Hypocrite , the ignorant Animal , and all sorts of impenitent sinners . And why ? But because the virtue and efficacie of Gods word , which is quick and powerful , and sharper than any two-edged sword , to divide between the soul and spirit , joynts and marrow , as it is Heb. 4.12 . hath discovered and made manifest to your selves and others , the very secrets and most inward intents of your hearts . Insomuch that your consciences are forced to bear witness against your selves , that you are the parties to whom he speaks , as if he named you , or each of you in particular , as you have an instance , 1 Cor. 14.24 , 25. Heb. 4.12 . whence your guilty consciences suggest , that he aims at you in particular , though he names none , when indeed it is onely the prerogative and spirituallity of the Word above all other writings , to discover the hearts , and speak home to the consciences of all that hear it delivered with power and authority . As for the Messenger , the truth of his heart gives him boldness to profess before him who onely knows it , that he strives against no man but his strife , malignes no man but his malice , envies no man but his envie , as Hierome speaks . Yea , he could be more glad to see any mans ( even his greatest enemies ) amendment , than his punishment . This ( I say ) is the genuine reason , why hundreds of you fret , and chase , and fume , and swell , and storm , and rage , and are ready to burst again when you hear him . Your sins and deformities are so discovered and detected , your presumptuous confidence of being Christians good enough , and of your going to Heaven so questioned , that your peace is disturbed , and you will be revenged of some body . It is observable , that when our Saviour sent forth his Apostles to preach abroad in the world , having first taught them the way , his words to them were , Behold , I send you forth , as sheep amongst wolves , Matth. 10.16 . Are not you these wolves ? not onely wolvish , but meer wolves ; yes , you are , and will be , until the Gospel shall have wrought a change in your hearts and natures , Hebr. 10.16 . Acts 15.9 . and 20.29 . Again , Matth. 7.6 . he sayes , Cast not your pearls before swine , lest they tread them under their feet , and turning again all to reut you . Are not you those unreasonable beasts and swine ? If not , who are ? Yea , you are more bruitish than a swine , or any other unreasonable creature . For whereas Christ by his Ministers , would reconcile you to God , as Joab did Absalom to David , by the woman of Tekoah ; you cry they come to torment you before the time , Matth. 8.29 . Your case is just like his in the Gospel , that called himself Legion , who having been possest with Devils a long time , was at length very loth to part with his guests : yea , he thought himself tormented , when Christ came to cast out them , and save him , Mark 1.24 . Luke 8.28 . Sect. 4. Now what course do you take to be revenged of him ? For this makes you hate him above measure , mis-construe his actions and intentions , rail on him , slander him , curse him , withstand and contrary his doctrine , watch for his halting , combine together and lay plots how you may do him the most mischief , which is all you are able to do : for else you would bring him before the Magistrate , imprison , smite , wound , and put him to death , as the Jews served Christ , as I could shew you from a world of testimonies and examples out of the Word . See onely John 16.2 , 33. Matth. 24.9 . Matth. 10.34 , 35 , 36. Luke 12.51 , 52 , 53. and 21.16 , 17 : But our comfort is , you have not so much authority as malice ; resembling the Serpent Porphyrus , which abounds with poison , but can hurt none , for want of teeth . Though your punishment shall be never the lesse ; for good and evil thoughts , and desires , in Gods account , are good and evil works , and shall so be judged in that Court of Justice where is no partiality . But since you cannot do as you would , you will do what you can ; as it fared with Zoilus that common slanderer , or as it does with the Devil , Revel . 12.15 . For if the Law binds your hands , yet you will be smiting with your tongues ; and if the Law so keeps you in awe , that you dare not smite him on the mouth , as the High Priest did Paul , Acts 23.2 . Yet you will do what you dare , you will smite him with the mouth , as Ziba did honest Mephibosheth , 2 Sam. 16.3 . And the like touching his maintenance , because you cannot out him of his living , you will defraud and rob him of his means and livelihood , and neither pay him a peny your selves , nor suffer others , so far as you can help it , which is a plot to pluck up all religion by the roots : For how should our Pastours feed our souls , if we feed not their bodies ? How should the lamp burn , if we take away the holy oyl that should maintein it ? and in case it burn not , there will be but a dark house . So that to expect that Ministers should preach without maintenance , is as if you should shut a bird into a cage , give her no meat , and yet bid her sing . Never the lesse it pleases you , that you can ( as you think ) displease him , and withall pleasure your selves in saving your silver , little dreaming what you do ; for look but narrowly into it , and you shall see that this is not onely persecution , theft , sacriledge , murther of bodies and souls , of provoking God to send a famine of his Word , and the like : but you become by it guilty of high treason against God , in thus using his Ambassadour , and against Christ and all his members , as I have elswhere made manifest . Though it is wicked enough for you to impeach his credit , asperse his spotlesse name , and take away his reputation , that so none else may hear him , or regard what he delivers , which is a wickeder plot than your blind souls are able to discern . Besides , A good name ( sayes Salomon ) is better than a good ointment : and to be chosen above great riches , Prov. 22.1 . Indeed his life is so well known , that all the harm you do him is , but as a candle to a white wall : that may much black it ( among such Sensualists as your selves ) but cannot burn it , though that be too much , for a mans good name is like a milk white ball , that exceedingly gathers soil even with tossing . Nor can he expect to fare better , so long as he tarries with you , where Satan hath his throne , in a place that mostly consists of Swearers , Drunkards , and Drink-sellers . He hath by his powerful preaching raised the Devil in many of you , but it will be hard laying him again : yea , once to expect it ( when God hath given men over to their own lusts ) were an effect of frenzie , not of hope . For can he with Crabronius , be ever pudling in a wasps nest , and think to escape their stings ? Or be still blowing in the dust , and not endanger his eyes ? It is no way possible . For , he that toucheth pitch shall be defiled therewith . He that reproveth a scorner , purchaseth to himself shame : and he that rebuketh the wicked , getteth himself a blot , Prov. 9.7 , 8. See Jer. 18. Though I speak not this to dis-hearten him , whom God hath placed over you : for Gods glory we are bound to redeem with our own lives . And a conscionable Minister is like David , who would venture upon a Bear , rather than lose a Lamb. Or Jacob , who would endure heat by day , and frost by night , rather than neglect his flocks . Or Moses , who would fight with odds , rather than the Cattle should perish with thirst . Onely a Balaam wants this mercie . Nor can I wish him to spare you ever the more , by delivering himself in a gentler tone ; as you , like the men of Bengala , would have onely words of down and honey , have him speak nothing but pure ro●es , preach unto you Peace , peace , and prophesie of wine and strong drink , then should he be a welcome Prophet to you : But this were to fulfill the proverb , Like Pastour like people , Hos . 4.9 . Yea , this were , for the blind to lead the blind , that both might fall i●to the ditch together , Luke 6.39 . Alas , the fault lies nat in the Word , nor in his delivering it , but in the wickednesse of your hearts that are the hearers : who like the Spider , will suck poison from the self same flower that the Bee does honey . Nor will any truth ( be it never so untoothsome ) offend any , but ill minds , Michah 2.7 . Yea , even the same words that are lansets to a bad mans conscience , will be as balm to penitent sinners . The Word being like some mighty wind , that bears over tall Elms or Cedars , with the same blast that it raiseth a stooping Reed , Exod. 20.21 . Sect. 5. Every good line of Gods Word , adds sinew to the vertuous mind , and withall heals that vice which would be springing in it : The very judgements of God to a good man , are sweeter than the honey and the honey-comb , Psal . 19.10 . But alas , the same report , wherewith the spirit of Rahab melts , hardens the King of Jericho , Josh . 2. Sergius Paulus was converted , Elymas obdurated at the same Sermon , Acts 13. Yea , even the same face of the Judge , without any inward alteration , is seen with terrour to the guilty , with joy and confidence by the oppressed innocent , The same rod that brought plagues to the Egyptians ▪ brings deliverance to Israel . But I dare refer the case to thine own conscience to determine , ( if the custome of sin , and the god of this world hath not totally blinded thee ) where the fault lies , and who is to be blamed in this particular ? Is the Physician to be blamed for the pain of his Patient , or the disease ? The Chirurgeon or the wound , which he endeavors by all means to cure ? Yea , what is the genuine reason , why the worst men and members of a Parish evermore regard a good Minister least ? complain of his bitterness , and seek by all means to remove him ? Is it not because they are feet , and legs , and thighs , and arms out of joynt , and so cannot endure the touch of the Chirurgeons hand , & the acrimony of his medicines . Alas , every good Physician h●d rather cure a disease by sleep and diet , than by Scammony and Castorium : but an intemperate sick man maketh a cruel Physician And in case the disease be desperate , he must use the extremity of physick . Nothing will ease the Pluresie , but letting of bloud : and to such as are sick of a dead Apoplexie , they are forced to give a double quantity of physick , or their faculties will not be awakened . Which is the very case of these desperate sinners , who if they wanted not brains , would in stead of complaining be thankful . The Physician and Chirurgion heals us not without pain , and yet we reward them . Yea , had any of you but a leg , or an arm putrefied and corrupt , you would even give money , and think your selves beholding too , to have them cut off , because it is the onely way and means to preserve the whole body . And if so , what love and thanks can be too much , that is exprest to them who would ( would you give them leave ) pluck you out of Satans clutches , and bring you to life eternal ? Nor can he ever be thankful to God ; who is not thankful to the Instrument , or means , by whom God does , or would do him good . Besides , it were a breach of Justice , not to proportion the rebuke to the crime : For , for a Minister to use gentle reprehension , in case of capital offences , that is in case of thefts , rapines , sacriledges , adulteries , and incests , to say to his people , as Eli to his sons , Why did you so ? Is no other than to shave that head which deserves cutting off . For as it is with ill humours in the body , that a weak dose doth but stir and anger them , not purge them out ; yea , if physick be not strong enough to purge out choller , it encreaseth choller ; the humours it would have purged and expelled ( if it had been strong enough ) it inflameth , exasperateth and sharpeneth . And as the Sun in the Spring-time breedeth agues , and other distempers , because it stirreth humours and doth not waste them ; so it fareth with sins in the soul . An easie and gentle reproof doth but encourage wickedness , and make it think it self so slight , as that rebuke importeth ; which is to patronize evil in stead of reproving it . And experience shews , that cold Preachers make bold sinners . However , such being like ill Archers , that draw not their arrows up to the head , seldome convert these sinners . Nevertheless , resolute sinners would have dissolute Teachers ; would have the Law according to their lives , not their lives according to the Law. That pleas●th them which is sweet to the sence , not that which is wholesome to the conscience , as the Holy Ghost informs us , Isa . 30.10 . 1 Kings 12.8 . Mich. 2.11 . Like wanton children , they care not to be mended , but to be commended : He that praiseth them , pleaseth them . But wo to such Preachers , as shall heal the hurt of these people with sweet words , saying , Peace , peace , and give them comfort ( as Jezabel did Ahab , 1 Kings 21.5 , 6 , 7. ) when they rather deserve a curse , Jer. 8.11 . For this is no other than guilded treason , like that of Hazael to his Master , who told him with his mouth that he should recover , when on the morrow he stifled him with his hand , and a wet cloth , 2 Kings 8.14 , 15. Whence the Holy Ghost brands all flattering Preachers , that sow pillows , for false Prophets , Jer. 8.11 . And indeed it is but a Mountebank trick , to heal an ulcer , and leave in the core . A good Physician , either for soul or body , first tels the state of the disease with its symptomes , and then prescribes ; and in prescribing , first puls down the body with purgatives , and then raiseth it with cordials . And take this for a rule , such as fear God , & are Ministers of his sending , wil think is better to lose mens favors than their souls , and be sure to discharge his conscience from the burthen of any ones bloud , Ezek. 3.18 . and 33.8 . Yea , an ingenious Patient should be so wise as to know , that the stomack should ra●her be pleased than the pallate : and experience tels us , that those things ( for the most part ) that are least pleasing , are most wholesome . Rue is an herb most bitter to the taste , yet in regard of the vertue which is in it , we usually call it Herb of grace . And Physicians find , that though Mithridate , of all other Electuaries it be the most distasteful , yet of all others it is the most wholesome . And so it fares touching spiritual truths . Whence a good Preacher cares not so much to stroke the car , as to strike the conscience : being like a good Physician , who gives sharp medicines , and bitter potions , that he may make sho●t diseases , and procure sound health . The true method of preaching , and the likeliest way to undeceive the deceived , and ( with blessing from above ) to pluck sinners out of Satans snares is : for a Minister to deal with his hearers , as the Prophet did by Hazael , when he plainly told him the abominable wickedness of his heart , and what evil ( even beyond beleef he should shortly do or execute , had he been wise enough to have been warned thereby . Or as Nathan did by David , when he so cunningly made him pronounce sentence of death against himself . Or as Jonah did by the Nin●vites , when with that short thundering Sermon of eight words , he converted that great City . Or as Peter by his Converts , when he told them they were the men , that had crucified the Lord of life . Or John Baptist by Herod , and all that came unto him . Or as Christ by the woman of Samaria , when he so represented the very thoughts of her heart unto her conscience , that she was forced to confesse , He hath told me all thing● that eve● I did . Or as he did with Saul , when he spake to him from Heaven , which wo●ds made him tremble , and fall to the earth with astonishment . Which makes one of the Fathers say , that The crown of Preachers is the tears of their hearers . And Saint Basil , that Sha●p reprehension is the healing of the soul . And Chrysostom say to his hearers , If I make you smart give me the more thanks for it . Nay , says Busil , It may well be feared , that Ministers open not the word aright , when wicked men kick not against it . And Luther was of that judgement , tha● he thought if Ministers should preach the word as they ought , they should stir up all the Furies of Hell against themselves . Sect. 6. Now what 's the reason , why down right truth is so unpleasing to carnal minds ? when none can deny , but it is by far the more wholesome . It is this , All men love the light as it shines , but as it discovers and dir●cts , the most of men hate it None so bad , but they can away with pleasing truths , and promis●s of mercie . Or let the Minister walk in generals , and labour more to fill the head with knowledge , than the heart with grace ; to please the sence , than speak to the conscience , by driving an application close home to them in particular , touching some one sin of theirs ( which is the soul of preaching ) so long they will like him ; yea , he is a fair and good Church ▪ man , a great Scholar . But let him act the part of Boanerges , thunder out the judgements of God against sinners , let him do as God commands Ezekiel to do , Ezek. 4.4 . Answer them according to their Idols , preach to their necessities , presse them to holy duties , reprove them for their unholy practices , make known to them what evil consciences they have ; then they turn their backs upon him , and hate him to the death ; as Ahab did Eliah and Michaiah ; Herod and Herodias , John Baptist , the Jews , our Saviour ; and the Galatians , Paul. See Amos 5.10 . yea , they will say , Away with such a fellow from the earth , for it is not meet that he should live . The case of all incorrigible , and cauterized sinners ; as well the covetous as the riotous ; the civil , such as seek to fill their chests , as those that are all for satisfying their lusts , For let a Minister but rowze and raise them out of their security , saying , Awake thou that sleepest , and stand up from the dead , all are instantly about his ears . Then the wit-foundered Drunkard cries out , saying , He subverts the state of the world , and troubles our City ; then the covetous Oppressour is ready to tell the Prophet ( as the Sodomites Lot ) Away hence , he is come alone as a stranger , and shall he judge and rule ? then the whole Rabble ( furiously raging together against the Lord , and against his Anointed ) conclude peremptorily , that a peece of a pulpit , & half a Benefice , is too much for such an unquiet spirit , such a Fire - ? ? ? slinger . As let Paul but touch Demetrius his Copy-hold , preach down his profit , he and all of like occupation will rore out of measure , Acts 19.28 . Wherein they shew as great policie , as did the Sodomites , who made haste to turn out Lot and his family , that fire and brimstone might make haste to destroy them . A guilty conscience loves application as dearly as a dog loves a cudgel . Sore eyes cannot endure the light of the Sun , nor Bankrupts the sight of their counting-books ▪ nor deformed faces of the true glass . A man were as good take an Elephant by the tooth , or seek to rob a Bear of her whelps , as go about to make them better . For let a Minister charge them from God , like rusty or ill-wrough● peeces , they will recoyl in his face ; and like Serpents , not onely be deaf to his charming , but turn their tails to sting him . Wherein they resemble the mad man , that wounded his Physician , while he was administring physick to him for his recovery . They more seek for a rag to cover their sins , than for a plaster to heal them : as it fared with David , while he slept in that foul sin of adultery , 2 Sam. 11.5 , 6 , &c. Now if they are so startled and terrified at the Ministers telling them of one or a few sins , what will they do when Satan , and the Searcher of hearts , shall lay open all the sins that ever they have committed , & spread them before them ? If it be so dreadful to hear of what they shall suffer , if they repent not , how terrible will it be to feel it ? The Law wasp-like stings shrewdly , but Satan that Hornet will sting worse a great deal . But if men will be warned by the former , they may prevent the latter : only these want that we commonly call reason ; therefore , like children and cowards , they rather shut their eyes , and chuse to feel the blow , than to see and endeavour to avoid it . Owoful wretches ! that had rather be everlastingly damned for their sins hereafter , than endure to hear of them now , to their eternal comfort . But I hope better things of some amongst so great a number . Gods truth , if you mark it , would cry down mens sins , as preaching would have done Demetrius his trade : and therefore ●o marvel , if the Trades-men of iniquity are up in arms against the Gospel , as Demetrius was against Paul. And did not the Gospel crosse their sins , they would not crosse the Gospel : but the waves do not beat or rore any where so much , as at the bank that restrains them . The Pharisees could not endure Jesus , because he came to break their customes , Luke 6.2 . The Masters of the Pythonesse , Acts 16.21 . objected this against Paul and Silas , that they did teach contrary to their customes . For this cause was that uprore at Ephesus , Acts 19.26 . to 31. Paul had never become their enemy , but for telling them the truth , & dealing so plainly and roundly with them . And why did more than forty of the Jews bind themselves with a curse , neither to eat nor drink till they had killed him ? Acts 23. not for the evils they found in him , but for the vices he reproved in them . By all which it appears , that obstinate sinners are as witlesse as wicked : and that they would , if they durst , deal with their faithful Pastours , as the Jews did by Stephen , who in their blind zeal were so furious and merciless , that they put him to death , for shewing them the way to eternal life , and stoned him for a Blasphemer against God and his Law , who was a man full of faith , and power , and of the Holy Ghost , Acts 7.55 , &c. It hath ever been the manner of wickedness , to be head-strong in the pursuit of its own courses , impatient of opposition , cruel in revenge of the opposers . The great spite and spleen therefore , that men bear to the Word , must be wreaked upon the Minister , he must be hated , outed , and persecuted : yea , if they durst , they would stone him to death , as the Jews did Stephen : for as their hearts brast for anger , as they gnashed at him with their teeth when they heard him , Acts 7.54 . so fares it with these touching their Minister . But in the meantime , what horrible , what hellish ingratitude is this , if it be looked upon with an impartial eye ? Are not these the very worst of monsters ? O you sottish Sensualists , what can you alledge for yourselves , or against your Minister ? Is he any other to you , than those three Messengers were to Lot ? that came to fetch him out of Sodome , that he might not feel the fire and brimstone which followed , Gen. 19. Or than the Angel was to Peter , that opened the iron-gates , loosed his bands , brought him out of prison , and delivered him from the thraldome of his enemies ? You shew just as much reason in it , as if those blind , deaf , diseased , distracted , possessed , or dead persons spoken of in the Gospel , should have railed upon our Saviour for offering to cure , restore , dispossesse , recover and raise them again . And are like those wicked , witless , and ingrateful Jews , Judg. 15. who when God , in great love , sent Samson to deliver them from the slavish thraldome of their enemies ; they in requital bind him , ( in whom all their hope of deliverance lay ) and deliver him up to those enemies that kept them under , to the end they might slay him , and still make slaves of them . Here is your case right : Are you not ashamed to be such Sots ? Were there ever such fools , or frenzie men did commit a greater folly ? For shame think of it before it prove too late , before you have sinned away all hope of mercie : In the mean time , as our Saviour said of his murtherers , Father , forgive give them , for they know not what they do : so may your Minister say , adding thereto that prayer of Stephen when they stoned him : Lord , lay not this sin to their charge , Acts 7.60 . Sect. 7. But that I may , if it be possible , fetch tears from your eyes , and bloud from your adamantine hearts , I will yet acquaint you with that which is worse , and more considerable than all , I pray mind it : All the indignities and wrongs that are done to Christs Ministers and Ambassadours , redound to him ; and he that traduceth , or any way wrongs a Minister , for the discharge of his place , his envie strikes at the image of God in him , and he so takes it , as a world of places shew . He that despiseth you , despiseth me , 1 Sam. 17.45 . Isa . ●7 . 23 . Saul , Saul , why persecutest thou me ? Acts 9.4 . Revel . 16.9 , 11. Psal . 89.23 . To spurn at the Messenger , is to strike at the image of God , whose message it is . What saith Paul , 1 Cor. 7.10 I have not spoken , but the Lord : and therefore as the Lord said unto Saul , Acts 9.4 . that he persecuted him ( though in Heaven ) so they who resist any truth delivered out of the Word , do resist God himself , and not his Messenger . But see further what you do , by what your fellow-persecutours have done before you . With such impatience does a gauled heart receive admonition , that when God himself came to reprove Cain for killing his brother Abel ; he had no sooner spake these words , Where is Abel thy brother ? but he returns to God himself this churlish answer , Am I my brothers keeper ? Gen. 4.9 . Again , the Scribes , Pharisees and Elders , were filled full of madness against our Saviour , and communed one with another , what they might do to Jesus , and how they might destroy him , ( the which you would also do , if he were your Minister , & now upon earth ) for being so bitter , Luke 6.11 . ( For if you cannot away with the light of a candle , you would much lesse endure to look upon the glorious Sun. ) Now if God himself was so served , if Christs own doctrine could not escape persecution , no marvel if his Messengers cannot . Here then is some comfort for your Minister , Honey out of a Lion. Nor is it his shame to suffer what Christ suffered , nor your honour to do as Cain , Judas , and the rest did , as Cyprian speaks . But secondly , take notice what our Saviours counsel is to his Ministers , when his holy precepts and prohibitions , do either harden men as the Sun hardens clay , and cold water hot iron : or else inrage them , as a furious mastiffe-dog , is the madder for his chain . What his counsel & method is , may be seen both by testimonies and examples not a few . As , Cast not your pearls before swine , Mat. 7.6 . Into whatsoever citie you shall enter , if they will not receive you , go your wayes out into the sreets of the same , and say , Even the very dust which cleaveth on us of your citie , we wipe off against you , for a witnesse unto you . Notwithstanding know this , that it shall be easier for Sodome and Gomorrah at the day of judgement than for you , Luke 10.10 , 11 , 12. Those mine enemies which would not that I should reign over them , bring hither , and slay them before me , Luke 19.27 . And that this is an evident signe of one that shall eternally perish , is plain , Pro 29.1 . read the words and tremble , A man that hardeneth his neck being often reproved , shall suddenly be destroyed , and that without remedy . See more Prov. 1.24 , 25 , 26 , to 33. Whence it is the Prophet tels Amaziah , I know that God hath determined to destroy thee , because thou hast done this , and hast not obeyed my counsel , 2 Chron. 25.16 , 20. And that the Holy Ghost , speaking of Eli's sons , saith , that They would not hearken unto , nor obey the voice of their Father ; because the Lord was determined to destroy them , 1 Sam. 2.25 . Yea , it is an observation of Livie , that when the destruction of a person , or a Nation is destined : then the wholesome warnings both of God and man , are set at nought . And in reason , that sin is past cure , that strives against ●he cure . Herbs that are worse for watering , Trees that are lesse fruitful for dunging and pruning , are to be rooted out , or hewen down . Even salvation it self will not save those , that spill the potion , and sling away the plaster . When men are the worse for Gods endeavour to better them ; the best and onely way is , to leave them to their Judge . Those Beasts we cannot master , we must give up . If Babylon will not be cured , she must be left to her self , given up to destruction without further warning . My people would not hear my voice ( saith God ) and Israel would none of me , Psal . 81. and what follows ? So I gave them up to the hardnesse of their hearts , and they walkt in their own counsels , vers . 11 , 12. All further patience would prove fruitlesse : so he layeth by his rod to take up his sword ; as God hath Messengers of wrath for them that despise the Messengers of his love . Sect. 8. Now to end with a word of exhortation , to as many of you as have heard what hath hitherto been delivered , ( from one that is no party , and so lesse subject to be partial ) and that are not yet given over . In the first place , be not any longer offended with your Pastour ; for he is appointed a Watch-man over your souls , and doth but discharge his office that God hath placed him in , Ezek. 3 17. and he should be guilty of high treason against Christ , and the souls committed to his care , if he should do lesse . As the Centinel or Captain , that doth not what he can to maintain the wals , doth what he can to betray the City The word is no other than Christs , though delivered by a weak Instrument . Who ever be the Crier , the proclamation is the King of Heavens . ( While it goes for mans , it is no marvel if it lye open to despite . ) So that in hating your Minister , and complaining of his bitterness , you do as wisely and justly , as if the people should impute the cause of the war to the Herald , or accuse the Trumpet for all that their rebellion hath brought upon them . Yea , consider who is the Authour of the Word , what the cause and ends of the Ministers delivering it ; and that there is nothing can cure your grief , but the same Word that caused it : and then thou wilt receive him as an Angel of God , yea , even as Christ Jesus ; as the primitive Christians did the Apostles , Gal. 4.14 . who acknowledged to owe , even themselves , to their spiritual Pastours , Philem. 19. And would , if it had been possible , have pluckt out their own eyes , and have given the same unto them , Gal. 4.14 , 15. and 6.6 . You have heard sufficiently , that this is the true method of preaching , though it be little used ; because discretion ( with many ) eats up well nigh all true devotion . Their discretion and moderate stayedness , much abates of their zeal , honesty and goodness . Nor can there be a better argument to prove , that a Minister studies more to profit than to please men with his wholesome counsel ; than when he will not let them sleep and snort in their sins , but cry aloud against their abominations . I grant Corrasives are not to be used in all cases , Lenatives and Cordials are of no lesse use to weak constitutions . Whence the care of every wise and able Minister , that hath skill to divide the word of God aright , must be and is , to give to each man his due portion ; comfort to whom comfort belongs , terrour to whom terrour is due : observing the same rule that St. Paul did , who meeting with an Elymas , one that resisted the truth , and laboured to keep others from it , entreats him not with fair and sweet words , as he did Agrippa , who was hopefully coming on to embrace the truth . Wherefore the same Apostle sayes to the one , O full of all subtilty and all mischief , thou child of the Devil , and enemy of all righteousnesse , Acts 13.10 . But when he speaks to the other , it is in a more mild , gentle , and winning tone . Or as our Saviour himself used , ( that Lamb of God , who would not break the bruized reed , nor quench the smoking flax . ) As how doth he multiply wo upon wo , and threaten double damnation , when he was to deal with hard-hearted Hypocrites , Opposers of the Gospel , those Scribes and Pharisees , Matth. 23. And indeed , the best musick is made by a judicial correspondence of sharp and flat . Let all merciful & meal-mouthed Preachers , such as flatter sin and flout holiness , such whose scope of their preaching is but to feed the people with hopes , though they give them no grounds for it : that Heaven shall meet them at their last hour , be their condition never so wretched ; which is the reason that most men walk in the broad way , and yet every man thinks to enter in at the straight gate . Let these , I say , take notice of this . As also scorners of their teachers & Instructors , and more of their godly instruction : then will they love where and what they now hate , and hate where and what they now love . But you have no cause to complain of either extream : for in the Sermons , against which you except , there is matter of instruction , of reprehension , of consolation , of exhortation ; for the ignorant , for the sinfull , for the faithfull , for the despairing soul and drooping spirit : not Gospel without Law , nor Law without Gospel : but a sweet composition of severity and mercie , wherein Law and Gospel meet , as Moses and Christ met upon the Mount : the one to direct your obedience , the other to answer for your disobedience , if you will but repent and turn unto God , with such Christian moderation , as may argue zeal without malice , and desire to win souls , no will to gaul them . For as Sauls servants did not onely tell him that he had an evil spirit , but withall told him a remedy , and helpt him to the party that gave him ease , 1 Sam. 16.16 , 18. So your Pastour , with a discovery of your sins , shews you a means of cure and recovery for your souls . Yea , do but submit , and the very same Word ( like the sword of Achilles ) will heal again , whom it hath wounded . Whereas if you forthwith flye from your Admonisher , it is as if one that is launsed should flye from his Chirurgian , before his wound can be bound up . Sect. 9. Again , slight not him whom God hath placed over you , lest hereafter , when you lye gasping on your death-beds , and come to a sight and sence of your sad condition you wish ; Oh that I had now but the opportunity , to converse with such a Minister ; as Saul slighted Samuel while he lived , but would fain have heard and conversed with him , when he was dead . A case which often fals out , for when godless persons are in any distress , they still pray the people of God to pray for them : and commonly those too , whom they have most slighted , hated , and abused . For the Oppressour is in no mans mercie , but his whom he hath trampled upon ; and injuries done us on earth , give us power in Heaven . Whereupon Jeroboams hand being dried up , for stretching it out against the Prophet , he sueth to the man of God , saying , I beseech thee pray unto the Lord thy God , and make intercession for me , that my hand may be restored unto me , and the man of God besought the Lord , and the Kings hand was restored , 1 Kings 13.4 , 6. And thus it fared between the Israelites and Samuel , 1 Sam. 12.19 . between Miriam and Moses , Numb . 12 ▪ 13. Thus when the Lords wroth was kindled against Eliphaz and his two friends , nothing would appease the same , but the prayer of Job whom they had so contemned , Job 42.7 , 8. Thus Simon the Sorcerer prayes Peter to pray for him , Acts 8.24 . Yea , of whom did Dives , being tormented in Hell flames , expect and seek for ease , but from Lazarus whom lately before he had despised , Luke 16.24 . For though the wicked scorn and despise the godly in their prosperity , yet in their distress they onely are set by for advice , and to pray unto God for them , who are more ready to sollicite God for their mortallest enemies and persecutours , than they to desire it , be it at the time when they wrong them most , witness Stephen when they stoned him , Act. 7.60 . And our Saviour Christ when they crucified him , Luke 23.34 . Yea , they account it a sin , to cease praying for their worst enemies , 1 Sam. 12.23 . To all which I might add , how such as have wronged and persecuted the servants of God , are not seldome forced to confess their own folly , wickedness , and unthankfulness ; the Godlies superlative goodness , &c. As Laban did to Jacob , Genes . 30.27 . and Pharaoh to Moses , Exod. 9.27 , 28. and again chap. 10.16 , 17. and Saul to David , saying , I have sinned , I have done foolishly , and have erred exceedingly : thou art more rightous than I , for thou hast rendered me good , and I have rendered thee evil , &c. 1 Sam. 24.18 . & 26.21 . Rare acknowledgements from Heathen and Christian Kings to their own Subjects . Yet God will have it so , and conscience will compell them to do so ; though perhaps afterwards , when the rod is off their backs , they are apt to harden again , and return to their old byass , as did the same Pharaoh and Saul . For no longer than they smart , no longer can they see : and unless affliction opens their eyes , there is no perswading them , but the righteous man is worse than his neighbour : yea , none so vile , as Haman thought and reported of Mordecai and the Jews , and Ahab of Elijah , and Saul of David . And this I can assure you beyond all exceptions , that if ever your eyes be opened , before you drop into Hell , when the mask of prejudice is taken from before your eyes , you will be cleer of another mind to what you are : you will love that down right preaching which now you hate , and hate those clawing and Rhetorical discourses , that now you so much adore and admire . Sect. 10. Wherefore , receive with meekness the ingrossed Word , which is able to save your souls , Jam. 1.21 . Entertain it with an honest and good heart , and in so doing , you shall entertain both God and Christ with it , as our Savior himself plainly tels you , Joh. 13.20 . See also Chron. 34.27 , 28. Yea , hear the Word indifferently and impartially , and the rather from such as thou hast hated for their bitterness ; perhaps God will conver● and save thee by no other means or Minister , than such as he hath placed thee under . Saul , if you observe it , when he was possest with an evil spirit , ( as all are that persecute their faithful Pastours ) all his spite was at David , from whom he received more benefit than from any one man in his Kingdome besides : yet by Gods special appointment , none could give him ease but David . Despise not the meanest of Christs Messengers , that delivers his Word purely , aims at his glory and the good of souls . As what sayes Luther , If God speaks to thee as he did unto Balaam by an Asse , thou must have so much wisdome and humility , as to hear him : Gods word is the Sword of the Spirit , that killeth our corruptions , and that unresistable Cannon-shot , which beateth & battereth down all the strong holds of sin & Satan . But above all resist it not , kick not against it , mock not at Gods Word or Messengers . O do not sport away your souls into those pains , which are easeless , endless , and remediless . Do you beleeve there is a God ? Are you willing to be saved ? If you are , Break off your sins by repentance , Dan. 4.27 . Cease to do evil , learn to do well , Isa . 1.16 , 17. Seriously grieve & bewail for the millions of times that you have provoked God , and never more commit the like impiety : yea , as you tender the everlasting happiness and welfare of your almost lost and drowned souls , set upon the work presently , before the draw-bridge be taken up . Provide with Joseph for the dearth to come , & with Noah in the dayes of your health , build the Ark of a good conscience , against the flouds of sickness : yea , do it while the yearning bowels , and compassionate arms of Jesus Christ lye open to receive you , abjure and utterly renounce all wilful and affected evil , lest when it is too late , it vex every vein of your hearts , that you had no more care of your souls . Again , if God by his Spirit shall work this upon your consciences , ( as you will have cause to blesse his name , that ever you met with such a stop , so ) resemble not the rustick Sailour , who when he is in danger of shipwrack , will promise to change his life ; but when the storm is overpast , he returns to his former vomit , making no conscience nor account of his vows and protestations . But remember that perseverance is the crown of graces , and Heaven the crown of perseverance . If you are convinced , and resolve upon a new course , let you resolutions be peremptory and constant , and take heed you harden not again as Pharaoh , the young man in rhe Gospel , Pilate and Judas did : resemble not the iron , which is no longer soft than it is in the fire , lest your latter end prove worse than your beginning , Matth. 12.43 , 45. As it fared with Julian the Apostate , and Judas the Traytour ; for millions are now in Hell , who thought they would repent hereafter . God will not give his heavenly and spiritual graces at the hour of death , to those who have contemned them all their life . If in any reasonable time we pray , he will hear us ; if we repent , he will pardon us ; if we amend our lives , he will save us : But for want of this timely consideration , Dives prayed , but was not heard ; Esau wept , but was not pitied ; the foolish Virgins knockt , but were denied . And so it fares with all such fools , they died as they have lived , and commonly go from despair unto destruction . If you would prevent the like , lay not hold upon mercy , until you be thoroughly humbled . The onely way to become good , is first to beleeve that you are evil . God does not pour the oyl of grace , but into a broken and contrite heart . Would you truly know how evil and miserable you are by nature , and be very sensible how evil & wicked your hearts are , seriously consider these three particulars : 1 The corruption of your nature by reason of original sin ; 2 Your manifold breaches of Gods righteous Law by actual sin ; 3 The guilt and punishment due to you for both . This being done , you will see and find your necessity of a Redeemer , who came to save none but the weary and heavie laden sinners , even the lost sheep of the house of Israel , Matth. 15.24 . and 11.28 . And indeed the sence of our wretchedness , and the valuation of our spiritual helps , are the best trial of our Regeneration . All which , if you would obtain , omit not to pray for the divine assistance of Gods Spirit . For of our selves we cannot think a good thought , a Cor. 3.5 . John 15.4 , 5. Swift we are to all evil , but to any good immoveable . Wherefore beg of God , that he will give you a new heart , and when the heart is changed , all the members will follow after it , as servants after their Lord. Onely let me add , be sure you wholly and onely rest on your Saviour Jesus Christ for salvation , abhorring to attribute or ascribe ought to doing . To conclude , if you receive any power against your corruptions , forget not to be thankful ; & when God hath the fruit of his mercies , he will not spare to sow much , where he reaps much . This do , and my soul for yours , God by his grace , will more than supply what is wanting ; ( as may be seen in his entertainment of the prodigal Son ) and thou shalt be for ever happy , Luke 15.20 . which is the prayer , and hope , and should be the joy of Your impartial Monitor , J.F. FINIS . 
A75478	----	Anti-Quakerism, or, A character of the Quakers spirit, from its original and first cause. / Written by a pious gentleman that hath been thirteen years amongst the Separatists to make observations, and is now returned home with a full intent to lay open the whole mystery of iniquity, in unvailing the whore, that men may no longer drink of the wine of her fornications; he hath vowed a single life, and given himself up wholly to the exercises of the mind. And here he hath described the spirit of Quakerism. 1. Being a precise Puritan. 2. An Anabaptist. 3. A Seeker. 4. A Ranter. 5. A Quaker, and indeed what not, all things, and nothing. By which character every man may in some measure see the deceitfulness of his own imagination and be careful, and watch himself accordinly [sic]. Younge, Richard. This text is an enriched version of the TCP digital transcription A75478 of text R211441 in the English Short Title Catalog (Thomason 669.f.22[57]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 10 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A75478 Wing A3507 Thomason 669.f.22[57] ESTC R211441 99870168 99870168 163639 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A75478) Transcribed from: (Early English Books Online ; image set 163639) Images scanned from microfilm: (Thomason Tracts ; 247:669f22[57]) Anti-Quakerism, or, A character of the Quakers spirit, from its original and first cause. / Written by a pious gentleman that hath been thirteen years amongst the Separatists to make observations, and is now returned home with a full intent to lay open the whole mystery of iniquity, in unvailing the whore, that men may no longer drink of the wine of her fornications; he hath vowed a single life, and given himself up wholly to the exercises of the mind. And here he hath described the spirit of Quakerism. 1. Being a precise Puritan. 2. An Anabaptist. 3. A Seeker. 4. A Ranter. 5. A Quaker, and indeed what not, all things, and nothing. By which character every man may in some measure see the deceitfulness of his own imagination and be careful, and watch himself accordinly [sic]. Younge, Richard. 1 sheet ([1] p.) Printed for the author, London : anno Dom. 1659. [i.e., 1660] "A pious gentleman" = Richard Younge. Cf. Wing and foot of page which reads: The author hath written a book, which is a tract of his thirteen years experience: entituled, A leaf from the tree of life. And are to be sold by Daniel White, at the Seven Stars in Pauls Church-yard, and by some that sell this paper. Partly in verse - "I have been in the valley of Siddim". Annotation on Thomason copy: "Jan. 5." Reproduction of the original in the British Library. eng Society of Friends -- Early works to 1800. Puritans -- Early works to 1800. Anabaptists -- Early works to 1800. Dissenters, Religious -- England -- Early works to 1800. A75478 R211441 (Thomason 669.f.22[57]). civilwar no Anti-Quakerism, or, A character of the Quakers spirit, from its original and first cause. Written by a pious gentleman that hath been thirte Younge, Richard 1659 1745 15 0 0 0 0 0 86 D The rate of 86 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2008-06 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-11 Megan Marion Sampled and proofread 2008-11 Megan Marion Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion Anti-Quakerism , or , A Character of the Quakers Spirit , from its Original and first cause . Written by a pious Gentleman that hath been thirteen years amongst the Separatists to make Observations , and is now returned home with a full intent to lay open the whole Mystery of iniquity , in unvailing the Whore , that men may no longer drink of the wine of her Fornications ; he hath vowed a single life , and given himself up wholly to the exercises of the mind . And here he hath described the spirit of Quakerism . 1. Being a precise Puritan . 2. An Anabaptist . 3. A Seeker . 4. A Ranter . 5. A Quaker , and indeed what not , all things , and nothing . By which Character every Man may in some measure see the deceitfulness of his own imagination and be careful , and watch himself accordinly . I Have been in the valley of Siddim There I met with a Ranter , a Seeker , a Quaker , a Puritan , And he told me from the light within All things that ever I did was sinne . He said also by the same light , God dwelled with him by his spirit , From these two premises I resume These are the Spirits that do presume . And now since they presumptious be , I 'l take the same Authority ; For Reason wills that I defend My Life and Soul , being my own friend . And this without all fear I say , They lyers are , that every way , There is nothing that they say is true , As I will demonstrate to you . And first I 'le them Anatomize , In divers shapes of their own guize ; Then to their Conscience I will go , To see if this be true or no . And first he was a Puritan , Wareing short hair and little band ; Then I thy Conscience did extol , Till thou wouldst ware no Band at all . Then thou foundst fault with singing Psalms , And said they were as black as charms ; But now in singing you delight ; Songs of your own made by the spirit Thy custome was to fast and pray , Honour thou didst the Sabbath Day ; But now thou hast got a better light Opening thy shop that day for spite . Sermons at length thou wouldst not hear , Because the Minister would sware ; But now you sware and curse down-right Is this the effects of your spirit . At length you had a Call come out , I will be your Father without doubt ; Then could not you no longer stay , But left the Church without delay . Then he turned Anabaptist . Then you together took in hand , To build Christ house upon the Sand , And still you want the Corner stone , I mean Jesus that is Christ alone . His word you know you did promise , And there you found the word baptize , You said the meaning of 't must be Needs meant of water , Baptisme . Then did you muse and cast your care All for an Administraetor , But here in England none was seen , That used ought but sprinkling . At length you heard men say , That there was Saints in Silesia , Who ever since the Apostles time Had kept this Ordinance pure , divine . Thither alass you sent in haste , And thus you did some treasure w●ste , But wh●n your mess●ngers came there , They were deceiv'd as we are here . But this they told you in good deed , That they of baptism stood in need , And for a present remedy , With prayers they to Heaven did cry . Then did they with a joynt consent Do that o● which you now repent , Authorize one them to bap●iz● , Thus this fine cheat they did devise . The Original of the Anabaptists . They said that you should thus do , And God would own it they did know , And you their councel simply took , Because Baptize was writ in Book . He turned Seeker and Ranter . And thus at length you your selves baptiz'd , Tell you ano●her sect devis'd ; You will say now Ord na●ces are low , God doth not own them you do know . Then you Assemblies quite forsook , Having learn'd your lessons without book , And fo● a time you ●orment were , Till you discern'd the morning star . He turned Quaker , and nothing . Which as a light in you did shine , Which light you said w●s Christ divine , And now you say he dwells in you , Whatsoever you say I know is true . Thus have you trac'd and run division , In your confused mad religion ; A great deal more I could you shew , But this is en●ugh for once to know . And now you see our trade is gone , Is it long of God , or long of Man , If caus'd by m●n'tis thee and I , Let us repent then speedily . And do thou do what I have done , If future evils , thou wilt shun , Return to Church again , I say , There thou maist learn to sing and pray . Return to Church again with speed , Lest obstinacy doth thy torment breed , For if-that Faction have his head , Blood in our streets must needs be shed . It is good Reasoning , Inter argumenta hominum , amongst the Arguments of Men , to draw Conclusions from such premises which the Respondant or Adversaries that are to answer do own . THe Puritan Spirit was the Spirit of Quakerism , in the first degree , which thing wise men knew full well , which made them so much i●de●vour the suppressing of them , though howbeit they took not the right way , or else the Spirit was too strong , and had gotten too much hold both in the Magistrates and vulgar , by reason whereof it brake into these extreames , the men of those times were too precise , critical , and exact , which is an infallible sign of relig●ous dotage , or melancholly : See Burton on Religious Melancholly , They took offence without cause ; and I think now the Devil , is in them , for they will not be pleased with amends , though they have got all , for their desires are as deep and as large as Hell . They sing spiritual Songs and Hymns of their own devising , and force their brethren to sing with them , under penalty of their censure , which in their opinion is little less then damnation . They bitterly curse and banne all that any way differ from their opinion , and say , they have Authority from God to open their Shops on the Lords day , even that day of which they had once so high an esteem . They applie that Text worthy of all Consideration , which is by Saint Paul meant of universal sinne unto themselves , with opposition to others , Cor. 6.17 . and make as if they onely were the alone people of God . The word Jesus , signifies a Saviour , Christ , a King , so that Christ Jesus is such a King that doth save ; but their Christ within leads all into destruction , and hurries them upon impossibilities contrary to Law and Reason , witness their new Catalogue of Martyrs , printed in red Letters like blood , because by the simple they would forsooth be understood as Martyrs . The word Baptism is an Ambiguous term , take heed how you understand it , or make any particular application thereof . They sent up and down the world for a Man to baptize them , but they found none , but such as had baptized themselves . In England there was some in the practise of sprinckling , but those the D●ppers , to my knowledge , did reject from Communion with them on this very ground . They forsook Assemblies , and lay dormant , and so imagined a new Gospel , and a new Christ within them , the Devil take him for me , for I am too much under his power ; then they went to work afresh to get Disciples , and I think they have hit it ; for I know , Country-men , what I say , that three parts of you that are religiously affected at this day , are possessed with that humour which will make you Quakers , if you take not great heed . The Quakers did preach , that it was a sinne to wear Bands or Band-strings . And now my Christian friends , and Country-men , for the Lords sake take heed to your selves , be wise and warned by my harms ; for Faction , I thank God , hath undone me , as to my outward Estate , in my outward Man ; But I have seen the bottom of their bottomless pit ; and beseech you take unto you the whole Armour of God , put on Fortitude and Faith , Clothe your selves with zeal , as with a Cloak , but for the Lord sake let your feet be shod with the Preparations of the Gospel of peace . Follow my directions , and under heaven I will fell these Spirits , and then will War and Tumults cease , and keep alwayes in memory the words of our Lord , Matthew 26.41 . Mark 13.37 . The Author hath written a Book , which is as a Tract of his thirteen years Experience : Entituled , A Leaf from the Tree of Life . And are to be Sold by Daniel White , at the Seven Stars in Pauls Church-Yard , and by some that sell this paper . LONDON , Printed for the Author , Anno Dom 1659. Notes, typically marginal, from the original text Notes for div A75478e-30 Hos. 13.9 . 
A67772	----	A serious and pathetical description of heaven and hell according to the pencil of the Holy Ghost, and the best expositors: sufficient (with the blessing of God) to make the worst of men hate sin, and love holiness. Being five chapters taken out of a book entituled, The whole duty of a Christian: composed by R. Younge, late of Roxwell in Essex, florilegus. Whole duty of a Christian. Selections. Younge, Richard. This text is an enriched version of the TCP digital transcription A67772 of text R221317 in the English Short Title Catalog (Wing Y184A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 96 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67772 Wing Y184A ESTC R221317 99832645 99832645 37119 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67772) Transcribed from: (Early English Books Online ; image set 37119) Images scanned from microfilm: (Early English books, 1641-1700 ; 2105:27) A serious and pathetical description of heaven and hell according to the pencil of the Holy Ghost, and the best expositors: sufficient (with the blessing of God) to make the worst of men hate sin, and love holiness. Being five chapters taken out of a book entituled, The whole duty of a Christian: composed by R. Younge, late of Roxwell in Essex, florilegus. Whole duty of a Christian. Selections. Younge, Richard. 32 p. printed at the charge of Christs-Hospital, according to the will of the donor, [London : 1677] Caption title. Imprint from colophon. Copy imperfect; closely trimmed with some loss of print; print fade; print show-through. Reproduction of the original in the British Library. eng Heaven -- Biblical teaching -- Early works to 1800. Hell -- Biblical teaching -- Early works to 1800. Calvinism -- Early works to 1800. Christian life -- Early works to 1800. Conduct of life -- Early works to 1800. A67772 R221317 (Wing Y184A). civilwar no A serious and pathetical description of heaven and hell, according to the pencil of the Holy Ghost, and the best expositors: sufficient (wit Younge, Richard 1660 17348 11 0 0 0 1 0 12 C The rate of 12 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-10 Jonathan Blaney Sampled and proofread 2005-10 Jonathan Blaney Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A serious and pathetical Description OF HEAVEN AND HELL , According to the Pencil of the HOLY GHOST , and the best Expositors : sufficient ( with the blessing of GOD ) to make the worst of men hate Sin , and love Holiness . Being five Chapters taken out of a Book entituled , The whole Duty of a Christian : Composed by R. YOUNGE , late of Roxwell in Essex , Florilegus . CHAP. XIX . Section I. T●us as the Unbeliever and Disobedient is cursed in every thing , and where-ever he goes , and in whatsoever he does : Cursed in the City , and cursed also in the held ; cursed in the fruit of his body , and in the fruit of his ground , and in the fruit of his cattel : Cursed when he cometh in , and cursed also when he goeth out ; cursed in this life , and cursed in the life to come ; as is at large exprest , Deut. 28. So the Believer that obeys the voice of the Lord , shall be blessed in every thing he does , wherever he goes , and in whatsoever befals him , as God promiseth in the former part of the same Chapter , & as I have proved in the eleven foregoing Sections . Yea , God will bless all that belong unto him , for his children and posterity , yea , many generations after him , shall fare the better for his sake Exod. 20. 6. Gen. 30. 27. Isai. 54. 15. and 65. 8. Rom. 11. 28. Gen. 18. 26. 29 , 31 , 32. and 26. 24. and 39. 5. 1 Kings 11. 12 , 32 , 34. and 15. 4. 2 Kings 8. 19. and 19. 34. Isai. 37. 35. & 45. 4. Mat. 24. 22. yea , the very place where he dwells , perhaps the whole Kingdom he lives in , Gen. 39. to 48. chap. Whereas many , yea multitudes , Num. 25. 18. Deut. 1. 37. & 3. 26. Psal. 106. 32. even a whole Army , Josh. 7. 4 , to 14. yea , his childrens children , unto the third and fourth generation , fare the worse for a wicked man , and an unbeliever , Exod. 20. 5. Besides his prayers shall profit many ; for he is more prevalent with God , to take away a judgment from a people or a Nation , than a thousand others , Ex. 17. 11 , 12 , 13. And he counts it a sin to cease praying for his greatest and most malicious enemies , 1 Sam. 12. 23. though they , like fools , would ( if they durst , or were permitted ) cut him off , and all the race of Gods people , Ps. 83. 4. Esth. 3. 6. 9 , 13. Which is as if one with a hatchet should cut off the bough of a tree upon which he standeth . For they are beholding to Believers for their very lives : yea , it is for their sakes , and because the number of Christs Church is not yet accomplisht , that they are out of Hell . But to go on , as all things ( viz. ) poverty , imprisonment , slander , persecution , sickness , death , temporal judgments , spiritual desertions ; yea , even Sin and Satan himself , shall turn together for the best unto those that love God , as you have seen : So all things shall turn together for the worst unto those that hate God , as all unbelievers do , Rom. 1. 30. Joh. 15. 18. even the mercy of God , and the means of Grace , shall prove their bane , and enhaunce their damnation : yea , Christ himself that only summum bonum , who is a Saviour to all Believers , shall be a just revenger to all unbelievers ; and bid the one , Depart ye cursed into everlasting fire , prepared for the Devil and his Angels , Mat. 25. 41 , 46. Which shall be an everlasting departure , not for a day , nor for years of days , nor for millions of years , but for eternity , into such pains as can neither be expressed nor conceived , Iude 6. 7. Rev. 20. 10. Mat. 3. 12. Heb. 6. 2 Sect. 2. Wickedness hath but a time , a short time , a moment of time ; but the punishment of wickedness is beyond all time : There shall be no end of plagues to the wicked man , Prov. 24. 20. Their worm shall not die , neither shall their fire be quenched , Isai. 30. 33. & 66. 24. Mat. 25. 41. Mark 9. 44. And therefore it is said , The smoak of their torment doth ascend for ever and ever , Rev. 4. 12. and 20. 10. So that if all the men that ever have or shall be created , were Briareus-like , hundred-handed , and should at once take pens in their hundred hands , and do nothing else for ten hundred thousand millions of years , but sum up in figures as many hundred thousand millions as they could ; yet never could they reduce to a total , or confine within number , this trissyllable word [ Eternal ] or that word of four syllables [ Everlasting ] . Now let such as forget God , but seriously consider this : it will not be an imprisonment during the Kings pleasure , but during the King of Kings pleasure : It is not a captivity of seventy years , like that of the children of Israel in Babylon ; for that had an end : nor like a captivity of seventy millions of generations ; for that also would in time be expired : but even for ever . The wicked shall live as long in Hell , as there shall be a just God in Heaven . Here we measure time by days , months , years ; but for Eternity , there is no Arithmetician can number it , no Geometrician can measure it : For suppose the whole world were turned into a Mountain of sand , and that a little Wren should come every thousandth year , and carry away from that heap but one grain of the sand , what an infinite number of years would be spent and expired , before the whole heap would be fetcht away ? But admit a man should stay in torments so long , and then have an end of his wo , it were some comfort to think that an end will come : But alas ! when she hath finished this task a thousand times over , he shall be as far from an end of his anguish , as ever he was the first hour he entred into it . Now , Suppose thou shouldst lie but one night grievously afflicted with a raging fit of the stone , strangury , tooth-ach , pangs of travel , or the like ; though thou hadst to help and ease thee , a soft bed to lie on , Friends about to comfort thee , Physicians to cure thee , all cordial and comfortable things to asswage thy pain ; yet how tedious and painful would that one night seem unto thee ? How wouldst thou toss and tumble , and turn from one side to another ? Counting the Clock , esteeming every minute a month , and thy present misery unsupportable . What then will it be to lie in flames of fire ? ( To which our fire is but air in comparison ) fire and brimstone kept in the highest flame by the unquenchable wrath of God , world without end ; where thou shalt have nothing about thee but darkness and horrour , wailing and wringing of hands , desperate yellings and gnashing of teeth : thy old Companions in vanity and sin , to ban and curse thee ; the Devils insulting over thee with cruelty and scorn ; the never dying worm of conscience , to feed upon thy soul and flesh for ever and ever . O everlasting eternity ! a never-dying life , an ever-living death ! Which yet is but just with God ; for if thou mightest have lived for ever , thou wouldst have sinned for ever . If God would everlastingly have spared thee , thou wouldst have everlastingly hated and provoked him . What then can be more equal , then that thou shouldst suffer everlastingly ? O then bethink thy self of this word eternal and everlasting , and ponder upon it : yea , do but indeed believe it , and it will be enough to break thine hard heart , and make it relent and repent , and thereby prevent the wrath to come . It will put thee to a demur , What have I done ? What am I now aabout ? Whether will this course tend ? How will it end ? What will become of me if I go on , in chambering and wantonness surfeiting and drunkenness , strife and envying , swearing , prophaneness , earthly-mindedness , and the like ? For indignation and wrath , tribulation and anguish , shall be upon the soul of every one that doth evil , and continueth therein , as the Apostle witnesseth , Rom. 2. 8 , 9. O then , break off thy sins without delay , and let there be an healing of thy errours . Sect. 3. Neither is the extremity of pain inferiour to the perpetuity of it ; it is a place full of horrour and amazedness , where is no remission of sin , no dismission of pain , no intermission of sense , no permission of comfort : its torments are both intolerable , and interminable , and can neither be endured nor avoided , when entred into , Rev. 19. 20. and 20. 14. and 18. 6. Mat. 25. 30. 2 Pet. 2. 4. Heb. 10. 27. Jude 6. The pangs of the first death are pleasant , compared with those of the second : For mountains of sand were lighter , and millions of years shorter , than a tithe of those torments , Rev. 20. 10. Jude 7. It is a death which hath no death ; it hath a beginning , it hath no ending , Mat. 3. 12. Isa. 66. 24. The pain of the body , is but the body of pain , the anguish of the soul , is the soul of anguish : For should we first burn off one hand , then another , after that each arm , and so all the parts of the body , it would be deemed intolerable , and no man would endure it for all the profits and pleasures this world can afford ; and yet it is nothing to the burning of body and soul in hell . Should we endure ten thousand years torment in hell , it were grievous , but nothing to eternity : Should we suffer one pain , it were miserable enough ; but if ever we come there , our pains shall be for number and kinds , infinitely various , as our pleasures have been here ; every sense and member , each power and faculty , both of soul and body , shall have their several objects of wretchedness , and that without intermission , or end , or ease , or patience to endure it , Luke 12. 5. and 16. 23. Mat. 3. 12. and 5. 22. and 22. 23. The Schools affirm , that the least torture in hell , exceeds the greatest that can be devised by all the men on earth ; even as the least ioy in heaven , surpasseth the greatest comfort here on earth . There is scarce any pain here on earth , but there is ever some hope of ease , mitigation , or intermission ; of some relief or deliverance : but in Hell , their torments are easeless , endless , and remediless ; unsufferable , and yet inevitable , and themselves left hopeless , helpless , pitiless . It were misery enough to have the head-ach , tooth-ach , collick , gout , burning in the fire ; or if there be any thing more grievous : Yea , should all these and many more meet together in one man , at one instant , they would come infinitely short of the pains of hell . Yea , they would all be but as the stinging of Ants , to the lashes of those Scorpions ; but as drops , to those Vials of wrath ; as sparks to that flame , as Chrysostome speaks . The Furnace of Babel , was but a flea-biting to this tormenting Tophet , prepared of old , Isai. 30. He hath made it deep and large , the pile thereof is fire and much wood ; the breath of the Lord like a stream of brimstone doth kindle it , ver. 32. So that it were happy for reprobate spirits , if they were in no worse condition , than so many Toads or Serpents . As consider , If a dark dungeon here be so loathsom , what is that dungeon of eternal , of utter darkness ? If material fire be so terrible , what is Hell-fire ? Here we cry out of a burning fever , or , if a very coal from the hearth do but light on our flesh , O how it grieves us ! we cannot hold our finger for one minute in scalding lead , but there both body and soul shall fry in everlasting flames , and be continually tormented by infernal fiends , whose society alone would be sufficiently frightful . Sect. 4. Now consider , Is one hours twitche of the worm of conscience here ? Yea , is one minutes twitch of a tooth pulling out so unsufferable ? What is a thousand years ? What is eternity of hell torments ? If the Glutton being in hell , in part only ( viz. in soul ) yet cryed out , that he was horribly tormented in that flame ; what think we shall that torment be , when body and soul come to be united in torment ? since the pains of Hell are more exquisite than all the united torments that the Earth can invent . Yea , the pains and sufferings of the damned , are ten thousand times more than can be imagined by any heart under heaven , and can rather ( through necessity ) be endured , than expressed . It is a death never to be painted to the life ; no pen , nor pencil , nor art , nor heart , can comprehend it , Mat. 18. 89 , 10. and 25. 30. Luke 16. 23 , 24. 2 Pet. 2. 4. Isai. 5. 14. and 30. 33. Prov. 15. 11. Yea , were all the Land paper , and all the water ink , every plant a pen , and every other creature a ready Writer , yet they could not set down the least piece of the great pains of Hell-fire . Now add eternity to extremity , and then consider Hell to be Hell indeed . For if the Ague of a year , or the Collick of a month , or the Rack of a day , or the burning of an hour be so bitter here ; how will it break the hearts of the wicked , to feel all these beyond all measure , beyond all time ? So that it is an evil and bitter thing to depart from the living God . We poor mortals ( until God does bring us from under 〈◊〉 power of Satan unto himself ) do live in the world as if 〈◊〉 were not so hot , nor the Devil so black as indeed they are : in Hell and Heaven were the one not worth the avoiding , the other not worth the enjoying : but the heat of fire was never painted , and the Devil is more deformed than represented on the wall . There are unexpressible torments in Hell , as well as unspeakable joys in Heaven . Nor will this be their case alone that are desperately wicked ; cursing and blaspheming Drunkards , and shedders of blood , but of all , impenitent persons . As for instance , they who have lived in the fire of lust here , must not think much to be scorched in the flames of hell hereafter , Heb. 13. 4. Rev. 21. 8. and 22. 15. The detractor is a devil above ground ; his tongue is already set on fire from hell , Jam. 3 6. Rev. 16. 10 , 11. which does sadly presage , what will be his portion for ever , unless repentance quench those flames ; and so of the like offenders , Ps. 9. 17. Rev. 22. 12. As what says the Apostle ? Neither fornicators , nor thieves , nor murtherers , nor drunkards , nor swearers , nor raylers , nor lyars , nor covetous persons , nor unbelievers , nor no unrighteous person shall inherit the Kingdom of Heaven , but shall have their part and portion in that lake which burneth with fire and brimstone , which is the second death , 1 Cor. 6. 9 , 10. Rev. 21. 8. which did they well consider , they durst not continue in the practice of these sins without fear or remorse , or care of amendment . Sect. 5. Now what heart would not bleed , to see men run headlong into those tortures that are thus intolerable ? Dance hoodwinkt into this perdition ? O that it were allowed to the desperate ruffians of our days , that swear and curse , drink and drab , rob , shed blood , &c. ( as if Heaven were blind and deaf to what they do ) to have but a sight of this Hell ! how would it charm their mouths , appall their spirits , strike fear and astonishment into their hearts ? Yea , if a sinner could see but one glimpse of hell , or be suffered to look one moment into that fiery Lake , he would rather chuse to die ten thousand deaths , than wilfully & premeditately commit one sin . Nor can I think they would do as they do , if they did but either see or foresee what they shall one day ( without serious and unfeigned repentance ) 〈◊〉 And indeed , therefore are we dissolute , because we do not think what a judgment there is after our dissolution : because we make it the least , and last thing we think on ; yea , it is death , we think , to think upon death : and we cannot endure that doleful hell which summons us to judgment , Lam. 1. 9. Deut. 32. 29. Oh that men would believe and consider this truth , and do accordingly . Oh that thou wouldst remember , that there is a day of account , a day of death , a day of judgment coming , Heb. 9. 27. Mat. 25. wherein the Lord Jesus Christ shall be revealed from heaven , with his mighty Angels , in flaming fire , to render vengeance unto them which obey not his Gospel ; and to punish them with everlasting perdition from the presence of the Lord , and from the glory of his power , as the Apostle speaks , 2 Thes. 1. 7 , 8 , 9. Jude 15. Isa. 33. 14. Mat. 25. 46. As consider seriously , I beseech you , whether it will not be worth the while , so to foresee the torments of hell , that you may prevent them : Or if otherwise , will you not one day wish you had , when death comes and arrests you to appear before the great and terrible Iudge of all the world ? Luke 16. 23. to 32. Mat. 13. 30 , 38. at which time an Assizes or Quarter-Sessions shall be held within thee , where Reason shall sit as Judge , and Satan shall put in a Bill of Indictment , as long as that Book in Zachary ; chap. 5. 2. Ezek. 2. 9 , 10. wherein shall be alledged all the evil deeds that ever thou hast committed , and all the good deeds that ever thou hast omitted , with their several circumstances that may aggravate them , Eccles. 11. 9. and 12. 14. 2 Cor. 5. 10. and all the curses and judgments that are due to every sin . Thine own conscience shall accuse thee , and thy memory shall give bitter evidence against thee ; and thou shalt condemn thy self , before the just condemnation of thy Judge , who knows all thy misdeeds better than thy self , John 3. 20. Which sins of thine will not then leave thee , but cry unto thee , We are thy works , and we will follow thee , Rev. 14. 13. And then who can sufficiently express what thy grief and anguish will be , when the summons both of the first and second 〈◊〉 do overtake thee at once ? Prov. 1. 27. And when at once thou shalt think of thy sins past , the present misery , and the 〈◊〉 of thy torments to come ; and how thou hast made earth 〈◊〉 Paradise , thy belly thy God , and lust thy Law ; so sowing 〈◊〉 and reaping misery , and finding , that as in thy prosperity thou neglectedst to serve God , so now in thy adversity God refuseth to save thee , Prov. 1. 24. to 32. Ezek. 23. 35. When thou shalt call to mind the many warnings thou hast had of this doleful day , from Christs faithful Ambassadors , and how thou then madest but a mock or jeer at it , Prov. 1. 25. and think how for the short sinful pleasures thou hast enjoyed , thou must endure eternal pains , Luke 16. 24 , 25. and Rev. 6. 12. to 18. Which yet thou shalt think most just and equal , saying , As I have deserved , so I am served : for I was oft enough offered mercy , yea , intreated to accept thereof ; but I preferred the pleasing of my senses , before the saving of my soul , and more regarded the words of wicked men , and the allurements of Satan , than the word of God , or the motions of his holy Spirit , Prov. 1. 24. &c. Mark 16. 16. And ( which I would have thee think upon ) Hell-fire is made more hot , by neglecting so great salvation , Heb. 2. 3. This is the condemnation ( saith our Saviour , none like this ) that light is come into the world , and men loved darkness rather than light , because their deeds were evil , John 3. 29. Now salvation is freely offered , but men reject it ; hereafter they would accept of salvation , but God will reject them . Yea , then a whole world ( if thou hadst it ) for one hours delay , or respite , that thou mightest have space to repent , and sue unto God for mercy : but it cannot be , because thy body , which joyned with thy soul in thy sinful actions , is now altogether unfit to joyn with her in the exercise of repentance ; and repentance must be of the whole man . Besides , death will take no pity ; the devil knows no mercy , and the God of mercy will have utterly forsaken thee . Then wilt thou say , O that I had been more wise , or that I were now to begin my life again ; then would I contemn the world with all its vanities ? yea , if Satan should then offer me all the treasures , pleasures , and promotions of this world , he should never entice me to forget the terrors of this dreadful hour , and those worse which are to follow , Luke 16. 24. &c. and 13. 28. But , oh wretched Caitiff that I am ; how hath the Devil and my own deceitful and devilish heart deluded me ? An● how am I served accordingly ? For now is my case more m●serable than the most despised Toad or Serpent , that peris●●● when it dieth ; in that I must go to answer at the great Judgment Seat for all my sins , that am not able to answer for one of the least of them , Eccles. 12. 14. Mat. 18. 34. that I who heretofore gloried in my lawless liberty , am now to be enclosed in the very claws of Satan , as the trembling Partridge within the griping tallons of the ravening and devouring Falcon . Oh , cursed be the day when I was born , and the time when my mother conceived me , &c. Job 3. Sect. 6. And so death having given thee thy fatal stroke , the Devil shall seize upon or snatch away thy soul , so soon as it leaves thy body , Luke 12. 20. and hale thee hence into the bottomless Lake that burneth with fire and brimstone ; where she is to be kept in chains of darkness , until the general judgment of the great day , Jude 6 , 7. 1 Pet. 3. 19. Rev. 21. 8. Thy body in the mean time being cast into the earth , expecting a fearful Resurrection , when it shall be re-united to thy soul ; that as they sinned together , so they may be everlastingly tormented together , Heb. 10. 27. At which general Judgment , Christ sitting upon his Throne , John 5. 22. shall rip up all the benefits he hath bestowed on thee and the miseries he hath suffered for thee ; and all the ungodly deeds that thou hast committed , and all the hard speeches which thou hast spoken against him , and his holy ones , Jude 15. Eccles. 12. 14. and 11. 9. Within thee shall be thine own conscience , more than a thousand witnesses to accuse thee ; the Devils , who tempted thee to all thy lewdness , shall on the one side testifie with thy conscience against thee , and on the other side shall stand the holy Saints and Angels approving Christs Justice , and detesting so filthy a creature : behind thee an hideous noise of innumerable fellow-damned Reprobates , tarrying for thy company : before thee all the world burning with flaming fire ; above thee an ireful Judge of deserved vengeance , ready to pronounce his heavy Sentence upon thee : beneath thee the fiery and sulphureous mouth of the bottomless pit , gaping to receive thee , Isa. 5. 11. 14. And in this woful and doleful condition , thou must stand forth to receive , with other Reprobates , this thy Sentence , Rom. 14. 10. 2 Cor. 5. 10 [ Depart from me ] there is a separation from all joy and happiness , [ ye cursed ] there is a black and direful excommunication , [ into fire ] there is the extremity of pain , [ everlasting , ] there is the perpetuity of punishment , [ prepared for the devil and his angels , ] there are thy infernal tormenting and tormented companions , Mat. 25. 41. O terrible sentence ! from which there is no escaping , withstanding , excepting , or appealing . Then , O then shall thy mind be tormented to think , how , for the love of abortive pleasures , which even perished before they budded ; thou hast so foolishly lost heavens joys , and incurred hellish pains , which last to all eternity , Luke 16. 24 , 25. Thy conscience shall ever sting thee like an Adder , when thou callest to mind , how often Christ by his Ministers offered thee remission of sins , and the Kingdom of heaven freely , if thou wouldst but believe and repent , and how easily thou mightest have obtained mercy in those days . How near thou wast many times to have repented , and yet didst suffer the devil and the world to keep thee still in impenitency ; and how the day of mercy is now past , and will never dawn again . Thy understanding shall be racked to consider , how for momentany riches thou hast lost eternal treasure , and exchanged heavens felicity for hells misery : where every part and faculty , both of body and soul , shall be continually and alike tormented , without intermission or dismission of pain , or from it : and be for ever deprived of the beatifical sight of God , wherein consists the soveraign good and life of the soul . Thou shalt never see light , nor the least sight of joy ; but lye in a perpetual prison of utter darkness , where shall be no order but horrour , no voice but howling and blaspheming ; no noise but screeching and gnashing of teeth ; no society but of the devil and his angels , who being tormented themselves , shall have no other ease , but to wreak their fury in tormenting thee , Mat. 13. 42. & 25. 36. &c. Where shall be punishment without any pity , misery without any mercy , sorrow without succour , crying without comfort , malice without measure , torment without ease , Rev. 14. 10 , 11. where the wrath of God shall seize upon thy soul & body , as the flame of fire does on the lump of pitch , or brimstone , Dan. 7. 10. in which flame thou shalt ever be burning , and never consumed ; ever dying , and never dead ; ever roaring in the pangs of death , and never rid of those pangs , nor expecting end of thy pains . So that after thou hast endured them so many thousand years as there are blades of grass on the earth , or sands in the Sea , hairs on the heads of all the sons of Adam , from the first to the last born ; as there have been creatures in heaven and earth ; thou shalt be no nearer an end of thy torments , than thou wast the very first day that thou wast cast into them : yea , so far are they from ending , that they are ever beginning . For if after a thousand times so many thousand years , thy damned soul could but conceive some hope , that those torments should have an end : this would be some comfort , to think that at length an end will come ; but as often as thy mind shall think of this word never ( and thou shalt ever be thinking of it ) it will rend thy heart in pieces with rage and hideous lamentation : as giving still new life to those unsufferable sorrows , which exceed all expression , or imagination . It will be another hell in the midst of hell . Wherefore , consider seriously what I say , and that while the compassionate arms of Jesus Christ lye open to receive you ; and do thereafter , Prov. 1. 24. &c. take warning by Pharaoh's example . We in the rich mans scalding torments , have a Discite à me , Learn of me , Luke 16. 23. &c. For he can testifie out of woful experience , that if we will not take warning by the word ( that gentle warner ) the next shall be harder , the third and fourth harder than that ; yea , as all the ten plagues did exceed one another , so the eleventh single exceeds them altogether . Innumerable are the curses of God against sinners , Deut. 28. but the last is the worst , comprehending and transcending all the rest . The fearfullest plagues God still reserves for the upshot : all the former do but make way for the last . Hell in Scripture is called a Lake , that burneth with fire and brimstone ; and , than the torment of the former , what more acute ? than the smell of the latter , what more noysome ? CHAP. XX . Sect. 1. THus , I say , shall they be bid Depart ye cursed into everlasting fire , &c. while on the contrary the same Christ shall say unto the other , Come ye blessed of my Father , inherit the Kingdom prepared for you from before the foundation of the world , Mat. 25. 34. Which Kingdom is a place where are such joys as eye hath not seen , nor ear heard , neither hath it entred into the heart of man to conceive , 1 Cor. 2. 9. A place where there shall be no evil present , nor good absent , Heb. 9. 12. Mat. 6. 20. In comparison whereof , all the Thrones and Kingdoms upon earth , are less than the drop of a bucket , Deut. 10. 14. 2 Cor. 12. 2 , 4. Isai. 66. 1. Heaven in Scripture is compared to a Kingdom for Soveraignty , to a Throne for preheminency , to a Crown for state and majesty , to an Inheritance for perpetuity , to a Marriage-feast for plenty , pleasure , and delicacy , and to whatsoever else may set forth its excellency ; though indeed in these comparisons , there is little or no comparison , as I might shew you in many particulars , if I would be large : for instances in this case would be endless . There death shall have no more dominion over us , Rom. 6. 9. The Sun shall not burn us by day , nor the Moon by night , Ps. 121. 6. There all tears shall be wiped from our eyes , Rev. 7. 17. There shall be no sorrow , nor pain , nor complaint , there is no malice to rise up against us ; no misery to afflict us ; no hunger , thirst , wearisomness , temptation , to disquiet us , Mat. 6. 19 , 20. Heb. 9. 12. There is no death nor dearth , no pining nor repining , no fraud , sorrow , nor sadness , neither tears nor fears , defect nor loathing , Rev. 7. 16 , 17. and 21. 4. Heb. 9. 12. There , O there , one day is better than a thousand ; there is rest from our labours , peace from our enemies , freedom from our sins , &c. John 3. 17. Heb. 4. 3. 9 , 10 , 11. Rev. 14. 13. Heb. 9. 12 , 15. Sect. 2. Unto which Negative Priviledges , there are also added Positive of all sorts , as I might plentifully prove , but I study brevity . Do we delight in good company ? What pleasure shall we take in the company of Saints and Angels ? In whom there is nothing but amiable , comfortable , delectable ? Nothing in us that may cool the fervour of our love and affection to them . And so of all other enjoyments . As , Dost thou desire beauty , riches , honour , pleasure , long life , or whatever else can be named ? No place so glorious by Creation , so beautiful with delectation , so rich in possession , so comfortable for habitation , nor so durable for lasting , Heb. 12. 22. 1 Pet. 1. 4. 2 Cor. 4. 17 , 18. Rom. 9. 3. and 8. 18. There are no Estates but Inheritances , no Inheritances but Kingdoms , no Houses but Palaces , no Meals but Feasts , no Noise but Musick , no Rods but Scepters , no Garments but Robes , no Seats but Thrones , no Coverings for the Head but Crowns , Rom. 8. 17. Tit. 3. 7. Heb. 9. 15. Mat. 25. 31. 34. 2 Tim. 4. 8. Gal. 4. 7. 1 Pet. 3. 9 , 10. Mar. 10. 23 , 24 , 25. Rev. 7. 13 , 14 , 15. & 6. 11. There we shall see the blessed face of God , which is the glory of all sights , the sight of all glory . Yea , we our selves shall out-shine the Sun in brightness , Mat. 13. 43. For if the brightness of the body shall match the Sun , what will the glory and splendour of the soul be ? And yet such honour shall all the Saints have . For when Christ , which is our head and life , shall appear , then shall we also appear with him in glory . And he shall change our vile and mortal body , that it may be fashioned like to his glorious body , Col. 3. 4. Phil. 3. 21. Briefly , Our joy shall there be full , and none shall be able to take it from us , or diminish it , John 15. 11. and 16. 22. There is fulness of joy , and pleasures for evermore , Psal. 26. Joys and pleasures never ebbing , but ever flowing to all contentment . There we shall rejoyce ; for the pleasantness of the place we possess , for the glory of our souls and bodies , which we have put on ; for the world which we have overcome ; for hell which we have escaped ; for the joys of heaven which we have attained to . We shall have joy above us , by the beatifical vision and sight of God ; joy within us , by the peace of conscience , even the joy of the holy Ghost ; and joy round about us , by the blessed company and fellowship of our associates , the holy Saints and Angels . Sect. 3. And in reason , if a Christian-soul in this Tabernacle of the body , wherein we see but as in a glass , be so delighted to see the face of God manifested in Jesus Christ : If it so glads a Child of God , when he can but in the least measure master his corruptions , or hath occasion to manifest the sincerity of his affectionate love to his Maker and Redeemer , and to serve his brethren in love ; How joyful will he be , when these graces shall be perfected , and he freed from all grievances inward & outward ? Yea , if the communion and enjoyment of Gods Spirit , and Christ in his Gospel and Ordinances , be so sweet here , that one day with us , is better than a thousand with the ungodly , Psal. 84. 10. What will it be to enjoy the immediate presence , and glory of God our Father ? Christ our Redeemer and Elder-brother ? The holy Ghost our Comforter ? The Angels and Saints our Comforts and Companions ? Our condition there will be so joyful , that look we outwardly , there is joy in the society , Heb. 12. 22. if inward , there is joy in our own felicity , 1 Cor. 2. 9. Look we forward , there is joy in the eternity , 1 Pet. 5. 10. Mark 10. 30. So that on every side we shall be even swallowed up of joy , Isai. 35. 10. and 51. 11. Mat. 25. 23. and 18. 10. Heb. 12. 2 , 22. Psal. 16. 11. As , oh the multitude and fulness of these joys ! so many , that only God can number them ; so great , that he only can estimate them ; of such rarity and perfection , that this world hath nothing comparable to them , 2 Cor. 12. 24. As , oh the transcendency of that Paradise of pleasure ! where is joy without heaviness or interruption ; peace without perturbation ; blessedness without misery ; light without darkness ; health without sickness ; beauty without blemish ; abundance without want ; ease without labour ; satiety without loathing ; liberty without restraint ; security without fear ; glory without ignominy ; knowledge without ignorance ; eyes without tears ; hearts without sorrow ; souls without sin : where shall be no evil heard of to affright us , nor good wanting to chear us : for we shall have what we can desire , and we shall desire nothing but what is good , Deut. 10. 14. Isai. 66. 1. 1 Kings 8. 27. Mark 10. 21. Luke 18. 22. 1 Pet. 5. 10. John 4. 36 , and 10. 28. Mat. 25. 46. Sect. 4. While we are here , how many clouds of discontent have we to darken the Sunshine of our Joy ? When even complaint of evils past , sense of present , and fear of future , have in a manner shared our lives among them . Here we love and loath in an instant ( like Amnon to his Sister Tamar ) in heaven there is no Object unlovely , nothing which is not exceeding amiable and attractive : and not attractive only , but retentive also ; for there we shall not be subject to passion , nor can we possibly there misplace our affection . Here we have knowledg mixed with ignorance , faith with doubting , peace with trouble , yea , trouble of conscience . Or in case we have peace of conscience , alas , how often is it interrupted with anguish of spirit ? Now rejoyce we with joy unspeakable and glorious , 1 Pet. 1. 8. but alas , anon it falls out that we need to pray with David , Restore unto us the joy of thy salvation , Psal. 51. 12. but there is peace , even full without want , pure without mixture , and perpetual without all fear of foregoing , Dan. 2. 44. There shall be no concupiscence to tempt , no flesh to lust against the spirit , no law in our members to rebel against the law of our minds . Now abideth Faith , Hope , and Charity , these three now abide : but in heaven , Vision succeeds in the place of Faith : attainment in the place of Hope , and perfect fruition and delectation in the room of Charity . There Promises shall end in performances , Faith in sight and clear vision , Hope in fruition and possession : yea , time it self shall be swallowed up in Eternity : these are the Souls dowries in heaven , where God shall be all in all to us ! Now he is but as it were something single ; as righteousness in Abraham , temperance in Joseph , strength in Sampson , meekness in Moses , wisdom in Solomon , patience in Job ( for it is rare to find all these graces compleatly to meet in any one subject ) but then and there he shall be omnia in omnibus ; all these in every of his servants ! God shall be all in all , even the fulness of him that filleth all in all things , as the Apostle speaks , Eph. 1. 23. The only knowledge of God , shall fill up our understandings ; and the alone love of God , shall possess our Affections . God shall be all in all to us ; he will fill up our rational part with the light of wisdom ; our concupiscible part or appetite , with a spring of righteousness ; and the irascible part with perfect peace and tranquillity , as Bernard expresseth it . That is a blessed state perpetual and unchangeable . There is eternal security , and secure Eternity , as Bernard speaks : or as Austin hath it , There is blessed Eternity , and everlasting Blessedness . Let the end of our life then be , to come to a life whereof there is no end ; unto which the Lord in his good time bring us , that we who now sow in tears , may then reap in joy , the which he will be sure to do , if we but for a short time serve him here in righteousness and sincerity . But otherwise , look we not for eternal happiness , but for everlasting misery : For it is an everlasting Rule , No grace , no holiness here ; no glory , no happiness hereafter . To sum up all in a word ; there is no joy here comparable to that in Heaven : all our mirth here to that is but pensiveness : all our pleasure here to that , but heaviness : all our sweetness here to that is but bitterness . Even Solomon in all his glory and royalty , to that , was but as a spark in the chimney , to the Sun in the firmament . Absaloms beauty , to that , is but deformity . Sampsons strength , to that , is but infirmity . Methuselahs age , to theirs , is but minority and mortality . Asahels speed , and swiftness , but a snails pace to their celerity . Yea , how little , how nothing , are the poor and temporary enjoyments of this life , to those we shall enjoy in the next ? 1 Cor 2. 9. Yea , Paradise , or the Garden of Eden , was but a wilderness , compared with this Paradise . And indeed , if the gates of the City be of Pearl , and the streets of Gold ; what then are the inner rooms , the dining and lodging chambers ? the presence chamber of the great Monarch of Heaven and Earth ? what then may we think of the maker and builder thereof ? In fine ( that I might darkly shadow it out , sith the lively representation thereof is meerly impossible ) this life everlasting is the perfection of all good things . For fulness is the perfection of measure ; and everlastingness the perfection of Time ; and infiniteness the perfection of number ; and immutability the perfection of State ; and Immensity the perfection of Place , and Immortality the perfection of Life , and God the perfection of All , who shall be All in All to us , meat to our taste , beauty to our eyes , perfumes to our smell , musick to our ears . And what shall I say more ? but as the Psalmist saith , Glorious things are spoken of thee , thou city of God , Psalm 87. 3. See Rev. 4. 2 , 3. and 21. 10. to the end . Sect. 5. The glory of Heaven , cannot be comprehended here ; only God hath vouchsafed to give us some small glimpses in the Scripture , whereby we may frame a conjecture , considerable enough to make us sell all we have to purchase that Pearl of ●rice . It hath pleased God , out of his fatherly condescension , to ●oop to our capacity , in representing Heavenly things under ●arthly types : shadowing out the joys thereof , by whatsoever is precious and desirable in this life ; as Cities , Kingdoms , Crowns , Pearls , Jewels , Marriages , Feasts , &c. which supereminent and superabundant felicity , St. Paul , that had been an only witness , when he had been caught up in the third Heaven , not able to describe , much less to amplifie , sums up all in these words ; A sure , most excellent , exceeding and eternal weight of transcendent glory , 2 Cor. 4. 17. and 12. 2. But alas , such is mans pravity , that he is as far from comprehending it , as his arms are from compassing it , 1 Cor. 2. 9. Heaven shall receive us , we cannot conceive Heaven . Do you ask what Heaven is ? faith one : When I meet you there I will tell you ; For could this ear hear it , or this tongue utter it , or this heart conceive it , it must needs follow , that they were translated already thither , 2 Cor. 12. 2 , 4. Yea , who can utter the sweetness of that peace of Conscience , and spiritual rejoycing in God , which himself hath tasted ? If then the beginning and first fruits of it be so sweet , what shall the fulness of that beatifical Vision of God be ? If the earnest penny be so precious and promising here ; What shall the principal , and full crop and harvest of happiness in Heaven be ? So that a man may as well with a coal paint out the Sun in all his splendor , as with his pen , or tongue express , or with his heart ( were it as deep as the Sea conceive the fulness of those Joys , and sweetness of those Pleasures , which the Saints shall enjoy at Gods right hand for evermore , Psal. 16. 11. In thy presence is the fulness of joy , and at thy right hand are pleasures for evermore . For quality , they are pleasures ; for quantity , fulness ; for dignity , at Gods right hand ; for Eternity , for evermore . And millions of years multiplyed by millions , make not up one minute to this Eternity , 2 Cor. 4. 18. John 10. 28. The Eye sees much , the Ear hears more , the Heart conceives most ; yet all short of apprehension , much more of comprehension of those pleasures . Therefore it is said , Enter thou into thy Masters joy ; for it is too great to enter into thee , Mat. 25. 23. Neither will I any further exercise my self in things too high for me , Psal. 131. 1. For as St. Paul tells us , The heart of man is not able to conceive those joyes ; which being so , How should I be able to express them in words ? And yet though we cannot comprehend this glory , this far most excellent , exceeding , and eternal weight of transcendent glory ; yet may and ought we to admire the never enough to be admired bounty and goodness of God and our Redeemer , in crying out , O the depth , &c. O the sweetness of his love , how unsearchable are his thoughts , and intendments to man-ward ? ( once miserably forlorn , lost and undone ) and his ways past finding out , Rom. 11. 33. CHAP. XXI . Sect. 1. BUt for the better confirming of this so important a truth , in these Atheistical times , see some reasons to confirm it . As , First , If the Sun , which is but a Creature , be so bright and glorious , that no mortal eye can look upon the brightness of it , how glorious then is the Creator himself ? Or that light from whence it receives its light ? if the frame of the heavens and globe of the earth be so glorious , which is but the lower house , or rather the foot-stool of the Almighty , as the holy Ghost phraseth it , Isa. 66. 1. Mat. 5. 35. Acts 7. 49. How glorious and wonderful is the Maker thereof , and the City where he keeps his Court ? Or if sinners , even the worst of wicked men , and Gods enemies , have here in this earthly Pilgrimage , such variety of enjoyments to please their very senses , as who can express the pleasurable variety of Objects for the sight ; of meats and drinks to satisfie and delight the taste , of voyces and melodious sounds , to recreate the hearing ; of scents and perfumes , provided to accommodate our very smellings , of recreations and sports , to bewitch the whole man : And the like of honour and profit , which are Idols that carnal men do mightily dote upon , and take pleasure in : ( though these earthly and bodily joyes are but the body , or rather the dregs of true joy ) what think we must be the soul thereof , viz. those delights and pleasures , that are reserved for the glorified Saints , and Gods dearest darlings in heaven ? Again , Secondly , If natural men find such pleasure and sweetness in secular wisdom , lip-learning , and brain-knowledge ; For even mundane knowledge hath such a shew of excellency in it , that it is highly affected both by the good and bad ; As , O the pleasure that rational men take therein ! It being so fair a Virgin that every clear eye is in love with her ; so rich a Pearl , that none but Swine do despise it : yea , among all the Trees in the Garden , none so takes with rational men as the Tree of Knowledge ( as Satan well knew , when he set upon our first Parents ) insomuch that Plato thinks , in case wisdom could but represent it self unto the eyes , it would set the heart on fire with the love of it . And others affirm , That there is no less difference between the Learned and the Ignorant , than there is between the living and the dead , or between men and beasts . And yet the pleasure which natural and moral men take in secular and mundane knowledge and learning , is nothing comparable to that pleasure , that an experimental Christian finds in the Divine and Supernatural knowledge of Gods Word : Which makes David and Solomon prefer it before the hony and the hony-comb for sweetness : and to value it above thousands of gold and silver ; yea , before pearls and all precious stones for worth . How sweet then shall our knowledge in heaven be ? For here we see but darkly , and as it were in a glass , or by moon-light ; but there we shall know , even as we are known , and see God and Christ in the face , 1 Cor. 13. 12. Thirdly , If meer Naturians have been so taken with the love of Vertue , that they thought if a vertuous soul could but be seen with temporal eyes , it would ravish all men with love and admiration thereof ; yea , if the very worst of men , drunkards , blasphemers , and the like ; though they most spightfully scoff at , and back-bite the people of God ; yet when they know a man sincere , upright , and honest , cannot choose but love , commend , and honour him in their hearts ; as it fared with Herod touching John , and King Agrippa touching Paul . Sect. 2. Or rather if Gods own people are so ravished with the graces and priviledges which they enjoy upon earth , as the assurance of the pardon of sin , the peace of a good conscience , and joy of the holy Ghost ; which is but glorification begun : What will they be , when they shall enjoy the perfection of glory in heaven ? As see but some instances of their present enjoyments here below . First , if we were never to receive any reward for those small labours of love , and duties we do to the glory of God , and profit of others , we might think our selves sufficiently recompensed in this life , with the calm and quietness of a good conscience , the honesty of a vertuous and holy life ; That we can do and suffer something for the love of Christ , who hath done and suffered so much to save us ; That by our works the Majesty of God is magnified , to whom all homage is due , and all service too little . For godliness in every sickness is a Physician , in every contention an Advocate , in every doubt a Schoolman , in all heaviness a Preacher , and a Comforter unto whatsoever estate it comes , making the whole life as it were a perpetual Hallelujah . Yea , God so sheds his love abroad in our hearts by the holy Ghost , that we are in heaven before we come thither . Insomuch , that as the fire flieth to his sphere , the stone hastens to the center , the river to the sea , as to their end and rest , and are violently detained in all other places ; so are the hearts of Gods people , without their Maker and Redeemer , their last end and eternal rest and quietness , never at rest : like the Needle touched with the Loadstone , which ever stands quivering and trembling until it enjoys the full and direct aspect of the Northern Pole . But more particularly : How doth the assurance of the pardon of sin alone , clear and calm all storms of the mind , making any condition comfortable , and the worst and greatest misery to be no misery ? To be delivered of a child , is no small joy to the mother : but to be delivered from sin , is a far greater joy to the soul . But to this we may add the joy of the holy Ghost , and the peace of conscience , otherwise called the peace of God which passeth all understanding . These are priviledges that make Paul happier in his chain of iron , than Agrippa in his chain of gold : And Peter more merry under stripes , than Caiaphas upon the Judgment-seat ; and Stephen the like under that shower of stones . Pleasures are ours , if we be Christs : whence those expressions of the holy Ghost , The Lord hath done great things for us , wherefore we rejoyce . Be glad in the Lord , and rejoyce ye righteous , and shout for joy all ye that are upright in heart . Let all that put their trust in thee rejoyce , let them even shout for joy . Rejoyce evermore ; and again I say , rejoyce . Rejoyce with joy unspeakable , and full of glory . Our rejoycing is this , the testimony of our conscience . Your heart shall rejoyce , and your joy shall no man take from you , &c. So that it is a shame for the faithful , not to be joyful ; and they sin if they rejoyce not , whatsoever their condition be . The Eunuch no sooner felt the pardon of sin , upon his being baptized into the Faith of Christ , but he went on his way rejoycing , Acts 8. 39. He then found more solid Joy , than ever he had done in his riches , honours , and great places under Candace , Queen of the Aethiopians . At the same time when the Disciples were persecuted , they are said to be filled with joy , and with the holy Ghost , Acts 13. 52. And as their afflictions do abound , so their consolations do abound also , 2 Cor. 1. 5. For these are comforts that will support and refresh a child of God in the very midst of the flames , as the Martyrs found : for maugre all their persecutors could do , their peace and joy did exceed their pain ; as many of them manifested to all that saw them suffer . Sect. 3. Where observe , before we go any further , what Sots they are , that cry out , It is in vain to serve God , and unprofitable to keep his Commandments , as it is in Malachy 3. 14. For had these Fools but tasted the sweet comforts that are in the very works of piety , and that Heaven upon Earth , the Feast of a good Conscience , and joy of the inward man , they could not so speak . Yea , then would they say , There is no life to the life of a Christian . For as the Priests of Mercury , when they are their Figs and Hony , cryed out , Oh how sweet is truth ! So if the worst of a Believers life in this world be so sweet , how sweet shall his life be in that heavenly Jerusalem and holy City , where God himself dwelleth , and where we shall reign with Christ our Bridegroom , and be the Lambs wife ? Which City is of pure gold , like unto clear glass ; the walls of Jasper , having twelve foundations garnished with all manner of precious stones ; the first foundation being Jasper , the second Saphir , the third a Calcedony , the fourth an Emerald , the fifth a Sardonyx , the sixth a Sardius , the seventh a Chrysolite , the eighth a Beryl , the ninth a Topaz , the tenth a Chrysoprasus , the eleventh a Jacynth , the twelfth an Amethyst : Having twelve gates of twelve pearls , the streets thereof of pure gold , as it were transparent glass : In the midst of which City , is a pure River of the water of life , clear as Chrystal , and of either side the Tree of Life ; which bears twelve manner of fruits , yielding her fruit every moneth ; the leaves whereof serve to heal the Nations : Where is the Throne of God and of the Lamb ; whom we his servants shall for ever serve , and see his face , and have his Name written in our Foreheads . And there shall be no night , neither is there need of the Sun , neither of the Moon to shine in it : for the glory of God doth lighten it , and the Lamb is the light thereof . Into which nothing that defileth shall enter ; but they alone which are written in the Lambs Book of life ; As is exprest , Rev. 21. and 22. Chap. The holy Ghost speaking after the manner of men , and according to our slender capacity , for otherwise no words can in any measure express the transcendency of that place of pleasure . Only here we have a taste , or earnest-penny , one drop of those divine dainties , of those spiritual , supernatural , and divine pleasures , reserved for the Citizens of that heavenly Jerusalem ; some small smack whereof we have even in the barren desert of this perillous peregrination . God letting out as it were , a certain kind of Manna , which in some sort refresheth his thirsty people , in this Wilderness , as with most sweet hony , or water distilled from out of the Rock . As what else are those Jubilees of the heart ; those secret and inward joys which proceed from a good conscience , grounded upon a confident hope of future salvation ? As what else do these great clusters of grapes signifie , but the fertility of the future Land of Promise . Sect. 4. True it is , none can know the spiritual joy and comfort of a Christian , but he that lives the life of a Christian , John 7. 17. As none could learn the Virgins Song , but them that sang it , Rev. 14. 3. No man can know the peace of a good Conscience , but he that keeps a good Conscience . No man knows the hid Manna , and white Stone , with a new name written in it , but they that receive the same , Rev. 2. 17. The world can see a Christians outside , but the raptures of his Soul , the ravishing delights of the inward man , and joy of the Spirit for the remission of his sins , and the infusion of grace , with such like spiritual Priviledges more glorious than the States of Kingdoms ; are as a covered mess to men of the World . But I may appeal to any mans conscience , that hath been softned with the unction of grace , and truly tasted the powers of the World to come ; To him that hath the love of God shed abroad in his heart by the holy Ghost ; in whose Soul the light of grace shines , whether his whole life be not a perpetual Hallelujah , in comparison of his natural condition ? Whether he finds not his joy to be like to the joy of harvest ? or as men rejoyce when they divide a spoil ? Isa. 9. 3. Whether he finds not more joy in goodness , than worldlings can do , when their wheat , wine , and oyl aboundeth , Psalm 4. 7. and 53. 17. Yea , he can speak it out of experience , that as in prophane joy , even in laughter the heart is sorrowful : so in godly sorrow , even in weeping , the heart is light and chearful . The face may be pale , yet the heart may be calm and quiet . So St. Paul , as sorrowing , yet always rejoycing , 2 Cor. 6. 10. Our cheeks may run down with tears , and yet our mouth sing forth praises . And so on the contrary , Where ( O God ) there wants thy grace , Mirth is only in the Face , 2 Cor. 5. 12. Well may a careless worldling laugh more , as what will sooner make a man laugh than a witty jest , but to hear of an Inheritance of an hundred pounds a year , that is faln to a man , will make him more solidly merry within . Light is sown to the righteous , and joy for the upright , Psal. 97. 11. My servant , saith God , shall sing and rejoyce : but they shall weep , &c. Isai. 65. 14. Indeed we are not merry enough , because we are not Christians enough , because sin is a cooler of our joy , as water is of fire . And like the worm of Jonah his gourd , bites the very root of our joy , and makes it wither : Yea , sin like a damp , puts out all the lights of our pleasure , and deprives us of the light of Gods countenance , as it did David , Psalm 51. 12. and 4. 6. So that the fault is either ; First , in the too much sensuality of a Christian , that will not forego the pleasures of sin , or the more muddy joyes and pleasures of this world , which are poysons to the soul , and drown our joyes , as Bees are drowned in honey , but live in vinegar . Men would have spiritual joy , but withal they would not part with their carnal joy : Yet this is an infallible Conclusion , There is no enjoying a worldly Paradise here , and another hereafter . Or secondly , The fault is in the taste , not in the meat ; in the folly of the judgment , not in the Pearl , when a Grain of Corn is preferred before it . To taste spiritual joyes , a man must be spiritual ; for the Spirit relisheth the things of the spirit ; and like loveth his like . Between a spiritual man , and spiritual joyes , there is as mighty an appetite and enjoying , as between fleshly meat , and a carnal stomack . Therefore the want of this taste and apprehension condemneth the world to be carnal , but magnifies the joyes spiritual , as being above her carnal apprehension . Or , Thirdly , Herein lies the fault ; few feel these joyes in this life ; because they will not crack the shell , to get the kernel : they will not pare the fruit , to eat the pulp ? nor till the ground , to reap the Harvest . They fly the Wars , and thereby lose the glory of the Victory ▪ They will not dig the craggy Mountain to find the Mine of Gold : nor prune the Vine , therefore enjoy not the fruit . They fly Mortification , and therefore attain not the sweet spiritual Consolation , which ever attends the same . And so much for the Reasons . The Use may be manifold . CHAP. XXII . Sect. 1. FIrst , Is it so , that the torments of Hell are so exquisite ? even worse than the pangs of death , or child-birth , scalding lead , drinks of gall and wormwood , griping of chest-worms , fits of the stone , gout , strangury , flames of fire and brimstone ? Yea , are all these , and all other pains that can be named put together , but shadows and flea-bitings to it ? And are they to be endured everlastingly ? And are all Fornicators , Idolaters , Thieves , Covetous , Drunkards , Swearers , Raylers , Fearful and Unbelieving persons , Murtherers , Sorcerers , Lyars , and all Unrighteous persons to have their part and portion in that Lake ? And withal lose their part and portion in the Kingdom of Heaven , as the Word of God expresly tells us ? Rev. 21. 7 , 8. and 22. 14 , 15. How is it that we are not more affected therewith ? The only reason is , most men are so far from believing the Word of God in this point , that they do not believe there is a God . The Fool , says David , hath said in his heart there is no God , Psalm 53. 1. They , meaning the wicked , think always there is no God , Psalm 10. 4. to 14. And the reason follows , His ways always prosper , Psalm 73. 3. to 21. And hence it is , that they live like beasts , because they think they shall die like beasts , without any answer for what they have either acted or left undone ; and accordingly resolve , Let us eat and drink , for to morrow we shall die , as the Holy Ghost hath acquainted us with their inmost thoughts , 1 Cor. 15. 32. Whereas if men did believe either Heaven or Hell , they could never so carelesly hazard the losing of the one , or the procuring of the other . As , oh the madness of these men ! that cannot be hired to hold their finger for one minute in the weak flame of a farthing candle , and yet for trifles will plunge themselves body and soul into those endless and infinitely scorching flames of Hell-fire . If a King but threatens a Malefactor to the Dungeon , to the Rack , to the Wheel , his bones tremble , a terrible palsie runs through all his joynts : but let God threaten the unsufferable Torments of burning Tophet , we stand unmoved , undaunted . And what makes the difference ? the one we believe as present , the other is , as they think , uncertain and long before it comes , if ever it do come . Otherwise it could not be , since the soul of all sufferings are the sufferings of the soul ; since as painted fire is to material , such is material to Hell-fire . Men may say , they believe there is an Hell , and a Heaven , but surely they would never speak as they speak , think as they think , do as they do , if they thought that their thoughts , words , and actions should ever come to Judgment . If men believed that Heaven were so sweet , and Hell so intolerable as the Word makes them , they would be more obedient upon Earth . The Voluptuous and Covetous would not say , Take you Heaven , let us have Mony , Pleasure , &c. Sect. 2. True , there are none so confirmed in Atheism , but some great danger will make them fly to the aid of a Divine Power , as Plato speaks , Extremity of Distress , will send the prophanest to God : as the drowning Man stretcheth out his hand to that Bough , which he comtemned whiles he stood safe on shore . Even Sardanapalus , for all his bold denying of a God , at every hearing of a thunder , was wont to hide his head in a hole . Yea , in their greatest jollity , even the most secure heart in the world , hath some flashes of fear , that seize on them like an Arrest of Treason . At least on their Death-beds , had they as many Provinces as Ahashuerosh had , they would give an hundred six and twenty of them , to be sure there were no Hell , though all their life they supposed it but a fable . And this makes them fearful to die , and to die fearfully . Yea , how oft do those Russians that deny God at the Tap-house , preach him at the Gallows ? and confess that in sincerity of heart , which they oppugned in wantonness ? And certainly , if they did not at one time or other believe a God , a day of Judgment , a Heaven and an Hell , they should be in a worse condition than Felix or Belshazzar ; yea , than the Devils themselves ; for they believe them , yea , quake and tremble to think of them , as being still in a fearful expectation of further degrees of actual torments , Matth. 8. 29. However , admit their lethargized consciences be not awakened , until they come into Hell , as God not seldom leaves them , to be confuted with fire and brimstone , because nothing else will do it , yet in Hell they shall know , there is a righteous Judge that will reward every man according to his deeds ; and confess that what they once vainly imagined was but imagined . There may be Atheists on earth , there are none in hell . shall make them wise , whom sin hath made and left foolish . A Pope of Rome being upon his Death-bed , said to those about him , Now come three things to tryal , which all my life I made doubt of ; Whether there be a God , a Devil , and whether the Soul be immortal . 'T was not long ere he was fully resolved with a vengeance : and so shall you , O ye fools , when that hour comes , though you flatter your selves for the present . When you feel it , you will confess it ; and when it is too late , you will like a Fool say , Alas I had not thought . For this is the difference between a Fool and a Wise man , A wise man , ( saith Solomon ) foreseeth the evil ( the evil of Hell , says Bernard ) and preventeth it ; but fools go on and are punished , Prov. 22. 3. Acknowledge thy self a Fool then , or bethink thy self now , and do thereafter , without delaying one minute : For there is no Redemption from Hell , if once thou comest there . And there thou mayest be ( for ought thou knowest ) this very day ; yea , before thou canst swallow thy spittle : Thy Pulse may leave beating , before thou canst fetch thy breath . Sect. 3. But to speak this to the Sensualists , is labour in vain : For their consciences are so blinded , that they ( as they think ) do believe an heaven and an hell , yea , in God , and in Christ , as well as the precisest , Joh. 4. 38 , 39 , 46 , 47. For it is hard for men to believe their own unbelief in this case . They that are most dangerously sick , are least sensible of their being sick . A very likely matter thou believest in Christ , and hopest to be saved by him , when thou wilt neither imitate his actions , nor follow his precepts . How does this hang together ? Let me ask thee a question or two , that may convince thee of thy unbelief : If a Physician should say to his Patient , Here stands a Cordial , which if you take , will cure you ; but touch not this other Vial , for that is deadly poyson ; and he wittingly refuseth the Cordial to take the Poyson , will not every one conclude , That either he believed not his Physician , or preferred Death before Life . If Lots Sons in law had believed their Father , when he told them the City should suddenly be destroyed with fire and brimstone , and that by flying they might escape it , they would have obeyed his counsel . If the Old World had believed that God would indeed , and in good earnest , bring such a flood upon them as he threatned , they would have entred the Ark , and not have scoft at Noah for building it . So if you did firmly believe what God in the Scriptures speaks of Hell , you would need no entreaties to avoid the same . Sect. 4. But alas , men of thy condition are so far from believing what God threatens in his word against their sins , that they bless themselves in their hearts , saying , We shall have peace although we walk according to the stubbornness of our own will ; so adding drunkenness to thirst , Deut. 29. 19. Yea , they prefer their condition before others , who are so abstemious , and make conscience of their ways , thinking that they delude themselves with needless fears and scruples , 2 Kings 18. 22 , 30 , 33 , 35. Alas , if they did in good earnest believe , that there is either God or Devil , Heaven or Hell , or that they have immortal souls , which shall everlastingly live in bliss or woe , and receive according to what they have done in their bodies , whether it be good or evil , 2 Cor. 5. 10. They could not but live thereafter , and make it their principal care how to be saved . But alas , they believe that they see and feel , and know they believe the Laws of the Land , and know that there are Stocks and Bridewels , and Goals , and Dungeons , and Racks , and Gibbets , for Malefactors ; and this makes them abstain from murther , felony , and the like ; but they believe not things invisible and to come : For if they did , they would as well , yea much more fear him that hath power to cast both body and soul into hell , as they do the temporal Magistrate , that hath only power to kill the body ; they would think it a very hard bargain , to win the whole world , and lose heaven , and their own souls , Luke 9. 25. Men fear a Gaol , more than they fear Hell ; and stand more upon their silver or sides smarting , than upon their souls ; and regard more the blasts of mens breath , than the fire of Gods wrath ; and tremble more at the thought of a Sergeant or Bayliff , than of Satan and everlasting perdition : Else they would not be hired with all the worlds wealth , multiplyed as many times as there be sands on the Seashoar , to hazard , in the least , the loss of those everlasting Joys before spoken of , or to purchase and plunge themselves into those easless and everlasting flames of fire and brimstone in Hell , there to fry body and soul , where shall be an innumerable company of Devils and damned Spirits to affright and torment them , but not one to comfort or pity them . Confident I am , thou wouldst not endure hereto hold thy hand in a fiery crucible the space of a day , or an hour , for all the worlds wealth and splendour : How then ( if thou bethinkest thy self ) wilt thou hereafter endure that , and ten thousand thousand time more for millions of millions of ages ? Look Rev. 20. 10. and bethink thy self , how thou wilt brook to be cast into a doleful disconsolate dungeon , to lie in utter darkness in eternal chains of darkness , in a little ease , at no ease for ever and ever . Canst thou endure to dwell with the devouring fire , with the everlasting burning . Sect. 5. Wherefore let me , my Brethren , beseech you not to be such Atheists and Fools as to fall into Hell before you will fear it , when by fearing it , you may avoid it , and by neglecting it , you cannot but fall into it . What though it be usual with men , to have no sense of their souls till they must leave their bodies ? yet do not you therefore leap into Hell to keep them company , but be perswaded to bethink your selves now , rather than when it will be too late , when the Draw-bridge will be taken up , and when it will vex every vein of your hearts , that you had no more care of your souls . Yet there is grace offered , if we will not shut our hearts and wills against it , and refuse our own mercy : but how long God will yet wait thy leisure , or how soon he will , in his so long provoked Justice , pronounce thy irrevocable sentence , thou knowest not ; nor canst thou promise thy self one minutes time . Oh that men would believe the God of truth ( that cannot lye ) touching spiritual and eternal things , but as they do these temporary and transitory ? Oh that thou who art the sacred Monarch of this mighty Frame , wouldst give them hearts to believe at least thus much , That things themselves are in the invisible World , in the World visible , but their shadows only ! And that whatsoever wicked men enjoy here , it is but as in a dream ; their plenty is but like a drop of pleasure , before a River of sorrow and displeasure : And whatsoever the godly feel , but as a drop of misery before a River of mercy and glory . That though Thou , the great and just Judge of all the World , comest slowly to Judgment , yet Thou wilt come surely . As the Clock comes slowly and by minutes to the stroak , yet it strikes at last . That those are only true Riches , which being once had , can never be lost . That Heaven is a Treasure worthy our hearts , a Purchase worthy our lives : That when all is done , how to be saved is the best plot . That there is no mention of one in the whole Bible that ever sinned without repentance , but he was punished without mercy . For then there would not be a Fornicator , or prophane person , as Esau , who for a portion of meat sold his inheritance , Heb. 12. 16. Then they would not be of the number of those , that so doted upon Purchases , and Farms , and Oxen , that they made light of going to the Lords Supper , Luke 14. 18 , 19 , 20. Nor of the Gadarens mind , who preferred their Hogs before Christ . Then would they know it better to want all things , than that one needful thing ; whereas now they desire all other things , and neglect that one thing which is so needful . They would hold it far better , and in good sadness to be saved with a few , as Noah was in the Ark than in good fellowship , with the multitude , to be drowned in sin , and damned for company . Nor would they think it any disparagement to their wisdoms , to change their minds , and be of another judgment to what they are . CHAP. XXIII . Sect. 2. SEcondly , Are the Joys of Heaven so unspeakable and glorious ? How then should we admire the love and bounty of God , and bless his Name , who for the performance of so small a work , hath proposed so great a Reward ? And for the obtaining of such an happy state , hath imposed such an easie Task . Yea more , is Heaven so unspeakably sweet and delectable , is Hell so unutterably doleful ? Then let nothing be thought too much that we can either do or suffer for Christ , who hath freed us from the one , and purchased for us the other . Though indeed , nothing that we are able to do or suffer here , can be compared with those woes we have deserved in Hell , or those joys we are reserved to in Heaven . And indeed , that we are now out of Hell , there to fry in flames of fire and brimstone , never to be freed ; that we have the free offer of Grace here , and everlasting glory hereafter in Heaven , we are only beholding to him . We are all by nature , as Traytors , condemned to suffer eternal torments in Hell-fire , being only reprieved for a time : But from this extremity , and eternity of torment , Jesus hath freed and delivered us . O think then ! yea , be ever thinking of it , how rich the mercy of our Redeemer was in freeing us ; and that by laying down his own life to redeem us . Yea , how can we be thankful enough for so great a blessing ? It was a mercy bestowed , and a way found out , that may astonish all the sons of men on Earth , and Angels in Heaven . Which being so , let us study to be as thankful as we can . Hath Christ done so much for us , and shall we deny him any thing he requireth of us ? Nor can any one in common reason meditate so unbottomed a love , and not study and strive for an answerable and thankful demeanour . If a Friend had given us but a thousandth part of what God and Christ hath , we should heartily love him all our lives , and think no thanks sufficient : What price then should we set upon Jesus Christ , who is the Life of our lives , and the Soul of our Souls ? Do we then for Christs sake , what we would do for a Friends sake . Yea , let us abhor our selves for our former unthankfulness , and our wonderful provoking of him . Hearken we unto Christs voice , in all that he saith unto us , without being swayed one way or another , as the most are ? Let us whom Christ hath redeemed , express our thankfulness , by obeying all that he saith unto us , whatever it costs us , since nothing can be too much to endure for those pleasures which shall endure for ever . As , Who would not obtain Heaven at any rate , at any cost or trouble whatsoever ? In Heaven is a Crown laid up for all such as suffer for Righteousness , even a Crown without cares , without rivals , without envy , without end ; And is not this reward enough for all that Men or Devils can do against us ? Who would not serve a short Apprenticeship in Gods service here , to be made for ever free in glory ? Yea , who would not be a Philpot for a month , or a Lazarus for a day , or a Stephen for an hour , that he might be in Abrahams bosome for ever ? Nothing can be too much to endure , for those pleasures that endure for ever . Yea , what pain can we think too much to suffer ? What little enough to do , to obtain eternity ? For this incorruptible Crown of Glory in Heaven ? 1 Pet. 5. 4. where we shall have all tears wiped from our eyes ; where we shall cease to sorrow , cease to suffer , cease to sin , where God shall turn all the water of our afflictions , into the pure wine of endless and unexpressible comfort . You shall sometimes see an hired servant , venture his life for his new Master , that will scarce pay him his wages at the years end ; and can we suffer too much for our Lord and Master , who giveth every one that serveth him , not Fields and Vineyards , as Saul pretended , 1 Sam. 22. 7. &c. nor Towns and Cities , as Cicero is pleased to boast of Caesar , but even an hundred-fold more than we part withal here in this life , and eternal Mansions in Heaven hereafter , John 14. 2. St. Paul saith , Our light affliction , which is but for a moment , causeth us a far more excellent and eternal weight of glory , 2 Cor. 4. 17 , 18. Where note the incomparable and infinite difference , between the Work and the Wages ; light affliction , receiving a weight of Glory ; and momentany affliction eternal glory . Suitable to the reward of the wicked , whose empty delights live and die in a moment ; but their unsufferable punishment is interminable and endless . Their pleasure is short , their pain everlasting ; our Pain is short , our Joy eternal . Blessed is the man that endureth temptation , for when he is tryed , he shall receive the Crown of life , James 1. 12. folly is it then , or rather madness , for the small pleasure of some base lust , some paltry profit , or fleeting vanity ( which passeth away in the very act , at the taste of a pleasant drink dieth so soon as it is down ) to bring upon our selves in another world , torments without end , and beyond all compass of conceit ? Fourthly , Is it so ? that God hath set before us life and death , heaven and hell , as a reward of good and evil ; leaving us as it were to our choice , Whether we will be compleatly and everlastingly happy or miserable : with what resolution and zeal should we strive , to make our calling and election sure ? not making our greatest business , our least and last care . I know well , thou hadst rather when thou diest , go to reign with Christ in his Kingdom for evermore , than be confined to a perpetual prison or Furnace of fire and brimstone , there to be tormented with the Devil and his Angels : If so , provoke not the Lord , who is great and terrible , of most glorious Majesty , and of infinite purity : and who hath equally promised salvation unto those which keep his Commandments , and threatned eternal death and dest●uction to those who break them . For as he is to all repentant sinners a most merciful God , Exod. 34. 6. so to all wilful and impenitent sinners , he is a consuming fire , and a jeaious God , Heb. 12. 29. Deut. 4. 24. There was a King , who having no Issue to succeed him , espied one day a well favoured and towardly Youth , he took him to the Court , and committed him to Tutors to instruct him , providing by his Will , that if he proved sit for Government , he should be Crowned King ; if not , he should be kept in Chains , and he made a Galley slave . The Youth was misled , and neglected both his Tutors good Counsel , and his Book , so as his Master corrected him , and said , O that thou knewest what honour is prepared for thee ! and what thou art like to lose by this thy idle and loose carriage ! Well , thou wilt afterwards , When 't is too late , sorely rue this . And when he grew to years , the King died , whose Council and Executors perceiving him to be utterly unfit for State Government , called him before them , and declared the Kings will and pleasure , which was accordingly performed ; for they caused him to be fettered , and committed to the Galleys , there to toil , and tug at the Oar perpetually , where he was whipt and lasht , if he remitted his stroke never so little ; where he had leisure to consider with himself , that now he was chained , who might have walked at liberty ; now he was a slave , who might , if he would , have been a King ; now he was over-ruled by Turks , who might have ruled over Christians . The thought whereof could not but double his misery , and make him bewail his sorrow with tears of blood . Now this hereafter will be the case of all careless persons , save that this comes as short of that , as Earth comes short of Heaven , and temporary misery of eternal . Wherefore if thou wouldst have this this to become thy very case , go on in thy wilful and perverse impenitency ; but if not , bethink thy self , and do thereafter , and that without delaying one minute : For there is no redemption from Hell , if once thou comest there : And there thou mayst be ( for ought thou knowest ) this very day , yea before thou canst swallow thy spittle , if thou diest this day in thy natural condition . Many men take liberty to sin , and continue in a trade of sin , because God is merciful : but they will one day find that he is just as well as merciful . There is mercy with God ( saith the Psalmist ) that he may be feared , not that he may be despised , blasphemed , &c. Psalm 130. 4. Yea , know this , and write it in the Table book of thy memory , and upon the table of thy heart . That if Gods bountifulness and long suffering towards thee ; does not lead thee to repentance , it will double thy doom , and encrease the pile of thy torments . And that every day which does not abate of thy reckoning , will encrease it : And that thou by thy hardness and impenitency , shalt but treasure up unto thy self wrath against the day of wrath , and the Declaration of the just judgment of God , Rom. 2. 4 , 5 , 6. Now this Judge hath told us , that we must give an account for every idle word we speak , Mat. 12. 36. much more then for our wicked actions ; therefore beware what thou dost against him . Men may dream of too much strictness in holy courses , but they do not consider the power , the purity , and strictness of the Judge . He who brings even idle words to judgment , and forgets not a thought of disobedience , how will he spare our gross negligence and presumption ? how our formality and irreverence in his service , much more our flagitious wickedness , Heb. 12. 29. Sect. 3. Wherefore , as you ever expect or hope for Heaven and Salvation , as you would escape the tormenting flames of Hell-fire , cease to do evil , learn to do well . For Sanctification is the way to Glorification , Holiness to eternal happiness . If we would have God to glorifie our bodies in Heaven , we also must glorifie God in our bodies here on Earth . And now for conclusion : Are the Joys of Heaven so unspeakable and glorious ? the torments of Hell so woful and dolorous ? Then it behoves all Parents and Governours of Families , to see to their Childrens and Servants souls , and that they miscarry not through their neglect . As tell me , Will not their blood be required at your hands , if they perish through your neglect ? Will it not be sad to have Children and Servants rise up in judgment against you , and to bring in Evidence at the great Tribunal of Christ ? saying , Lord , my Father never minded me , my Master never regarded me ; I might sin , he never reproved me ; I might go to Hell , it was all one to him . Will not this be sad ? Secondly , If it be so , let Children and Servants consider , that 't is better to have lust restrained , than satisfied : 't is better to be held in , and restrained from sin , than to have a wicked liberty . Be not angry with those who will not see you damn your souls , and let you alone : they are your best Friends . Fear the strokes of Gods anger , be they spiritual or eternal , more than the strokes of men . What 's a Fetter to a Dungeon ? a Gallows to Hell-fire ? Give not way to imaginary , speculative , heart-sins : Murther in the heart , uncleanness in the eye , and thoughts given way to , will come to actual murther , and bodily uncleanness at last . Keep Satan at a Distance ; if he get but in , he will be too hard for you . And let so much serve to have been s●oken of Heaven and Hell . Upon the one I have stood the longer , that so I might , if God so please , be a means to save some with fear , plucking them out of the fire of Gods wrath , under which , without repentance , they must lye everlastingly . And for the other , I have , like the Searchers of Canaan , brought you a cluster of Grapes , to give the Reader a taste thereby , of the plentiful vintage we may expect , and look for in the heavenly Canaan . Now if any would truly know themselves , and how it ●ill fare with them in the end , let them read the whole Book , out of which this is taken , viz. The whole duty of a Christian . Which Book is Licensed by John Dewname and Thomas Gataker . FINIS . LONDON , Printed at the Charge of Christs-Hospital , according to the Will of the Donor , 1677. Notes, typically marginal, from the original text Notes for div A67772e-30 Vengeance 
A67773	----	A short and sure way to grace and salvation being a necessary and profitable tract, upon three fundamental principles of Christian religion ... : how man was at first created, how he is now corrupted, how he may be again restored : together with the conditions of the covenant of grace, and to whom the promises of the Gospel belong ... / by R. Younge ... Younge, Richard. This text is an enriched version of the TCP digital transcription A67773 of text R14649 in the English Short Title Catalog (Wing Y185). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 84 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67773 Wing Y185 ESTC R14649 13339037 ocm 13339037 99130 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67773) Transcribed from: (Early English Books Online ; image set 99130) Images scanned from microfilm: (Early English books, 1641-1700 ; 443:20) A short and sure way to grace and salvation being a necessary and profitable tract, upon three fundamental principles of Christian religion ... : how man was at first created, how he is now corrupted, how he may be again restored : together with the conditions of the covenant of grace, and to whom the promises of the Gospel belong ... / by R. Younge ... Younge, Richard. 22 p. Sold onely by James Crump ... and by Henry Cripps ..., [London] : 1658. Caption title. Place of publication from Wing. Reproduction of original in British Library. eng Salvation -- Early works to 1800. Covenant theology. A67773 R14649 (Wing Y185). civilwar no A short and sure way to grace and salvation; being a necessary and profitable tract, upon three fundamental principles of Christian religion Younge, Richard 1658 15112 160 0 0 0 0 0 106 F The rate of 106 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2005-08 TCP Assigned for keying and markup 2005-09 Aptara Keyed and coded from ProQuest page images 2005-11 Elspeth Healey Sampled and proofread 2005-11 Elspeth Healey Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A SHORT AND SURE Way to Grace and Salvation ; Being a necessary and profitable Tract , upon Three Fundamental Principles of Christian Religion : which few do indeed know , and yet hee who knowes them not , cannot bee saved : Viz. How Man was at first Created . How he is now Corrupted . How he may be again restored . Together with the conditions of the Covenant of Grace , and to whom the promises of the Gospel belong . The which well learned , would keep millions out of Hell , that blindly throng thither . By R. YOUNGE of Roxwell in Essex . If our Gospell bee hid , it is hid to them that are lost : in whom the god of this world , hath blinded the minds of them which believe not : least the light of the glorious Gospell of Christ , who is the image of God , should shine unto them , 2 Cor. 4. 3 , 4. Sect. I. AS when God created the World , the first thing he made was Light , Gen. 1. 3. so when he makes us new creatures , hee first creates light in the understanding , whereby the poor soul may see his spiritual misery and wretchednesse ; which before ( by reason of that vail or curtain which is drawn over every natural man's heart , 2 Cor. 3. 14 , 15 , 16. ) he is so far from discerning , that with Laodicea he thinks himself rich , and to want nothing ; when yet he is wretched and miserable , and poor , and blinde , and ●aked of all spiritual endowments , Rev. 3. 17. 1 Tim. 6. 4. As for instance , it 〈◊〉 to be observed , ( can never be enough bewailed ) that generally through●…ut the Land people of all sorts ( young and old , rich and poor ) especially the poor ; are so invincibly ignorant , that ( remaining so ) it is impossible ( so far as I am able to judg by the word of God ; ) that ever they should be saved . As ask them these questions , How do you hope to be saved ? They will answer , By my praiers and good indeavors . Have you never broke this or that Commandement ? Thou shalt have no other gods but the Lord . Thou shalt not kill . Thou shalt not steal . Thou shalt not commit Adultery ? No , never they thank God . Are you proud ? No , not they , What should they bee proud of ? and many the like . As for Original sin , they know not what it means . Nor is there any convincing them , that they were born sinners into the world . Yea , let a Minister come to them upon their death-bed , and question with them about their estates , or ask them how their souls fare , and what peace they have ? What will be their manner of answering ? ( especially if they have not been notorious offenders ) Are they a whit troubled for Sin , either Original or Actual ? Or will they acknowledge themselves in a lost condition without Christ ? No , their consciences are at quiet , and they are at peace with themselves and all the world ; and they thank God , no sin troubles them , not ever did . They have been no Murtherers , no Adulterers , no common Drunkards ; neither have they been Oppressers . ( For they are so blinde and ignorant , that they think the Commandement is not broken , if the outward grosse sin bee forborn . ) Yea , will they say , I do not know that I have wronged man , woman , or child . I have been a Protestant , and gone to Church all my daies . Sect. II. § 2. Yea , so far are they from being sensible of their wants , that you shal hear them brag of their faith , works , and good meaning ; of their just and upright dealing , the goodnesse of their hearts , the strength of their faith , hope ; and that they never doubted in all their lives . Yea , that it were pity they should live , if they did not believe in Christ , and hope to be saved by him . The usual expressions of formal Christians , and Protestants at large ; who know not what faith , hope , or a good heart means , no more then Nicodemus knew what it was to be born again . All which answers and brags of theirs do imply , that they are as righteous as Christ himself , or Adamin the state of innocency : for he that can clear himself from pride , or the breach of any one Commandement , or from Original sin ; may clear himself from all sin whatsoever ; and if so , what need of Christ ? Yea , what possibility is there that ever such a soul should have any benefit by Christ ? who came not to call the righteous , ( viz. such as think themselvs so ) but weary and heavy laden sinners to repentance , Mat. 10. 6. ● ▪ & 15. 24. & 18. 11. 9. 12. 13. 1 Tim. 1. 15. Luke 1. 53. Sect. III. Again , this is an infallible truth , that without repentance there is no being saved ; and what hope of their serious and unfained repentance ? For sin must be seen , before it can be sorrowed for . A man must know himself sick , before he will seek to the Physitian . Yea , where is no discovery of the disease , the recovery of the health is in vain hoped for . Which makes Cyp● 〈◊〉 say , that it is as meer lost labour , to preach unto a man the things of God , 〈◊〉 fore he is humbled with the fight o● his wants : as to offer light to a blin● 〈◊〉 man , to speak to a deaf man , or to labour to make a bruit beast wise . Besides , if we look to be saved by any thing that we can do ; Christ can profit us nothing . For the Son of man is come to seek , and to save onely that which was lost : the lost sheep of the house of Israel , Mat. 18. 11. Luk. 19. 10. 1 Tim. 1. 15. even such as utterly despair in regard of all other helps . Nor is he any way fit for absolution , who finds not himself worthy of condemnation . We shal find no sweetnesse in Christs blood , till we feel the smart of our own sins . Yea , no men under Heaven are in so hoplesse a condition as they , who think to be saved by their performances , or any other thing or means , then by the righteousnesse of Christ alone . faring with them as it doth with unskilful swimmers : who when they begin to sink , if they catch hold of weeds in the bottom , the faster they hold , the surer they are to be drowned . Sect. IV. Fourthly and lastly , there needs no more to condemne these men , then their ignorance of such saving truths : especially in such glorious times of light and grace as these are ; wherein they may hear the . Word preached every day in the week , if they did not sleight and disregard it , which aggravates their sin exceedingly : For though it be enough , that God hath set down his will in his word most plainly , and we may read , or hear it read , ( were it at any rate ) and that the Epitome of the whole Law is writ in every man's heart . Whatsoever yee would that men should do unto you , even so do ye unto them , Mat. 7. 12. ( As it servs not a male factors turn , to plead ignorantiam juris , he knew not the Law of his Prince which he hath broken : for if the King have once proclaimed any thing , and the subject after sufficinet time of notefying his will , be ignorant of it ; at his own perill be it . ) Yet to be affectedly ignorant , and to shut their eies against the light of the Gospel , is by far more damnable : this is a sin with a witnesse . As what saies our Saviour ? John 3. 19. This is the condemnation : that light is come into the world , and men loved darknesse rather then light , because their deeds were evil . And so on the contrary , This is life eternal , to know thee the onely true God , and Jesus Christ whom thou hast sent , John 17. 3. Besides , without knowledge , the minde cannot be good , as wise Solomon affirms , Prov. 19. 2. A man may know the will of God , and yet not do it ; but he cannot do it , except hee know it . Neither can he be born of God , that knoweth him not , 1 John 4. 7. nor can he love God , vers. 8. Whence that terrible text , Jer. 10. 25. Power out thy fury upon the Heathen that know thee not , Psal. 79. 6. And that other more terrible , 2 Thes. 1. 7 , 8. The Lord Jesus shall be revealed from heaven in flaming flie , to take vengeance on them that know not God . Whence the Prophet Isaiah is peremptory , It is a people of no understanding , therefore he that made them , will not have mercy upon them ; and he that formed them , will shew them no favour , Is a. 27. 11. Observe these Scriptu●es you ignorant souls , that think your ignorance will excuse you : and let not Satan , nor your deceitful hearts so delude you , as to think that God is in jest , where he saith , My people are destroied for lack of knowledge ; and because thou hast rejected knowledge , I will also re●ect thee , Hosea 4. 6. Or if you do , you shall one day finde him in earnest . For as you know not Christ here , so when you shall look for entrance into his Kingdome hereafter , he shall say unto you , Depart from me , I know you not , Mat. 25. 12 , 41. which will be but a sad saying ; And far better were it , that you were ignorant of all other things : which makes Saint Paul say , I desire to know nothing among you , save Jesus Christ , and him crucified , 1 Corinth . 2. 2. Sect. V. Now this being the case of millions in this City , and so all the Land over : what can we other then conclude , That few ( even amongst us ) shall be saved , as our Saviour affirms , Matth. 7. 13 , 14. & 20. 16. And that the whole world lieth in wickednesse , as Saint John speaks , 1 John 5. 19. And that the number of those whom Satan shall deceive , is as the sand of the Sea , Revel. 20. 8. & 13. 15 , 16 , 17 , Isa. 10. 22. Rom. 9. 27. Which being so , I hold my self bound to acquaint them , what every one must of necessity know , or they cannot be saved : the which I will do in a few lines , that all ( who will ) may have the benefit thereof . Wherefore let all such ( if they hve ears ) hear what I shall say unto them out of God's Word , in laying open those three fundamental principles before mentioned . Sect. VI . Touching the bounty and goodnesse of GOD in Man's Creation , these things would be known . 1. That God in the beginning made Man in Paradice , after all his other works ; that he might come as to a Sumptuous pallace ready furnished . 2. That he was made a compendium , and abridgment of all the other creatures : as being a little world of himself ; for whereas Planets have being , not life : Plants have life , not sence ; Beasts have sence , not reason ; Angels have being , life , reason , not sence ; Man hath all , and contains in him more generality then the Angels ; viz. being , life , sence , reason . 3. That as he was made Lord of , and had dominion over all ; so he did excell all other visible creatures . 1. In that he had a reasonable soul , 2. In that he hath a speaking tongue , 3. In that he was made upright , with his face lifted up to heavenward , 4. In that all things were made subject to him , 5. In that he was made after the Image of God , 6. In that his soul is immortal , 7. In that he was ordained to eternal glory . More especially we are to know , that as God made all things else for mans use and service : so he created man ( male and female ) more immediately for his own honour , and service ; and did accordingly adorn him with gifts , and abilities above all other visible creatures . For God made us , ( had not we un-made our selves ) after his own Image , endowing us ( as with reasonable , and immortal souls , so ) with perfection of all true wisdom , holinesse , and righteousnesse ; writing his Law in our hearts , and giving us ability to obey , and fulfill the same in every point ; and withall a power to stand , and for ever to continue in a most blessed and happy condition , free from all misery , and to enjoy a sweet , and blessed Communion with his Creiter . So that man was created very good , did clearly and perfectly know the whole will , and works of his Maker ; was able out of the integrity of his soul , and fitnesse of all the powers ; fully , willingly and chearfully to love , observe , and obey his Maker , in every tittle and circumstance he required , and to love his neighbour as himself : so that neither the minde did conceive , nor the heart desire , nor the body put in execution any thing , but that which was acceptable , and well pleasing unto God ; as these insuing Scriptures do plainly prove , Gen. 1. 26 , 27. 30. Eccles. 7. 29. Rom. 2. 14 , 15. Sect. VII . Which being so , how should it humble us , and make us ashamed of our present condition ; and withall set us on fire with a holy zeal , to out-strip and go before all the rest of the Creatures in obaying our Creator ; as far as he did make us out-strip them all in spiritual and divine excellencies ? whereas hitherto , they have out-stript and gone before us in a high degree : as for instance , Though we are bound to praise and serve God above any creature whatsoever : in that all the creatures were ordained for our sakes : yet heaven , earth , and sea ; all the elements , all the creatures , obey the word of God , and serve him as they did at first ; yea , call upon us to serve him ; onely men for whom they were all made , most ingratefully rebell against him . As if you consider it rightly , the obedience of insensible and bruit creatures unto the will of God , is a great check and reproof unto the disobedience of man . Man is the chiefest of creatures , and they the lowest ; yet do they as far exceed him in obedience , as he doth them in natural eminencie . The Stork , and the Swallow know their appointed times . The Oxe knows his owner , and the Asse his Masters crib ; the Sea moveth in a settled , and unmoving course ; the Stars fit their many changes , to a steddy rule answerable to the will of him that never changeth . The Lord by Moses but spake to the rock , and it gave water to the thirsty Israelites ; he but commanded the clouds to rain down Mannah ; and the winde to bring them in Qu●ils , for the satisfying of their hunger , and they did so . Yea , he but had the Ravens bring bread and flesh to Elijah , and they did it . In like manner did the winde and sea , Mat. thew 8. 27. the Lions , Dan. 6. 22. those two shee-Bears , a Kings 2. 24. the Fire , Dan. 3. 27. the Earth , Numb. 16. 29 , to 37. obey the voice of the Lord , and many the like spoken of in Scripture . But Man is wholly gone astray from his rule ; and not onley runneth from it , but against it : so that he is far worse , then things worse then himself . Which were it rightly considered , would be enough to melt an heart of Adamant : For was this the principal end , for which men were created in such a glorious condition ? That we might honour , love , and serve our Creator and injoy communion and happinesse with him for ever ; and are we so far from excelling the rest of the creatures , that we are become more disobedient , and rebellious to God , then any one of them , except Satan himself ? One would think it should make all , ( that thirst not after their own damnation ) not onely to hate , and dislike themselves for it : but force us with all possible speed and industry ; to seek out the cause , and how to recover our selves out of this wretched and damnable condition . Sect. VIII . But it will be demanded how this comes ● be so ? and what was the cause ? To which I answer ; God at first , entered into Convenant with our first parents as publick persons ; both in behalf of themselvs , and all that should proceed out of their loin● ; and so , that whatsoever gifts , privileges and endowments they had bestowed upon them , should be continued to them and theirs onely upon condition of their loyaltie , and personal obedience ( of which the tree of life was a pledge : ) and they should have and injoy them , or lose and be deprived of them , aswell for their off-sp●i●g , as for themselves , as they should keep , or transgresse his royal Law . But see how unworthily they demeaned themselvs , towards this their boun●●ul Maker and Benefactor ! For whereas God placed them in Paradice , and gave them free liberty to eat of the fruit of every tree in the Garden ; save onely of the tree of knowledge of good and c●i● , prehibiting them that alone , even upon pain of eternal death to them and theirs ; they most pe●fidi●usly contemned , and brake this Law ; which ( as sundry circumstances that do aggravate it shew ) was a most execrable and damnable sin . As observe the several circustances set down by Moses , to amplifie the foulnesse of their Fall : as , First , that they despised , and made light of the promise of God ; whereby they were commanded to hope for everlasting life , so long as they continued their loialty and obedience . 2. There was in it an unsufferable pride and ambition , in that he could not content himself with being Lord of the whole Universe : but he must be equal unto God ; and every way like his Maker . 3. What greater unbelife could there be ? when he gave more credit to the Serpent , in saying , he should not die ; then to God , who immediately before tells them , that if he did sin in eating the forbidden fruit , he should die . 4. In this sin was not onely unkindnesse not to be parallel'd : but wilful murther of himself , and all his posterity , whom he knew were to stand , or fall with him . 5. Herein was soul apostacie from God to the Divel : to whom ( charging God with lying , envy , malice , &c. ) he revolted , and adhered , rather then stick to his Maker . And to these might be added many the like circumstances , which grievously aggravate the sin of our first Parents , and make it so deadly in effect . For hereby it is , we not onely lost our blessed communion with God ; that the Image of God after which they were created , was forthwith abolished , and blotted out : but that many grievous miseries and punishments , came in the room of it : so that in the place of wisdom , power , holinesse , truth , righteousnesse , and the like ornaments , wherewith we had been cloathed : there hath succeeded these and the like : 1. This their sin hath filled our whole man with corruption . 2. It hath made us become vassals unto sin and Satan . 3. It hath disabled us from understanding the will , and observing the Commandements of the Lord . 4. It caused us to lose our right unto , and sovereignty over the creatures . 5. It makes our persons and actions unacceptable to God . 6. It hath cast us out of Gods favour , and made us liable , and subject to all the plagues and miseries of this life ; and to endlesse , eaflesse , and reme● dilesse torments in the life to come . Sect. IX . And the reason is , Our First Parents being the root of all man-kind ; and instead of all their posterrity before they had issue : And the covenant being made with them as publick persons ; not for themselves onely , but for their Posterity ; who were to stand , or fall with them : they being left to the freedome of their own wills , in transgressing the commandment of God by eatting the forbidden fruit , through the temtation of Satan : have made us , and all man-kind descending from them by ordinary generation , as guilty of their sin , as any heir is liable to his Fathers debt . Their act being ours ; as the act of a Knight , or Burgess in the Parlament House , is the act of the whole County , in whose name , and room they sit , and whom they represent : by which means our Nature is so corrupted , that we are utterly indisposed and made opposite , unto all that is spiritually good , and wholly inclined to all evill , and that continually : and have also lost our communion with God , incurred his displeasure and curse ; so as we are justly liable to all punishments , both in this life , and in the life to come . Now for the fuller confirming and amplifying of what hath been said , touching O●iginal sin ; take onely these ensuing Scrirptures , and Aphorisms , without any needlesse connexion ; that I may be so much the briefer . Sect. X. Amongst many others , the most pregnant Scriptures for the confirming of this point , I hold to be these : The Fathers have eaten sowr grapes : and the childrens teeth are set an edge , Jer. 31. 20. was a true proverb , though by them abused . By one man sin entered into the world , and death by sin : and so death passed upon all men , in whom all have sinned , Rom. 5. 12. to 21. Who can bring a clean thing out of an unclean ? not one , Job 14. 4. Sec Chap. 13. 14 , 15 , 16. We are all at an unclean thing , and all our righteousnesses are as filthy rags , Isa. 64. 6. By the works of the Law , there shall no flesh be justified in his sight , Rom. 3. 20. There is no difference , for all have sinned , and come short of the glory of God , Rom. 3. 21 , 22 , 23. And God saw that the wickednesse of man was grea● in the earth ; and that every imagination of the thoughts of his heart was onely evil continually . And it repented the Lord , that he had made man , Genesis 6. 5 , 6. Both Jews and Gentiles are all under sin : As it is written , ther● is none righteous , no not one . There is none that understandeth , there is none that seeketh after God ; They are all gone out of the way , they are altogethe● become unprofitable , there is none that doeth good , no not one . Their throat 〈◊〉 an open sepulchre . the poison of Asps is under their lips , there is no fear of Go● before their eies , Rom. 3. 9. to 20. Out of the heart proceed evil thought● mur●bers , adulteries , fornications , thefts , false witnesse , blasphemies , Mat. 15. 19. see Gal. 5. 19 , 20 , 21. Whence come warrs , and fightings among you ? com● they not hence ? even of your lusts that war in your members , James 4. 1. Un●● them that are unbelieving is nothing pure : but even their minde , and conscien●● is defiled , Tit. 1. 15. I see another Law in my members , warring against the Law of my minde ; and bringing me into captivity to the Law of sin which is my members , O wretched man that I am , who shall deliver me from the body of this death , & c ? Rom. 7. 14. to 25. where the Apostle speaks all this , and a gret deal more of himself ; see Ephes. 2. 2 , 3. Gal. 3. 10. Yet how many that g●ieve for their other sins , who are never troubled for their Original corruption : which should above all be bewailed , even as the mother and nurse of all the rest ; and thought worthy not of our sighs alone , but of our tears . For this is the great wheel of the Clock , that sets all the other wheels a moving , while it seems to move slowest . And never did any truly and orderly repent , that began not here : esteeming it the most foul and hateful of all , as David , Psal 51. 5. And Paul , crying out of it as the most secret , deceitful , and powerful evil , Rom. 7. 23 , 24. And indeed if wee but clearly saw the foulnesse , and deceitfulnesse of it ; we would not suffer our eies to sleep , nor our cye-lids to slumber , until a happy charge had wrought these hearts of ours ( which by nature are no better then so many styes of unclean Divels ) to become habitations for the God of Jacob . Sect. XI . We are the cursed seed of rebellious parents ; neither need we any more to condemne u● , then what we brought into the world with us . In Adam the root of all , we all so sinned ; that if we had no inherent sin of our own , this imputed sin of his , were enough to damne us . Our first Parents were the root , we are the branches : if the root be bitter , the branches cannot be better . They were the fountain , wee the springs : if the sountains be filthy , so must the spangs . Whence it is , that holy David cries out : Behold I was shapen in iniquity , and in sin did my mother conceive me , Psal 51. 5. Tantillus puer , tantus peccator , saith Saint Austin : when a little childe , I was a great sinner . As in the little and tender bud , is infolded the leaf , the blossom , and the fruit ; so even in the heart of a young child , there is a bundle and pack of folly laid up , as Solomon affirms , Pov. 22. 15. And as Moses speaks , The thoughts of man's heart are evil : even from his childhood , Gen. 6. 5. & 8. 21. We brought a world of sin into the world with us ; and were condemned . so soon as conceived : we were adjudged to eternal death , before we lived a temporal life . As admit thou hadst never offended , in the least thought , word , or deed all thy life : yea , admit thou couldst now keep all the Commandements , actually and spiritually ; yet all this were nothing , it could not keep thee out of Hell : since that Original sin which we drew from the loins of our first Parents , is enough to damn us . Sin and corruption are the riches that we bequeath to our children ; rebellion the inheritance that we have purchased for them , death the wages that we have procured them . God made us after his own Image ; but by sin we have turned the image of God into the image of Satan : Yea , like Satan we can do nothing else but sin , and make others sin too , who would not so sin but for us . As a furnace continually sparkles , as the raging Seafoams and easts up mire and diet , and as a filthy dunghill , does continnally reak forth , and evaporate ●●●ous ●do●● : so do our hearts naturally stream forth unsavery eructations , unholy lusts and motions , even continually . As , O the infinitely intricate windings and turnings of the dark labyrinths of man's heart ! who finds not in himself , an indisposition of mind to all good ; and an inclination to all evill ? O the strange monsters , the ugly , odious , hidious fiends ; the swarms , litters , legions of noisome lusts that are couched in the stinking sties of every one of our decetful hearts ! insomuch that if all our thoughts did but break forth into action , we should not com far short of the Divels themselvs . Sect. XII . And as the healthiest body is subject to the mortallest disease ; so there is no sin so odious , unto which of our selvs we are not sufficiently inclinable . For Original sin , in which we are all born and bred ; containeth in it self the seeds of all sins ; that fearful sin against the Holy Ghost it self not excepted . Such venemous natures we have ; that never was there any villany committed by any forlorn miscreant ; whereunto we have not a disposition in our selves . Insomuch that we ought to be humbled , even for those very sins from which we are in a manner exempt : For that Coins envy , Ishmaels scofing , Rabsh●ka's railing , Shimei's cursing , Senacheribs balsphemy , Doegs murther , Pharaohs cruelty , Sodoms lust , Judas his treason , Julians apostacie , &c. are not our sins , and as much predominant in us , as they were in each of them ; it is onely God's free grace and goodnesse . For all of them should have been thine and my sins , if God had left us to our selves . Lord faith Saint Austin , thou lust forgiven me those sins which I have done , and those sins which onely by thy grace I have not done : they were done in our inclination to them , and even that inclination needs God's mercy . If we escape temptation , it is his mercie ; if we stand in temptation , it is his mercie ; if our wills consent not , it is his mercie ; if we consent , and the act be hindered , it is his mercy ; if we fall , and rise again by repentance , all is his mercy . We cry out of Cain , Judas , Julian , the Sodomites : alas they are but glasses to see our own faces in : For as in water , face arswereth to face ; so doth the heart of man to man . Sayes Solomon Prov. 27. 19. even hating of God , is by the Holy Ghost charged upon all men . Rom. 1. 30. John . 15. 23. 24. 25. Wee are all cut out of the same piece , and as there is the same nature of all Lyons , so of all men There is no part , power , function or faculty , either of our souls or bodies , which is not become a ready instrument to dishonour God : our heart is a root of all corruption , a seed plot of all sin ; our eyes are eyes of vanity , our ears are ears of folly , our mouthes mouthes of deceit , our hands hands of iniquity ; and every part does dishonour God ; which yet would be glorified of him . The understanding which was given us to learn virtue , is apt now to apprehend nothing but sin ; the will which was given us to affect righteousnesse , is apt now to love nothing but wickednesse ; the memory which was given us to remember good things , is apt now to keep nothing but evill things &c. For sin like a spreading leaprosie , is so grown over us , that from the crown of our heads , to the sole of our feet ; there is nothing whole therein , but wounds , and swellings , and sores full of corruption . To be short , wee are as Trailors , condemned to suffer eternall torments in Hell-fire being only repricved for a time . Sect. XIII . And so much of Originall sin , which is the pravity , naughtiness , and corruption of our Nature . Psal. 51. 5. Now of actuall sin , which is the transgression of Gods law , 1 John . 3. 4. when evill thoughts are consented unto , and performed in outward deeds . James . 1. 15. Touching which we are to know , and take notice ; that The Law of God is spirituall , and therefore requireth , not only outward obedience in word and deed ; but also inward in mind and heart , and that chiefly : neither doth it forbid onely the committing of outward sins in word and deed ; but also all the secret corruptions of the mind , and heart . Rom. 7. 13 , 14 , 15. Matth. 5. 21 , 22 , 27 , 28. 1 John . 3. 15. Again where any duty is commanded , there the means which tend thereto are enjoyned : and where any vice is forbidden , there the occasions , provocations , and alurments tending thereto ; are also forbidden . Again , It is not enough to do that which is good for substance ; except wee do it well also , in regard of circumstances : as namely , that it flows from a pious and good heart , sanctified by the holy Ghost ; and be done in faith , obedience to the word , humility , saving knowledg , and sincere love to God , zeal of his glory , and a desire to edifie and win others : of which I might give you many examples ; as of the Jewes fasting Isa. 58. 3 , to 8. of those reprobates preaching in Christs name , and casting out devills Matth. 7-21 , 22 , 23. of Cains sacrificiing . 1 John 3. 12. He offered , and God abhorred ; because he cared not for the manner , to do it well ; God cared not for his offering , though the act was good . Simon Magus believed , Herod listned , Felix feared , Saul obeyed , Jezabell fasted , the Pha●●sees prayed ▪ but because they did not believe so , hear so , fear so , obey so , fast so , and pray so as God required , and as is before related , they were never the more regarded for what they did . For love is the fountain of obedience , and all externall obedience to God without inward love , is hyppocrisie : whereas Christ commends to his disciples , the care of keeping his commandements aright , as the utmost testimony of their love unto him , John . 15. 10. Sect. XIV . Which being so , how oft and how many wayes do we all offend ? For if we but narrowly look into our hearts and lives : we shall easily perceive , that there is not one of those righteous precepts , set down Exodus 20. which we have not broken , ten thousand times , and ten thousand wayes . Yea O God ( may the best of us say ) there is no vein in me , that is not full of the blood of thy Son ; whom I have crucifyed and crucifyed again , by multiplying many , and often repeating the same sin● ; there is no artery in me , that hath not the spirit of errour , the spirit of pride , of passion , of lust , the spirit of giddinesse in it ; no bone in me , that is not hardened with the custome of sin , nourished and supplied with the marrow of sin , no sinews , no ligaments , which do not tye and chain sin and sin together . Yea , If we but watch over our own hearts narrowly one day : we shall find an army of unclean thoughts and desires there , perpetually fighting against our souls . Whereby wee are continually tempted , drawn away , & inticed through our own concupiscence . As how many temptations come in by those Cink-ports the senses ? how many more by Satans injections ? presenting to the affections things absent from the sences ? but most of all by lust it selfe , ( a thing not created , yet as quick as thought ) tumblieg over a thousand desires in one houre : For the devill , and our flesh meet together every day , and houre ; to ingender new sins , which is the reason , our sins are counted among those things which are infinite : as the hairs of our head , the sands of the Sea , the stars of Heaven . We are swift to all evill , but to all good immoveable ; when we do evil , wee do it cheerfully , and quickly , and easily ; but if we do any good , wee do it faintly , and rawly , and slackly . We have used all our wisedome , to commit the foolishness of sin ; our whole conversation hath been to serve Satan , and fulfill the lusts of the flesh . We even suck in iniquity like water , and draw on sin as it were with cart-ropes : Isai. 5. 18. It hath been the course of our whole life , to leave that which God commands , and to do that which he forbids . The Word and Spirit may work in us some flashes of desire , and purposes of better obedience : but we are constant in nothing , but perpetuall offending ; onely therein we cease not : for when we are waking , our flesh tempts us to wickednesse ; if wee are sleeping , it sollicits us to filthinesse . What ever God commands , we do the contrary : We prophane his daies , contemne his Ordinances , resist his Word , grieve his Spirit , misuse his messengers , hate our reprovers , slander and persecute his people , seduce our friends , give ill example to our neighborurs , open the mouths of God's , and our enemi●s , to blaspheme that glorious Name after which we are called , and the truth we professe . Yea , we have done more against God in one week , then we have done for him ever since we were born : and whereas the least of Gods mercies , is greater then all the courtesies of men : we are not so thankful to him for them all , as we are to a friend for some one good turn . Sect. XV . Neither are we sufficient of our selves to think , much lesse to speak , least of all to do ought that is good , 2 Cor. 3. 5. Joh. 15. 4 , 5. There is so much wearisomnesse , pride , passion , lust , envy , ignorance , awkwardnesse , hypocrisie , infidelitie , vain thoughts , unprofitablenesse , and the like ; cleaving to our best actions to defile them : that even our praying , and fasting , and repenting ; our hearing , believing , and giving ; our holiest communication our most brotherly admonition , &c. are in themselves as filthy raggs , Isa. 64. 6. were they not accepted in Christ , covered with his righteousnesse , and washed white in his most pretious blood . Our very righteousnesse is as a menstruous cloth , Isa. 64. 6. What then is our sinfulnesse ? As bring we our lives to the rule ; Look how many sins are cherished , so many false gods there are chosen . Look how many creatures thou inordinately lovest , fearest , trustest , rejoicest in ; so many new gods hast thou coined : and wilt thou not th●n plead guilty , when the first and second Commandement arraigneth thee ? Thou canst not away with swearing ; but do'st thou reprove others for their swearing ? Didst thou never hear Sermons unpreparedly , irreverently , & c ? Does thy heart upon a Sabbath rest from wordly thoughts ? much more thy tongue from worldly speeches ? There is murther of the heart , hatred : Hast not thou murthered thy Neighbours soul , by thy negligence , perswasion , evil example , &c. Thou hast not stolne , but hast thou not coveted ? Hast thou been liberal to those that are owners of a part of thy goods ? hast thou not robb'd thy brother of his good name ? which is above silver and gold . Hast thou not robb'd God of his worship ? of his Sabbaths ? of his Tythes , &c. Lying , flattering , detracting , listning to tales ; yea not defending thy brothers good name , is to bear false witnesse . Hast thou kept the Tenth Commandement ? which condemns the very first motions of sins , springing out of our hearts , though presently rejected ; and a thousand the like : and yet for every drop of wickednesse that is in the life , there is a sea in the heart that feeds it . Sect. XVI . True , if thou lookest on thy sins in Satans false glasse , that will make them seem light , and contemptible ; but behold them in the clear and perfect glasse of Gods Law , and they will appear abominable . Which makes our Saviour call hatred , murther ; a wanton eie , adulterie , &c. Yea , consider thy sins rightly , and they will appear as the Judasses that betraied , the Souldiers that apprehended , bound , smote and wounded thy Saviour , as the gall and vineger in his mouth , spittle on his face , thorns on his head , nails in his hands , spear in his side , &c. This is the way to know thy self sinful : and as thus to know thy self , is the best Divinity , as Demonax said of Philosophy : so thus to aggravate thy sins in thine own sight , is the onely way to have them extenuated in the sight of God . Whence the more holy a child of God is , the more sensible he is of his own unholinesse ; thinking none so vilde as himself : as it fared with holy Job , Job 40. 4. & 42. 6. and with Isaiah , chap. 6. 5. & 64. 6. and with Saint Paul , 1 Tim 1. 15. Rom. 7. 14 , to 25. and with holy David , who almost in every Psalme so much bewails his sins , original and actual ; of omission and commission . Carnal men are onely troubled for those sins that appear to the world : but those in whom Christ i● formed a new , think they cannot be humbled enough for their evil thoughts , vain and unprofitable words , for the evil which cleavs even to their best actions ; for sins of omission , as the want of faith , and love , and repentance , want of the true fear of God , the neglect of preparation , and profitable hearing , of praying and reading in their families , of instructing their children and servants , of sanctifying the Sabbath , and seeing that all under them do the same ; their unfruitfulnesse under the means of grace , their not growing in grace and true wisdom , their not fearing a lie , an oath , and a hundred the like . And thus do all experimental Christians , all that have spiritual eies . The want whereof I take to be the cause of all desperate wickednesse : as what else but invincible ignorance is the cause , why wickednesse so abounds in every corner of the Land . Sin indeed at first was the cause of ignorance : but now ignorance is the cause of sin . Swearing , and lying , and killing , and stealing , and whoring abound : ( saith the Prophet ) because there is no knowledg of God in the land , Hosea 4. 1 , 2. It is a people that do 〈◊〉 their hearts , saies God ; Why ? Because they have not known my waies , 〈…〉 10. Ye● are dec●ived ( saith our Saviour ) because ye know not the Scriptures , neither the power of God , Matth. 22. 29. When Christ wept over Jerusalem , what was the cause ? Even their blindnesse . If thou hadst known ( saith he ) at the least in this thy day ; those things which now are hid from thine eies Luke 19. 42. Because men know not the wages of evil , therefore they do it : and because they would securely do it , therefore they refuse to know it . O that men knew , how good it is to obey ; to disobey , how evill ! for this would soon disp●rse and dispell all the black clouds of their reigning sins in a moment . If they were wise ( saith Saint Bernard ) they would fore-see the torments of Hell , and prevent them : but they that wander in by-paths , declare themselvs ignorant of the right-way of salvation , Rom. 3. 17. I grant . many that are wicked have a shew of wisdom : but let them seem to know never so much ; yet it is through ignorance that they do so ill . Sect. XVII . And so having given you , a short survey of our wretchedness , by reason of O●i●inal , sin and act●all transgressions ; by which we must confesse to have deserved double damnation I come now to declare the means , which God of his infinite goodness hath found out , both for the satisfying of his justice , and also freeing us from the guilt , and punishment of either . And that with asmuch brevity , as may stand with p●●spicuity . First in generall we must undoubtedly know , that the sole perfection of a Christian , is the imputation of Christs righteousness ; and the not-imputation of his own unrighteouness , as appears by the whole current of Scripture , of which a few . Even the Son of man , came to give his life a ransom for many . Mark . 10. 45. As in Adam all dye , so in Christ shall all be made alive . 1 Cor. 15. 21 , 22. As by one mans disobedience , many were made sinners : so by the obedience of one , shall many be made righteous , &c. Rom. 5. 18 , 19. As by the offence of one , the fault came on all men to condemnation : so by the justifying of one , the benefit abounded towards all men to the justification of life . Rom. 5. 18. Unto Jesus Christ that loved us , and washed us from our sins in his own blood . Revel. 1. 5. The blood of Jesus Christ his Son , cleanseth us from all sins 1 John . 1. 7. he is the reconciliation for our sins &c. 1 John . 2. 1 , 2. He hath made him to be sin for us , who knew no sin : that we might be made the righteousness of God in him : 2 Cor. 5. 21. He was delivered to death for our sins , and is risen again for our justification . Rom. 4. 25. Who his own self , ●●re our sins in his own body on the tree : by whose stripes we were healed . 1 Pet. 2. 24. He was wounded for our transgressions , he was broken for our iniquityes , the chastisement of our peace was upon him , and with his stripes we were healed Isa. 53. 5. Neither i● there salvation in any other ; for among men , there is given none other name vnder Heaven , whereby we must be saved . Acts. 4. 12. The wages of sin is death , but the gift of God is eternall life , through Jesus Christ our Lord . Rom. 6 23. I am the resurection and the life , be that believeth in me , although he were dead , yet shall he live . John . 11. 25. You hath he quickned , that were dead in trespasses and sins . Ephe. 2. 1. God so loved the world : that he gave his onely begotten Son , that whosoever believeth in him should not perish , but have everlasting life . For God sent not his Son into the world , to condemn the world : but that the world through him might be saved . John . 3. 16. to 20. God commendeth his love towards us , in that while we were yet sinners , Christ died for us : much more then being now justified by his blood , we shal be saved from wrath through him . For if when we were enemies , we were reconciled to God , by the death of his Son : much more being reconciled , we shall be saved by his life , Rom. 5. 6 , to 11. read to the end of the Chapter . See more Joh. 1. 29. Acts 13. 39. Rom. 6. 4 , to 23. & 8. 2 , 3. & 10. 3 , 4. 1 Cor. 15. 56. Colos. 1. 14. Gal. 3. 22. Heb. 9. 28. 1 Pet. 1. 18 , 19 , 20. 1 Joh. 3. 8. Sect. XVIII . As Christ was a sinner , only by the imputation of our sins : so wee are just , onely by the imputation of his righteousness . Our good works ( were they never so many and rare ) cannot justify us , or deserve any thing at Gods hands : it is onely in Christ that they are accepted , and only for Christ that they are rewarded . Yea the opinion of thine own righteousness , makes thy condition far worse then the wickedest mans alive : For Christ that came to save all weary and heavy laden sinners ; ( be they never so wicked ) neither came to save , or once to call thee that hast no sin , but art righteous enough without him . As hear his own words to the proud Pharisees , who had the same thoughts of themselvs as thou hast . They that be whole need not a Physitian , but they the●● are sick . I am not come to call the righteous , but sinners to repentance . The ●●st sheep of the house of Israel , Mat. 9. 13. & 10. 6. & 15. 24. & 18. 11. Nor can any soul be so dangerously sick : as thou , who art least sensible of thy being sick . Briefly , untill with Saint Paul , thou renouncest thine own righteousness , seest thy self the greatest of sinners , art able to discern sin in every thing thou canst think , speak , or do ; and that thy very righteousnesse is no better then a menstruous cloth , Isa. 64. 6. thou canst have no part in Christ . And until Christ shall become thine by Regeneration , and a lively faith : Thou art bound to keep the whole Law , actually and spiritually with thy whole man , thy whole life ; or else suffer eternal death and destruction of body and soul in Hell for thy not keeping it . So that thou hast yet to answer ( and I pray mind it seriously ) for all the sins , that ever thou hast committed ; who art not able to answer for one of the least of them . For the wages of sin ( any sin , be it never so small ) is eternal death , Rom. 6. 23. Gal. 2. 16 , 19 , 20 , 21. Neither let Satan , nor thy own deceitful heart delude thee ; in thinking that thou hast faith , when thine own words declare the contrary . Nor would I ask any more evidence against thee in this , then thine own mouth : in saying , that thou never doubtest in all thy life : for this makes it plain , that thou never hadst faith , nor ever knewest what faith means . For he who never doubted , never believed : and Satan hath none so sure , as those whom he never yet assaulted . Sect. XIX . But this being a main fundamental point , which every man is bound to know : I will more particularly and fully explain it as thus : Man being in a most miserable , and undone condition ; by reason of Originall and actuall sin , and of the curse due to both ; being liable to all miseries in this life , and adjudged , to suffer eternall torments in hell-fire after death : having no possibility to escape , the fierce wrath of Almighty God : who had already pronounced sentence upon him . When neither Heaven Earth nor Hell , could have yielded any satisfactory thing besides Christ ; that could have satisfied Gods justice , and merited Heaven for us : then , O then ! God of his infinite wisdome and goodness , did not onely find out a way to satisfie his justice , and the Law : but even gave us his own Son out of his bosom ; and his Son gave himselfe to dye , even the most shamefull , painfull , and cursed death of the Cross to redeem us : that whosoever believeth in him , should not perish , but have everlasting life . John . 3. 16. A mercy bestowed , and a way found out ; that may astonish all the Sons of men on earth , and Angels in Heaven . Wherefore wonder at this , you that wonder at nothing ! that the eternall God would die , to redeem our worse then lost souls ; that we might not dye eternally ! O the deepness of Gods love ! O the unmeasurable measure of his bounty ! O Son of God , who can sufficiently extoll thy love , or commend thy pity or extoll thy praise ! It was a wonder that thou madest us for thy self ; more that thou madest thy self man for us ; but most of all that thou shouldest unmake thy selfe , that thou shouldest dye to save us . Which salvation stands , in two things . First in freeing and delivering us from Hell ; secondly , in the possession of Heaven , and eternall life . Christ by his death , merits the first for us : and by his obedience , fulfilling the law , merits the second . The parts of our justification are likewise two : the remission of our sins , and the imputation of Christs righteousness ; whereby we have freedome from all evill here , and the perfection of all good and happiness in Heaven . Insomuch , that all those Millions of mercies that we have received , from , before , and since , we were born , either for soul or body ; ( even to the least bit of bread we eat ) or shall injoy to eternity : Christ of his free grace hath purchased for us , with the price of his own pretious blood . For which see Psal. 68. 19. and 145. 15 , 16. and 75. 6 , 7. Hear this all you that care to be saved ! God will pardon all your sins , he will give you an eternal crown of glory in heaven , if you unfainedly repent , and wholly rely upon Christ for your salvation , by a lively faith ; and that because he is just : for although the Lord cannot in justice let sin go unpunished ; ( for the wages of sin is eternal death , Rom. 6. 23. death in the person , if not in the surety . ) Yet Christ hath sufficiently satisfied for all the sins of the faithful , and paid their debt even to the utmost farthing ; as is evident by Isa. 53. 4. 5. a Cor. 5. 21. Heb. 9. 26. 1 Pet. 2. 24. Rom. 3. 25 , 26. 1. Joh. 1. 7 , 9. and sundry other places . As , are we bound to perform perfect obedience to the Law ? Christ performed it for us . Were we for disobedience subject to the sentence of condemnation , the curse of the Law , and death of body and soul ? He was condemned for us , and bore the curse of the Law ; he died in our stead an ignominious death . Did we deserve the anger of God ; hee indured his Fathers wrathful displeasure , that so he might reconcile us to hi● Father and set us at liberty . He that deserved no sorrow , felt much ; that we who deserved much , might feel none . And by his wounds we are healed , Isa. 53. 5. Adam eat the Apple , Christ paid the price . I● a word whatsoever w● owed , Christ discharged ; whatsoever we deserved , he suffered , if not in the sel● same punishments ( for he being God , could not suffer the eternal torment● of Hell , ) yet in proportion , the dignity of his Person , ( he being God and man , giving value unto his temporary punishments ; and making them of more value and worth , then if all the world should have suffered the eternall torments of Hell . For it is more for one that is eternall to dye : then for others to dye eternally . Therefore was the Son of God made , the Son of man : that the Sons of men , might be made the Sons of God : and therefore was he both God and man : lest being in every respect God , he had been too great to suffer for man , or being in every respect man ; he had been to weak to satisfie God . And so much for explication of the Third Principle , mentioned in the beginning . Sect. XX But now coms the hardest part of my work to be performed . For admit the Natural man be convinced of the truth of these three fundamentall principles never so clearly : yet he will draw such a conclusion from the premisses ; that he will be never the better , for what bath been told him , yea he will decoct all , ( even the mercy , and goodness of God ) into poyson . For what wil such a one suggest to himself ? ( the Divell helping forward ) Let it be granted will he say , that I were every way wretched and miserable ; a great sinner , both originally and actually ; and likewise liable to all the plagues of this life , and of that to come : yet I thank God , I am well enough , so long as Christ hath p●y'd my ransom ; & freed me from all by a new Covenant ; the tenu●e whereof is , Believe and live : whereas at first it was , do this and live : to which I answer ; In Covenants and indentures between party and party : there are always articles , and conditions to be performed on the one side , aswell as promises to be fulfilled on the other , as saith Pareus . Now as God hath covenanted & bound himself by his word and Seal ; to remit thee thy sins , adopt thee his child by regeneration ; and give thee the kingdome of Heaven , & everlasting life by & for his Son's sake ; so Christ hath for , & on thy behalf undertaken ; yea thou thy self didst for thy part , bind thy self by covenant , promise and vow in thy baptism , that thou wouldest forsake the Devil and all his works , constantly believ Gods holy Word , & obediently keep his Commandements ; the better thereby to express thy thankfulness towards him , for so great a benefit . 1 Pet. 3. 21. Psa. 116. 12 , 13 , 14 And we know that in Covenants and Indentures : if the Conditions be not kept , the Obligation is not in force . Whereby millions ( Magus like ) after the water of Baptisme , ( which is a seal , of the Covenant of Grace ) go to the fire of Hell . Yea except we repent and believe the Gospell ; ( threats , and precepts ; aswell as promises ) that holy sacrament , together with the offer of grace : instead of Sealing to us our salvation ; will be an obligation vnder our own hand and seal against us ; and so prove a seal of our greater condemnation . Therefore the mayn question is , Whether thou art a Believer ? For although Christ in the Gospel , hath made many large , & precious promises : there are none so generall : which are not limited , with the condition of faith , and the fruit thereof unfained repentance ; and each of them are so tyed and entayled , that none can lay claim to them , but true believers , which repent and turn from all their sins , to serve him in holiness , without which no man shall see the Lord Heb. 12. 14. Isa. 39. 20. As for instance , Our Savior hath made publick proclamation . Mark . 16. 16. That whosoever shall believe , and be baptized , shall be saved : but mark what withal is added ; he that will not believe , shall be damned . Again , So God loved the world , that be gave his onely begotten Son ; that whosoever believeth in him should not perish , but have everlasting life , Joh. 3. 15 , 16. And that none may deceive themselvs , he addeth ; He that believeth on him is not condemned ; but he that believeth not , is condemned already : because he hath not believed in the name of the onely begotten Son of God . And this is the condemnation , that light is come into the world , and men loved darkness rather then light , Joh. 3. 19 , 20. And again , As many as received him , to them he gave power to become the sons of God ; even to them that believe on his name , Joh. 1. 12. Again , Hec● 5. 9. He is said to be the author of eternal salvation , unto all that obey him : not unto them which continue in their rebellious wickednesse , and never submit themselvs to be ruled by the scepter of his Word . Christ's blood ( saith Z●●c●ie ) was shed as well for ablution , as for absolution : as well to cleanse from the s●il and filth of sin , as to clear and assoil from the guilt of sin , Rom , 6. 5 , 6. God bath chosen us in Christ , before the foundation of the world : that we should be holy , and without blame before him in love , Ephes. 1. 4. They therefore that never come to be holy , were never chosen . He is said to have given himself for us : that he might re●eem us from all iniquity , and purge us to be a peculiar people unto himself , zealous of good works : Titus 2. 14. Luke 1. 74 , 75. Yea the Lord binds it with an ●ath , that whomsoever he redeemeth out of the hands of their spiritual enemies , they shall worship him in holinesse and righteousnesse all the daies of their life , Luk. 1. 73 , 74 , 75. 1 Pet. 2. 24. and Titus 2. The grace of God which bringeth salvation , teacheth us ; that we should deny ungodlinesse and worldly lusts , an● that we should live soberly , righteously and godly in this present world , vers. 12. By all which it is plain ; that as Christ's blood is a Charter of pardon ; so withall it is a covenant of direction : and hee that refuseth to live , as that covenant prescribes ; may perish as a malefactor that is hanged with his pardon about his neck . Sect. XXI . But alas , say what can be said ! carnall men ( who love their sins , better then their souls ) will answer all , yea confute whatever can be alleaged , with God is mercifull ; Or in case that will not serve , yet they have another shift , or rather the enemy of mankind , will furnish them with an ●vasion , telling them that they have a strong faith , good hearts , and mean well : they repent of their sins , have as good wishes and desires as can bee , are elected , hope to go to heaven as well ●s the best , &c. But to every of ●hese , I answer . First , true faith purifieth the heart , and worketh by love , consumeth our ●o ●●ptions , and sanctifieth the whole man throughout , so that our faith to God , is seen in our faithfulness to men ; our invisible belief , by our visi●le life . 〈…〉 holiness are as inseparable , as life and motion , the Sun and light , 〈…〉 , ice , and coldness , the sp●ing and greenness , the rose and sweetnes● , 〈◊〉 and ●ardness , cristall and cleerness , pitch and foulness , hony and sweetness . Again , faith believeth the threats of the Word ; together with the promises : Now thou who pretendest belief in the promises , shew my thy belief in the threatnings . For did'st thou believe the truth of those menaces , which God hath denounced against unclean , coveteous , am●itious , unjust , envious , malicious persons , and such like sinne●● : how du●st thou then so wallow in these sins , ●hat if God instead of Hell , had promised Heaven as a reward unto them ; thou couldest not do more then thou dost . Why shouldest thou deceive thy self with an opinion of faith ? when indeed thou believest not so much as the Devill does ; for hee believs [ namely the threatnings of the Word ] and ●rem●les for horror , Jam. 2. but thou goest on in sin , even mocking at the menaces ; and in the infidelity of thy heart , givest them the ●ve , saying ; no such thing shall befall thee . But Invadunt urbem , somno vino●u● sepultam ; when they shall say peace and safety , then cometh on them sudden destruction , 1 Thes. 5. 3. Though these persecutors of Christ , and murtherers of the Lord of life , were the Devills children ; as they were plainly told by tru●h it self , John 8. 44. yet they most confidently believed , and stiffly maintained , that God was their father , ver. 41. And to will the wo●st of men in these days , such as do nothing but sin , and make others sin , such as glory in , and maintain their sins . Again , as faith is wrought by Gods Spirit : so where it is wrought , it brings forth the fruits , of the Spirit , mentioned , Gal. 5. 22. 23. whereas presumption , as it is of the flesh ; so it b●ings forth the fruits of the flesh , ver. 19. 20. 21. But it is very easie to believ , thinks the sensualist ; yes , but why ? Satan troubles not such , for then hee who begot this presumptious faith in him , should be divided against himself . Nay Satan confirm● him in this his deceit . Besides this is a sure rule , that that perswasion only , which follows sound humiliation , is faith : that which goes before i● is presumption . And as Ambrose speaks , no man can repent of sin , but hee that believs the pardon of sin : nor none can believe his sins are pardoned , except hee hath repented . Besides how easie a matter soever thou thinkest it is to believe : hee that goes about it , shall find it as hard a work to believ the Gospell , as to keep the Law ; and onely God must inable to both , and yet so far as wee come short of either , so far forth wee have just cause to bee humbled ; if wee consider how God at first made us , and how wofully wee have unmade our selves . But Sect. 22. Secondly , as for their good hearts and meanings , they may think what they will ; but every wise ●an knows ; that the outward actions declare the inward intentions . A good conversion is proved by a good conversation . The●e is no heart made of flesh , which at some time or other ●elents not ; even 〈◊〉 and marble , will in some weather stand or drops . Men may flatter God with their mouthes , and wit● t●ei● tongues dissemble with him ; when their hearts are not upright with him , Psal. 78 , 3● . 37. and indeed they whose words and dee●●s are faulty and evill ; and yet plead the goodness of their hearts towards God : are like malefactors , who being convinced of thes● , or the like naughtiness , by plain evidence to their faces , do appeal to the testimony of such persons for their purgation , as they know cannot bee found . And in case the hearts of such men could bee seen of others , as their works and words are , their hearts would appear worst of all , as they do to God , who seeth them . Nor is any evill in the mouth or hand , which was not in the heart first of all , as the stream in the fountain . And let a vici●us man boast never so much of his good heart ; I will as soon believ him that saith he hath the Philosophers stone● and yet lives like a beggar : which two hang together like a sick mans dream . Wee have good hearts , and mean well ; alass poor ignorant souls ! for every drop of wickedness that appears in the life , there is an ocean in the heart . The heart of man is deceitfull above all things : and while hee thinks there is no deceit in it , even in that hee is most of all deceived . S●nners are like that peremptory Sexton , that said , howsoever the day goes , I am sure the clock goes rig●t . So that the Spanish Proverb does every way please mee : defienda medios demio , God defend mee from my self . Carnall men , are apt to boast of the goodness of their hearts : but a mans heart is as arch a traitor , as any hee shall meet withall 〈◊〉 trust it too much , and know it too little , is it fared with Leah , Gen. 30 18. and Hazaell 2 Kings 8. 12. 13. and Peter , Mat. 26. 33 Luke 22. 32. Mark 14. 29. And those Jews , Act. 2. 36. 〈◊〉 all this they will acknowledge in the end ; yea , prove by experience , that Heaven is full of good works ; Hell of good wishes ; and that the fetters whi●h sin makes , it must wear . Sect. XXIII . Thirdly , touching their repentance , my answer is True repentance for sin , is a turning from every sin , to the contrary good . In all true repentance is a change , both in the judgment from error to tru●h , and in the will from evill to good , and in the affections from loving evill , and hating good ; to love good and hate evill ; in the whole man from darkness to light , and from the power of Satan unto God . Without which change , no repentance , no being saved : The two main and essentiall parts of repentance are contrition or humiliation , and conversion or reformation . It is not true repentance , except humiliation and reformation go both together : for either of these single make but a half , or halting repentance . An unreformed sorrow , is but deformed : and a sorrow less reformation , is but a very sorry one . Humitation without reformation , is a foundation without a building : and reformation without humiliation , is a building without a foundation . Judas was grieved for murthering Christ , yet no change followed : hee fell to murthering of himself . It is not possible a man should truly grieve , and bee displeased for his sins ; and yet continue in them without ● change . Sect. XXIV . Fourthly , as for their assurance of salvation , it is upon a good ground as a 〈◊〉 the rest : for they s●mber , and suppose themselvs good Christians : ●●…e faith is but a dream , their hope but a dream , their charity but a dream , their obedience but a dream , their whole religion but a dream ; & so their assurance of salvation is but a dream , they have regeneration in conceit , ●epentance and righteousness in conceit , they serve God well in conceit , do the works of justice and piety in conceit , and they shall go to heaven only in conceit , or in a dream ; and never awake untill they feel themselvs in the flames of hell Every drunken beast , and blasphemer thinks to go to heaven : though none shall come there , nor once see God without holiness : which they abhor . One mindes nothing but his cups , another nothing but his coyn , a third onely his Curtiz●n : yet all these point to meet in heaven , but this is not the way thi●her . The lust of the flesh , the lust of the eyes and the pride of life , 1 John 2. 16. is a broad way , but not to heaven . Micha when hee had a Levite in his house , thought that God loved him , Judg. 17. 13. It is usuall with formalists , when they have the Sacrament in their belly , to think that all is well , as the Jews thought , wee may ●ut away our wives , wee may swear , wee may hate our enemies , wee may kill the Prophets , subject the Word of God to our traditi●ns , and follow our own ways . Why , Abraham is our father , John 8. 39. But by their leave , Christ calls them bastards , and finds out another father for them , ver. 44. Ye are of your father the Devill , and the lusts of your father ye will do . Profane Libertine● , such as account not themselves well , but when they are doing ill : yea , the most covetous oppressors , who may say as Pope 〈◊〉 did , I can have no place in heaven , because I have so often sold it upon earth ; every man of them hopes ( I confess with more confidence , then judgment ) to have benifit by the Gospell ; when they will not bee tyed to the least tittle of the Law . But if Christ bee not our King to govern us ▪ hee will nei●her bee our Prophet to fore-warn nor our Priest to expiate . Except we so sake our sins , God will never forgive them , yea hee hath sw●rn by an oath , that whomsoever hee redeemeth out of the hands of their spi●ituall enemies ; shall serve him in holiness , and righteousness all the days of their lives . Neither can it confist with his justice , to pardon such as continue in an evill c●u●se of life . If Christ hath freed us f●om the damnation of sin , hee hath also freed us from the dominion of sin . If with his blood hee hath quenched the fire of hell for us ; hee hath also quenched the fire of lust in us . Christs justifying blood , is given us by his sanctifying Spirit . He being consecrated , was made the authour of eternall salvation , unto all t●em ( and them onely ) that ob●y him , Heb. 5. 9. Of whomsoever a man i● overcome , even unto the same he is in bondage , 2 Pet. 2. 19 Have ye then no government of your passions , no conscience of your actions , no care of your lives : false hypocrites , yee do but abuse , and profane that name , which yee unjustly arrogate . Sect. XXV . But yet more to convince you , you go to heaven , when in sundry partlcula●s , you fall sho●t of many wicked reprobates recorded in Scripture ; as do bu● deal impartially with thy self , and tell mee thou civill Justiciary whether thou ever hadst the heart upon hearing the th●eatnings of the Word , to ●ele●t and humble thy self with Ahah ? to confess thy sins , and ●esire the people of God to pray for thee with Pharoah ? to bee affected with joy in hearing the Word , and practice many things , with Herod ? to ●ee zealous against sin , with Jehu ? willingly to part with a good part of ●hy goods , with Anarias ? ●o forsake the world & all thy hopes in it ; to fol●ow poor Christ , as Demus and others ? to venture thy life with Alexander the Copper-smith , in cleaving to the tru●h ? yea it is said of Judas himself ●hat hee repented , there is contrition ; hee saith I have sinned , there is confession , and hee restored the money again , there is satisfaction ; which is 〈◊〉 the Papists repentance : and yet hee is Judas the son of perdition still . Now tell me ? dost thou not com short of these , many such as these be wicked reprobates , and yet wilt thou pleas thy self in a fals conceit , of thine own happiness , who comest further behind them , then they do behind true christians ? If some that have journied in the wilderness to Kad●sh-barnea , shall yet never enter into Gods rest ; shall those that never left Egypt ? Is the stony ground reprobate ? and can the high-way ground bee good . There are three sorts of ground mentioned , Mark . 4. 4. 5. 6. 7. and the very worst of them receives the seed , yet all damned ; whither then shall the ●empest of Gods wrath drive them , that would never yet give the Gospell● religious ear . But vicious men , think God is all mercie ( as ●oggie ayr useth to represent every object far bigger then it is . ) when the Word tells us , that he is a consuming fire , and a ●ealous God , Deut. 4. 24. Heb. 12. 29 and when we ●hall find in Deut. 28. thrice as many curses as blessings . Dost thou expect to have him mercifull to thee , that art unmerci●ull , cruell , and bloody to ●im , to his , and thine own soul ? none that have eies in their heads and open , can be so sort●●● . But Sin is like the juic● of Poppie , called Opium ; which if the quantity exceed , b●ingeth the patient into a deep sleep , that he never awaketh . Sinners dream they are awake , but ind●ed they are ●ast asleep ; yea , with Sardi they are dead , while they think they are ●live . And indeed this misp●ision or mistake , this very opinion of being in ●afe good enough ; keeps a man out of all possibility of being bettered : ●or what we presume to have attained , wee seek not after . Yea this con●●ited righteousness , is the onely cause of all unrighteousness ; and many a man had been good , if he had not at present so thought himself . Untill Paul was humbled to the very ground ; trembling and astonished , he ne●er asked Jesus , what wilt thou have me to do . And the like of those Con●e●ts that were p●ickt in their hearts at Peters searching Sermon , upon their being convinced , that they were the murtherers of the Lord of life , Acts 2. vers. 36 , 37 , 38. Sect. XXVI . In the last place touching their Election , this is an infallible truth ; Whomsoever God hath appointed to salvation , to them he hath appointed ●he means also , which is holiness . I●deed a man may be so bold of his Pre●estination , as to forget his conversation ; so he may dream himself in Hea●en , and waken from that dream in Hell . God's purpose touching the end , include the means . Though God had promised Paul that his company should not be drowned ; yet he told the Mar●iners , that unlesse they kept in the ship , they should be drowned , Act. 2● . 22 , 23. 31. ●s if their safety should not be without means : Rebek●● had God's Oracle for Jacobs life , yet she sent him away out of Esau's reach . It was impossible for Herod to hurt the child Jesus , yet he must flie into Egypt . And so I have shewn in the last place , what are the conditions of the new Covenant , and to whom the promises belong ; which is all that I undertook . Now if men will yet go on , and perish in their impenitencie ; their blood be on their own heads , and not on mine , I have discharged my duty . Neverthelesse , least the single evidence that I bring from the Word of Truth , should not prove sufficient to gain your credence to what ha●h been spoken ; And because examples give a quicker impression then arguments , I have one thing more to crave of thee , which is of as great concernment , as all that I have hitherto spoken ; namely , that thou wilt also hear the confession of two parties ( in the ensuing , or second part of this Discourse ) that were lately in thy very condition ; though now by the infinite goodnesse of God they have their eies opened , and their hea●●s changed , to see and know , both what it is to be in the state of nature , and what to be brought into the glorious liberty of the sons God ; that so by a three-fold coard , you may be drawn to accept of salvation upon God's own terms ; whereas otherwise , you can no way escape his eternal wrath . The ensuing , or second part , which I would request you to read and mind , is ; A happie conference , between a Formalist converted , and a loose Libertine ; intituled , As Experimental Index of the Heart . And so much of the first Part , the second followeth . FINIS Sold onely by James Crump , in Little Bartholomews Well-yard ; and by Henry Cripps , in Popes-head Alley . 1658. 
A67763	----	Philarguromastix, or, The arraignment of covetousnesse, and ambition, in our great and greedy cormorants that retard and hinder reformation, (all whose reaches, are at riches) that make gold their god, and commodity the stern of their consciences, that hold everything lawful, if it be gainful, that prefer a little base pelf, before God, and their own salvations, that being fatted with Gods blessings, do spurn at his precepts : dedicated to all corrupt cunning, and cruel [bracket] governours, polititians ... : together with the lively, and lovely characters, of [bracket] justice, thankfulnesse ... : being a subject very seasonable, for these atheistical, and self-seeking times / by Junius Florilegus. Younge, Richard. 1653 Approx. 154 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). 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A67763) Transcribed from: (Early English Books Online ; image set 107263) Images scanned from microfilm: (Early English books, 1641-1700 ; 1138:26 or 2539:13) Philarguromastix, or, The arraignment of covetousnesse, and ambition, in our great and greedy cormorants that retard and hinder reformation, (all whose reaches, are at riches) that make gold their god, and commodity the stern of their consciences, that hold everything lawful, if it be gainful, that prefer a little base pelf, before God, and their own salvations, that being fatted with Gods blessings, do spurn at his precepts : dedicated to all corrupt cunning, and cruel [bracket] governours, polititians ... : together with the lively, and lovely characters, of [bracket] justice, thankfulnesse ... : being a subject very seasonable, for these atheistical, and self-seeking times / by Junius Florilegus. Younge, Richard. 23, [1], 22 p. Printed by J.L., London : 1653. Caption title. "Imprimatur, Tho. Gataker." 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Avarice -- Religious aspects -- Christianity. Calvinism -- England. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 John Latta Sampled and proofread 2003-01 John Latta Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion Philarguromastix . OR , The Arraignment of Covetousnesse , and Ambition , in our great and greedy Cormorants . That retard and hinder Reformation , ( All whose reaches , are at riches : ) that make gold their god ; and commodity the stern of their consciences : that hold every thing lawful , if it be gainful : that prefer a little base pelf , before God , and their own salvations : that being fatted with Gods blessings ; do spurn at his precepts . Dedicated to all corrupt , cunning , and cruel Governours , Polititians , Officers , Iudges , Lawyers , Projectors , Ingrossers , Gripers , Wasters , &c. Together with the lively , and lovely Characters , of Iustice , Thankfulnesse , Contentation , Frugality , Liberality , Being a subject very seasonable , for these Atheistical , and self-seeking Times . By Iunius Florilegus . Imprimatur , Tho. Gataker . CHAP. I. HAving felt the Cormorants Pulse , I find it to beat violently after gain . He were a skilfull Physitian , that could pick out the greedy ●●m , which maketh him so hungry . I will make the attempt , and leave the issue to him , to whom nothing is hard . And that I may ( if it be possible ) pluck up Covetousnesse by the roots ; I will ( as near as I can ) imitate our Anatomists , who in desecting of a Corpse , passe not by the least vein , or artery , without a discovery , and paraphrase upon the same . And so , that the profit ( as I hope ) shall recompence the prolixity . True , he is such a deep , that one may better tell the haires of his head , then the wickednesse of his heart . And whereas Many sinners ( which in my former Characters I have pointed out , ) have done wickedly ; this wretch surpasseth them all . Yea the springs and wards of his deceitful heart , are so divers and intricate ; that it would be an impossible enterprise to decipher them all . Neverthelesse , I will ( God assisting me ) acquaint you with such words , actions , and cunning devices of his , as are most worth my discovery , and the Worlds notice : that being known and stigmatized , you may the better beware of him . The Covetous Cormorant , Miserly Muckworm , Greedy Griper , or Cunning Polititian ; is one that affects no life or quality for it self , but for gain ; all his reaches , are at riches . His Summum bonum is commodity : and gold is the goddesse he adores in every thing . Nor cares he how he gets , but what he gets . For he not only betters his estate , by making himself worse ; and impoverisheth his soul , to inrich his body : But to purchase a great estate , he will sell both soul , and body . Nor could he otherwise call his wealth his own : if he did not thus buy or purchase it with himself . Like Silvester the second , who to get the Popedome , gave himself to the devil . If he be a Trades-man , he takes one and the same oath ; to be the Cities Freeman , and moneyes bondslave . He shuts the fear of God out of his heart , the same day he begins the world : and marries his Wife , and the World at once : to save the Charge of a double Wedding . He bids a good conscience farewel for thirty years : charging it to meet him again , when he is Alderman . For his hopes , and desires are as great ; as his deserts are mean. Nor is he any niggard of his labour , or neglecter of time and opportunity . It s ever Term with him ; his businesse admits of no vacation , no holiday ; scarse of nights , or meal times . For he is so eager on his worldly occasions ; that he seldom feeles himself either sleepy , or hungry : nor will they once give him leave , to think of his conscience . He takes paynes , and parboyles himself in sweat unreasonably : and because all servants ( as he thinks ) are Theeves : it much grieves him , he hath not an hundreth hands with Briarius ; and as many Eyes with Argus : for he could and would imploy them all . Nor is there any end , or limit to be found in Covetousnesse . Balaam was so inflamed with the hope of Balacks gold : that he thought his Asse never went half fast enough to it . Numb . 22. whence it is , that such an one plots , studies , contrives , breaks his peace , his sleep , his brains to compasse his desires . Neither will he spare , to plow furrowes on the backs of the Poor : Or run through the blood of Orphans to effect the same . For though he ventures his eares , his neck , his soul ; he dares not deny his slave , his dog , his devil avarice . Wind , tyde , nor time ; but it shall bring him in profit . Yea he will grow wealthy by Plague , Famine , or War , ( like those fowles that fatten with frosty weather , ) And as for these Civil wars : we know to our cost , that many of them are swollen in their estates , and minds : from a toade , to an Ox , as in the Fable . What are his several wayes to effect the same , in such times : I dare not tell ye ; for fear of teaching them : and my aym is to profit your soules , not to increase your estates . Neither will this Discourse permit me , to be prolix . Only this , for matter of conscience , he is like Dorio the Bawde in Terence : that was not ashamed of the basest actions , that brought her in benefit . Or Caligula : who could smell no difference , between gold got by oppression ; and that which was honestly come by . And indeed : how should not that Eye be blind ? which the Devil hath dawbed up , with the dirt of this world . The gift blindeth the eyes of the wise , saith God ; and perverteth the words of the just . Exod. 23.8 . Deut , 16.19 . CHAP. 2. I Need not tell you of his procuring Monopolies , to rob the Common wealth : a wicked way to inrich one man , by beggering , or defrauding a multitude . Nor how politick he is , to ingrosse a Commodity in the plenty , and neglect of it : that he may inrich himself when a time of dearth shall come . Nor of his hoording up Corn in a dear year : which is to make a private gain , of Gods Iudgments , and to starve the Poor . For he does what he can to starve them . He curses the Hollanders , for supplying us in times of scarcity : wishes that Danske were as far as the Molockoes . And had rather have the frame of the World fall , then the price of his Corn. And the like in whatsoever this Cormorant deales ; For he will be sure to make the most of it . And not only in the price , but otherwise . For , for the emptying of other mens purses , and filling of his own : he buyes by one ballance , and sells by another . hath false weights , false measures , false wares , false lights , a false finger , a false tongue , a false heart , &c. Nor can you well make any bargain with him , without being over-reached by him . As a bargain may sometimes be as unmercifull , as a robbery : and hasty selling ( which many poor men are oft put unto , ) is commonly more disadvantagious , then interest . Let him be put in trust ; as Ioseph was by Potiphar : who committed all he had to him , Gen. 39.6 to 10. he is so far from dealing faithfully as he did : Or those mentioned , 2 Kings 22. whom Iosiah found so honest , that he would take no reckoning of them , verse 4. to 8. That he falls short of the unjust steward , Luke 16. who cheated his Master , but of fifty , in an hundred . vers . 6. For whatsoever he catcheth in his clawes , he will be sure to hold : like the Fish Polipus , Or a drowning man ; that holds all he can take hold on . And not onely so , but he will laugh in his sleeve , and esteem it a good jest ; to see how his subtilty , hath cousened your simplicity in earnest . But he is a fool , in thus playing the knave : for honesty though it gain but little at once , yet it gains that little oft , and long . whereas nothing but mere necessity , will bring a man into a Trap ; wherein he hath once been taken . Nor make him joyn with a known theef , in his own robbing . I have known some , that by wronging , and cousening a Customer of a few shillings : have hindered themselves the taking , of half so many thousand pounds . And others that by their honest , and square dealing : have gained such credit ; that the mere report thereof , hath procured them customars from all parts of the Land. And certainly a wise man would be honest : if it were but for his own ends . But God hath justly ordained , that he who will be a knave in one thing : should be a fool in another . But to go on , Suppose he shall be brought upon his Oath , when his cousening cannot be proved : as in Israel , when any thing was delivered to a Neighbour in trust ; and he refused to restore the same ; pretending it was stolne , Exod. 22.7 , 8 , 10 , 11. he will absolutely forswear himself ; rather then acknowledg it , or make satisfaction . And the like is his dealing with Orphanes ; if any shall be so simple , or unhappy ; as to put him in trust with their estates ; and leave the care of their children to him : ( though the greatest obligation to a good mind , is anothers trust : which to disappoint , is matchlesse perfidiousnesse , ) he will discharge his trust with a witnesse . Much like that Taylor : who like a Knave as he was shrunk a Freeze Gown , to three dozen of Buttons . For he hath a Conscience like a Barn Door : and can disgest gold , and silver , as the Ostridge doth Iron . Yea so vast is the gorge of his Conscience : that he can swallow the greatest crimes , and find no strain in the passage . Yea he can carry them as lightly away , as Sampson did the Gates of the City ; and his back never complain of the burthen . Not can you expect he should be faithful to men : that is so unfaithful to God. If he be a great dealer , and growes not rich that way : he will effect it another way . he will study tricks to uphold the credit of his wealth : and still the nearer he comes to poverty ; the more shew he will make of sufficiency , untill he hath got twenty mens estates , perhaps ten thousand pounds into his hands ; And then in knavery he breaks , and gets more by this one trick , then if he had thrived never so well in his calling . For he will , if it be possible , so conceal his estate ; that his Creditors shall be glad of two shillings , or ten groats in the pound . CHAP. 3. OR if he likes not such a course , lest it should keep him from ever rising higher : He will venture all he hath , and what more he can procure ; to purchase some office : As well knowing this the speediest way to wealth . And indeed how many by getting Office , upon Office ; Or stepping from one degree of greatnesse , to another : have rolled themselves up like a snow ball ; from base beggery , to infinite wealth . Together with right worshipful , and right Honourable Titles ; by unjustly sc●ring themselves , into honours and offices . And Offices were usually conferred , upon the worst men : because the worst are forwardest to sue for them . As in Iothams Parable ; The Olives , Vines , and Figtrees refused the honour of governing ; but the Bramble , will catch hold of the sleeve for preferment , Iudg. 9.15 . They that be worthy must be sued to : as thinking it better to be worthy of honour , then to have honour : and resolving they will so be honourable , as they may still be honest . Whereas the unworthy , study more to be advanced , and grow rich ; then to be worthy of that advancement , or wealth ; by doing good in their places . Whence they are as industrious in climing ; as Briarius : who even clambered to reach at the Heavens : and speed thereafter . Haman was alwayes aspiring , and lifting up his head : till it was lifted up fifty cubits higher , then he would have had it , Ester 7 ▪ And Saul you know in seeking Asses , found a Kingdome : But Absalom in seeking a Kingdom , found a Gallowes : And indeed how many have we known , like the Frog in AEsop ? who thinking to swell till he was as big as an Ox ; burst before he came half way to it . Or if not so ; they have resembled Caninus , who was Consul of Rome but seven hours . Or the stones on the top of a Pinnacle ▪ which are the last erected , and the first that fall . Secondly ; the worst men get the best places , and offices ; because they are better verst in the way that leads thereto : And have liberty to use such means ; ( viz. flattery , bribery and bloodshed : the usual stayers of the covetous , and ambitious , ) as the deserving dare not . Of the first , Absalom may serve for an example , 2 Sam. 15.5 , 6. Of the second , that Chief Captain , Acts 22.28 . Of the third , Hazael , 2 King. 8.15 . Offices should be given freely , to the most fit and deserving ; ( As the Stern is committed to him , that is most expert , and skilful in Navigation , ) that is , to men of courage , fearing God , dealing truly , and hating Covetousnesse , Exod. 18.21 . who will neither grow great by buying offices ; nor rich by selling them : Neither grow rich by others bribes , nor honourable by their own . Nor can an honest man , buy such bargains : For how can he sell cheap , that buyes dear ? Only a Simon Magus ; who makes preferment his god , and Mammon his Mediatour , can afford to buy an Apostleship : that he may sell the Holy Ghost , and so get money by him . And Offices have usually been sold , to such as would give most for them : whereby all gainfull places throughout the Land ; were sold to such , as made prey of the people . And from hence springs all our miseries : For whereas that Common Wealth is most happy , and best governed ; in which wicked men may bear no sway , nor have any authority ; as Pittacus observes . So on the contrary , that Common wealth is most unhappy ; and worst governed ; in which wicked men do bear all the sway , and have the chief authority . I might heap up instances from the Word , Histories , and Experience of all Ages of such , as have attained great places ; by means of cruelty , and intrusion . And therein make manifest , that none are so Marble hearted , and savage minded as the Covetous , and Ambitious . As not caring on whom they tread , so they may rise . Yea woe to them that lye in the way of their aspiring : Though they be brothers ; yea Fathers ( as in the case of Absalom , ) they shall bleed : and the nearer they are , the more sure is their ruine . CHAP. 4. AS for the discharge of his place , or office being obtained ; it is this . First he resembles Boniface the ninth : of whom nothing could be demanded , were it never so unjust , or absurd ; but he would grant it for money . But in case no money comes ; He will imitate Caligula : who would deny all mens requests , were they never so modest , just , and reasonable . For like Felix , when he had to do with Paul , Acts 24.26 , 27 , 28. He looks that money should be given him by each Party . As who will not give him bribes ? rather then venture the losse of all : as the Traveller his purse to the Theef● rather then venture his life , or limbs . Or if either Plaintiffs , or Defendants cause be too light , in the Ballance of equity : It is but throwing in a Bribe heavy enough ; and that Scale shall weigh down the other ▪ for as a ballance stoopeth to that side , whence it receiveth most weight : so he favours that party most , that giveth most . And what Court was there almost , in the Land ? where Iustice was not bought and sold. Might not the worst cause ? Or the foulest crime find favour ? if the parties would be at the cost to purchase it . As it fared with Claudius , who defiling the fair Matron Obelina , as he found her praying in the Temple of Minerva : being condemned for sacriledge , escaped punishment by bribes . Nor is he any whit ashamed , or afraid to take bribes : For as Custome hath brought that into credit , which otherwise would be set in the Pillory and stigmatized : so in case any dare question him ; he can answer the Supream Magistrate in the words of that chief Captain , Acts 22.28 . with agreat sum obtained I this Office , as thou very well knowest ; which is enough . For the one but sells that by retail , which the other sold him in grosse : And so making the case his own , conscience tells him , that he who hath bought his place dear ; cannot sell cheap , Or afford the Clyent a reasonable peniworth of Iustice. Unlesse he means to live by the losse ; and he that so buyes , hath no such meaning . CHAP. 5. ANd to speak rightly , who but the Supream Magistrate hath been the cause of all ? in selling Offices to such , as would give most . and filling all gainful places in the Land with such , as sought not the peoples good ; but the peoples goods , Ezek. 22.27 . The Common wealth ( as Plato well observes ) like a Fish , commonly first putrifies , and rots at the head : for as the Governour of the people is , so are his Officers ; and what manner of man the Ruler of the City is ; such are they that dwell therein , Eccl. 10.2 . Subjects follow the example of their Princes , as certain flowers turn according to the Sun. And as all subordinate greatnesse flowes from the head : so do commonly also their dispositions . Augustus a learned Prince , fill'd Rome with Schollers . Tiberius filled it with dissemblers . Constantine with Christians . Iulian with Atheists . A sick head , makes a distempered body . Of a Prince that hearkeneth to lyes , all his servants are wicked , Prov. 29.12 . And for the most part , they that should lead the way to all vertuous actions : are the Ringleaders of all mischief , and dissolute courses . Indeed the Kings of the Earth , should be nursing Fathers to the Church : but both the Word , and experience of most ages shew ; that they band themselves , and the Princes assemble together against the Lord , and against his Christ , Psal. 2.2 . God is so far , from making every one good whom he makes great : that Not many Noble are called , as Paul speakes , 1 Cor 1.26 , 27. and the Scripture hath left it upon Record ; that of twenty Kings of Iudah , six onely were godly : and of eighteen Kings of Israel , all but two were wicked . and yet this nation was Gods peculiar , and chosen people out of all the world . O that they who fit at the Helm ! would discharge their parts : and then things would soon be mended . The way to purge the streams , is to begin at the Fountain . Let them that govern in chief fear God , and be free from Covetousnesse . A King by judgment maintaineth the Country : but a man receiving gifts , destroyeth it . Prov. 29 4. Nor would it be any disparagement to their greatnesse ; but a geat honour ; to follow the examples of Samuel . 1 Sam. 12.3 , 4. And Moses Numb . 16.15 . And indeed it is too base and sordid for honour to be covetous . But return we to the Miserly Muckworm ; for I may seem to have left him , and be gone quite out of my way . CHAP. 6. THese base , and servile spirits ; that love money better then themselves : will do any thing to please Princes . They will sooner follow the command of their Lord , or Prince : then the precept of their God. Let Saul but command Doeg , to murther the Priests : he will run upon them , and quickly dispatch them . 1 Sam. 22.18 . Let Iehu but command the Rulers , Elders , and great men of Samaria , to slay seventy of their Masters sons , off goes their heads , so soon as they receive the Letter , 2 Kings 10.6 , 7. If Nebuchadnezzar charge the Princes , and Officers , to adore his new erected Idol ; when the musick gives warning : they instantly fall down upon their knees . Dan. 3.1 . to 8. Iohn shall not want a Deaths-man ; if Herod but send for his head : so not long since , if the King would have wickednesse established for a Law : his Iudges , and Officers , ( some of them ) were as ready to do it , as he to have them . Cowards , and Covetous men ; are slaves to those above them , Sicophants to those equal with them , Tyrants to those under them . When the Hart is made Iudge , between the Woolf and the Lambs ; as in the Fable : it must needs go on the Wolves side . Cambyses falling in love with his Sister , asked the Iudges ; whether it were lawful for him to marry her ? They answered , they had no such law : but they had another , that the King might do whatsoever liked him ; whereupon he married her . Our times have been blest with many such Iudges , and other Officers . Nor would these , be swayed by his Majesty onely : For when in justice they could not but punish a malefactor : might not the Protection of some great Lord , be procured to deliver him ? so that the Law might put up his dagger : For by this means a lewd person needed not fear to offend ; that had a great man to his friend ; or had not a great man to his enemy . The Robber rifles a passenger , is apprehended and indited : the booty he giveth to some mighty one , to procure his pardon and escapes . Thus the poor traveller is robbed doubly ; both of his money , and all relief of the Law ; and the protector of the lewd person is become the greater thief . A poor sheep-stealer is hanged , for stealing of victuals ; compelled peradventure by necessity of that intollerable cold , hunger , and thirst , to save himself from starving . But a great man in office , may securely rob whole Provinces , undo thousands , pill and poll , oppresse , flea , grind , tyrannize , inrich himself by spoyles of the Commons ; be uncontroleable in all his actions , and after all be recompensed with turgent Titles , honoured for his good service , and no man dare find fault with him , or mutter at the matter . much like the justice of Domitius , who alwayes punished the poor , and those that were of no power : but the rich and mighty he pardoned . These are theeves , not for taking purses by the high way , but bribes in their chambers . Hosea 4.18 . Their language is give ; and the theeves is but deliver : now what is the difference , betwixt give , and deliver ? yet often ( give ) walks in Chains of gold , while deliver lyes in chains of Iron . These are theeves in folio ; Cathedral , and Metropolitan theeves : loving gifts , and taking bribes to undo the widow , and fatherlesse . yea many whole Families , and their posterity . This made Socrates laugh to see , a Iudge severely to punish others ; and do worse himself : to see little theeves , riding in Carts to the Gallowes ; and great theeves in Coaches to condemn them . Minuta puniuntur , magna in triumphis feruntur . CHAP. 7. LEt these things be considered , and then tell me , whether we might not complain of our times , as the Prophets of former times , and say ? In their hands is wickednesse , and their right hand is full of bribes . Psal. 26.10 . They are turned aside after lucre , and take rewards to pervert judgment . 1 Sam. 8.3 . Ye passe over judgment , and the love of God , Luke 11.42 . The Prince asketh , and the Iudge judgeth for a reward : therefore the great man speaketh out the corruption of his soul , so they wrap it up . Micha 3.11 . & 7.3 . Zeph. 1.12 . Thy Princes are rebellious , and companions of theeves : every one loveth gifts , and followeth after rewards . They judge not the fatherlesse , neither doth the widowes cause come before them . Esay 1.23 . Her Princes in the midst of her , are like Wolves , ravening the prey , to shed blood , and to destroy soules for their own covetous lucre . Ezek. 22.27 . The best of them is as a bryer , and the most righteous of them is sharper , then a thorny hedge . Micha 7.4 . yea they were so frozen in their dregs , Zeph. 1.12 . that if one were found either in Parliament , at Councel Table , in Star-Chamber , High Commission Court , any office in the Kingdom ; or ordinary Court of Iudicature ; that in the worst and most desperate times ; durst keep a good conscience , and not do as the rest , that would not upon all occasions speak good of evil , and evil of good , prostitute their tongues , and pens , and wits , and wills , and consciences , and soules , all that they had to serve the times , and turnes of Princes : That would honour greatnesse , but imitate goodnesse , onely : like the Lord Cook , Sir Randal Crue , Sir Iohn Elliot , and many others : he was wondered at as an Owl among the rest of the birds . as it fared with those three worthies , Shadrach , Meshach , and Abednego , when they refused to do , as the rest of the Princes , Governours , Captains , Iudges , Treasurers , Counsellors , Sheriffes , and all the Rulers of the Provinces under Nebuchadnezzar . Dan. 3. Or as it fared with Daniel single ; when of all the hundred and twenty Princes , he refused to obey the King in his wicked command . Dan. 6. Or as it did with Micha , amongst those four hundred false Prophets : when he would not speak against his conscience , and flatter the King to his destruction , as the rest did . 1 King. 22. But might not our Senators before spoken of , have said to their Soveraign● ; as Socrates said once to this unjust Iudges ? Surely we deserve recompence , instead of rage . Yea and I think , we may make application to some Officers , and Iudges , of later times ; of what Comincus speaks of the Battel of Montlehery : viz. that some lost their places , and offices for running away ; which were bestowed upon others , that fled ten Leagues further , for as they say , Never so much bribery in all sorts of Officers , as now : which is a horrible shame , in such reforming times . CHAP. 8. NOr did their wickednesse , confine it self within their own bosomes : but by their examples , all the people of the Land ( except some few despised ones ) were infected : for doth not experience shew ? that the faithful are failed , from among the children of men . Psal. 12.1 . that none calleth for justice , none contendeth for truth ; they conceive mischief , and bring forth iniquity . Isa. 59.4 . That all seek their own , and not that which is Iesus Christs . Phil. 2.21 . That all are gone out of the way , they are all corrupt , and have done abominable wickednesse ; there is not one that doth good , Psal 14.1 , 2 , 3. & 53.1 . So that if ever that Counsel of Ieremy , and Micha , Let every one take heed of his neighbour , and trust ye not in any brother : for every brother will use deceit , and every friend will deal deceitfully ▪ Jer. the 9.4 . Trust ye not in a friend , neither put ye confidence in a Counsellour ; keep the doores of thy mouth , from her that lyeth in thy bosome . Micha 7.5 . ) were duly to be observed ; it is in our dayes . For is not the City , and Country , become as a common prison of cheates ? swarving as much from justice , honesty , and Religion ; as a picture does from a man ? though some are worse then others . And what care men , so they get money , and great places ? though they lose their soules . As these bribe-takers , multiply unjust gain , and grow rich above measure : even their houses are full , and they are thereby become great , and waxen rich ; they are grown fat and shining ; they do overpasse the deeds of the wicked , they execute no judgment , no not the judgment of the poor and fatherlesse : yet they prosper , Jer. 5.27 , 28. But what followes in the next verse ? Shall I not visite for these things , saith the Lord ? Or shall not my soul be avenged on such a nation as this ? vers . 29. Yes : the day of their visitation cometh , now shall be their perplexity , saith God. Micha 7.4 . I will ease me of mine adversaries , and avenge me of mine enemies . Isai 1.24 . And I think God hath been as good as his word . Our very eyes have seen it , or our eares heard of it ; both in England , Scotland , Wales , and Ireland . True , wilful and wicked men will not see , what they do and cannot choose but see : How when God hath any exploit to perform , and intends successe : he raiseth up the hearts of some chosen Instruments , with heroical motions , and resolutions of courage , with contempt of all danger for atchievement . When all hearts are cold , and dead ; it is a sign of intended destruction . But to leave such , untill time and experience hath taught them more . CHAP. 9. NOw what is the reason of all ? but Covetousnesse . I must do as my Soveraign , Or such great men will have me , or I shall lose my Place , which I bought so dear : and so undo my self , and all mine . But the King of kings will one day , condemn you both : him for commanding , and thee for yeelding : And recompence your obedience with Fire , and brimstone . And not seldom have such , their deserved recompence ; sooner then they expect it . Ferdinando the fourth , adjudged two Knights to death ; more through malice , then out of justice : but one of them cryed out , O unjust King ! we cite thee to appear within thirty dayes , before the Tribunal feat of Iesus Christ ; to receive recompense for thine injustice : upon the last of which dayes ; he dyed , as Paulus Diaconus testifies . Demetrius having received many requests , and supplications of his subjects ; threw them all into the water , as he went over the Bridge : whereupon , his subjects conceived such an hatred against him ; that his Army forsook him , and yeelded to Pyrrhus : who drave him out of his Kingdom as Diodorus sets it down . I confesse it is a miserable thing , to fall into such times : in which men must both speak what they think not , and do what they approve not . As Tacitus that great States-man speaks . Yea as wise Plato could say , that Common wealth is like to go to wrack : where Magistrates rule the Lawes , and not the Lawes rule Magistrates . To which accords that of the Oracle : The Sibarites desirous to know from Apollo , how long their prosperity should last ? were answered ; that so soon as they began to prefer men , before God ; their state should be destroyed . And to speak the truth in plain English : ( as now we may do blessed be God. ) He is not a King , but a Tyrant : whose will swayes , and not the Law. as wise States men have been bold to affirm . But what of all this ? An honest man will do nothing to please any , whereby he shall displease God. He will answer the King , you bound me by oath at my first entrance ; that I should in all cases give judgment , according to law . Agesilaus being requested by his Father , to give a sentence against equity : gratiously denyed him , saying : You have taught me , O Father , from my youth , to obey the Lawes : and therefore I will now obey you therein , in judging nothing against the Lawes . And Benevolus , when Iustina the Arian Empresse proffered him great preferments , to have him instrumental in a service ; which could not be done with a good conscience , answered : What do you promising mean higher degree of preferment , for a reward of impiety ; yea even take this from me , which already I have ; so I may keep a good conscience ; And forthwith gave her his Girdle , the Ensign of his Honour . And of such a spirit , was Sir Thomas Moor : who made great suit to the King , to be discharged his Lord Chancelorship ; that so he might not against his conscience ; speak , nor act any thing , about the Kings marriage with Queen Anne . A Iudge truly fearing God , is in Justice and piety , as immoveable as a Rock : Like Fabricius , of whom Pyrrhus ( though his enemy ) gave this praise , that a man might as soon turn the Sun out of his course ; as him from truth and honesty . as Plutarch , and Eutropius report . Or like Aristides , who feared not the King , nor would favour his own Father ; and for his impartial dealing in all matters : was sirnamed the Just. Or Epaminondas , whom all the riches of the world , could not withdraw from the least duty to his Countrey . as AElian reports . Or the Midwives , who ( though weak Women ) would not do as the King of Egypt commanded them : but preserved alive the men Children , Exod. 1.17 , 20 , 21. Or the wise men , Matth. 2. 1. to 13. who turned their backs upon Herod ; when in his command he intended mischief . Or the Martyrs , who would burn , rather then turn . Vertue , and piety is such a thing : that neither power can force her , nor wealth win her , nor any thing in the whole World corrupt her . One that feares God , and hath a good conscience ; is like Fire , that cannot be forced downwards . When Pyrrhus tempted Fabricius , with money and promises of honour : And seeing that would not do , threatned him with Elephants and strange things , he answered : I fear not thy force , and I am too wise for thy fraud . The Prince of Conde being taken prisoner , by Charles the ninth of France : and put to his choyce , whether he would go to Masse , or be put to death , or suffer perpetual imprisonment ? answered : the former I will never do by Gods grace ; as for the two latter , let the King do with me what he pleaseth ; For God I assure my self will turn all to the best . When Modestus the Emperours Lievtenant , threatned to kill Bazil , he answered : if that be all I fear not , yea your Master cannot more pleasure me , then in sending me unto my heavenly Father ; to whom I now live , and to whom I desire to hasten . And another time being threatned with bonds , banishment , Confiscation , cruel torture , death , &c. he bad him fright babies with such bugb●ares ; his life might be taken away , but not his comfort ; his head , but not his crown . Yea quoth he , had I a thousand lives , I would lay them all down for my Saviours sake ; who hath done abundantly more for me . And when they offered him money and preferments , to tempt him , he answered : can ye give me money that can last for ever , and glory that shall eternally flourish ? Iohn Ardely profest to Bonner , when he told him of burning ; and how ill he could indure it : that if he had as many lives , as he had haires on his head ; he would lose them all in the fire , before he would lose his Christ. Ierom writes of a brave Woman , that being upon the wrack ; had her persecutours do their worst , she was resolved rather to dye , then lye . They will never fear to be killed , who by killing are sure to be crowned . Here he that reads , will take occasion to censure me ; ( perhaps count me a Fool ▪ ) for putting so many plums in the pot of one kind : But thou mayest rather think thy self worthy of censure , for I do it onely to shew thee thy folly : for ask thee which example thou wouldest have left out ? thou knowest not . Yea thou wouldest rather have more put in , that thou never yet heardest . If so , learn to be more wise , or at least more charitable : or rather confesse , that Sloth sits and censures , what the industrious teach : Foxes love to dispraise the Grapes , they cannot reach . I desire to imitate those Authors that I like best , and find most efficacious : And ( since nothing will please all ) I would please them that are of my own dyet : And those I guesse to be the most , and to have the greatest need of such discourses , as inform the judgment ; and are likeliest to work upon the affections , and save the soul. And to confesse that , which some will say is an errour , I would rather ( if God so please ) be an instrument to convert one soul , then to build up many : and I wish more of the Ministry , were of my mind . But go we on : CHAP. 10. SUch as fear God , if higher powers injoyn them things against him , who is highest of all : they will rather obey God then man. Acts 4.19 . Yea in this they are like God himself : who accepteth not the persons of Princes , and regardeth not the Rich , more then the poor . Iob 34.19 . And were Princes so wise as they should be : they would blesse God , that they had such impartial Iudges . Henry the fourth of England , when the Prince his eldest son ; was by the Lord Chief Iustice for some great misdemeanure , committed to prison ▪ he thanked God that he had a Son so obedient , and a Iudge of such impartial , and undaunted courage . And when a Iudge is once found to be so impartial : no man will dare , once to sollicite him in any dishonest , or unjust cause . As Cicero writes of Cato Censorius , to his eternal praise . But for want of such Princes , and Iudges : Iudgment is turned backward , and justice standeth afar off ; For Truth is fallen in the Streets , and equity cannot enter . As God complaines . Isay 59.14 . As a roaring Lyon , and an hungry Bear : so is a wicked Ruler , over the poor people . As wise King Solomon makes the resemblance . Prov. 28.15 , 16. And the Prophet Micha , Chap. 3. They eat also the flesh of my people , and flea off their skins from their bones , vers . 3. But Thirdly : as these covetous Iudges , and Officers will do any wicked act , for Great ones out of fear : so they will do the same for friends , or Allyes out of love , and to save their own purses : Or against Enemies out of malice . He that puts on a publick Gown , should put off a private person : like Cleon the Lacedemonian ; who when he undertook publick affairs ; called all his friends together , and told them : that he now discharged himself of all friendship ; in that it too often caused men to swarve . from Justice and equity . But how common is it with these corrupt Magistrates , to make a bad cause good , or a good bad ; either to revenge a wrong , or to do a pleasure . To speak , or act partially ; according to the interest he hath in the Cause , or the patient . But what saith Solomon ? It is not good , to have respect to any person in Iudgment : for that man will transgresse for a peece of bread . Prov. 24.23 . & 28.21 . He that God hath deputed as Umpeer , between party and party : should say to Fathers , Brethren , and Children ; whether Natural , or Political ; I know ye not . That is , neither nighnesse , nor Highnesse , shall make me play the Huckster , with God , the Law , or my Conscience . Neighbourhood is my friend , Alliance is my friend , bounty is my friend ; But Iustice is my friend , a good Conscience is my friend , and God is my friend above all . Wherefore without respecting the person , Or expecting the gifts of any : I will do what these friends , would have me . Like Papinian , who being commanded by the Emperour Caracalla ; whose Steward and familiar he was ; to defend him in an unjust cause , would not do it . Or like Phocion , who refused to help his son in law Carillus in judgment , being accused for bribery : saying , he had made him his friend and Ally ; in all just , and reasonable matters , and in them onely . Or Sir Thomas Moor , who upon the like occasion told his son in Law : that were he to decide a cause , between his Father whom he loved dearly ; and the Devil whom he hated extreamly : he would deal impartially , and do the Devil right if his cause were good . And when another of his sons in law , that had a cause depending before him in Chancery ; and presumed too much on his favour : when he would not be perswaded by him , to agree to any indifferent composition ; he made a flat decree against him . Or Seleucus , who when his son was taken in Adultery ; to satisfie Justice , and in some sort the people who intreated for him : caused one of his sons eyes , and another of his own to be puld out . The law requiring both , of the party 's offending . Or Antonius Venerius Duke of Venice ; who suffered his son to dye in prison , because he had ravished a maid . Or Mardus , who sate in judgment upon his son Cartanes ; and would have put him to death : but that Artaxerxes seeing his Justice , pardoned his son . Or lastly Noah ; and Abraham : Abraham would sacrifice his son , rather then displease God : Noah did curse his own sonne , rather then he would displease God. Shewing that we should not spare our own bowels , when God would have them punished . But do as the Fathers , and Mothers of Idolaters , Drunkards , and Blasphemers did in the Law : who brought the first stone to put their sons to death . Deut. 21.18 , 19 , 20 , 21. And indeed he onely , whom neither Clamor , nor Rumour , nor Terrour ; Neither furious passion , nor melting compassion , can divert from Iustice ; is fit to be a Iudge . He who resembles Philip , and Alexander his son : who when any came to complain , stopped one of their eares ; which they reserved for the defendant . As Plutarch affirms . And such an one in good turnes , will not owe more then he must : in evil owe , and not pay . Yea he hates , and scorns to pay private wrongs ; with the advantage of his Office ; and if ever he be partial , it is to his Enemy . Observing well what God saith , Exod. 23.3 . Levit. 19.15 . I might in the fourth place be as large , in shewing how these Covetous , and corrupt Iudges , and Officers will do any evil , or omit any good in the discharge of their places : to content ( Or for fear of ) the People : But I study brevity . Though what I speak to , I love to prove fully . Because he which throwes his dagger at a Theef , must be sure to hit him home : otherwise he disarmes himself , and strengthens his Adversary . You may please to read Mark 6.26 ▪ 27. & 11.18 . & 15.15 . Matth. 14.3 , 4 , 5. & 21.45 , 46. Luke 20.19 . & 22.1 , 2. Iohn 19.12 . to 17. Act. 25.8 , 9. where are notable examples of Governours ; omitting good , and doing mischief to please , or for fear of the people . Which our own experience at home , may serve to amplifie . CHAP. 11. NOw besides these , there are many others ; that without controle rob the Common wealth , gull the people , and are no whit ashamed of it . I mean Corrupt Lawyers ; who are also Merchants in this Trade of Covetousnesse , and selling of men . As come to this Covetous Wretch if he be a Lawyer ; He fits in his study like a Fox in his Burrough ; glad to spye a Goose that hath feathers on his back : declare unto him your cause , ask him what he thinks of it : he will perswade you it will bear a strong action , be it never so weak . As he is like to have good counsel , that fees the Devil . A simple swayne ▪ went to a Lawyer , and told him Sir : And it shall please your Gentlemanship , I would have proces for one , that hath called me a Mechanick fellow : So you shall quoth the Lawyer , for that will bear a very good action . The Lawyer that careth not to deal unfaithfully : is like some Christall Glasse , which flatteringly sheweth every man a fair face , how ilfavoured soever it be . These are Abettors that set men on ; their Cockpit is Westminster Hall , and while their Clyents peck out each others eyes , they pull their feathers . Absaloms tongue is in their heads ; and as he stole away the peoples hearts , so these steal their estates . And no cause so bad , but they will undertake it either for gain , or glory : as he gets most fame , and the greatest practice ; that can make a bad cause good , and a good bad . Whence it is they bend their tongues , like Bowes for lyes . As Ieremy hath it , Chap. 9.3 . that they may overthrow the right of the poor in his suit . As Moses hath it , Exod. 23.6 . see more Esay 32.7 . For they will devise some wicked counsel or other : ( if they be paid thereafter ) to undo the adverse party , with lying words . And commonly , they are like Caelius : that could plead better against a man , then for him , as Plutarch speaks . Yea some of them fall not far short of Carneades ; of whom wise Cato confest ; that while he disputed ; scarse any man could discern which was the truth . So they turn judgment into wormwood , Amos 5.7 . and forge wrong for a Law , as the Psalmist speaks , Psal. 94.20 . Have you not heard of a Lawyer ? that pleaded a case very strongly on the one side ; yet before the Tryal of it , being advanced to the Bench ; he adjudged it on the other . But had he been like Ioseph the Counseller ; whom the Holy Ghost stiles a good man , and a just , Luke 23.50 . he would neither refuse to plead a just cause , ( as they will do , when great ones are concerned in it ) nor prefer one that is unjust : Because he that justifies the guilty , or refuseth to vindicate the Innocent in this case ; transfers the guilt to himself . Or if this wretch , finds it more for his profit ; he will see an end of the Clyents money , before the Client shall see an end of his cause . He will delay the Hearing ; untill he hath inriched himself , and beggered his Clyent : perswading him his Title is good , till his patrimony be consumed ; And he hath spent more in seeking , then the thing is worth , Or the other shall get by the recovery . One asking , how he should have a Suit last him seven years ? was answered , You may have a Suit in Chancery , that will last you twenty years : Another delivered in a Petition to King Iames : I was four years compassing the World with Sir Francis Drake , and there was an end of that : I was three years with my Lord of Essex in Ireland Wars , and there was an end of that : I have had a Suit in Chancery this seventeen years , but I fear I shall never have an end of that . Which conceit procured him a quick dispatch , but no thanks to the Lawyers . He that goes to Law , hath a Wolf by the eares : if he prosecute his Cause , he is consumed ; if he surcease his Suit , he loseth all : what difference ? There are not a few procrastinating , or rather proterminating Attorneyes , and Advocates ; that like him Prov. 3.28 . will say unto a Clyent every day , come again to morrow : and yet procure his strife from Term to Term ; when this Term he might procure his peace . Because he hath an action to his Clyents purse , as his adversary hath to his Land : That can spin one Suit , throughout three generations ; and lengthen the threed of a mans cause ; till he shall want weft . Or if he weave the Web to day , he can by craft like Penelope unweave it as much to morrow . Dealing with his Clyent , as some Chirurgions do with their patients : who will keep the wound raw , and open ; that they may draw out of it the more money . So that often the recovery of a mans right by Law , is as dear ; as if he had bought it by purchase . CHAP. 12. O The unsufferable knavery , and wickednesse of such Lawyers ; were I able to tell it you , ( For to me Law latine ( a kind of Canting ) is more irksome ; then either Irish , or Welch , ) They will sell both their speech and Silence , their Clients Causes , their own consciences and soules . While the golden stream runneth , the Mill grindeth : when that spring is dry , they advise them to put it to Compremise , and let their Neighbours end it . The fooles might have done so before , saved so much money , and shewed themselves Christians . 1 Cor. 6.5 . to 9. For a Christian indeed , is like him that said to a Lawyer , offering to right his wrongs , and revenge him of his adversary by Law : I am resolved rather to bear with patience , an hail shower of injuries ; then seek shelter at such a Thicket , where the Brambles shall pluck off my fleece ; and do me more hurt by scratching , and tearing ; then the storm would have done by hailing . I care not for that Physick , where the remedy is worse then the disease . And yet abundance of men ( as if they were bereaved of their very senses , ) are more eager to cast away their money , then Lawyers are to catch it : being like so many Fishes , that will contend for a Crum ; which falls into the water . Nor will they ever give over , untill an empty purse parteth the fray . Yea they will spend their goods , lives , fortunes , friends , and undo one another to in rich an Harpie Advocate : that preyes upon them both . Or some Corrupt Iudge ; that is like the Kite in AEsop : which when the Mouse , and Frog fought , carried them both away . Which made one Lawyer build an Hospital for Fooles , and Mad-men , saying : of such I gat my means , and to such will I give it . And generally , Lawyers get the greatest Estates ( if not the devil and all ) of any men in the Land. They are like the Butlers box , which is sure to get , though all the gamesters lose . And it were good these earthen boxes were broken : that their goods got by bribery , wresting the Law , and delaying of suits ; might be brought within a Premunire , and they made to disgorge themselves . As a Fox , which goeth lank into the Henroost at a little hole : when he hath well fed , is forced to disgorge himself before he can come forth again . Or that they were hanged up , as Galeaze Duke of Millain , caused a Lawyer to be served , for delaying a Suit against a manifest and clear debt . Or rather , that the whole Number of such Lawyers might be pitcht over the bar ; and turned out of Courts , without hope of ever returning . And happy it were for the Nation : for were this course taken , and all contentious Sutes spued out , as the surfeit of Courts ; it would fare with us , as it did with Constantinople when Bazil was Emperour ; who coming to the Iudgement seat , found neither plaintiffe to accuse , nor defendant to answer for want of suites depending . Or as it did in our Chancery , when Sir Thomas Moor sate there as Iudge : who made such quick dispatch in hearing causes ; that after two years and an half ; having one day heard and dispatcht the first cause ; calling for the next : answer was made , that there was no more causes to be heard . As is there upon record , still to be seen . It were well for England , if it had more Sir Thomas Moores : whom all the riches in the world could not draw , to do the least peece of injustice . As is recorded of Ep●minondas . And yet what should hinder ? for now great men may be honest if they will ; without hazarding their heads , to the will of a wicked Tyrant . At Fez in Africk , they have neither Lawyers , nor Advocates : but if there be any controversies among them : both parties Plaintiffe , and Defendant with their witnesses come to their Alfakins , or Chief Iudge ; and at once without any further appeal● or delayes ; the Cause is heard and ended . But what multitudes ? what millions of Lawyers , Attorneyes , Advocates , Sollicitors , Paerrators , Petty-foggers , have we , when there are six thousand Attorneyes , in the Court of Common Pleas ; as some Writers affirm . And how far are we from being blest , with such quick dispatch in our Suits , Or trying Causes at so cheap a rate . Certainly this would be lookt into , and some way redrest . And so you have a twentieth part of The Covetous , Cormorants , Character for a taste , or pattern : The other Nineteen , when it shall please the Stationer . Onely , to this small cantle or scantling of his Discovery : take the like Fragment , tending to his Recovery : in The Copy of a Letter , writ to a Factor in Forraign parts : who ill discharged the trust , and confidence of his deserving Master . Kind Sir , WEre there no other ground of my writing , this were enough : I have a publick spirit , and love to do good offices ; though I should purchase ill will for my pains . But the lively resemblance of my self , which I once saw in you , your making choyce ( as I supposed ) of those true riches , that being once had , can never be lost . And your offering to my view those lines of a rare Author ( which did not a little pleasure me ) propound themselves to me , as a great ingagement . Besides my love too , and hopes of you formerly were not greater , then is now my fear . And possible it is , I may prove another Photion unto you , who when a friend of his would have cast himself away , suffered him not , saying ; I was made thy friend to this purpose . So you have my Apology ; or if you shall further ask why I take this pains ? turn to Levit. 19.17 . Heb. 3.13 . and you have there both my answer and warrant . You cannot think much , that Mr. N. should acquaint me ( of all others ) with what Monies you have long ought him ; and how little conscience you make of paying thereof . But that you should so use so good a Master ; to whom also you were once bound by Oath ( if you remember ) moves wonder in me to astonishment . To do unto others , as you would have others do unto you , is a point agreed upon by all , even infidels that expect not another life ; nor once dream that they have immortal soules . And I need not ask any more , then that you would ask your own conscience , whether you would be so dealt withall ? But here what I shall speak to you from the mouth of God. I grant the case is common with Atheists , who believe not that there is a God , a Heaven , a Hell , a day of judgment : nor that every man shall be rewarded according to his deeds , be they good or evil . But that you should manifest your self to be such an one , makes me to cry out , O the depth ! Good sir , bethink your self , for there is not a more infallible Character of a wicked man , in all the Book of God. The wicked borroweth , but payeth not again , Psal. 37.21 . As for a good man , he breaks not his promise , though he be damnified by the performance , Psal. 15.4 . You cannot be ignorant , that with what measure ye mete to others here , God will measure it to you again hereafter , Matth. 7.2 . That the Law of God , under the penalty of his curse , requireth to restore whatsoever hath been committed to you in trust , Levit. 6.2 , 3. Numb . 5.6 , 7 , 8. Nor that there is a flying Roll , a winged curse for him that gets riches by robbery , and oppression : that shall not only pursue him , but even enter into his house , and consume it with the timber thereof , and the stones thereof , Zach. 5.3 , 4. of which I might heap up instances . As O the multitude of examples of those , that have miserably perished for their falshood , and perfidiousnesse , in betraying the trust that they have undertaken . And this you may boldly build upon ; There is no fruit , but shame and death to be gathered from the forbidden Tree , whatsoever Satan may seem to promise . Nor is it alwayes the lot of those , that care not how they get wealth , to become rich , Eccl. 9.11 . For get men never so much , without Gods blessing , even all their getting of great wages , is but putting money into a bag with holes , as the Prophet Haggai speaks , Hag. 1.6 . much more , he that getteth riches , and not by right , Jer. 17.11 . Except the Lord build the house , they labour in vain that build it . It is in vain to rise early , and lye down late , and eat the bread of carefulnesse , Psal. 127.1 , 2. 'T is onely the blessing of the Lord , that maketh rich , Prov. 10.22 . Yea , have not you found it so ? I dare say , reckon from that very hour , wherein you first resolved to cozen , ( if ever you so resolved ) and you will find , that you never since prospered . Or in case he that resolves to be evill , making no conscience how he comes by his riches , so he have them ; have his hearts desire : his riches prove but the aggravations of his sin , and additions to judgment . For God doth not onely withdraw his blessing from , but even send his curse with the riches he bestowes ; so that it becomes their bane . He gives it them in wrath , and for their hurt : as he did a King , and Quailes to the Israelites ; for which see Hos. 13.11 . Mal. 2.2 . Psal. 69.22 . Eccl. 5.13 . & 8.11 , 12. I pray turn to the places , for I cannot stand to amplifie it . Nor shall he alone fare the worse ; for God hath threatned to bring plagues upon the Children , and childrens children of such an one ; unto the fourth generation , Exod. 25. and more pa●ticularly , that they shall be vagabonds , and beg their bread ; so that none shall extend mercy , or favour unto them , Psal. 109.7 . to 17. God will make those Children beggers , for whose sakes the Father hath made many beggers . Nor is this all , in any degree : For there is no end of plagues to the wicked man , Prov. 24.20 . Without paying , or restoring ( so far as a man is able ) there is no being saved : for as humility is the repentance of pride , abstinence of surfeit , almes of covetousnesse , love of malice : so onely restitution , is the repentance of injustice . And he that dyes before restitution , dyes in his sin ; and he that dyes in his sin , cannot be saved . And indeed repentance , without restitution ; is as if a Theef should take away your purse , ask your pardon , say hee 's sorry for it ; but keeps it still : in which case you would say , he did but mock you . Now what shall it profit a man , to gain the whole world , if he gain Hell with it ; and lose both Heaven , and his own soul , Matth. 16.26 . What is it to flourish for a time , and perish for ever ? A man would think , that Achan paid dear enough for his goodly Babylonish garment , the two hundred shekels of silver , and his wedge of gold which he coveted , and took away : when He , his Sons , and Daughters , his Oxen , and Asses ; his Sheep , and Tent ; and all that he had , were stoned with stones , and burnt with fire : if that was all he suffered , Iosh. 7.18 . to 26. But to be cast into Hell , to lye for ever in a bed of quenchlesse flames , is a far greater punishment . For the soul of all sufferings , is the sufferings of the soul ; and in reason , if Dives be tormented in endlesse flames , for not giving his own goods to them that needed , Luk. 16.21 , 23. Matth. 25.41 , to 43. What shall become of him , that takes away other mens ? If that servant in the Gospel , was bound to an everlasting prison , that onely challenged his own debt ; for that he had no pity on his fellow , as his Master had pity on him : whither shall they be cast , that unjustly vex their Neighbours , quarrel for that which is none of theirs , and lay title to another mans propreity ? If he shall have judgment without mercy , that shewes not mercy , Jam. 2.13 . What shall become of subtraction , and Rapine , Psal. 109.11 . Oh the madnesse of men ! that cannot be hired to hold their finger for one minute , in the weak flame of a farthing Candle ; knowing it so intolerable : and yet for trifles , will plunge themselves body and soul , into those endlesse and everlasting flames of hell fire . If a King threatens a Malefactor to the Dungeon , to the Rack , to the wheel , his bones tremble , a terrible palsie runs through all his joynts : But let God threaten the unsufferable tortures of burning Topheth ; we stand unmoved , undaunted . But be not deceived , God is not mocked , Gal. 6.7 . And it is a fearful thing to fall into the hands of the living God ; who is a consuming fire , Heb. 12.29 . True , He that maketh gain , blesseth himself , as the Psalmist speaks , Psal. 10.3 . Yea , if he can , ( I mean the cunning Machevilian , whom the Devil and covetousnesse hath blinded ) any way advantage himself , by anothers ruine ; and do it politickly : how will he hug himself , and applaud his own wisdome ! Hab. 1.13 . to the end . But by his leave , he mistakes the greatest folly , for the greatest wisdome : For while he cozens other men of their Estates ; Sin and Satan cozens him of his soul , see Iob 20.15 . 1 Tim. 6.8 , 10. And woful gain it is , that comes with the soules losse . And how can we think those men to have reasonable soules , that esteem money above themselves ! That prefer a little base pelf ; before God , and their own salvation . Nor are there any such fooles , as these crafty knaves : For as Austine speaks ; If the Holy Ghost term that rich churl in the Gospel a fool , that only laid up his own Goods , Luk. 12.18 , 20. find out a name for him that takes away other mens ? These things considered , ( viz. ) the curse of God here , both upon the party , and his posterity : and the eternal wrath of God hereafter ; together with the folly and madnesse of preferring Earth , yea Hell , to Heaven ; time to eternity , the body before the soul ; yea , the outward estate , before either soul or body ) exempt your self out of the number of those fooles , as little Zacheus did : what you owe , pay it ; if you have wronged any man of ought , restore it ; though you part with a great part of your Estate . Yea , admit you shall leave your self a begger , do it : for ( as you see ) there is a necessity of it : Yea , there is wisdom , and gain in it ; for when all is done , how to be saved is the best plot : And better it is to cast your evil gotten Goods over-boord , then make shipwrack of Faith , and a good Conscience , read Iob 20. from vers . 5. The Merchant will cast even his Bulloyn into the Sea , to save himself . And he that is troubled with an aking tooth , finds it the best way to pluck it quite out . Here I might shew you , both from the Word , and a world of instances , that restoring and giving rather then sinning , is the way to grow rich ; I mean in pecuniary riches , see Prov. 11.24 & 28.27 . Mark 10.29 , 30. Mat. 6.33 . 2 Cor. 9.6 , 9 , 10 , 11. 2 Chron. 25.9 . & 27.6 . Deut. 7.13 . to 16. & 28.1 . to 14. 2 King. 6 25. to Chap. 7. vers . 17. Psal. 34.9 , 10. & 37.26 , 28. & 112.3 . & 37.3 , 4 , 5. Luke 18.29 , 30. Mark 4.24 . Hag. 1.2 . Chapters , Mal. 3.10 , 11 , 12. But I fear least addition in this case , should bring forth substraction : Yea , if this weary you not , it s well ; for I may conjecture , that time , and the deceitfulnesse of riches have wrought in you a change , since we were first acquainted . Wherefore before I go any further , a question would be asked . Doth Covetousnesse reign in you ? Are you yet bewitcht with the love of money ? Is your heart riveted to the Earth ? Are you already inslaved to this sin ? Do you make Gold your God ? and Commodity the stern of your Conscience . For if so , all labour hitherto is lost ; and all that can more be said , will be to no purpose : Yea , it is to no more end to admonish you , then to knock at a deaf mans door , or a dead mans grave ; and that for sundry reasons . First , Because , as there is no colours so contrary , as white and black . No elements so disagreeing , as fire and water : so there is nothing so opposite to grace , and conversion , as covetousnesse . And as nothing so alienates a mans love from his vertuous Spouse , as his inordinate affection , to a filthy strumpet : so nothing does so far separate , and dimiuish a mans love to God , and heavenly things : as our inordinate affection to the World , and earthly things . Yea , there is an absolute contrariety , and impossibility between the love of God , and the love of Money : Ye cannot serve God and Riches , Luk. 16.13 . All those that doted upon Purchases , and Farmes , and Oxen ; with one consent , made light of it , when they were bid to the Lords Supper , Luk. 14.16 . to 21. The Gaderens , that so highly prised their Hogs : would not admit Christ within their borders , Luk. 8.37 . Iudas that was covetous and loved money , could not love his Master : and therefore sold him . When Demas began to imbrace this present world : he soon forsook Paul , and his soul-saving Sermons , 2 Tim. 4.10 . If a mans affections be downward , his hope and inheritance cannot be above . And they that expect no life after this , will make as much of this as they can . Secondly , If a covetous man do repent , he must restore what he hath wrongfully gotten , which perhaps may amount to half , or it may be three parts of his Estate at a clap : which to him is as hard , and harsh an injunction , as that of God to Abraham , Gen. 22.2 . Sacrifice thy Son , thine onely Son Isaac . Or as that of our Saviours to the young man , Luk. 18.22 . Sell all that ever thou hast , and distribute unto the poor : And is there any hope of his yeelding ? No , Covetousnesse is idolatry , Ephes. 5.5 . Col. 3.5 . And Gold is the covetous mans God : and will he part with his God , a certainty for an uncertainty ? No. A godly man , is content to be poor in outward things , because his purchase is all inward : but nothing except the assurance of heavenly things , can make us willing to part with earthly things . Neither can he contemn this life , that knowes not the other : and so long as he keeps the weapon ( evil gotten goods ) in his wound , and resolves not to pluck it out by restoring : how is it possible he should ever be cured ? Whence it is that we shall sooner hear of an hundred Malefactors contrition at the Gallowes ; then of one covetous Mizers in his bed . To other sins , Satan tempts a man often : but covetousnesse is a fine , and recovery upon the purchase . Then he is sure of him ; as when a Iaylor hath lockt up his Prisoner safe in a Dungeon , he may go play . Thirdly , Covetous men , are blind to all dangers ; deaf to all good instructions : they are besotted with the love of money , as Birds are with their bane . Yea they resolve against their own conversion : The Scribes and Pharisees who were covetous : shut their eyes , stopt their ears , and barrocadoed their hearts against all our Saviour did , or said . Yea , they scoft at his preaching . And of all sorts of sinners , that Christ preached unto : he was never scorned nor mockt but by them ; when he preached against Covetousnesse , Luk. 16.14 . And well may rich worldlings , scoffe at Christs poor Ministers : when they think themselves as much wiser , as they are richer . And commonly , the cunning Polititian is wiser then his Pastor ; or indeed any of his plain dealing Neighbours ; by five hundred , if not by five thousand pounds . These things considered , no wonder that our Saviour expresly affirmeth , that it is easier for a Camel to go through the eye of a needle , then for a rich man ( that is , a covetous rich man ) to enter into the Kingdom of Heaven , Luk. 18. 25. and the Apostle , That no covetous man can look for any inheritance in the Kingdom of Christ , and of God , Ephes. 5.5 . 1 Cor. 6.9 , 10. Secondly , Hence it is , that in all the Word of God , we read not of one that was covetous , but Hypocrites : as Laban , and Nabal , and Iudas , and the rich Fool ▪ and the Pharisees . For though Zacheus ( before he met with Christ ) knew nothing but to scrape : yet so soon as Christ had changed his heart , all his mind was set upon restoring , and giving , Luk. 19.8 . which also was a miracle , like his curing of him that was sick of the dead Palsie , Matth. 9.2 . to 7. And Christ did some miracles which none of his Apostles were able to do , Matth. 17.16 . And indeed , it is a sin so damnable , and inconsistent with grace : that of all sins , the children of God have cleared themselves from Covetousnesse , when they would approve their integrity before God and Men. Thus did Samuel , 1 Sam. 12.3 . and Ieremiah , Chap. 15.10 . and Paul , Act. 20.33 . and Iob , Chap. 31.24 , 28. and Agar , Prov. 30.8 . and David , Psal. 4.6 , 7. and Solomon , 1 King. 3.5 , 9. and Zacheus , and in fine all that fear God , 1 Cor. 7.30 , 31 , 32. Their expressions are very remarkable : but I may not stand to repeat them . We find many acts of deception in the Saints infirmity in those acts : But covetousnesse , that idolatrous sin we find not . Once Noah was drunk with wine , never drunk with the World. Lot was twice incestuous , never covetous . Peter denyed his Master thrice ; it was not the love of the World , but rather the fear of the World that brought him to it : for he had denyed the World , before he denyed his Master . Once David was overcome with the flesh , never with the World. Grace may stand with some transient acts of naughtinesse , but never with covetousnesse : those were acts , avarice is an habite . Covetousnesse is flat idolatry , which makes it out of measure sinful , and more hainous then any other sin , as appears , Col. 3.5 . Ephes. 5.5 . Iob 31.24 , 28. Ier. 17.5 . 1 Tim. 6.9 , 10. Fornication is a foul sin ; but nothing to this : that pollutes the body , but covetousnesse defileth the soul : and the like of other sins . Yea , it is such a sordid , and damnable sin ; that it ought not once to be named among Christians , but with detestation , Ephes. 5.3 . Nor ought covetous persons to be admitted into Christian society , 1 Cor. 5.11 . Thirdly , From hence it is ; that the whole Bible , all the Sermons men hear ; yea , the checks of their own consciences , and the motions of Gods Spirit , judgments , mercies , and what else can be named , prove altogether ineffectual . And that there is so small a part of the world , scarce one of an hundred , that runs not a whoring after this Idol : and is not in too great a degree covetous . That from the least , even unto the greatest , every one is given unto covetousnesse , and to deal falsly , Jer. 6.13 & 8.10 . ( For I may speak it with fear and trembling ) where shall we find a just Cato , Rom. 13.7 . Where can we meet with a sincere single hearted Nathaniel , in whose spirit there is no guile , Joh. 1.47 . where with a Iob , an upright and just man , Job 1.1 . Where with a Samuel , that can be acquitted by himself in private , by others in publick , by God in both , 1 Sam. 12.3 . where with a Paul , that can say , I have coveted no mans silver nor gold , Acts 20.33 . & 24.16 . where with one that does unto all others , as he would have others do unto him , as our Saviour requires , Mat. 7.12 . Where is a Ionathan , 1 Sam. 23.16 , 17. or an Elieze● , Gen. 15.2 . to be heard of , that is not troubled at , but can rejoyce in their welfare ; by whom themselves are deprived of great honour , and Revenues . O that I could be acquainted with three such men . And yet Iustice is the mistresse of all vertues ; and the truest trial of a good man. For as the Touch-stone tryes Gold , so Gold tryes men : and there is little or no danger of that soul , which will not bite at a golden hook . Ministers wonder that their Sermons take no better ; That among so many Arrowes , none should hit the mark : but God tells us the reason , Ezek. 33. They sit before thee , and hear thy words : but their heart goes after their covetousnesse , vers . 31. O this golden Devil , this Diana hath a world of worshippers : For how to gain , is every mans dream from sun to sun , so long as they have one foot out of the grave . Yea , it destroyes more soules , then all other sins put together , as the Apostle intimates , 1 Tim. 6.10 . But were men so wise , as they think themselves : Yea , did they but truly love themselves , and covet to be rich indeed , and not in conceit onely : they would both know and believe , that better is a little with righteousnesse , then great Revenues without equity , Prov. 16.8 . And ( to omit all that hath been formerly said ) that ill gotten goods , lye upon the conscience ; as raw meat upon a sick stomack ; which will never let a man be well , untill he hath cast it up again by restitution . That sin armes a man against himself ; and our peace ever ends with our innocency : That guilt occasions the conscience , many a secret wring ; and gives the heart many a sore lash . Or if Satan finds it advantagious , to lull us asleep for a time ; yet when death besiegeth the body , he will not fail to beleaguer the soul : and that then there will be more ease in a nest of Hornets , then under the sting of such a tormenting conscience . And certainly , did you know what a good conscience , and the peace of God which passeth all understanding is ; you would think it more worth , then all the worlds wealth , multiplyed as many times , as there be sands on the Sea shore , that any thing , that every thing were too small a price for it . That things themselves , are in the invisible world : in the world visible , but their shadowes onely . And that whatsoever wicked men enjoy , it is but as in a dream : that their plenty is but like a drop of pleasure ; before a river of sorrow , and displeasure : and whatsoever the godly feel , but as a drop of misery , before a river of mercy and glory . And lastly , That shallow honesty will prove more profitable in the end , then the profound quicksands of craft and policy . Wherefore let your conversation be without covetousnesse , and be content with that you have ( I mean remaining , after you have faithfully , and impartially given to every man his own . ) For God hath promised , never to leave nor forsake you , if you will relye upon him , in the use of lawful means onely , Heb. 13.5 . And ( with which I will conclude , ) bethink your self now I beseech you , rather then when it will be too late ; when the Draw-bridge is takn up , and when it will vex every vein of your heart ; that you had no more care of your soul. R. Y. London , Printed by I. L. 1653. The second Part of Philarguromastix . OR , The Arreignment of Covetousness , and Ambition , in our great and greedy Cormorants . That retard and hinder Reformation , ( all whose reaches , are at riches : ) that make gold their god ; and commodity the stern of their consciences : that hold every thing lawful , if it be gainful : that prefer a little base pelf , before God ; and their own salvation : that being fatted with Gods Blessings ; do spurn at his Precepts . The second Impression much inlarged By R. Younge , Florilegus . Imprimatur , Thomas Gataker . CHAP. 13. IN the former part I have shewn , how the Common-wealth hath been robbed , defrauded , and abused by Monopolists , Ingrossers , Lawyers , and all kindes of corrupt Officers : and how the Supream Magistrate , hath been the sole cause of all . Whereby they have gulled and cheated the People without controule , or once being ashamed of it . I have likewise declared , what every of them in their several places ought to do or suffer , and be served for their baseness . Which was as much , as I could at first afford in forma pauperis . And now finding that it hath bin as acceptable to the honest and innocent , as distastful to the galled and guilty : ( nor did I ever expect by carrying my saddle to shame my horse ) I am willing at the same rate , to add the like scantling about corrupt Iudges : and to hint a way , how this Nation may become more happy and flourishing then ever . The former Part conteined twelve Chapters , the thirteenth begins and goes on thus . Nor would Delinquent Iudges , and Officers be dispens'd withall : but severely punished according to their several demerits . His Highness should do well to serve them , as Combyses served Sisamnes a corrupt Iudge : who caused his skin to be flayed off , ( though his very friend ) and nailed over the Iudgement-Seat ; for example to those that should succeed in his place . And this would make others afraid , and that fear would keep them honest . Which neither the Oath they take , nor their consciences will do . For every Iudge as he hath a conscience , so he is sworn to judg uprightly , to take no bribe , &c. O that this conscience might ever give the Iudgement ! But wo is me , how often are the Laws altered , misconstrued , interpreted pro and con ; made as a Nose of wax ; A Cause good to day , bad to morrow ; yet still the same case ; His opinion firm , yet sentence prolonged , changed , reversed , as the Iudge is made by friends , bribed , or otherwise stands affected . As O the wicked hearts , and wide consciences of some Iudges ; as well as of Atturneys , and Lawyers : Who like Burs hang together , and like Andirons , hold up their Clients , till they burn each other to Ashes . They receive warmth by these , these by them their destruction . They are Bawds that live by other mens loss : And become rich by making others poor ; whose felicity is in bringing others to misery , and making merchandize of the poor . These be Gowned Vultures , Harpies , Devils in the shape of men . These are far from being Peace-makers ; to whom the Kingdom of Heaven is promised . And should they not be all served alike ? and in the same manner before specified ? Nor can his Highness , as I conceive ( I mean when other affairs will give leave , if he seeks the publick good , and not his own private gain : If he intends not by receiving gifts , to sell his own liberty ( which I do not in the least fear : ) for those Governours that are plain-hearted themselves , are the bitterest enemies to deceit in others , ) do less then compel them to restore , what they have unjustly gotten . Like Constantine the Great , who caused Proclamation to be made ; that if there were any , of what place , estate , or dignity whatsoever , Iudges , Earls , Friends , or Palatines ; that had not dealt uprightly and justly , every man should be freely admitted to appeal to him ; and upon proof they should make satisfaction , and further suffer as the case deserved . Yea , and I hope , having done this , he will discard them all ; after the example of Alexander Severus , who in the beginning of his Reign , discharged all them that were known to be vicious persons from their Offices , and forced them to make restitution of all that they had taken bribes of , or defrauded ; and from thence-forth to live of their own proper labour . Nor would he ever keep in his Court , any ill disposed person ; or suffer any though never so neer to him in blood , once found faulty , to escape unpunished ; as Lampridius delivers it . And this is of great concernment , for , take away the wicked from the King , ( or those that govern in chief ) and his Throne shall be established in righteousness , Prov. 25.5 . whereas let them remain , they will but prove like the Canaanites ( not cast out by the Israelites , as God commanded ) who became by his just judgement , for their neglect a snare , and destruction unto them ; a whip on their sides , and a thorn in their eyes , Judg. 2.3 . Joshua 23.13 . And full well they deserve it , for they ought to be indicted , not onely for Bribery , but for Perjury also . As most basely perjured they are ; for among other things in their Oath , when they are made Iudges , one is , that they shall take no bribes , or gifts . Which Oath , if they had the like care to keep , would cause them to imitate Sir Thomas Moore ; who , when two great silver Flaggons were sent him by a Knight , that had a Suit depending in his Court ( though gilded with the specious pretence of gratuity ) sent them back again , filled with his best Wine : saying , If your Master liketh it , let him send for more . And when his Lady at another time , offered him a great bribe , in behalf of a Suppliant , he turned away with these words ; Gentle Eve , I will none of your Apple . It will be long enough , e're you hear the like of these Cormorants I am speaking of ; whom I may liken to that Lord Chief Baron , who when one offered him fourscore Pieces , protesting , That no living soul should know it , answered ; Make it up an hundred , and then let all the Town know of it . Yea , this would also keep them from such vast estates as usually they leave behinde them : We read of Sir Thomas Moore , that having been of the Kings Counsel , and gone through many Offices , besides his Lord Chancellorship for almost twenty yeers together : after his debts were paid , he had not ( his Chain excepted ) left , the worth of an hundred pounds in moveables ; and his Land before his Mother-in-law died ( who survived him many yeers ) did not amount to above fifty pounds per annum . Nor was he ever a prodigal spender . CHAP , 14. THese being cast out , provision would be made ( if I may be worthy to advise ) that none come in their places , but such as fear God , hate covetousness , love godliness , and deal uprightly . Alexander Severus , Adrian , and other Emperours of Rome , would call to their Counsel , and put in places of Iudicature not their Favourites ; but men learned , grave , experienced , of good conscience and known integrity . Aurelianus the Emperour , was so fearful of placing an unworthy man in the Seat of Iudicature , that he never admitted any to the dignity of Senator , but such as none could justly except against , and then with the consent of the whole Senate . Then that they may continue so , and discharge the trust they are put in ; His Highness may please to follow the example of these ensuing presidents : ( I am bold , though much unworthy to advize ) Antiochus had that care , to have justice administred , that he writ to all the Cities in his Kingdom , that they should not execute any thing he commanded , if it were contrary to Law. And the Emperonr Iustinian , commanded the Lawyers to swear ; they should not plead in an evil or unjust cause . That Law , which was made in the ninth Parliament of James the First , King of Scotland ; did enjoyn all Counsellours and Advocates , before they pleaded any temporal cause ; to take oath and swear , that they thought the Cause to be good they pleaded . Antoninus , never sent any Praetor or other Officer of State , to govern any Province , but who were free from pride and covetousness . And withall caused them first , to give up an Inventory of their own proper goods ; to the end , that when their charge was finished , the increase of their wealth should be considered : telling them , that he sent them to administer justice , and not by fraud to rob his people . The Emperour Valentinian , and Theodosius ; made all Iudges , and Govenours of Provinces at their entring upon their charg , to swear that they had not given , nor promised any thing to procure their places . And also that they would take nothing , but their just fee : And if it were proved that they had taken any thing ( it being lawful for every man to accuse them ) they should pay four times as much ; besides the infamy of their Perjury . And lastly , Moses , ( who is a president beyond all exceptions ) charged the Iudges to hear all Controversies between their Brethren , and to judge righteously between every man and his Brother , and also the stranger that was with them . Further charging them , that they should have no respect of persons in judgement ; but hear the small as well as the great , not fearing the fac●s of men . Yielding this as a reason , for the judgment is Gods , Deut. ● . 16 , 17. Briefly , let not sin be connived at , but see that justice be executed impartially ; for good Laws without execution , are like the Picture of George on horsback ; with his hand alwayes up , but never striking . Let no mans greatness protect him ; It is the impartial execution of noble Delinquents , that wins credit to Government . And the want of it cuts the sinnews of any State. If there sins have made them base , let there be no favour in their penalty : Or else the wickedness that is done by them , shal be reckoned unto you , the permitter , for your own ; for Governours make themselves guilty of those sins they punish not . So that to be merciful to offenders in this case ; is to be unmerciful to your self : yea , to the party offending , and the whole Nation , as I could easily demonstrate , could I stand upon it . The best friends to a State , are the impartial Ministers of judgement : Nor do the prayers of them that sit still and do nothing : so much pacifie Gods wrath against us : as their just retribution , be the delinquent never so mighty . Obedience is better then sacrifice , as Samuel told Saul , for sparing of King Agag . Yea , the Prophet compares that pity and mercie of his ; to witchcraft and idolatry . And tells him that for his so doing , God had cast him off from being King , 1 Sam. 15.22 , 23. So that the summe of all is , Let them that sit at the Helm discharge their parts ; and all will soon be mended : Let them that govern in chief be men of courage , fearing God , and hating covetousness , Exod. 18.21 . A King by judgement , maintaineth the Countrey : bnt a man receiving gifts , destroyeth it . Prou. 29.4 . And now , blessed be God , his Highness hath leave and opportunity to redress all : let our earnest and incessant prayers be , that he may well improve the same ; to Gods glory , the Nations good , and his own eternal renown and comfort : that so his Government may be found like the reign of godly Constantine : who succeeding immediately Dioclesian , and other persecuting Emperours , was a notable nourishing Father unto the Church ; under whose shadow the Christians dwelt , and prospered a long time . And sure I am , we have far more hope of compleating Reformation , both in Church and Common-wealth , then we had formerly ; when the Delinquents themselves had all the power in their own hands , and when the commonness of offenders , had benummed the sense of offending . Now the way for his Highness to effect it , will be , not to imitate our former Governours , who measured their right by their power ; and that would therefore do injury , because they could do it . Yea , if I may be so bold , were they not Heads under which the whole body groaned ? and most of the members were ill affected . Did they not make their greatness ? a Supersedeas to sin , and a Protection against the arrest of judgement ? Did they not think , that because they were great on earth ; they might be bold with heaven ? Did they not make it lawful to prophane the Lords Day ? and justle out Gods honour ( which should be more deer to Princes then their Crowns and lives ) with their own ? and chink to bear off the judgements of God , by vertue of their high places ? Was not vice countenanced , aud vertue discouraged ? until God resisted their pride , and made them to know ; that be they never so great , even Kings , Monarchs , Emperours ; though they are gods among men , and many made gods of them ; yet they are but men with God : who is King of Kings , and Lord of Lords , Psal. 82.6 , 7. Revel . 19.16 . And scarce so do the good esteem themselves ; Constantinus , Volentinianus , and Theodosius three Emperours : called themselves Christs vassals : Such is the distance between him and the greatest Potentates on earth . CHAP. 15. WHerefore be wise now O you most noble Protector , be instructed ye his honorable Counsellors : Serve the Lord with fear , you whom God hath so highly honored , as to make you ( together with thrice noble Fairfax , never to be forgotten ) the happy deliverer of your Countrey . Serve the Lord with fear , and rejoyce with trembling , Ps●l . 2. Seek the publick good , ( and not your own private gain ) as your place engageth you . For the chief Magistrate is a mixt person ; the Physician of the Common-wealth , the Father of the Countrey , the Spouse of the State : who was wont by a Ring to be married unto the Realm at his Coronation . Make Epaminondas your President , whom all the riches of the world , could not withdraw from the least duty to his Countrey , as AElian reports . Yea , love your Countrey as Ziska did , who wisht that his skin might serve the Bohemians in their wars ; when his body could no longer do it . Imitate Mordecay , who was great among the Iews , accepted among the multitude of his brethren , procured the wealth of his people , and spake peaceably to all his seed , Ester 10.3 . With good Nehemiah , be not chargeable to your people ; neither let your servants domineer , and rule over them , as hath been the manner of former Governours , Nehem. 5.15 . If some special occasion requires ( as occasion enough there is ) or necessity urges you to borrow : let it be of those you have enriched , and done good to ; rather then of such as have already suffered , as the manner hath been . Be able with Samuel , to justifie your self before all the people , 1 Sam. 12.3 , 4. And with Moses the same , Numb . 16.15 . nor could any one of the people tax either of them in the least . And happy is that man , that can be acquitted by himself in private , in publick by others , by God in both . For in all likelihood , there is no danger of that soul , that will not bite at a golden hook . And indeed it is too base and sordid for honour to be covetous . Though multitudes there are in these degenerate times , ( wherein men generally worship the Golden Calf ) that imitate Themistocles : who before he was elected to bear authority in the Common-wealth , was little worth ; but when he had once swayed the place of superiority , when he was banished ; his very moveables being praised , did amount to an hundred Talents . Receive no gifts , for whosoever receiveth a benefit , selleth his own liberty . Besides , it is Gods express command , Thou shalt take no gift , for the gift blindeth the wise , Exod. 23.8 . and destroyeth the heart , Eccles. 7.7 . In choosing of Officers , Iudges , &c. let God be consulted , without whom Samuel himself , will take seven wrong before one right , 1 Sam. 16.6 , to 13. And how contrary Gods method , and that of mans is , may be seen , Acts 7. This Moses , whom they forsook , saying ; Who made thee a Prince and a Iudge ; the same God sent for a Prince and a deliverer , by the hand of the Angel , which appeared to him in the Bush , Verse 35. Let all places be given , and not sold : to the most deserving , and not to such as will give most for them , viz. not to the covetous and ambitious : who make preferment their god , and Mammon their Mediatour : who study more to be advanced , then to be worthy of that advancement . The godly and consciencious can make no such gain or profit of places and offices as others do , that buy them at high rates : they dare not take bribes to make up their money again ; Nor enrich themselves , by making others poor : they will be so honourable , as they may still be honest . And in all reason , if a man be not worthy of a place , why should he have it ? if deserving , why should he buy that , which ( in justice , piety and true policie ) is due unto him ? Do not think every one sufficient , that thinks himself so : yea , Ne sit , qui ambit . Let him never speed , that sues . They that are worthy , must be sued to . Let such be preferred , not as would have places ; but such as places would have . That think it better to be worthy of honour , then to have honour . I most admire the humility , and grace of those ; whose vertues and merits are visible , whiles their persons are obscure : it is secretly glorious , to shine unseen . Good men know Offices to be Callings : and so will not meddle with them , until they be called unto them . Ambitious and unworthy men are like Absalom , who with a great deal of subtilty , insinuated and intruded himself : pretending what great matters he would do , if he were made Iudge in the Land , or deputed of the King to hear Causes ; when he intended nothing less , 2 Sam. 15.2 , to 7. Or like Pope Boniface , who meek-minded man , would eat only a dry crust , until he had gain'd the Popedom . In the vacancies of the See of Rome , the Cardinals use to compose certain capitulations , to reform the Papal Government : and with all sware to perform : if they shall be chosen to the Popedom : though it appeares by all precedent examples , that every one sweareth with a minde not to keep their oath , in case he shall be Pope . Forwardness argues dishonisty , or insufficiency : When Iesus perceived that they would come to take him , to make him a King : he with-drew himself , and departed , Iohn 6.15 . None in all Egypt , or Middian was comparably so fit , for that Ambassage to Pharaoh , as Moses : which of the Israelites had been brought up a Courtier , a Scholar , an Israelite by blood , by education an Egyptian ; learned , wise , valiant , experienced ? Yet , Who am I , sayes he ? The more fit any man is , for whatsoever vocation ; the lesse he thinks himself . The un-worthy think still , Who am I not ? but modest beginnings give hopeful proceedings and happy endings . With Moses , Abraham and Iob relieve the oppressed , judge the fatherlesse , and defend the widow , when they cry unto you , and such as are ready to perish , but have none to help them . Break the jawes of the unrighteous , and pluck the prey out of his teeth , Genes . 14.14 , 15 , 16. Job 29.12 , to 18. CHAP. 16. SO demean your self , that the good may love , and the wicked fear you . When Rome was in her great prosperity ; no service was left unrewarded , nor crime unpunished . And of the two , seem with Domitian , rather cruel in punishing , then dissolute in sparing offenders . It was a commendable , and impartial severity in Seleucus : who rather then the Law should be violated , in favour of his sons two eyes ; would lose one of his own . And so in that godly Bishop , who excommunicated Marcian his own son , having committed whoredom . We read that Solomons Tribunal was underpropt with Lions , to shew what mettle a Magistrate should be made of , not that they should be like Lions or Bears , as too often they are ; as that wise King makes the resemblance , Pro. 28. As a roaring Lion & an hungry Bear : so is a wicked Ruler over the poor people , v. 15 , 16. And the Prophet Micah , Chap. 3. They eat also the flesh of my people , and flay off their skin from them ; they break their bones , &c. Vers. 3. But to shew that they should be of an undaunted courage , in discharge of their places ; though otherwise most meek . No man could have given more proofs of his courage ; then Moses , he slue the Egyptian , he confronted Pharaoh in his own Court , he beat the Midianite Shepherds , he feared not the troupes of Egypt , he did look God in the face , amidst all the terrours of Sinai : and yet that Spirit which made and knew his heart , sayes , He was the mildest , and meekest man upon earth . Mildness and Fortitude , may wel lodge together in one brest ; to correct the mis-conceits of those men , who think none valiant , but those that are fierce and cruel . Magistrates must not be cruel , subjects are their sons ; and such should be their corrections , such the provisions of Governours as for their children : as the obedience and love of subjects should be filial . Severity should never be but by compulsion . Christianity abhors cruelty , and rather wishes with that happy Queen ; that it knew not how to write , then sign a sentence of condemnation . Do nothing of moment without counsel , for without it purposes are disappointed : but in the multitude of Counsellours there is stedfastness , Proverbs 15.22 . and let them be such Counsellours , as will counsel you for the peoples good , as well as your own , should you be never so unwilling to hear it . Resembling Ionathan , who spake good of David to Saul his father : though he incurred the Kings displeasure , and hazarded his own life . And as Saul thereupon , hearkened unto the voice of Ionathan , and sware , As the Lord liveth he shall not die ▪ so Noble Prince , not only heare , but follow such counsel , if you will have the Land flourish , and your government established . But in no case hearken to Flatterers , for they will perswade great ones , that they are more then men , that they may do what they list , and that they are accountable to none but God himself ; how destructive soever they are to their Countrey . Yea , Alexander's Flatterers , would perswade him , that he was a God. Dionysius his Parasites would lick up his spittle , and boast that it was sweeter then Nectar , or Ambrosia . It is well observed , that flattery and treachery are but two names of one vice ; two sundry sutes of the same mischief : for flattery is but gilded treason , poison in an enamel'd cup. It is an evil more tame , not less dangerous ; and it had been better for many Princes not to have been , then to have been in their conceits , of a more divine mettle then other men ; as they shall be ( and not seldom ) told . Nor are any fit , or worthy to be of your Counsel ; but such as fear God : In vain shall you hope that a carnal heart , can prefer the care of his soul , or the good of his Countrey ; to the care of his own safety and honour , God to Caesar. Hope of preferment , or fear of punishment , makes them like Spaniels : which ever hunt that way , their Master looks . Or like weathercocks , that will look which way soever the winde blowes . But your Highness hath long since learned of King Solomon , that as the Northwinde driveth away the rain , so does an angry countenance the flattering tongue Prov. 25.23 . But because it is not easie to meet with such Counsellours , as will alwayes counsel you for the common good , and according to their consciences : which occasioned Dionysius the Tyrant , being retired to Athens , after he was deprived of his Kingdom : to bewail the state of Princes , especially in that men never spake freely unto them , and the truth was ever hid , and concealed from them . And likewise Alphonsus King of Spain and Naples a good Prince , to bewail the case of Kings : for that they hearing with other mens ears , could seldom hear truth . And therefore he held it a great happiness , that he might consult with his Books , especially the Bible ; which he is reported to have read over fourteen times in course , together with Lyra , and other mens notes upon the Text. And indeed dead men are the best Counsellors : Books will speak , when Counsellors blanch , as the Lord Bacon hath well noted . Yea , Conscience is also Gods Monitor to speak to great men ; when others either cannot , or dare not speak , as Divines well note ; and therefore would be hearkened unto and obeyed . In the last place , as your Highness would have Christ to maintain and continue , bless and prosper you in all your undertakings , as hitherto he hath , even to the astonishment of all both friends and enemies : so let it be your principal care , to maintain the purity of his worship , and the true Religion ; together with a godly , able , orthodox Ministery : without which the former cannot possibly subsist . Yea , take away the Ministery , or their maintenance : and you pluck up Religion by the roots , as Satan , together with his instruments ( those new-start-up white Devils , that have a long time made it the main of their business ; to plot and contrive their downfal , and indeed to extirpate the very Nurseries of all Learning , that so they may with Ieroboam , make Priests of the lowest of the people ) know . Your Highness hath done God and his Church much service many ways : but never more , nor more opportunely , then in this last , of breaking their deep & devillish design about the Ministery , & their maintenance ; and in frustrating their imaginary , but most mischievous and malicious hopes , the which wil one day , add weight to your Crown . That days work made many to rejoyce : but when with the news , this ensuing passage came into my minde ; it made me no less thankful , then joyful . The which was this : Philip of Macedon besieging Athens , sent Legates to the City , conditioning with them ; that if they would deliver into his hands ten of their Oratours , such as he should chuse , whom he pretended to be the disturbers of their Common-wealth , he would raise his siege , and be at peace with them . But Demosthenes smelt out his plot ; and with the consent of the Athenians , returned him this apological answer . The Wolves came to treat of a league with the Shepherds ; and told them thus : All the feud and discord betwixt you and us , ariseth from a certain generation of Dogs which you maintain amongst you : Deliver us up those Dogs , and we will be good friends with you , neither will we any wayes wrong you . The Dogs were delivered up , the Peace was concluded , the Shepherds secure : but Oh the woful Massacre that was presently made amongst the poor Lambs : they were all devoured , the Shepherds undone ; and all by parting with their Dogs . If the Autinomian and Anabaptistical faction could once get the Ministers of the Gospel to hold their peace , or procure them to be muzzled by Authority , or to be delivered over to their Wolvish cruelty ; wo were to our souls . Errour would then play Rex , Darkness triumph , Hell make play-day , Truth would languish , and all goodness fall flat to the earth . As little as men now regard them , they would then miss them ; and wish for them , and say , Blessed is he that commeth to us in the Name of the Lord. CHAP. 17. THus may you comfortably do my Lord , and then making it your principal aime and end , ( with Asa , Hezekiah , Iehoshaphat , Iosiah , Zephaniah , Constantine the Emperour , and King Edward the Sixth , that none such for early holiness ) to do that which is good and right in the eyes of the Lord , in seeking the good and welfare of the people , and in promoting Gods glory and worship , 2 Chron. 30.1 . to the end of the Chapter , and 19.4 . and 14.2 , to 8. 2 Kings 10.26 , 27 , 28. Exod. 23.24 . Zeph. 1. The God of peace shall be with you , and so crown your undertakings with prosperous and happy success : that all your enemies together with Gog and Magog , shall never be able to do you hurt . Yea , do you but yield to God , touching his Commandements : and God will so yield to you , touching your petitions ; that his dealing towards you , shall be to the astonishment of all the World. For then as by his singular providence , he turned Achitophels wisdome , Shimeis cursing , those Princes conspiracie , Dan. 6.12 , 13. the malice of Haman , and the Arrians hatred and devillish industry ; to the no small good , honour and profit of David , Daniel , Mordecai , and Paphnutius : so the same God shall turn the most deep aud devillish plots and practices of your worst and greatest enemies , to your great good , benefit , and advantage . Proceed therefore , thrice Noble Sir , until you have compleated a happy Reformation , both in Church and Common-wealth . Many high Cedars , and huge Mountains have bin thrown down , & removed to level the way ; sundry Bulwarks and Fortifications built up , to shelter and defend the friends of Peace and Truth . It will be to your eternal praise and comfort ; if you both erect and finish the whole Fabrick . This is the way , and the only way to make you truly happy and comfortable ; to make your advancement a blessing to you , and the Nations ; and to establish your Power , and posterity : when your conscience shall be able to testifie , that out of a publicke spirit , and for the love you bear to Christ and his members ; you can make your self a servant unto all that need your aid . Whereas on the contrary , if you shall out of any private , or self-ends , or interest ; neglect or hinder this great work of the Lord , whereunto he hath called you : if you should not hearken to the voice of the Lord your God , to do his Commandements : your greatness will yield your Highness but a little solace . As what will all your Honour and Greatness do you good ? I need not tell you , how the ods that is between the high and low , rich and poor , in respect of true happiness is such ; that the wise and good have never desired dignity barely for it self ; but even sought to shun , and avoid great Places ; except it hath been more to do good , then to grow rich , or great in them . Good men that have clarified understandings ; have many solid and weighty reasons , to disswade them from great Offices , and high places . First ( not to nominate what hath been already said in the former division ) in regard of the great cares , and pains , and fears , and dangers , which usually they are subject unto , and attended withall : and likewise the peoples envy , malice , and evil speaking , deal they never so evenly and uprightly . We read that when Isocrates was demanded , if he would be a King ; his answer was he would not : and being asked wherefore , he said , If I judge rightly , I cannot eschew hatred , and evil speaking on the one side ; and again , if I judge wrongfully , I can no less escape it on the other : yea , I cannot eschue the pain of eternall damnation ; Wherefore it shall better content me , to remain as I am . But this of mens evil requital , and hating them ; is least to be stood upon . For to speak really and impartially , what is the Iustice , the Iudge , yea , the King himself ? but a great servant to the Common-wealth : ( as Statesmen are wont to call them . ) Yea , Antiochus thus told his son Demetrius , that Kingly rule , was but noble slavery . Whence good Q. Elizabeth , spake it openly in the Parliament House , : that she had rather be a Milk-maid then a Queen , were it not more for her Subjects sake , then her own . Whence Ptolomy seeing certain Fishers , sporting themselves upon the Sea-shore ; wished he were like on of them ; adding moreover that Monarchies are full of cares , fears , mistrusts , and disguised miseries . Which also Charls the Fourth and Fifth Emperors were wont to alledge , even desiring to lead a private life . And Seleucus before them did the like ; adding , that if he should cast his Crown into the high way , there would be none found , that would take it up , knowing the cares , charges and griefs , that ever did accompany it . And Pope Adrian said , he conceived , no estate so miserable , nor dangerous as his own : and that he never enjoyed a better , nor more pleasant time ; then when he was but a simple Monk. Trajan the Emperour , wrote unto the Senate of Rome , that having now tasted the cares and pains which the Imperial State brought with it : he did a thousand times repent , that ever he took it upon him . I have read also of another Romane , ( whose name hath slipt my memory ) that long aspiring to be Emperour ; he was not so forward formerly to have it ; as now feeling the burthen , he was willing to cast it off ; even bemoaning himself , and complaining , how heavy and burthensome he had found it . Demosthenes also , after a long Government at his pleasure , in the Common-wealth ( upon what consideration himself knew best , and Statesmen may easily guess at ) is reported to have confest to his friends , who came to visit him : that if at the beginning , two wayes had been proposed before him ; the one leading to the Tribunal of Authority , the other to his grave ; if he could by inspiration have foreknown the evils , the terrours , the calumnies , the envies , the contentions and the dangers , that men in such places must accustomarily meet with , that he would much rather with alacrity , and cheerfulness ; have posted on to his Sepulchre ; then to his greatness . And lastly , when some egged Dioclesian forward , to re-enter again into the Empire , he answered them : that having once escaped the Plague , he would no more drink Poyson ; and was contented to become a Gardiner . To couclude this reason , besides all this a Prince is alwayes in great danger , and fear of his life by treason : especially a good one , as the Life of Queen Elizabeth may inform us . To omit many examples of the Kings of Israel and Iudah ; as being well known ' , as also a cloud of examples out of other Histories : we read that in the Imperial Seat ; in the space of an hundred yeers ( in vvhich vvere threescore Emperours ) there were but three that died in their beds by sickness ; all the rest suffering violent deaths . So that how great and glorious soever , they may seem to men of the World ; they are but in a sad condition . As suppose a man arrayed and apparelled in Tissue , or Cloth of gold ; set in a Chair of State , having before him a Table furnished , with all dainty delicates ; his servants Monarchs and Princes ; his riches the very choicest and chiefest treasures and Kingdoms of the World : but withall that there were one standing by , with a naked sword to cut his throat ; or a wilde Beast , ready to pull him in pieces : we cannot otherwise say , but his condition is rather to be pitied then envied . Now it fares not so with other men , the mean Cottage of a Swain stands in more safety , then the Palace of a Prince . Furthermore , the greatest Princes cannot so clip the wings of prosperity or victory ; but she may flie away before they dream of it . Riches , honours , pleasures , are so transitory ; that the same day hath seen the knee bowing to the head , and again the head stooping and doing reverence to the knee . Yea , as in fairest weather , a storm may suddenly arise : so one houre may change the greatest King , into the most miserable captive , as every age gives instance . For men are both more sensible of their present misery , by remembring their former happiness ; and also more tender and delicate , and so less able to bear it . The memory of former happiness , makes the present misery more deplorable , which like dead Beer , is never more distastful then after a Banquet of Sweet-meats . For Bajazet , to change his Seraglio for a Cage : for Valerian , to become a footstool to his proud soc : are calamities able to sink a soul deep in sorrow . Yea commonly , their change is not more sudden , then it is doleful . Who but Adrianus , Emperour of the East , for many yeers ? but at length he was set upon a scabbed Camel , with a Crown of Onions platted on his head ; and in great mockery , carried in triumph thorough the City . And the like of Polycrates King of the Samians . Dionysius , Henry the Fourth that victorious Emperour , Gelimer , that potent King of the Vandals , Adonibezeck , and many others : of whom I might muster up a multitude . And no fewer of them , whose life and happiness have ended together , as it fared with Pharaoh , Herod , and Belshazzer : who was sitting at a Feast merry , while on a sudden death came like a Voider , to take him away : with many the like , though that one example of Haman and Mordecay might serve in stead of all ; to shew that as men honour and obey God in their places : so God will bless or curse them . We see how Haman , whose comand ere-while almost reached to Heaven ; was iustantly adjudged to the Gibbet : while Mordecay , who was condemned to the halter , was all of a sudden made second in the Kingdome . What stability is there then , in earthly greatness ? when he who in the morning , all knees bowed unto ; as more then a man : now hangs up like a despised vermine , fot a prey to the Ravens : and when he who this morning , was destined to the Gallows , now rules over Princes , Ester 6 and 7 Chapters . But CHAP. 18. SEcondly , good men know , and well consider ; that the greatest places , are subject to the greatest temptations : as the highest boughs of a tree , are most subject to be shaken with the winde . That greatest men have the greatest biasses to draw them away . Riches , honours , pleasures are such thorns : that for the most part , they even choke the good seed of G●ds Word , formerly sowen in mens hearts , Matth. 13.22 . They are to Religion , as is the Ivy to the Oke ; that even eats out the heart of it . The pleasures of the body , are the very po●●ons of the soul. And the more any man hath , the more cause he hath to pray : Lord , lead us not into temptation . Nothing feeds pride , nor keeps off repentance so much ; as a prosperous condition . If I could be so uncharitable , as to wish an enemies soul lost ; this were the onely way : let him live in the height of the worlds blandishments . For temptations on the right hand , have commonly so much more strength in them above the other ; as the right hand hath above the left . They are more perillous , because they are more plausible and glorious . Whence the Devil did not appear to Christ in a terrible form ; threatening the calamities of earth , or torments of hell ; but makes fair promises to him , of many Kingdomes and much glory . Neither hath God worse servants upon earth , then are the great ones of the earth . If adversity hath slain her thousand , prosperity hath slain her ten thousand . Commonly , where is no want , is much wantonaesse : and as we grow rich in temporals , we grow poor in spirituals . We use Gods blessings as Iehu did Iehorams messengers ; David , Goliahs sword : we turn them against their owner and giver ; and fight against Heaven with that health , wealth , honour , friends , means , mercies ; that we received thence , and commonly so much the more proud , secure , wanton , scornful , impenitent ; by how much the more we are enriched , advanced , and blessed . Saul was little in his own eyes , before God made him great : but when he was made great , God was less esteemed by him . Honour and Greatness will so swell some mens hearts , and make them look so big : as if the River of their blood could not be banked , within the channel of their veins . They spend their dayes in wealth , therefore they say unto God , Depart from us ; for we desire not the knowledge of thy wayes . And what is the Almighty that we should serve him ? Job . 21.13 , 14 , 15. Yea , with the rich Glutton in the Gospel , they scarce ever think of Heaven , till they be in Hell. It is the misery of the poor , to be neglected of men : it is the misery of the rich and great men of the World to neglect their God. The poor , saith Christ , receive the Gospel : Luke 7.22 . But , the Kings of the earth , sayes David , set themselves , and the Rulers take counsel together against the Lord , and against his Anointed , saying , Let us break their bands asunder , and cast away their cords from us , Psal. 2.2 , 3. All the life of Solomon was delicious , resplendent , and contentful : and therefore we finde , that he did even sink in the midst of delights : but David among so many publick and private calamities and disasters , kept his head above water , and stood upright in his heart to God. Prosperity , makes us drunk with the love of the world : but as Sleep composeth drunkenness , so the cross will bring a man to himself again . The ●cottish King prisoner in Mortimers Hole , by his own confession , learned more of Christ , then in his Palace , he could all his life . Now hence it is , that Heaven is peopled with so few great ones . Not many mighty , not many noble are called , 1 Cor. 1.26 . yea , of twenty Kings of Iudah , only six were good : and of eighteen Kings of Israel , all but two are branded by the Holy Ghost for wicked . Nor is it for nothing , that our Saviour says : It is easier for a Camel to go through the eye of a Needle , then for a rich man to enter into the Kingdom of Heaven , Matth. 19.24 . These men have their portion in this life , Psal. 17.14 and receive their consolation here , Luke 6.24 . all here , nothing hereafter . But it is otherwise with mean ones : He hath chosen the poor in this World , to be rich in faith , Iames 2.5.1 Cor. 1.26 , 27. The younger brother , shall not have all his Portion , left he run riot . Few men can digest great felicity : therefore as Dionysius gave for a reward to Plato Books ; but unto Aristippus money : so God gives wealth and honour to those whom he least respecteth : but unto his owu , he gives his grace and Spirit ; keeping them short of other things . Yet so , as each one hath what he likes best . As what sayes the worldling ? Oh that I were so rich , so great and honourable . Yea , with Nero's Mother , let them be damned , so they may be dubde they care not . But the wise Christian as holding it better to be ranged with the Saints in Heaven , then ranked with the Kings on Earth : Considers thus , the enjoyment of all outward things , might add to my content ; but it would endanger my soul : and it were better for me to swim a River of boyling Brimstone , to live eternally happy : rather then dwell in a Paradise , to be damned after death . He considers , that God not seldom strips the body of pleasures , to clothe the soul with Righteousness : and oftentimes strengthens our state of grace , by impoverishing our temporal estate , because commonly the more prosperity , the less piety . To all which may be added as a greater misery , do great ones never so ill , they shall not be told of it ; no , not by their Chaplains . Oh thou the Seer , sayes Amaziah to Amos , go flee thou away into the Land of Judah ; and there eat thy bread , and prophesie there : but prophesie no more in Bethel , for it is the Kings Chappel , and it is the Kings Court , Amos 7.12 , 13. So that it is a wonder ! if any great man be saved , sayes Chrysostome , ( alledged by Latimer before King Edward ) because there are so few , to tell and admonish them of their faults . Whence many have sought by all means , to shun earthly dignities : lest by gaining a place upon earth , they should lose a better place in Heaven , as Millions have done : And upon this consideration : Isocrates refused the offer of a Crown , and told them that motioned it : That he had rather live poorly , being assured of the bliss of Heaven , as now he was ; then by possessing all worldy riches and splendour , to put the same in hazard . CHAP. 19. BUt thirdly , what good can their great wealth and honour do them , if other things concur not therewith ? As let a man have all felicities heaped together , which this World can afford , have he but one tooth out of tune , they can yield him no ease ; yea , a smaller matter may deprive them of all , as we see in Haman who counted all his honours and riches , the Kings and Queens favours , as nothing : only for that Mordecai did not bow the knee to him , nor honour him as others did , Esther 5.11 , 12 , 13. But to pass these , and other the like , a little sickness will quickly thaw all these cold and frozen comforts . Let but that day come ( and come it will sooner then they look for it ) and then rich Crassus cannot command health , or get himself a stomack . His Worship in all his pompe and great plenty , is forbidden to eat , when in the mean time , all his houshold are merry , and the poorest servant that he keeps , is in better case then he . It is not the embroidered slipper that will drive away the painful Gowt : nor the golden Diadem , the cruel head-ach , nor the Diamond Ring , the angry whit-loaf , nor the long Velvet Robe : the burning Fever , yea , the prick of a thorn , or some passion of the minde : is able to deprive us of the pleasures of the whole Worlds Monarchy . What will all those goodly Titles of Majesty , and other priviledges avail them ? if a guilty conscience do but chide them ? Will not this make their Palaces Prisons , their gold chains golden fetters , their Crowns crosses , and all their earthly honours but burthens aud vexations ? What were it to have a purple coat , and a polluted conscience ? a gay gown and a sick heart : a bed of gold or Ivory ; and a diseased minde : a full chefi , and an empty soul : a fair face , and foul affections : to glister in jewels , and be filthy in manners : to be in grace with men , and in disgrace with God ? Fourthly , However death will dissolve them , and all their imaginary felicities into nothing : will cut thee wholly from them , and them from thee . And then as at a game at Chess , the highest now upon Board , may presently be lowest under board : so it may fare with the greatest of them here , and the like when they go hence . For although in the Theatre of this World , like Actors upon a Stage ; the King , the Lord and the Clown have differing respect : yet after the play is done ; it may be that he who was the Clown , is a better man , then the King. So it is with men after death . Nor will a poor Lazarus then , change places with a Rich Dives , nor an Eliah with Ahab . Yea , then Nebuchadnezzar will wish that he had been Daniel , Haman will wish that he had been Mordecai , and Herod will wish that he had been Iohn Baptist. And therefore if men were wise indeed , and loved themselves as they think they are and do : they would not be so greedy after great places , as after grace , and Gods favour . Nor is honour and greatness in it self a blessing ; or to be desired . Advancement is not ever a sign of love , either to the man or the place . Yea , oft times instead of a blessing , it proves a judgement ; both to the party , and to the people , as in the case of Saul , 1 Sam. 8.9 , &c. Yea , there are no men so miserable , as those that are great and evil . For as it is the manner of God , to cast down that he may raise up ; to abase that he may exalt , as in the cases of Ioseph , Daniel , and Saint Paul : so contrarily , Satan raises up , that he may throw down , and intends nothing but our dejection , in our advancement , as in the cases of Haman , Absalom , and that Rich Fool in the Gospel . Besides , as the errours of eminent persons , are eminent errours ; and the more noble the person , the more notorious the corruption : so great offenders , shall meet with great punishments . And as their fault is , according to the condition of their place ; so shall the nature and proportion of their retribution be : yea , and the more enjoyments they have had , or pleasure they have lived in here ; so much more shall their torment and sorrow be hereafter , Revel . 18.7 . Now these things being so , let them be but seriously considered , and then say , wherein the great gain lies , that should make men desire great places ? except it be to do good , and glorifie God in them . I cannot think of any thing therein , that will make good men gainers . But lose they are sure to do ; I mean of their peace and spiritual enjoyments . For in my judgement , there is nothing in the world worth envy , save or besides the condition of a true Christian , and a retired life spent in study and contemplation . Indeed , men are apt to think it a brave thing , to be alwayes conversant with great ones : but sure I am , the priviledges can never countervail the inconveniences . Whence Henry the Eighth professed , that he knew none in his Kingdom so happy ; as that Subject who never was so low , as to be a Constable , nor so high , as to be a Iustice of the Peace ; and the same was King Iames his judgement . And you know what that Heathen Monarch said , Whom the whole World could not content : Were I not Alexander , I would be Diogenes . What then will a godly consciencious Christian say ? For the state of grace , is Heaven upon earth : and he that knowes the sweetness of Gods presence , will deem it more tolerable to be ever alone , then never able to be so . And indeed , that soul can never enjoy God , or it self , that is not sometimes retired , which is seldome the lot of men in high places ; which made Anacharsis , a Barbarian , ( being led onely with the love of vertue ) leave the Kingdome of Scythia , to his younger brother ; betaking himself to the study of wisdom , and many others : but of this I have spoken enough upon another occasion , only I will add a word touching a studious life : which many ( not for want of ignorance ) take to be the most melancholy life of all others , though a Scholar findes such beneficial variety of joyes & delights therein , as any other calling shall promise in vain . Yea , I dare say , this my very Work ( which yet requires swetting of the brain ) is more sweet to me , then most mens wages is to them , nor were the profits and places inconsiderable ; that I have refused , the better to enjoy my self and Books . The which I tell you , to draw on others to taste of this Manna , who hitherto ( like so many blinde Moles ) have placed all their felicity & delight , to dig in the earth , & are so eager to get , and heap up silver , that they have no leasure to think of their souls : whom I the most pity , of any men alive . CHAP. 20. BUt listen to that ( you miserly Muckworms ) of a studious life : which ( if you have brains ) will make your souls so long after the enjoying it ; as that you shall no longer like of your present employment ; get you never so much & grow you never so rich thereby . And that you may not take it to be my single opinion , ( as too much doting upon my own conceited happiness ) in characterizing out of the life of a Scholar , I will mostly deliver my own minde , in the words of that Reverend Divine Doctor Hall , the Nightingale of our Age. Alphonsus King of Arragon , so greatly loved learning , that he omitted not his hard studies ; in his most dangerous wars . And Pliny the second , so inwardly affected it ; that he held the time to be lost , which was not spent in study . Nor can any one think it strange , that hath truly tasted the sweetness of it . Yea , I can wonder at nothing more , then how a Scholar can be idle , or dumpish ? having the opportunity of so many improvements of reason , in such variety of studies : in such importunity of brave thoughts . Other Artizans do but practise , a Scholar never ceases to learn , wherein also his choice is infinite . Other labours require recreation , our very labour recreates our sports . We can never want either somewhat to do , or somewhat that we would do . How numberless are those precious Volumes , that are ever tempting us both to delight and profit ? Who can be weary ? that findes such wit in Poetry , such profoundness in Philosophie , such acuteness in Mathematiques , such wonder of events in History , such sweet eloquence in Oratory , such super-natural light , and ravishing delight in Divinity , as so many rich metals , in their proper Mines . Now , whom would not all this ravish with joy ? After all these , let us but open our eyes , we cannot look beside a lesson in the universal Book of our Maker : worth our study , and taking out , as what creature , hath not his miracle ? what event doth not challenge our observation ? And if weary of forreign employment , we list to look home into our selves : there we finde a world of thoughts , which set us on work anew , and not less profitably . Or admit we could be cloyed with our own company , the dore of conference stands open ; offering such interchange of discourse , as will not more please , then benefit us , and he is a mean companion , from whom we return not wiser . But suppose we have not this opportunity always : what ingenious minde can be weary● of talking with learned Authors , the most sweet , harmless , and cha●geless companions . What an heaven lives a Scholar in ? that being pent up in his voluntary prison at once , in one close room or case of walls : can daily converse with all the glorious Martyrs and Fathers . That can single out at pleasure either sententious Tertullian , or grave Cyprian , or resolute Hierome , or flowing Chrysostome , or divine Ambrose , or devout Bernard , or ( who alone is all these ) heavenly Augustine : to talk with , and heare their wise and holy counsels , verdicts , resolutions , yea , ( to rise higher ) with Courtly Esay , with learned Paul , with all their fellow Prophets , Apostles ; yet more , like another Moses , with God himself in them both . Let the World contemn us , while we have these delights ; we cannot envy them , we cannot wish our selves other then we are . Besides , the way to all other contentments is troublesome , the only recompence is in the end . To delve in the Mines , to scorch in the fire for the getting , for the fining of gold , is a slavish toil , the comfort is in the wedge ; to the owners , not the labourers : whereas our very search of knowledge is delightsome . Study it self is our life ; from which we would not be barred for a World. How much sweeter then is the fruit of study ? the conscience of knowledge ? in comparison whereof the soul that hath once tasted it , easily contemns all humane comforts . Wherefore spare not ye worldlings , to insult over our paleness , our neediness , our neglect : ye could not be so jocund , if you were not ignorāt . If you did not want knowledge , you could not overlook him that hath it . For me , I am so far from emulating you ; that I profess , I had as lieve be a brute beast , as an ignorant rich man. And so taking leave of great ones , I return to the thousands of ordinary Grip●●s and Oppressors ; that have disperst themselves here and there amongst the multitude ; as Cutpurses in a crowde . Only it requires , that as I have largely spoken to Magistrates and Governours ; shewing them what God requires at their hands : so I should say something to the people governed , in shewing what they ought to do : of which a word , and but a word : because I foresee , that one Dos● of so untoothsome a truth , to such as I shall especially speak ; will be as welcome as water into a Ship , and I love not to intrude . CHAP. 21. I Seldome heare any man speak of Taxes or Governours ; but I perceive in them a kinde of enmity against both : which to me is not a little strange , at least it makes me suspect , that they do not wisely consider of things and circumstances . Yea ( if I shall speak my conscience , as it is informed from Gods Word , and common reason ) when I consider how mad many men are about what they pay to their Governours : as parting with it like so much bloud from their hearts : which makes them so far as they dare , flie in the face of Authority , and grumble out no less then treason ; though in such a deformed silence , as Witches raise their spirits , which God takes as done to himself ; though they want eyes to see it . It makes me conclude , that they are more guided by the god of this World , then by rectified reason , or the written Word , witness those many precepts and prohibitions , Exod. 22.28 . Acts 23.5 . Eccles. 10.20 . Matth. 15.4 . Prov. 24.21 , 22. 1 Tim. 2.1 , 2 , 3. Jude 8 , 9 , to 17. 2 Pet. 2.9 , 10 , 11 , 12 , 13 , 18. 1 Sam. 10. 24 , 27. Rom. 13.1 , to 8. Titus 3.1 . 1 Pet. 2.13 , 14 , 15. which men should do well to read and lay to heart , for I intend not to speak much of the point , nor to answer all those Objections , that men ( blinded with prejudice ) are over-forward to make . It is sufficient if I speak enough , and that out of a desire to do others good , I am content to forfeit my discretion , and hazard the loss of my reputation . For I am not ignorant , how I shall be censured , hated and calumniated for speaking this , so necessary and seasonable a truth But hear it , and let come on what will : so long as I have the Word for my warrant , and the glory of God ( the which we are bound to redeem with our lives ) for my end . Certainly he that for the common good , is not willing to contribute according to his ability , to the publick charge , or that feigneth himself poor , to avoid a Tax or Seasment , Prov. 13.7 . is worthy to be made as poor , as the summe of money he is allotted to pay , because he grudgeth the State a part , by means of whom he enjoys all . For without Rulers and good Laws : none could say this is mine . Nor would Cheapside be safer then Salisbury Plain . We could not eat our own meat , nor sleep in our beds , nor meet one another in the Congregation : if every man might do what were good in his own eyes . Judg. 17.6 . Yea , then , thou that art so unwilling to pay five shillings ; wouldest be glad to parr with all thy wealth , to save thy skin , and wouldest thou have it so ? If not confess , that Governours are the light of our eyes , the breath of our nostrils : yea , under God ( and to speak it with reverence ) even the life of our lives . And what man will not hazard a joynt , much more part with a little pelf to preserve his life , and all else he does enjoy ? Nor are they followers of Christ , that refuse to pay unto Caesar , that which is his due , Matth. 22.21 . For if he by whom Kings reign , sorbore not to pay tribute to an Heathen Prince , Matthew 17.24 , to 28. what power under Him can deny it unto those that rule for him , and the good of his Church and People ? A man feeds the stomach , that it may nourish and preserve his whole body : if he did not , what should he gain by it ? but starving . We read in the Fable , that the other members mutining against the belly complained ; that all their industrious care and service was for the good and satisfying of the belly , where as it alone was idle , lazie , and quiet in the midst , and did nothing at all : whereupon they conspired , that neither the eyes should spy out , nor the feet fetch in , nor the hands reach , nor the mouth receive , nor the teeth chew meat for it : but in pining it with hunger , they brought also themselves into extream , and almost irrecoverable consumption ; until they fell again to perform their several offices . A body can no more be preserved without sinnews , then a Common-wealth without tribute . A common interest challenges an universal aid . Reason would , that every man should be burthened about the upholding of that , vvherein every man hath an interest , that a publick charge , should be defrayed by a publick purse : every man his share according to his means . Many hands vvill make light work . Only there are some so base , ignorant , or envious ; that to spight and mischief others ; they will undo themselves like Samson , Iudges 16.29 , 30. or those Israelites Iudges 21.15 , to 24. or him in the Fable ; Men not worthy to live amongst men : most unworthy to enjoy those priviledges they do , in this happy though unthankful Christian Common-wealth . I bless God , I never thought much to pay whatsoever I have been demanded , all these twelve yeers past , but have exceedingly admired the goodness of God ; that by parting with a part ; the whole , or residue hath been preserved . Whereas if those Royallists and Cavalliers might have had their wills : I should have lost all , yea , not a good man , should have been the better for what ever he had ; vvere it the Inheritance of his Ancestors . Let none think that self-interest , makes me partial : for it is well known , I never gained groat since the Parliament : nor did I ever personally act in the least , either on the one side or the other . But this is not all , for they will murmur against , and speak evil of Christian Magistrates . Yea , in their hearts curse them ( as Shimei did David ) who are the Ministers of God for our wealth : which is to come neer to God , whose Vicegerents they are , for the Magistrate is the Garment , in which God apparelleth himself : And what does the Murmurer but wound Christ through the sides of his Deputies . Where men command with God , we must obey men for God , and God in men : when against him , the best obedience is to deny obedience ; and to turn our backs upon Herod , Matth. 2.12 . Again , there is an active obedience , and a passive : I may not execute a Magistrates impious commands , I must suffer his unjust punishments . One may desire other Magistrates , but we must obey those we have : and haply it is more commendable to obey the wicked , then the good observing the former caution . And I wish men , ( yea , Ministers unless it be in their presence ) would trouble themselves less with the Magistrates duty , & look more to their own . However for private persons to question the lawfulness of that Government , under which they desire protection is insolent , stupid and intolerable . But sure I am , when Moses is praying , Ioshua leading , Israel obeying , and God blessing and prospering all . O happy are the people that be in such a case , Psal. 144.15 . But if men cannot have their wills , to invade the Inheritance which the right heir keeps from them : Or suppose they be injuried , and may not have redress in that manner , and measure themselves prescribe : presently maledicunt Principibus , they murmur against the Magistrate . Yea , what can a Magistrate do acceptable to the good ; but lewd men will misinterpret it ? Every tongue is ready to speak partially , according to the interest he hath in the cause , or patient ; or according to the wickedness that is in his own heart . CHAP. 22. ANd so they would do , had we the rarest and uprightest Governours , that ever the World could boast of . As what Magistrate can hope to be free from their malice and murmurings : when Moses himself could not escape the same , nor faithful Samuel , as observe how the Israelites dealt with Moses ! They no sooner want water to quench their thirst , but they murmur against him ; and say to his face , ( being ready to stone him ) wherefore hast thou brought us out of Egypt , to kill us , and our children and cattel with thirst ? Exod. 17.3 , 4. As if Moses had been a God : yea not long after , they gather themselves together , and are agreed to cast off both him and his government , and why forsooth ? What 's the matter ? ( he never had done them the least wrong ) he stays a little longer with God in the Mount , then they expected , Exod. 3● . 1 . But fools as they were , hovv could they finde out a better Governour ? among all their twelve Tribes ? Had they been asked this question , it would have shewn them their folly . As Pacuvius at Capua : when the people would have had their Magistrates massacred ; desired them first to agree upon the election of new Officers : then they nominated divers , but could agree upon none ; whereupon the Massacre was delayed , and after forgot . We have too many such fools , when the Duke of Buckingham reigned ô if he were taken away all would be well ! when he was dispatcht , and sent to his long-home : they murmured as much , and no less complained of their oppression under the King , Prelats , Council-Table , Star-Chamber , High-Commission , and Court of Honour : now they are all removed , and God hath given us since better Governours then ( I am sure ) we deserved : they thought themselves worse then ever . Yea , they did not spare to curse their Governours , and could have eaten their very hearts , ( as they gnawed their own tongues ) for spight . And how could better be expected from such sons of Belial ? 1 Sam. 19.24 , 27. that have more rage then reason : For their words are but the light froth of an impotent anger : wherein they accuse others unrighteousness , and profess their own . An end of the second Part or Division . 
A67779	----	A sovereign antidote, or, A precious mithridate for recovery of souls twice dead in sin, and buried in the grave of long custome, to the life of grace. With hopeful means (God blessing the same) to prevent that three-fold (and worse than Ægyptian) plague of the heart; drunkenness, swearing, and profaneness. Wherein is a sweet composition of severity and mercy: of indignation against sin, of compassion and commiseration to the sinner; with such Christian moderation, as may argue zeal without malice; and a desire to win souls, no will to gall them. By R. Younge of Roxwell in Essex. Younge, Richard. 1664 Approx. 137 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A67779 Wing Y191A ESTC R218572 99830154 99830154 34604 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67779) Transcribed from: (Early English Books Online ; image set 34604) Images scanned from microfilm: (Early English books, 1641-1700 ; 1942:23) A sovereign antidote, or, A precious mithridate for recovery of souls twice dead in sin, and buried in the grave of long custome, to the life of grace. With hopeful means (God blessing the same) to prevent that three-fold (and worse than Ægyptian) plague of the heart; drunkenness, swearing, and profaneness. Wherein is a sweet composition of severity and mercy: of indignation against sin, of compassion and commiseration to the sinner; with such Christian moderation, as may argue zeal without malice; and a desire to win souls, no will to gall them. By R. Younge of Roxwell in Essex. Younge, Richard. 32 p. printed by J. Hayes, and are to be sold by Mrs. Crips in Popes-Head Alley, with 39 other pieces composed by the same author, London : 1664. Caption title on p.2 and running title: A sinner rescued from Satans subtilty and slavery. Imprimatur above imprint dated: Feb. 5. 1663. and signed: G. Stradling. Reproduction of the original in the Bodleian Library, Oxford. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Vices -- Early works to 1800. Swearing -- Early works to 1800. Christian life -- Early works to 1800. Redemption -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2006-02 SPi Global Keyed and coded from ProQuest page images 2006-04 John Latta Sampled and proofread 2006-04 John Latta Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A Sovereign ANTIDOTE , Or , A Precious MITHRIDATE : For Recovery of Souls twice dead in SIN , and buried in the Grave of Long Custome , to the Life of Grace . With hopeful Means ( God blessing the same ) to prevent that three-fold ( and worse than Aegyptian ) Plague of the Heart ; Drunkenness , Swearing , and Profaneness . Wherein is a sweet composition of Severity and Mercy : Of Indignation against Sin , of Compassion and Commiseration to the Sinner ; with such Christian moderation , as may argue Zeal without Malice ; and a desire to win Souls , no will to gall them . By R. YOUNGE of Roxwell in Essex . Imprimatur , Ex Aed . Lamb. Feb. 5. 1663. G. Stradling , S.T.P. Rev. in Christo Pat. D. Gilb. Archiep. Cant. à Sac. Domestic . London , Printed by J. Hayes , and are to be sold by Mrs. Crips in Popes-Head Alley , with 39 other Pieces composed by the same Author , 1664. A Sinner rescued from Satans subtilty and slavery . SECTION I. NOt to admonish our brother is to hate him , as the Holy Ghost witnesseth , Lev. 19.17 . But to scorn our brother should admonish us , is more to hate our selves . That little which Croesus learned of Solon , saved his life . And had Pilate taken that fair warning his wife gave him , it might have saved his soul ; which once lost , cannot be redeemed with ten thousand worlds : no not with the enduring of ten thousand thousand years torments in Hell. Enough I suppose ( together with a desire of my Readers eternal welfare ) to encourage me to speak , others to hear . Wherefore let none in the least be offended with what I shall deliver , or with me for it : For ( not only the searcher of hearts , but ) the world shall witness , that I fight not against you , but against your sins ; and you have no such foes as your faults . And these are they I seek to subdue , and batter down before you : as well knowing , that unless they die , you cannot live . Yea , if I make you smart , give me the more thanks , love me the better for it : Sharp reprehension is the healing of the soul ; and love to the soul , is the soul of love ▪ And let this serve for an Apologie , and if you please for a Protection . Sect. 2. Considering the numberless number of those that by professing themselves Protestants , discredit the Protestant Religion : Who because they have been Christened , as Simo● Magus was , received the Sacrament of the Lords Supper , like Judas ; and for company go to Church also as Dogs do , are called Christians , as we call the Heathen Images gods : yea ▪ and ( being blinded by the Prince of darkness , 2. Cor. 4.4 . ) think to be saved by Christ , though they take up Arms against him ; and are no more like Christians , then Michals Image of Goats-hair was like David : Who make the world only their god , and pleasure or profit alone their Religion : Who are so graceless , that God is not in all their thoughts ; except to blaspheme him , and to spend his daies in the Devil's service : Who being Christians in name , will scoff at a Christian indeed : Who honour the dead Saints in a cold profession , while they worrey the living Saints in a cruel persecution : Who so hate Holiness , that they will hate a man for it ; and say of good living , ( as F●stus of great Learninq ) It makes a man mad : whose hearts will rise at the sight of a good man , as some stomacks will rise at the sight of sweet meats : Whose Religion is to oppose the power of Religion ; and whose knowledge of the Truth , to know how to argue against the Truth : Who justifie the wicked , and condemn the just : who call Zeal , madness ; and Religion , foolishness : Who love their sins so much above their souls , that they will not only mock their Admonisher , scoff at the means to be saved , and make themselves merry with their own damnations ; but even hate one to the death , for shewing them the way to eternal life : who will condemn all for Round-heads , that have more Religion then an Heathen , or knowledge of heavenly things , then a child in the womb hath of the things of this life ; or conscience , then an Atheist , or care of his soul , then a Beast , and are mockers of all that march not under the pay of the Devil : Who with Adam will become Satans bondslaves for an Apple ; and like Esau , sell their birthright of Grace here , and their Blessing of Glory hereafter for a mess of pottage : Who prefer the pleasing of their palates before the saving of their souls : who have not only cast off Religion , that should make them good men ; but reason also , that should make them men : Who waste vertues faster then riches , and riches faster then any vertues can get them : Who do nothing else but sin , and make others sin too : who spend their time and patrimonies in Riot , and upon Dice , Drab , Drunkenness : who place all their felicity in a Tavern or Brothel house , where Harlots and Sycophants rifle their Estates , and then send them to rob : Who will borrow of every one , but never intend to satisfie any one : Who glory in their shame , and are ashamed of that which should and would be their glory : Who desire not the reputation of honesty , but of good fellowship : Who in stead of quenching their thirst , drown their senses ; and had rather leave their wits , then the wine behind them : who place their Paradise in their throats , Heaven in their guts : and make their belly their god : Who pour their Patrimonies down their throats , and throw the house so long out at windows , that at length their house throws them out of doors : Who think every one exorbitant that walk not after their Rule : Who will traduce all whom they cannot seduce ; even condemning with their tongues , what they commend in their consciences : Who as they have no reason , so they will hear none : Who are not more blind to their own faults , then quick-sighted in other mens : Who being displeased with others , will flie in their Makers face , and tear their Saviours Name in pieces with oathes and execrations , as being worse then any mad dog that flies in his Masters face that keeps him : Who swear and curse even out of custom , as Currs bark ; yea , they have so sworn away all grace , that they count it a grace to swear ; and being reproved for swearing , they will swear that they swore not . Sect. 3. Or perhaps they are covetous Cormorants , greedy Gripers , miserly Muck-worms ; all whose reaches are at riches : Who make gold their god , and commodity the stern of their consciences : Who hold every thing lawful , if it be gainful : Who prefer a little base pelf before God , and their own salvation ; and who being fatted with Gods blessings , do spurn at his precepts : Who like men sleeping in a Boat , are carried down the stream of this World , untill they arrive at their Graves-end [ Death ] without once waking to bethink themselves whither they are a going [ to Heaven or Hell. ] Or Ignorant and Formal Hypocrites : who do as they see others do , without either conscience of sin , or guidance of reason : Who do what is morally good , more for fear of the Law , then for love of the Gospel : Who fear the Magistrate more then they fear God or the Devil ; regard more the blasts of mens breath , then the fire of Gods wrath ; will tremble more at the thought of a Bailiff , or a Prison , then of Satan , or Hell , and everlasting perdition : Who will say , they love God and Christ , yet hate all that any way resemble him ; are slint unto God , wax to Satan ; have their ears alwayes open to the Tempter , shut to their Maker and Redeemer ; will chuse rather to disobey God , then displease great Ones ; fear more the Worlds scorns , then His anger ; and rather than abridge themselves of their pleasure , will incur the displeasure of God : Who will do what God forbids , yet confidently hope to escape what He threatens : Who will do the Devils works onely , and yet look for Christs wages ; expect that Heaven will meet them at their last hour , when all their life long they have galloped in the beaten Road towards Hell : Who expect to have Christ their Redeemer and Advocate , vvhen their Consciences tell them , that they seldom remember him , but to blaspheme him ; and more often name him in their oaths and curses , than in their prayers : vvho vvill persecute honest and Orthodox Christians ; and say , they mean base and dissembling hypocrites : Who think they do God good service in killing his servant● , Joh. 16.2 . Who vvill boast of a strong faith , and yet fall short of the Devils in believing , Jam. 2.19 . who turn the grace of God into wantonness ; as if a condemned person ▪ should head his Drum of Rebellion with his pardon ; resolving to be evil , because God is good : Who will not believe what is written , till they feel vvhat is written , and vvhom nothing vvill con●ute , but fire and brimstone : vvho think their villany is unseen , because it is unpunished ; and therefore live like Beasts , becau●e they think they shall die like Beasts . Sect. 4. Considering the swarms , legions , millions of these I say , and many the like , vvhich I cannot stand to repeat . As also in reference to Levit. 19.17 . Isa . 58.1 . I have deemed it no desertless office , to say something toward the saving of those poor ignorant and impotent vvretches , that are neither able , nor vvilling to help themselves . And indeed , what heart would it not make to bleed , that hath any Christian blood in his veins , to see vvhat multitudes there are that go blind-fold to destruction ; and no man offer to stop or check them before they arrive there , from vvhence there is no redemption , Matth. 7.13 , 14. 1 John. 5.19 . Rev. 20.8 . and 13.16 . Isa . 10.22 . Rom. 9.27 . 2 Tim. 2.26 . 2 Cor. 4.4 . Eph. 2.1 , to 4. Phil. 3.18 . Joh● ▪ 8.44 . and 1● . 30 . Yea , how should it not make all , that are themselves got out of Satans clutches , to plot , study , and contrive all they can , to draw others of their brethren after them . We read that Andrew vvas no sooner converted and become Christs Disciple , but instantly he drew others after him to the same Faith , John 1.41 . and the like of Philip , ver . ●5 . and of the woman of Samaria , John 4.28 , to 41. and of Peter , Luk. 22 32. Act. 2.41 . & chap. 3. & 4.4 . and so of all the Apostles ▪ Yea , Moses so thirsted after the salvation of Israel , that rather than he vvould be saved without them , he desired the Lord to b●ot h●m out of the Book of Life , Exod. 32.32 . And Paul to this purpose saith , I could wish my self to be separated f●om Christ for my brethre● , that are my kinsmen according to the flesh , meaning the Jew● , Rom. 9.3 . And indeed all heavenly hearts are charitable . Neither are we of the communion of Saints , if we desire not the blessedness of others , it being an inseparable adjunct , or relative to grace ; for none but a Cain vvill say , Am I my brothers keeper ? Yea , vvhere the heart is thankful , and inflamed with the love of God , and our neighbour , this vvill be the principal aim : As by my sins and bad example , I have drawn others from God : so now I will , all I can , draw others with my self to God. Saul converted , will build up , as fast as ever he plucked down , and preach as zealously as ever he persecuted : and we are no whit thankful for our own salvation , if we do not look with charity and pity upon the gross mis-opinions and mispr●sions of our Brethren . And what though we cannot do what we would ? yet we must labour to do what we can , to win others ; not to merit by it , but to express our thanks . Besides it were very dishonourable to Christ not to do so . Did you ever know that wicked men , thieves , drunkards , adulterers , persecuters , false prophets , or the like , would be damned alone ? no , they mislead all they can , as desiring to have companions . Yea , the Pharisees would take great pains , compass sea and land , to make other ▪ two-fold more the children of hell than themselves , as our Saviour expresly saith , Mat. 23.15 . which may cast a blush upon our cheeks , who are nothing so industrious to win souls to God. And what a shame is it , that our God should not have as faithful servants , as he hath unfaithful enemies ? that wickedmen should be at more cost and pains to please an ●ll mast●● , then we can afford to please so good a God , so gracio●s , and so loving a 〈…〉 they labour so hard , for that vvhich vvill but 〈◊〉 be●● damnation ? 〈◊〉 shall we think any pains too much for that whi●h will ad●● to the we 〈…〉 our eternal glory and salvation ? Sect. 5. And what though their case be not onely desperate , but almo●● hopeless ? yet there is a mercy due even to them : and it is our duty to ●se the means ; leaving the issue to him vvho is able to quicken the d●ad , and to make even of stones children to Abraham ? Witness Manasses in the Old Testastament , and Paul in the New. Yea , I suppose , that this their sad on 〈…〉 calls for our more than ordinary compassion . Since they have precious so●ls , that must everlastingly live in bliss , or woe . And hence it is , that the A●gels are said to rejoyce more at the conv●●sion of such a sinner , than for the building up of ninety and nine that are already converted , Luke 15.7 . because he to vvhom God hath given a new heart , and spiritual life , vvill be sure to seek out for , and use the means of growing in grace , and in the knowledge of our Lord and Saviour Jesus Christ . Whereas the former , are not onely dead in sin , but so buried in the grave of long custome , that they cannot stir the least joynt ; no , not so much as ●eel their deadness , nor desire life , but resist all means tending thereunto . Insomuch , that the conversion of such an one is held by Divines a greater work , or miracle , than the creating of the whole World : For in every new creature are a number of miracles ; A blind man is restored to sight ; a deaf man to hearing ; a man possest with many Devils , dispossest ; yea , a dead man raised from the dead , and in every one a stone turned into flesh : in all vvhich God meets vvith nothing but opposition , which in the Creation he met not vvith . I know this is Greek to a Sensualist , that hath onely the Flesh for his Tutor vvhence it vvill not be amiss to shew , how it fares vvith the parties vvith vvhom I am , to encounter ; Drunkards , Blasphemers , and Prophane persons . Sect. 6. Even such is the power of sin , that it made God become man , Angels become Devils , and men become beasts . For each man by nature , every one , vvhose heart is not changed by the Loadstone of the Gospel , is a very beast in condition , as Jeremy affirms , Jer. 10.14 . and St. Peter , 2 Pet. 2.12 . But that 's not all ; for vvhen the custom of sin , hath so brawned mens hearts , seared their consciences , and blinded their minds , that they can swear and curse as familiarly as Dogs bark : When the just and true God , hath for their rebellious wickedness in rejecting him , and despising all good means of being bettered , given them up to their own hearts lusts , and to Satan the God of this world , to be taught and governed by him : even as a just Judg , having passed sentence upon some hainous Malefactor , gives him up to the Jaylor , or Executioner : ( as you may see by sundry places , 2 Thes . 2.10 , 11 , 12. 1 Kings 22.20 , 21 , 22. 2 Tim. 2.26 . Ephes . 2.2 . Joh. 13.2 . Acts 5.3 . 1 Chron. 21.1 . Gen. 3.1 , to 6. Rev. 2.10.3.15 . Joh. 8.44 . & 12.31 . & 14.30 . 2 Cor. 4.4 . ) Then they become so devilized , that as Paul being guided by the good Spirit of God could say , I live not , but Christ lives in me , Gal. 2.20 . So may they say , we live not , but the Devil lives in us . For he is not only their Father , Gen. 3.15 . Joh. 8.44 . But their God , 2 Cor. 4.4 . And their Prince , Joh. 14.30 . And works in them his pleasure , Ephes . 2.2 . 2 Tim. 2.26 . So that they are ready and willing to say or do , what he will have them : as you may plainly read , Joh. 13.2 . Acts 5.3 . & 12.1 , 2 , to 12. 1 Chro. 21.1 . Gen. 3.1 , to 6. Rev. 2.10 . True , these poor simple souls know none of all this : as those four hundred of Ahabs Prophets , in whom this evil Spirit spake , did not know that Satan spake by them , 1 King. 22.22 . Neither did Judas know when he eat the sop , that Satan entred into him , and put it into his heart to betray Christ , Joh. 13.2 . Nor do Magistrates when they cast the servants of God into prison , once imagine that the Devil makes them his Jaylors , but he doth so . They are his Instruments , but he is the Principal Author ; as is plain by Rev. 2.10 . Neither did Ananias and Saphira once think , that Satan had filled their hearts , or put that lye into their mouths , for which they were strook dead , Acts 5. yet the Holy Ghost tells us plainly , that he did so , Vers . 3. Nor Eve in Paradise , had not the least suspition , that it was Satan that spake to her , by the Serpent : Nor Adam , that it was the Devils mind in her mouth , his heart in her lips , when tempted to eat the forbidden fruit . Nor did David once dream , that it was Satan , who moved him to number the people , 1 Chron. 21.1 . Much less did Peter , who so loved Christ , imagine that he was set on by Satan , to tempt his own Lord and Master with those affectionate words , Master pity thy self : For if Christ had pitied himself , Peter and all the world had perished . Yet it was so , which occasioned Christ to answer him , Get thee behind me Satan , Mat. 16.22 , 23. Much less do Drunkards , Blasphemers , and prophane persons know , that it is not they , but the Devil in them , when they scoff at Religion and holiness ; when they tear Heaven with their blasphemies , and bandy the dreadful Name of God in their impure and poluted mouths , by their bloudy Oaths and Execrations . These things premised , I come to deal with the parties first mentioned , with whom my business lies : and they are Drunkards , Blasphemers , and profane persons , who swarm so in all places . And to these , their faithful and impartial Monitor presents a few Considerations . I 'le begin with Drunkards ; O that they would mind what I shall say , but so much as it concerns them ! The Blemish of Government , the Shame of Religion , the Disgrace of Mankind ; or a Charge drawn up against Drunkards , and presented to his Majesty , in the name of all the sober Party in the three Nations . Humbly craving , that they may be kept alone by themselves from infecting others ; compelled to work and earn what they consume : And that none may be suffered to sell Drink , who shall either Swear , or be Drunk themselves , or suffer Others within their Wals. 1. BRANCH of the Charge . THat as the Basilisk is chief of Serpents : so of sinners , the Drunkard is chief . That Drunkenness is of sins the Queen : as the Gowt is of diseases : even the root of all evil , the rot of all good . A sin which turns a man wholly into sin . That all sins , all beast-like , all serpentine qualities meet in a Drunkard , as rivers in the sea : and that it were far better to be a Toad , or a Serpent , then a Drunkard . That the Drunkard is like Ahab , who sold himself to work wickedness . That he wholly dedicates , resigns , surrenders , and gives himself up to serve sin and Satan . That his only employment is to drink , drab , quarrel , swear , curse , scoff , slander and seduce : as if to sin were his Trade , and he could do nothing else ; like the Devil , who was a sinner from the beginning , a sinner to the end . That these sons of Belial , are all for the belly : for to drink God out of their hearts , health out of their bodies , wit out of their heads , strength out of their joynts , all the money out of their purses , all the drink out of the Brewers barrels , wife and children out of doors , the house out at windows , the Land out of quiet , plenty out of the Nation , is all their business . In vvhich their swinish swilling , they resemble so many frogs in a puddle , or water-snakes in a pond : for their vvhole exercise , yea , Religion , is to drink ; they even drown themselves on the dry land . That they drink more spirits in one night , then their flesh and brains be worth . That more is thrown out of one swines nose , and mouth , and guts , then vvould maintain five sufficient families . 2. Br. That it is not to be imagined , vvhat all the Drunkards in one Shire or County do devour , and vvorse then throvv away in one year : vvhen it hath been knovvn ( if vve may give credit to Authours , and the Oaths of others ) that two and thirty in one cluster have made themselves drunk ; that six and thirty have drank themselves dead in the place , vvith carovvsing of healths ; that at one Supper , one and forty have killed themselves , vvith striving for the conquest : that two have drank each of them a peck at a draught : that four men have drank four gallons of vvine at a sitting : that one man hath drank two gallons of vvine ; and two more , three gallons of vvine a piece at a time : that one Drunkard in a fevv hours , drank four gallons of vvine : that four ancient men drank as many cups of vvine at one sitting , as they had lived years , vvhich vvas in all three hundred cups of vvine amongst four men : and lastly , that three women came into a Tavern in Fleet-street ( vvhen I vvas a boy , take it upon Claptons Oath and credit , vvho drevv the Wine ) and drank forty nine quarts of Sack ; tvvo of them sixteen a piece , & the third to get the victory , seventeen quarts of Sack. Which being so , vvhat may the many millions of these ding-thrifty dearth-makers consume in a year in all the three Nations ? It is much to be feared , that as we turn the sanctuary of life into the shambles of death : so God may send a famine after such a satiety , and pestilence after famine . Or rather , that our Land , which hath been so long sick of this disease , and so often surfeted of this sin , should spue us all out who are the Inhabitants . Nor need it seem incredible , that common drunkards should drink thus : for they can disgorge themselves at pleasure , by only putting their finger to their throat ; and they will vomit , as if they were so many live Whales spuing up the Ocean : which done , they can drink a fresh . Or if not so , yet custome hath made it to pass through them , as through a tunnel , or streiner ; whereby it comes out again as sheer wine as it went in , as hath been observed . Nor hath the richest Sherry or old Canary any more operation with them , than a cup of six hath with me . And no marvel ! for , if Physick be taken too oft , it will not work like Physick : but nature entertains it as a friend , not as a Physician . Yea , poyson by a familiar use becomes natural food . As Aristotle ( in an example of a Maid , who used to pick spiders off the walls and eat them , ) makes plain . 3. Br. That as Drunkards have lost the prerogative of their Creation , and are changed ( with Nebuchadnezzar , Dan. 4.16 . ) from men into beasts , so they turn the sanctuary of life into the shambles of death : yea , thousands ( when they have made up the measure of their wickedness ) are taken away in Gods just wrath in their drink ; ( as it were with the weapo● in their bellies ) it faring with them as it did with that Pope , whom the Devil is said to have slain in the very instant of his Adultery , and carry him quick to hell , being suddenly struck with death , as if the execution were no less intended to the soul , than to the body . That by the Law of God in both Testaments ; He that will not labour , should not eat , Gen. 3.19 . Pro. 20.4 . 2 Thes . 3.10 . because he robs the Common-wealth of that which is altogether as profitable as land , or treasure . But Drunkards are not only lazie get-nothings , but they are also riotous spend-alls ; and yet these drunken drones , these gut-mongers , these Quagmirists , like vagrants and vermine , do nothing all their life-long that may tend to any good , as is storied of Margites , and yet devour more of the fat of the Land , than would plentifully maintain those millions of poor in the Nation that are ready to fami●h . A thing not fit to be suffered in any Christian Commo●-wealth : yea , far sitter they were stoned to death , as by the Law of God they ought , Deut. 21.20 , 21. since this might bring them to repentance ; whereas now they spend their days in mirth , and suddenly they go down into hell , Job 21.13 . Drunkards being those swine whom the legion carries headlong into the Sea , or pit of perdition . 4. Br. That every hour seems a day , and every day a month to a drunkard , that is not spent in a Tap-house ; yea , they seem to have nailed their ears to the door of some Tavern or Tap-house , and to have agreed with Satan , Master , it is good being here . That where ever the Drunkards house is , his dwelling is at the Ale-house , except all his money be spent , and then if his wife will fetch him home with a lanthorn , and his men with a barrow , he comes vvith as much sence as Michals image had . That the pot is no sooner from their lips , but they are melancholy , and their hearts as heavy , as if a milstone lay upon it . Or rather they are vexed like Saul , with an evil spirit , which nothing will drive away but drink and Tobacco . They so wound their consciences with all kind of prodigious wickedness , and so exceedingly provoke God , that they are rackt in conscience , and tortured with the very flashes of bell-fire . That they drink to the end only , that they may forget God , his threats & judgments ; that they may drown conscience , and put off all thoughts of death and hell ; and to hearten and harden themselves against all the messages of God , and threats of the Law : which is no other in mitigating the pangs of conscience , than as a saddle of gold to a galled-horse , or a draught of poison to quench a mans thirst . That if they might have their wills , none should refuse to be drunk unpunished , or be drunk unrewarded at the common charge . As how will they boast what they drank , and how many they conquered at such a meeting , making it their only glory . That the utmost of a Drunkards honesty is good-fellowship : that temperance and sobriety with them is nothing but humour and singularity ; and that they drink not for strength or need , but for lust and pride ; to shew how full of Satan they are , and how near to swine . That though these swinish swill-bowls make their gullet their god , and sacrifice more to their god-belly , than those Babylo●ians did to their god Bel , Bel and the Drago● , v. 3. yet they will say , yea swear , that they drink not for love of drink ; though they love it above health , wealth , credit , child , wife , life , heaven , salvation , All. They no more care for wine , than Esau did for his pottage , for which he sold his birthright , Isa . 56.12 . 5. Br. That Drunkards are the Devils capti●es , at his command , and ready to do his will ; and that he rules over , and works in them his pleasure , 2 Tim. 2.26 . Eph. 2.2 . that he enters into them , and puts it into their hearts what he will have them to do , Joh. 13.2 . Acts 5.3 . 1 Chron. 21.1 . opens their mouths , speaks in and by them , Gen. 3.1 , to 6. stretcheth out their hands , and they act as he will have them , Act. 12.1 , 2. Rev. 1.10 . he being their father , Gen. 3.15 . Joh. 8.44 . their king , Joh. 12.31 . & 14.30 . and their god , 2 Cor. 4.4 . Eph. 2.2 . And which is worst of all , that drunkenness not only dulls and dams up the head and spirits with mud , but it beastiates the heart , and ( being worse than the sting of an Asp ) poysoneth the very soul and reason of a man , whereby the faculties and organs of repentance and resolution are so corrupted and captivated , that it makes men utterly uncapable of returning , unless God should work a greater miracle upon them , than was the creating of the whole world . Whence Austin compares it to the very pit of hell , out of which ( when a man is once fallen into ) there is no hope of redemption . That Drunkenness is like some desperate plague , which knows no cure . As what saies Basil , Shall we speak to drunkards ? we had as good speak to liveless stones , or senceless plants , or witless beasts , as to them ; for they no more believe the threats of Gods Word , than if some Impostor had spoken them . They will fear nothing , till they be in hell-fire ; resembling the Sodomites , who would take no warning , though they were all struck blind ; but persisted in their course , untill they felt fire and brimstone about their ears , Gen. 19.11 . That there is no Washing these Black-moors white , no charming of these deaf Adders ; blind men never blush ; fools are never troubled in conscience , neither are beasts ever ashamed of their deeds . That a man shall never hear of an habituated , infatuated , incorrigible , cauterized Drunkard , that is reclaimed with age . 6. Br. That as at first , and before custom in sin hath hardened these Drunkards , they suffer themselves to be transformed from men into swine ; as Elpenor was transformed by Circes into a hog ; so by degrees they are of swine transformed again into Devils , as Cadmus and his wife were into serpents , as palpably appears by their tempting to sin , and drawing to perdition . That these Age its for the Devil , Drunkards , practise nothing but the Art of d●baunching men ; that to turn others into beasts , they will make themselves devils , wherein they have a notable dexterity , as it is admirable how they will wind men in , and draw men on by drinking first a health to such a man , then to such a woman my mistress , then to every ones mistress ; then to some Lord or Lady ; their Master , their Magistrate , their Captain , Commander , &c. and never cease , until their brains , their wits , their tongues , their eyes , their feet , their sense , and all their members fa●l them : that they will drink until they vomit up their shame again , like a filthy dog , or lie wallowing in their beastliness like a bru●ish swine . That they think nothing too much either to do or spend , that they may make a sober man a drunkard , or to drink another drunkard under the table ; which is to brag how far they are become the Devils children : that in case they can make a sober and religious man exceed his bounds , they will sing and rejoyce , as in the division of a spoil ; and boast that they have d●eached sobriety , and blinded the light ; and ever after be a snuffing of this tape● , Psal . 13.4 . But what a barbarous , graceless , and unchristian-like practice is this , to make it their glory , pastime , and delight , to see God dishonoured , his Spirit grieved , his Name blasphemed , his creatures abused , themselves and their friends souls damned . Doubtless such men have climbed the highest step of the ladder of wickedness ; as thinking their own sins will not press them deep enough into hell , except they load themselves with other mens ; which is Devil-like indeed ! whose aim it hath ever been , seeing he must of necessity be wretched , not to be wretched alone . That as they make these healths serve as a pulley , or shooing-horn to draw men on to drink more , then else they would or should do : so a health being once begun , they will be sure that every one present shall pledge the same , in the same manner and measure , be they thirsty , or not thirsty , willing , or not willing , able , or unable : be it against their stomacks , healths , natures , judgments , hearts and consciences , which do utterly abhor , and secretly condemn the same . That in case a man will not for company grievously sin against God , wrong his own body , destroy his soul , and wilfully leap into hell-fire with them ; they will hate him worse then the hang-man ; and will sooner adventure their blood in the field , upon refusing or crossing their healths , then in the cause and quarrel of their Countrey . 7. Br. How they are so pernicious , that to damn their own souls , is the least part of their mischief ; and that they draw vengeance upon thousands , by seducing some , and giving ill example to others . That one Drunkard makes a multitude , being like the bramble , Judg. 9.15 . which first set it self on fire , and then fired all the Wood. Or like a malicious man sick of the plague , that runs into the throng to disperse his infection : whose mischief out-weighs all penalty . And this shews , that they not only partake of the Devils nature , but that they are very Devils in the likeness of men : and that the very wickedness of one that feareth God , is far better than the good intreaty of a Drunkard . That with sweet words they will tole men on to destruction , as we tole beasts with fodder to the slaughter-house : And that to take away all suspicion , they will so mollifie the stiffness of a mans prejudice , so temper and fit him to their own mold , that once to suspect them , requires the spirit of discerning . And that withal , they so confirm the profession of their love with oaths , protestations , and promises , that you would think , Jonathans love to David nothing to it . That these pernicious seducers , devils in the shape of men , have learned to handle a man so sweetly , that one would think it a pleasure to be seduced . But little do they think , how they advance their own damnations , when the bloud of so many souls , as they have drawn away , will be required at their hands ! For know this thou tempter , that thou dost not more increase other mens wickedness on earth , ( whether by perswasion , or pro●ocation , or example ) than their wickedness shall increase thy damnation in hell , Luke 16.27 , 28. Non fratres dilexit , sed seipsum respexit . And this let me say to the horrour of their consciences , that make merchandize of souls ; that it is a question when such an one comes to hell , whether Judas himself would change torments with him . 8. Br. That the Drunkard is so pleasing a murtherer , that he tickles a man to death , and makes him ( like Solomons fool ) die laughing . Whence it is , that many who hate their other enemies ( yea , and their friends too ) embrace this enemy , because he kisseth when he betrayeth . And indeed , what fence for a pistol charged with the bullet of friendship ? Hence it is also , that thousands have confest at the Gallows , I had never come to this , but for such and such a Drunkard . For commonly the Drunkards progress is , from luxury to beggery , from beggery to thievery , from the Tavern to Tyburn , from the Ale-house to the Gallows . Briefly , That these Bawds and Panders of vice breathe nothing but infection , and study nothing but their own , and other mens destruction . That the Drunkard is like Julian , who never did a man a good turn , but it was to damn his soul . That his proffers are like the Fowlers shrap , when he casts meat to birds , which is not out of pity to relieve , but out of treachery to ens●are them . Or like traps we set for vermine , seeming charitable , when they intend to kill , Jer. 5.26 . And thou mayest answer these cursed tempters , who delight in the murther of souls , as the woman of Endor did Saul , 1 Sam. 28. Wherefore seekest thou to take me in a snare , to cause me to die ? ver . 9. That he is another Absalom , who made a feast for Amnon , whom he meant to kill . And there is no subtilty like that which deceives a man , and hath thanks for the labour . For as our Saviour saith , Blessed is the man that is not offended at their scoffs , Mat. 11.6 . So blessed is the man that is not taken with their wiles . For herein alone consists the difference , He whom the Lord loves , shall be delivered from their meretricious allurements , Eccles . 7.26 . And he whom the Lord abhors , shall fall into their snares , Pro. 22.14 . 9. Br. That Taverns and Tap-houses are the drinking-schools where they learn this their skill , and are trained up in this trade of tempting . For Satan does not work them to this heighth of impiety all at once , but by degrees : When custom of sin hath deaded all remorse for sin ; as it is admirable how the soul that takes delight in lewdness , is gained upon by custom . They grow up in sin , as worldlings grow in wealth and honour . They wax worse and worse , saies the Apostle , 2 Tim. 3.13 . they go first over shoes , then over boots , then over shoulders ; and at length over head and ears in sin , as some do in debt . Now these Tap-houses are their meeting places , where they hear the Devils lectures read ; the shops and markets where Satan drives his trade ; the schools where they take their degrees : these are the Guild-hals where all sorts of sinners gather together , as the humours do in the stomach before an Ague sit ; and where is projected all the wickedness that breaks forth in the Nation , as our reverend Judges do find in their several Circuits . That these Taverns and Ale-houses ( or rather hell-houses ) are the fountains and well-heads from whence spring all our miseries and mischiefs : these are the Nurs●ries of all riot , excess and idleness , making our Land another Sodom , and furnishing yearly our Jayls and Gallowses . Here they sit all day in troops , doing that in 〈◊〉 which we have seen boys do in sport ; stand on their head , and shake their heels against heaven ; where , even to hear how the Name of the Lord Jesus is pierced , and God's Name blasphemed , would make a dumb man speak , a dead man almost to quake . 10. Br. That it were endless to repeat their vain babling , scurrilous jesting , wicked talking , impious swearing and cursing : that when the drink hath once bit them , and set their tongues at liberty , their hearts come up as easily as some of their drink ; yea , their limitless tongues do then clatter like so many windows loose in the wind , and you may as soon perswade a stone to speak , as them to be silent : it faring with their clappers as with a sick mans pulse , which always beats , but ever out of order . That one Drunkard hath tongue enough for twenty men ; for let but three of them be in a room , they will make a noise , as if all the thirty Bels in Antwerp steeple were rung at once : or do but pass by the door , you would think your self in the Land of Parrats . That it is the property of a drunkard to disgorge his bosom with his stomack , to empty his mind with his maw : His tongue resembles Bacchus his Liber pater , and goes like the sayl of a Wind-mill : For as a great gale of wind whirleth the sayls about , so abundance of drink whirleth his tongue about , and keeps it in continual motion . Now he rayls , now he scoffs , now he lies , now he slanders , now he seduces ; talks bawdy , swears , bans , foams , and cannot be quiet , till his tongue be wormed . So that from the beginning to the end , he belcheth forth nothing , but what is as far from truth , piety , reason , modesty ; as that the Moon came down from heaven to visit Mahomet : As oh ! the beastliness which burns in their unchaste and impure minds , that smoaks out at their polluted mouths ! A man would think , that even the Devil himself should blush , to hear his child so talk . How doth his mouth run over with falshoods against both Magistrates , Ministers , and Christians : what speaks he less then whoredoms , adulteries , incests at every word ; yea , hear two or three of them talk , you would change the Lycaotians language , and say . Devils are come up in the likeness of Men. 11. Br. That at these places men learn to contemn Authority , as Boyes grown tall and stubborn , contemn the rod ; here it is that they utter swelling and proud words against such as are in dignity , as St. Peter , and St. Jude have it . They set their mouths against Heaven , and their tongues walk through the Earth , Psalm 73.9 . So that many a good Minister and Christian may say vvith holy David , I became a song of the drunkards , Psal . 69.12 . And in case any of them have wit , here they vvill shew it in scoffing at Religion , and flouting at holiness . From whence it is that we have so many Atheists , and so few Christians amongst us ( notwithstanding our so much means of grace ) and that the Magistracy and Ministry are so wofully contemned by all sorts of people . That these tippling Tap-houses are the common Quagmires of all filthiness , where too many drawing their patrimonies through their throats , exhaus● and lavish out their substance , and lay plots and devices how to get more . For hence they fall , either to open courses of violence , or secret mischief , till at last the Jayl prepares them for the Gibbet ; for likely they sing through a Red Lattice , before they cry through a Grate . 12. Br. I speak not of all , I know the calling to be good , and that there are good of that calling ; ( and these will thank me , because vvhat I have said , makes for their honour and profit too : ) but sure I am too many of these drinking houses are the very dens and shops , yea , the thrones of Satan ; very sinks of sin , which like so many Common-shores , refuse not to welcome and incourage any , in the most loathsome polutions they are able to invent , and put in practice : as did you but hear , and see , and smell , and know what is done in these Taverns and Ale-houses , you would wonder that the earth should bear the houses , or the Sun endure to look upon them . That lest they should not in all this , do homage enough to Satan , they not seldom drink their healths upon their knees , as the Heathen-witches and Sorcerers ( of whom these have learned it ) used to do , when they offered drink-offerings to Beelzeoub the Prince of Devils , and other their Devil-gods . That these godless Ale-drapers , and other sellers of drink , in entertaining into their houses , and complying with those Traytors against God , and in suffering so much impiety to rest within their walls , do make themselves guilty of all , by suffering the same , and that a fearful curse hangs over their heads , so long as they remain such . For if one sin of theft , or perjury , is enough to rot the rafters , to grinde the stones , to level the walls and roof of any house vvith the ground ; as it is Zech. 5.4 . What are the oaths , the lies , the thefts , the whoredoms , the murthers , the damnable drunkenness , the numberless , and nameless abominations that are committed there . For these Ale-house-keepers are accessary to the drunkards sin , and have a fearful account to give for their tolerating such , since they might , and ought to redress it : so that their gain is most unjust , and all they have is by the sins of the people ; as Diogenes said of the st●umpe● P●rine . 13. Br. That of all seducing drunkards , these drink-sellers are the chief : their ●hole life being nought else but a vicissitude of devouring and venting , and their whole study , how to tole in customers , and then egg them on to drink : For as if drinking and tempting were their trade ; they are alwayes guzling within doors , or else tempting at the door , where they spend their vacant hours , watching for a companion , as a spider would watch for a poor fly ; or as the whorish woman in the Proverbs , laid wait for the young novice , until with her great craft , and flattering lips , she had caused him to yeeld , Prov. 7.6 , to 24. Though when he sees a Drunkard , if he but hold up his finger , the other follows him into his Borough , just like a fool to the stocks , and as an Ox to the slaughter-house , having no power to withstand the temptation . So in he goes , and there continues as one bewitch'd , or conjur'd with a spell ; out of which he returns not , until he hath emptied his purse of money , and his head of reason : while , in the mean time , his poor wife , children and servants want bread . That did Sellers of drink aim at the glory of God , and good of others , as they ought , 1 Cor. 10.31 . there would not be an hundredth part of the drunkards , beggars , brawls , and famished-families there are : whereas now thousands do in sheer drink , spend all the cloaths on their beds and backs . As be they poor labouring men , that must dearly earn it before they have it , these Ale-house-keepers , these vice-breeders , these so●l-murtherers , will make them drink away as much in a day , as they can get in a week ; spend twelve pence , sooner then earn two-pence , as St. Ambrose observes . That thousands of these Labouring men may be found in the very Suburbs of this City , that drink the very blood of their wives and children , who are near famished , to satisfie the Drunkards throat , or gut , wherein they are worse then Infidel● , or Cannibals , 1 Tim. 5.8 . who again are justly met withall : For as if God would pay them in their own coyn , how often shall you see vermine sucking the Drunkards blood , as fast as he the others . 14. Br. That these Drunkards and Al●-drapers are always laying their heads together , plotting and consulting how to charm and tame their poor wives , ( for the Drunkard and his wife agree like the harp and the harrow ) which if maids did but hear , they would rather make choice of an Ape-carrier , or a Jakes-farmers servant , than of one that will be drawn to the Ale-house . For let them take this for a Rule , He that is a tame devil abroad , will be a roaring devil at home ; and he that hath begun to be a Drunkard , will ever be a Drunkard . True , they will promise a maid fair , and bind themselves by an hundred oaths and pro●●stations ; and she ( when love hath blinded and besotted her ) will believe them ; yea , promise her self the victory , not doubting but she shall reclaim him from his evil company ; but not one of a thousand , scarce one of ten thousand that ever finds it so , but the contrary . For let Drunkards promise , yea , and purpose what they will ; Experience shews , that they mend as sowre Ale does in Summer ; or as a dead hedg , which the longer it stands is the rottener . And how should it be other , when they cannot go the length of a street , but they must pass by perhaps an hundred Ale-houses , where they shall be called in . And all the while they are in the drinking-school , they are bound by their law of good fellowship to be pouring in at their mouths , or whiffing out at their noses : one serving as a shooing-horn to the other ; which makes them like rats-ban'd Rats , drink and vent , vent and drink , S●llengers round , and the same again . Oh that a maids fore-wit were but so good as her after-wi● ! then the Drunkard should never have wife more to make a slave of , nor wives such cause to curse Ale-house-keepers , as now they have . And indeed , if I may speak my thoughts , or what reason propounds to me , Drunkards are such children and fools ( to what Governours of families ought to be ) that a rod is fitter for them than a wife . But of this by the way only , that maids may not so miserably cast away themselves ; for they had better be buried alive , than so married , as most poor mens wives can inform them . 15. Br. That to speak to these Demetriuses , that get their wealth by drinking ; yea , by helping to consume their drink , and that live only by sin , and the sins of the people , were to speed as Paul did at Ephesus , after some one of them had told the rest of their occupation . Yea , to expect amendment from such , in a manner were to expect amendment from a Witch , who hath already given her soul to the devil . That to what hath been spoken of Drunkards and Drink-sellers in the particular cases of drinking and tempting , might be added seventy times seven more of the like abominations . For the Drunkard is like some putrid grave , the deeper you dig , the fuller you shall find him both of stench and horror : Or like Hercules's monster , wherein were fresh heads still arising one after the cutting off of another . But there needs no more then this taste , to make any wise man ( or any that love their own souls ) to detest and beware these Bawds and panders of vice , that breathe nothing but infection , and study nothing but their own , and other mens destruction . These Brokers of villany , whose very acquaintance is destruction : As how can they be other then dangerously infectious , and desperately wicked , whose very mercies are cruelty ? 16. Br. That I have unmasked their faces , is to infa●uate their purpose : that I have inveighed and declaimed against Drunkenness , is to keep men sober ; For vices true picture , makes us vice detest . O that I had Dehortation answerable to my detestation of it ! Only here is a discovery how Drunkards tempt ; if you will see directions how to avoid their temptations , read my Sovereign Antidote against the contagion of evil company . Only take notice for the present , that the best way to avoid evil , is to shun the occasions : Do not only shun Drunkenness , but the means to come to it ; and to avoid hurt , keep thy self out of shot ; come not in drunken company , nor to drinking places : As for their love and friendship , consider but whose Factors they are , and thou wilt surely hate them . Consider what I say , and the Lord give you understanding in all things . That ( by the blessing of God ) our children , and childrens children may loath drunkenness , and love sobriety ; let this be fixed to some place convenient in every house , for all to read . The Persians , Parthians , Spartans , and Lacedemonians did the like , and found it exceeding efficacious : And Anacharsis holds it the most effectual means to that end . A Hopefull way to Cure that horrid Sin of SWEARING , Or an help to save SWEARERS , if willing to be saved : Being an Offer or Message from Him , whom they so Daringly and Audaciously provoke . Also a Curb against CURSING . Member 1. 1. Sect. Messenger . SIr , Me thinks you Swear and Curse as if he that made the ear could not hear , or as if he were neither to be feared , nor cared for : who for sin cast the Angels out of Heaven , Adam out of Paradise , drowned the old world , rained down fire and brimstone upon Sodom , commanded the earth to open her mouth , and swallow down quick Korah and his company , he who smote Egypt with so many plagues , overthrew Pharaoh and his host in the Red sea , destroyed great and mighty Kings , giving their land for an inheritance to his people : and can as easily with a word of his mouth strike you dead while you are blaspheming him , and cast you body and soul into hell for your odious unthankfulness : yea , it is a mercy beyond expression , that he hath spared you so long . When a Dog flies in his masters face that keeps him , we conclude he is mad : are you then rational men , that ( being never so little crost ) will fly in your Makers face , and tear your Saviours name in pieces , with oaths and execrations , which is worse than Frenzy ? yea , this is to send challenges into Heaven , and make love to destruction ! And certainly it is Gods unspeakable mercy , that every such oath and blasphemy , proves not a Benoni , the death of the mother , Gen. 35.18 . Sect. 2. Think me not too bold , or over-harsh ; for I speak to you both for and from my Maker and Redeemer . Yea , be perswaded to hearken a while unto me , as you would have God another day hearken unto you : Are you Christians , as you call your selves ? If you be , call to mind what God and Christ hath done for us . How when we were in a sad condition , when by sin we had forfeited our s●lves and all we had , and wilfully plunged our souls and bodies into eternal torments : when neither heaven , earth , nor hell , could have yielded any satisfactory thing besides Christ , that could have satisfied Gods justice , and merited heaven for us : then , oh then ! The eternal God would die , viz. so far as was possible or necessary , that we might not die eternally , John 3.16 . A mercy bestowed , and a way found out , that may astonish all the sons of men on earth , and Angels in heaven . And all this even against our wills , when we were his enemies , mortally hating him , and to our utmost fighting against him , and taking part with his onely enemies ( Sin and Satan ) as now you do , not having the least thought or desire of reconcilement ; but a perverse and obstinate will , to resist all means tending thereunto . Sect. 3. O my brethren ! bethink your selves ; It is his maintenance we take , and live on . The air we breath , the earth we tread on , the fire that warms us , the water that cools and cleanseth us , the cloaths that cover us , the food that does nourish us , the delights that cheer us , the beasts that serve us , the Angels that attend us , even all are his . That we are not at this present in hell , there to fry in flames , never to be freed : That we have the free offer of grace here , and everlasting glory in heaven hereafter , we are only beholding to him . And shall we deny this Lord that hath bought us ? shall we most spitefully and maliciously fight on Satans side against him with all our might , and that against knowledge and conscience ? I wish you would a little think of it . Sect. 4. For favours bestowed , and deliverances from danger , bind to gratitude : or else the more bonds of duty , the more plagues for neglect . The contribution of blessings requires retribution of thanks , or will bring distribution of judgements : and certainly , if a friend had given us but a thousandth part of what God hath , we should heartily love him all our lives , & think no thanks sufficient . And in reason , Hath God done so much for us , and shall we deny him any thing he requireth of us ? though it were our lives , yea , our souls ; much more our sins ; most of all this sottish and damnable sin , in which there is neither profit , nor pleasure , nor credit , nor any thing else to provoke or entice us unto it , as in other sins : for all you can expect by it is the suspicion of common Lyers , by being common Swearers ; or that you shall vex others , and they shall hate you . Whereas if we could give Christ our bodies and souls , they should be saved by it , but he were never the better for them . Yea , swearing and cursing are sins from which of all other sins we have the most power to abstain . For were you forced to pay for every oath and curse you utter , as the Law enjoyns ; or if you were sure to have your tongue cut out , which is too light a punishment for this sin , damnation being the due penalty thereof , as the Apostle sets it down , James 5.12 . you both could and would leave it , which alone makes it altogether inexcusable . And this know , that the easier the thing commanded is , the greater guilt in the breach of it ; and the lighter the injunction , the heavier the transgression , as Austin speaks , and Adams eating the forbidden fruit , sufficiently proves : so that it is evident you love this sin , meerly because it is a great sin , and blaspheme out of meer malice to , and contempt of God , which it most fearful , and ( as a man would think ) should make it unpardonable : I am sure the Psalmist hath a terrible word for all such , if they would take notice of it , Let them be confounded that transgress without a cause , Psalm 25.3 . And no marvel that this fearful imprecation should fall from the Prophets mouth ; for that man is bottomlesly ill , who loves vice meerly because it is a vice , and because God most strictly forbids it . He is a desperate prodigious , damnable wretch , who ( rather then not die ) will anger God on set purpose . Wherefore look to it , and think of it , you cursing and cursed swearers ; You swear away your salvation , curse away your blessing ; Howling and cursing shall be your chief ease in Hell , to vvhom blasphemy was an especial recreation on Earth . Sect. 5. Argue with all the vvorld , and they vvill conclude , there is no vice like ingratitude : and meer ingratitude returns nothing for good , but you return evil ; yea , the greatest and most malicious evil , for the greatest and most admired love . It was horrible ingratitude for the Jews to scourge and crucifie Christ , who did them good every way ; for he healed their diseases , fed their bodies , enlightned their minds , of God became Man , and lived miserably among them many years , that he might save their souls , ( though in killing him they did their utmost to sink the onely ship that could save them : ) but you are more ingrateful to God and Christ then they were , or can be exprest by the best Orator alive . For which read more in a Treatise intituled , Gods goodness , and Englands unthankefulness , from chap. 4. to chap. 7. Sect. 6. O that you would but consider , that the Lord Jehovah , vvho is a God great and terrible , of most glorious Majesty , and infinite purity , hears and beholds you in all places , and in every thing you think , speak , or do ; who is a just Judge , and will not let this cursed sin go unpunished : then would you keep a narrower watch over your thoughts , then any other can do over your actions ; yea , you would as soon stab a Dagger to your Hearts , as let such oaths and execrations drop from your mouths . Consider of it I beseech you , lest you swear away your part in that blood which must save you , if ever you be saved ; yea , take heed lest you be plagued with a witness , and that both here and hereafter ; for God ( who cannot lie ) hath threatned that his curse shall never depart from the house of the Swearer , as it is , Zech. 5.1 , to 5. And I doubt not but you are already cursed , though you know it not ; that either he hath cursed you in your body , by sending some foul disease , or in your estate , by suddenly consuming it , or in your name , by blemishing and blasting it , or in your seed , by not prospering it , or in your mind , by darkning it , or in your heart , by hardning it , or in your conscience , by terrifying it , or will in your soul , by everlastingly damning it , if you repent not . Wherefore take heed what you do before it prove too late . Sect. 7. Or if you regard not your self , or your own souls good , yet for the Nations good , leave your swearing : for the Lord ( as now we find to our smart ) hath a great controversie with the inhabitants of the Land , because of swearing , Hos . 4.1 , 2. Yea , because of oaths the whole land ( even the three Nations ) now mourneth , as you may see , Jer. 23.10 . Neither object that ye are so accustomed to swearing that you cannot leave it , for this defence is worse then the offence ; as take an instance , Shall a Thief or Murtherer at the Bar alledge for his defence , That it hath been his use and custome of a long time to rob and kill , and therefore he must continue it ? Or if he do , will not the Judge so much the rather send him to the Gallows ? Wherefore I beseech you by the mercies of God ( who hath removed so many evils , and conferred so many good things upon you , that they are beyond thought or imagination ) to leave it : especially after this warning , which in case you do not , will be a sore witness , and rise up in judgement against you another day . Memb. 2. Swearer . Did I swear or curse ? Sect. 1. Messenger . Very often , as all here present can witness , and Satan also , who stands by to take notice , reckon up , and set on your score every Oath you utter , keeping them upon Record against the great day of Assises , at which time every Oath will prove as a daggers point stabbing your soul to the heart , or as so many weights pressing you down to Hell , Rev. 20.13 . and 22.12 . As also the searcher of hearts , who himself will one day be a swift witness against Swearers , Mal. 3.5 . For of all other sinners the Lord will not hold him guiltless that taketh his Name in vain , as the third Commandment tels you , Exod. 20.7 . Sect. 2. But wo is me , it fares with common Swearers as with persons desperately diseased , whose excrements and filth comes from them at unawares , for as by much labour the hand is so hardened that it hath no sense of labour , so their much swearing causeth such a brawny skin of senslesness to overspread the heart , memory , and conscience , that the swearer swears unwittingly ; and having sworn , hath no remembrance of his Oath , much less repentance for his sin . Swearer . Alas , though I did swear , yet I thought no harm . Sect. 3 Messeng●r . O fool ! What Prince hearing himself abused to his face , by the reproachfull words of his base and impotent Subject , would admit of such an excuse , That whatsoever he spake with his mouth , yet he thought no ill in his heart ? And shall God take this for a good answer , having told us before-hand , Deut. 28.58 , 59. That if we do not fear and dread his glorious and fearful Name , the Lord our God , he will make our plagues wonderful and of long continuance , and the plagues of our posterity . Besides , how frequently dost thou pollute and profane Gods Name , and thy Saviours ? The Jews grievously sinned in crucifying the Lord of Life but once , and that of Ignorance : but the times are innumerable that thou dost it , every day in the year , every hour in the day , although thy conscience and the holy Spirit of grace hath checkt thee for it a thousand and a thousand times . Dost thou expect to have Christ thy Redeemer and Ad●ocate , when thy conscience tels thee that thou hast seldom remembred him , but to blaspheme him ? and more often named him in thy Oaths and Curses , than in thy Prayers . Swearer . Surely , If I d●d swear , it was but by Faith and Troth , by our Lady , the Mass , the Light , this Bread , by the Cross of this Silver , or the like ; which is no great matter I hope , so long as I swore not by God , nor by my Saviour . Sect. 4. M●ssenger . That is your gross ignorance of the Scriptures ; for God expresly forbids it , and that upon pain of damnation , Jam. 5.12 . First , our Saviour Christ in his own person forbids it , Mat. 5.34 , 35 , 36 , 37. I say unto you , Swear not at all ; neither by heaven , for it is Gods Throne ; nor by the earth , for it is his foo●stool ; nor by Jerusalem , for it is the City of the great King ; neither shalt thou swear by thine head , because thou canst not make one hair white or black : but let your communication be Yea , Yea , Nay , Nay ; for whatsoever is more than these cometh of evil . And then by his Apostle , Above all things , my brethren , swear not , neither by heaven , nor by earth , nor by any other oath ; but let your Yea be Yea , and your Nay Nay , lest you fall into condemnation , Jam. 5.12 . Where mark the Emphasis in the first words , Above all things swear not ; and the great danger of it in the last word , condemnation . Sect. 5. If the matter be light & vain , we must not swear at all ; if so weighty that we may lawfully swear , as before a Magistrate , being called to it ; then we must only use the glorious Name of our God in a holy and religious manner , as you may see , Deut. 6.13 . Isa . 45.23 . & 65.16 . Josh . 23.7 . Jer. 5.7 . Exod. 23.13 . And the reasons of it are weighty , if we look into them ; for in swearing by any creature whatsoever , we do invocate that creature , and ascribe to it divine worsh●p ; a lawful oath being a kind of Invocation , and a part of Gods worship : Yea , whatsoever we swear by , that we invocate , both as our Witness , Surety , and Judge , Heb. 6.16 . and by consequence , deifie it , by ascribing and communicating unto it Gods incommunicable Attributes , as his Omnipresence , and Omniscience , of being every where present , and knowing the secret thoughts and intentions of the heart ; and likewise an Omnipotency , as being Almighty in patronizing , protecting , defending , and rewarding us for speaking the truth , or punishing us if we speak falsly : all which are so peculiar to God , as that they can no way be communicated or ascribed to another . So that in swearing by any of those things , thou committest an high degree of gross Idolatry , thou spoilest and robbest God of his Glory , ( the most impious kind of theft ) and in a manner dethronest him , and placest an Idol in his room . Sect. 6. And as to swear by the creature makes the sin far more hainous , so the more mean and vile the thing is which you swear by ( be it by my fay , by cock and p●e , hares foot , by this ch●ese , and such like childish oaths , which are so much in use with the ignorant & superstitious swarm ) the greater is your sin in swearing such an Oath : because you ascribe that unto these basest of creatures , which is only proper to God , namely , to know your heart , and to be a discerner of secret things ; why else should you call that creature as a witness unto your conscience , that you speak the truth , and lie not , which only belongeth to God ? And therefore the Lord calls it a forsaking of him ; as mark well what he saith , Jer. 5.7 . How shall I spare thee for this ? thy children have forsaken me , and sworn by them that are no Gods. And do you make it a small matter to forsake God , and make a God of the Creature ? Will you believe the Prophet Amos ? if you will , he saith ( speaking of them that swore by the sin of Samaria ) that they shall fall , and ne●er rise again , Amos 8.14 . A terrible place to vain swearers . Neither are we to joyn any other with God in our oaths ; for , in so doing we make base Idols , and filthy creatures Co●●●vals in honour , and Competitors in the Throne of Justice with the Lord , who is Creator of Heaven and Earth , and the supreme Judge and sole Monarch of all the World. Or , in case we do , our doom shall be remediless ; for the Lord threatneth by the Prophet Zephany , That he will cut off them that swear by the Lord and by Malcham . Which Malcham was their King , or as some think , their Idol , Zeph. 1.4 , 5. But admit the sin were small , as you would have it to be , yet the circumstances make it most heinous ; for even the least sin in its own nature is not only mortal , but rests unpardonable , so long as it is willingly committed , and excused or defended . Swearer . But all do swear , except some few singular ones , and they also will lye , which is as bad . Sect. 7. Messenger ▪ You must not measure all others by your own bushel : for although ill Dispositions cause ill Suspicions , even as the eye that is bloud●hot sees all things red , or as they that have the Jau●dies see all things yellow ; yet know , that there be thousands who can say truly , through Gods mercy , that they had rather choose to have their souls pass from their bodies , than a w●lful premeditated Lye , or a wicked Oath , from their mouths : Wherefore when you want experience , think the best , as Charity bids you , and leave what you know not to the searcher of hearts . Sect. 8. As for the number of Swearers , it cannot be denied , but the sin is almost universal , and this is it which hath incensed Gods wrath , and almost brought an universal destruction upon our whole Nation : But is not this excuse [ That others do so ] a most reasonless plea , and only becoming a fool ? when our Saviour Christ hath plainly told us , that the greatest number go the broad way to destruction , and but a few the narrow way which leade●h unto life , Mat. 7.13 , 14. And S. John , that the whole World lieth in wickedness , 1 Joh. 5.19 . And that the number of those whom Satan shall deceive , is as the sand of the sea . Rev. 20.8 . & 13.16 . Isa . 10.22 . Rom. 9.27 . And tell me , Were it a good plea , to commit a Fel●ny , and say that others do so ? Or wilt thou leap into Hell , and cast away thy soul , because others do so ? A sorry comfort it will be , to have a numerous multitude accompany us into that lake of fire that never shall be quenched . Besides , this is Gods express charge , Exod. 23.2 . Thou shalt not follow a multitude to do evil . And S. Pauls everlasting Rule , Rom. 12.2 . Fashion not your selve● like unto this world . Swearer . But I may lawfully swear , so I affirm nothing but the truth . Sect. 9. Messenger . If you be lawfully called to it , as before a Magistrate , or when some urgent matter constraineth , for the confirming of a necessary truth ( which can by no other lawful means be cleared ) and for the ending of all contentions and controversies , and clear●ng our own or our neighbours good name , person , or estate , and to put an end to all strife , aiming at Gods glory , and our own or our neighbours good ; which is the only use & end of an oath ; in which case a man is rather a patient than a voluntary agent ; you may swear : otherwise not . Neither must we swear at all in our ordinary communication , if we will obey Gods Word , as you may see , Mat. 5.34 , 35 , 36 , 37. Jam. 5.12 . Swearer . Except I swear , men will not believe me . Sect. 10. Messenger . Thou hadst as good say , I have so often made shipwrack of my credit by accustomary lying , that I can gain no belief unto my words without an oath ; for it argues a guilty conscience of the want of credit , and that our word alone is worth no respect , when it will not be taken without a pawn or surety . Neither will any but base Bankrupts pawn so precious a Jewel as their Faith , or offer better security for every small trifle . Besides , he that often sweareth , not seldom forsweareth . And so I have informed you from Gods Word , what the danger is of vain and wicked swearing . Memb. 3. Sect. 1. But as if Swearing alone would not press thee deep enough into Hell , thou addest Cursing to it ; a sin of a higher nature , which none use frequently , but such as like Goliah and Shimei are desperately wicked , it being their peculiar brand in Scripture : As how doth the Holy Ghost stigmatize such a one ? His mouth is full of cursing , Psal . 10.7 . Rom. 3.14 . or He loveth cursing , Psal . 109.17 . And indeed , whom can you observe to love this sin , or to have their mouths full of cursing , but Ruffian ▪ and sons of Belial ? such as have shaken out of their hearts the fear of God , the shame of men , the love of heaven , the dread of hell , not once caring what is thought or spoken of them here , or what becomes of them hereafter : yea , observe them well , and you will find , that they are mockers of all that march not under the pay of the Devil . Sect. 2. And whence do these Monsters of the earth , these hellish miscreants , these bodily and visible devils learn this their damnable cursing and swearing ? Are not their tongues fired and edged from Hell ? as S. James hath it , Jam. 3.6 . Yea , it is the very language of the damned , as you may see Rev. 16.1 , 21. Only they learn it here before they come thither , and are such proficients therein , that the Devil counts them his best Scholars , and sets them in his highest form , Psal . 1.1 . And well they deserve it , with whom the language of hell is so familiar , that blasphemy is become their mother-tongue . Besides , it is the very depth of sin : roaring and drinking is the horse-way to Hell ; whoring and cheating the foot-way ; but Swearing and Cursi●g follows Korah , Dathan , and Abiram . And certainly , if the infernal Tophet be not for these men , it can challenge no guests . But see how witless , graceless , and shameless even the best are that use to curse ; for I pass over such as call for a curse on themselves , saying , God damn me , Sink me , Co found me , T●e Devil take me , and the like ; which would make a rational man tremble to name ; because I were as good knock at a deaf mans door , or a dead mans grave , as speak to them . Sect. 3. Thou art crossed by some one , perhaps thy wife , child , or servant , or else thy horse , the weather , the dice , ●owls , or some other of the creatures displease thee ; and thou fallest a cursing and blaspheming them , wishing the plague of God , or Gods vengeance to light on them , or some such hellish speech falls from thy foul mouth . And so upon every foolish trifle , or every time thou art angry , God must be at thy beck , and come down from heaven in all haste and become thy Officer to revenge thy quarrel , and serve thy malicious humour ; ( O monstrous impiety ! O shameless impudency ! to be abhorred of all that hear it ) not once taking notice what he commands in his Word , as , Bless them that persecute you ; bless , I say , and curse not , Rom. 12.14 . And again , Bless them that curse you , and pray for them which hurt you , Luk. 6.28 . which is the practice of all true Christians , 1 Cor. 4.12 . Sect. 4. But this is not one half of thine offence , For whom dost thou curse ? Alas , the Creatures that displease thee are but Instruments , thy sin is the cause , and God the Author , 2 Sam. 16.11 . Psal . 39.9 , 10. Gen. 45.8 . Job 1.21 . from whom thou hast deserved it , and ten thousand times a greater cross : but instead of looking up from the stone , to the hand which threw it ; or from the effect to the cause , as Gods people do ; thou like a mastiff dog , s●ttest upon the stone or weapon that hurts thee . But in this case , Who are you angry withal ? Does your horse , the dice , the rain , or any other creature displease you ? Alas , they are but servants , and if their Master bid smite , they must not forbear ; they may say truly what Rabshakeh usurped , Isa . 36.10 . Are we come without the Lord ? And all that hear thee may say , as the Prophet did to Senacherib , 2 King. 19.22 . Whom hast thou blasphemed ? and against whom hast thou exalted thy self ? even against the Holy One of Israel . Sect. 5. Besides , why dost thou curse thine enemy ? ( if he be so ) but because thou canst not be suffered to kill him . For in heart , and Gods account , thou art a murtherer , in wishing him the pox , plague , or that he were hanged or damned . Nor will it be any rare thing at the day of judgment , for cursers to be indicted of murther . For like Shimei and Goliah to David ; thou wouldst kill him if thou durst ; thou dost kill him so far as thou canst . I would be loath to trust his hands that bans me with his tongue . Had David been at the mercy of either Shimei or Goliah , and not too strong for them , he had then breathed his last . Nor is it commonly any sin committed , or just offence given thee , that thou cursest . Who could have less deserved those curses and ston●s from Shimei , than David ? Yea , did not that head deserve to be tongueless , that body to be headless , that so undeservedly cursed such an Innocent ? as after it fell out . For the curses and stones which Shimei threw at David , rebounded upon Shimei , and split his heart ; yea , and at last knockt out his brains ; and the like of Goliahs curses ; which is also thy very case . For , Sect. 6. What will be the issue ? the causeless curse shall not come where the Curser meant it , Pro. 26.2 . yea , though thou cursest , yet God will bless , Psal . 109.28 . but thy curses shall be sure to rebound back into thine own brest , Psal . 7.14 , 15 , 16. Pro● . 14.30 . Cursing mouths are like ill made Pieces , which while men discharge at others , recoil in splinters on their own faces . Their words & wishes be but whirlwinds , which being breathen forth , return again into the same place . As hear how the Holy Ghost delivers it , Psal . 109. As he loved cursing , so shall it come unto him ; and as he loved not blessing , so shall it be far from him . As he cloathed himself with cursing like a garment , so shall it came into his bowels like water , and like oyl into his bo●es ; let it be unto him as a garment to cover him , and for a girdle wherewith he shall alwaies be girded , Ver. 17.18 , 19. Hear this all ye , whose tongues run so fast on the Devils errand ! you loved cursing , you shall have it , both upon you , about you , and in you , and that everlastingly , if you persevere and go on ; for Christ himself at the last day , even he which came to save the world , shall say unto all such , Depart from me y● cursed into everlasting fire , prepared for the Devil and his Angels , Mat. 25.41 . Where they shall do nothing but curse for evermore ; for they no further apprehending the goodness , mercy , & bounty of God , than by the sence of their own torments , ( the effects of his justice ) shall hate him , and hating him , they shall curse him , Rev. 16.11 . They suffer , and they blaspheme : there is in them a furious malice against him ; being cursed of him , they re-curse him ; they curse him for making them , curse him for condemning them , curse him , because being adjudged to death , they can never find death ; they curse his punishments , because they are so unsufferable ; curse his mercies , because they may never taste them ; curse the bloud of Christ shed on the Cross , because it hath satisfied for millions , and done their unbelieving souls no good ; curse the Angels and Saints in heaven , because they see them in joy , and themselves in torment : Cursings shall be their sins , and their chief ease ; Blasphemies their prayers ; Lachrymae their notes ; Lamentation all their harmony : these shall be their evening songs , their morning songs , their mourning songs for ever and ever . And indeed , who shall go to Hell , if Cursers should be left out ? Wherefore let all those learn to bless , that look to be heirs of the blessing . Sect. 7. But to be in Hell , and there to continue everlastingly in a bed of quenchless flames , is not all . For this is the portion , even of Negative and viceless Christians , if they be not vertuous . Of such as do not swear , except they fear an Oath . That abound in good duties , if they do them not out of faith , and because God commands them ; that he may be glorified , and others edified thereby . Whereas thou dost supererogate of Satan , in damning many souls besides thine own . Thou hast had a double portion of sin , to other men here ; and therefore must have a double portion of torment to them hereafter . The number and measure of thy torments , shall be according to the multitude and magnitude of thine offences , Rev. 20.12 , 13. & 22.12 . Luk. 12.47 . Mat. 10.15 . Rom. 2.5 , 6. And those offences , if I could stand to aggravate them by their several circumstances , would appear to be out of measure great and numerous . I 'le mention but one of ten . With thy swearing and cursing , thou dost not only wound thine own soul , worse than the Baalites wounded their own bodies , ( for thou wilfully murtherest thine own soul , and that without any inducement , as hath been proved . ) But thou art so pernicious , that this is the least part of thy m●schief ; for thou drawest vengeance upon thousands , by thy infectious and damnable example ; as how can it be otherwise ? Thou dost not only infect thy companions , but almost all that hear , or come near thee . Yea , little children in the streets , have learnt of thee to rap out oaths , and belch out curses and scoffs almost as frequently as thy self ; and through thy accustomary swearing , learned to speak English and Oaths together ; and so to blaspheme God almost so soon as he hath made them . And not onely so , but thy example infects others , and they spread it abroad to more ; like a malicious man sick of the plague , that runs into the throng , to disperse his infection , whose mischief out-weighs all penalty . It is like the setting a mans own house on fire ; it burns many of his neighbours houses , and he shall answer for all the spoil . So that the infection of sin is much worse than the act . Sect. 8. Nor wilt thou cease to sin when thou shalt cease to live ; but thy wickedness will continue longer than thy life . For as if we sow good works , succession shall reap them , and we shall be happy in making them so ; so on the contrary , wicked men leave their evil practices to posterity , and though dead , are still tempting unto sin , and still they sin in that temptation ; they sin so long as they cause sin . This was Jeroboams case , in making Israel to sin : for let him be dead , yet so long as any worshipped his Calves , Jeroboam sinned . Neither was his sin soon forgotten ; Nadab his son , and Baasha his successor , Zimri , and Omri , and Ahab , and Ahaziah , and Jehoram , all these walked in the wayes of Jeroboam , which made Israel to sin ; and not they alone , but millions of the people with them . So that it is easie for a mans sin to live , when himself is dead , and to lead that exemplary way to Hell , which by the number of his followers , shall continually aggravate his torments . As , O what infinite torments doth Mahomet endure ! when every Turk that perisheth by his jugling , doth daily add to the pile of his unspeakable horrors , And so each sinner , according to his proportion , and the number of souls which miscarry through the contagion of his evil example . And look to it , for the blood of so many souls as thou hast seduced , will be required at thy hands , and thou must give an account for the sins perhaps of a thousand . Thou dost not more increase other mens wickedness on earth , than their wickedness shall increase thy damnation in hell , Luk. 16. Sect. 9. It were easie to go on in aggravating thy sin and wretchedness , and making it out of measure great , and the souls that miscarry through the contagion of thy evil example numerous . For is not the Gospel and the Name of God blasphemed among the very Turks , Jews , and Infidels ; and an evil scandal raised upon the whole Church ; through thy superlative wickedness , and other thy fellovvs ? Yea , does not this keep them off from embracing the Christian Religion , and cause them to protest against their ovvn conversion ? Which makes me vvonder that Swearers , Drunkards , and such vvicked and prophane wretches , are not ( like dirt in the house of God ) throvvn out into the street , by excommunication : Or as excrements and bad humours in mans body , vvhich is never at ease till it be thereof disburthened ; as Austin vvell notes . That they are not marked vvith a black coal of infamy , and their company avoided , as by the Apostles order they ought , Rom. 16.17 . 2 Thes . 3.6 , 14. Eph. 5.5 , 7. 1 Cor. 5.5 , 11. 1 Tim. 1.20 . That they are not to us as Lepers vvere among the Jews ; or as men full of plague sores are amongst us . We vvell knovv the good husbandman weeds his field of hurtful plants , that they may not spoil the good corn . And when fire hath taken an house , we use to pull it down , lest it should fire also the neighbours houses . Yea , the good Chirurgion cuts off a rotten member betimes , that the sound may not be endangered . Nor will the Church of England ever flourish or be happy in her Reformation , until such a course is taken . Memb. 4. Swearer . Sir , I unfeignedly bless God , for what I have heard from you ; for formerly , I had not the least thought that swearing by faith , troth , or any other creature was so grievous a sin , as you have made it appear from the Word . And I hope it shall be a sufficient warning to me for time to come . Sect. 1. Mestenger . If so , you have cause to bless God indeed . For all of you have heard the self-same Word ; but one goes away bettered , others exasperated and enraged , wherein Will only makes the difference . And who makes the difference of Wills , but God that made them ? He that creates the new heart , leaves a stone in one bosom , puts flesh into another . Sect. 2. Of Hearers there are usually four sorts , Mat. 13. 19 , to 24. as first , an honest and good heart , will not return from hearing the Word unbettered . Yea , he will so note what is spoken to his own sin , that it shall encrease his knowledge , and lessen his vices . As who by looking in a Glass shall spy spots in his face , and will not forth with wipe them out ? A wise man will not have one sin twice repeated unto him . And these may be resembled to wax , which yieldeth sooner to the seal , than steel to the stamp . But Sect. 3. Secondly , others are like Tullies strange soil , much rain leaves them still as dry as dust . Or the Wolf in the emblem , which though she suckt the Goat , kept notwithstanding her wolvish nature still . For speak what can be spoken to them , it presently passes away like the sound of a Bell that is rung . Let testimonies & examples never so much concern them , they prove no other than as so many characters writ in the water , which leave no impression behind them . Who may be resembled to an Hour-glass or Conduit , that which in one hour runneth in , the same in another hour runneth out again . Or the Smiths Iron , put it into the fire , it is much softned ; again put it into the water , 't is harder than before . Yea , let them never so much smart for their sins ; they will return to them again until they perish . Resembling some silly fly , which being beat from the candle an hundred times , and oft singed therein , yet will return to it again until she be consumed , Prov. 23.35 . All those Beasts which went into the Ark unclean , came likewise out unclean . Sect. 4. Thirdly , another sort will very orderly hear the Word , and delight in it ; so long as the Minister shall rove in generalities , preach little or nothing to the purpose : But if once he touch them to the quick , drive an application home to their consciences touching some one sin of theirs , as John Baptist served Herod ; then they will turn their backs upon him , and hear him no further , as those Jews served our Saviour , Joh. 6.66 . The Athenians Paul , Acts 17.16 , to 34. and Ahab Micaiah , 1 Kings 22.8 . Sect. 5. Sore eyes you know are much grieved to look upon the Sun. Bankrupts cannot abide the sight of their counting books , nor do deformed faces love to look themselves in a true glass . For which read , John 3.19 , 20 , 21. But let such men know , that to fly from the light , and reject the means , puts them out of all hope . That sin is past cure , which turns from , and refuseth the cure , Deut. 17.12 . Prov. 29.1 . As what is light to them that will shut their eyes against it ? or reason to them that will stop their ears from hearing it ? If those murtherers of the Lord of life , Act. 2.23 . had refused to hear Peters searching Sermon , in all probability they had never been prickt in their hearts , never been saved , ver . 37 , 38. And take this for a Rule , if ever you see a drowning man refuse help , conclude him a wilful murtherer . Sect. 6. Fourthly and lastly , ( for I pass by those blocks that go to Church as dogs do , only for company ; & can hear a powerful Minister for twenty or thirty years together , and mind no more what they hear than the seats they sit on , or the stones they tread on . ) There are a generation of hearers who when a Minister does plainly reprove them for their sins , and declare the judgments of God due unto the same , to the end they may repe●t and believe , that so they may be saved ; will carp , and fre● & spurn against the very Word of God for being so sharp & searching , & thereupon persecute the Messenger , as the Princes & false Prophets did Jeremiah , Herodias John Baptist , and the Pharisees Christ . Sect. 7. And this God takes as done to himself ; What saith Paul ? 1 Cor. 7.10 . I have not spoken , but the Lord : and therefore as the Lord said unto Saul , Act. 9.4 . that he persecuted him , ( though in heaven ; ) so they which resist any truth delivered out of the Word , do resist God himself , and not his Messenger , as evidently appears by these Scriptures , Psal . 44.22 . & 74.4.10.18.22.23 . & 83.2 , 5 , 6. & 89.50 , 51. & 139.20 . Prov. 19.3 . Rom. 1.30 . & 9.20 . Mat. 10.22 . & 25.45 . 1 Sam. 17.45 . Isa . 37.4.22 , 23 , 28. Act. 5.39 . & 9.4 , 5. Joh. 9.4 . 1 Thes . 4.8 . Joh. 15.20 , to 26. Num. 16.11 . 1 Sam. 8.7 . Mar. 9.42 . Psal . 79.12 . 2 Kin. 2.24 . O that the Gospels enemies would but seriously consider these Scriptures , and be warned by them . For certainly it is neither wise , good , nor safe , either resisting or angring him , that can anger every vein of their hearts . Yea , God hath Messengers of wrath for them that despise the Messengers of his love . Sect. 8. But hear why they so mortally hate the naked truth . Because it is the word by which they are condemned : they loath as much to hear it , as a prisoner doth abhor to hear his sentence from the just Judge . And indeed , if many ( as we know by experience ) love not to hear the worst of their temporal causes and cases ; nor yet of their bodily distempers , with which their lives or estates be indangered . How much more will wicked men decline from seeing their hainous abominations , and themselves guilty of Hell , and eternal damnation ? though thereof there be an absolute necessity , if ever they be saved . Sect. 9. Guilty sinners love application as dearly as a dog does a cudgel . And no marvel , for what Leper will take pleasure in the searching of his sores ? Nor were Satan his Crafts-master , if he did permit them : For if they could clearly see the loathsomness of their impieties , it were impossible not to abhor them , not to abhor themselves for them ; but their blindness makes them love their own filthiness , as Ethiopians do their own swarthiness . Besides , they love not to have their consciences awakened , but would sleep quietly in their sins : And he that desires to sleep will have the curtains drawn , the light shut out , and no noise made . Whence as good meats are unwelcome to sick persons ; so is good counsel to obstinate and resolved sinners . Tell them of their swearing , drinking , whoring , cheating ; they will fret , and chafe , and fume , and swell , and storm , and be ready to burst again to hear it . But let envy sweat , swell , and burst ; truth must be spoken . And indeed , why should not Gods servants take as free liberty in reproving , as the Devils servants take liberty in offending ? Shall not the one be as loud for God , as the other are for Baal and Beelzebub ? Sect. 10. Yea , admonish them never so mildly , they will say we take too much upon us : as Korah and his complices twitted Moses , Num. 16.3 . not knowing how strictly God commands and requires it , Lev. 19.17 . 2 T●m . 2.25 . Ezek. 3.18 , to 22. 2 Pet. 2.7 , 8. Whence as the Chief Priests answered Judas , What is that to us ? so they will blaspheme God , tear Christ in pieces , and more than betray , even shed his innocent bloud , digging into his side with oaths , and say , when told of it , What is that to us ? when they might as well say , What is Christ to us ? what is heaven to us ? or what is salvation to us ? For to us the one cannot be without the other : we shall never inherit part of his glory in heaven , if we do not take his glories part upon earth . And with God it is much about one , whether we be doers of evil , or no binderers . For if we must not see our neighbours ox , nor his sheep go astray , or fall into a pit , but we must reduce him , a●d help him out of it , Deut. 22.1 . we are much more bound to help our neighbour himself from dropping into the bottomless pit of Hell. And what know we but we may win our brother , and so save his soul , Mat. 18.15 . Sect. 11. They will hiss like Serpents , if we trouble their nests never so little . And it is a sure sign the horse is galled , that stirs too much when he is touched . But what are these men like , and how are they like to speed in the end ? They are like the Thracian flint that burns with water , and is quenched with oyl : their souls are the worse for Gods endeavour to better them . His holy precepts and prohibitions , do either harden them , as the Sun hardens clay , and cold water hot iron ; or else they enrage them , as a furious mastiffe Dog is the madder for his chain . Sect. 12. But to be exasperated with good counsel , and in stead of penitency , to break into choler ; when fury sparkles in those eyes which should gush out with water ; it is an evident sign of one that shall perish , Prov. 29.1 . Read the words and tremble ; A man that hardneth his neck , being often reproved , shall suddenly be destroyed , and that without remedy : see more Prov. 1.24 , 25 , 26 , to 33. Whence it is the Prophet tells Amaziah , I know that God hath determined to destroy thee , because thou hast done this , and hast not obeyed my counsel , 2 Chro ▪ 25.16 , 20. and that the Holy Ghost , speaking of Ely's sons , saith that they would not hearken unto , nor obey the voice of their father , because the Lord was determined to destroy them , 1 Sam. 2.25 . Yea , it is an observation of Livy , that when the destruction of a Person or Nation is destined ; then the wholsome warnings both of God and Man , are set at nought . And in reason that sin is past all cure which strives against the cure . Herbs that are worse for watering . Trees that are less fruitful for dunging and pruning , are to be rooted out , or hewn down . Even salvation it self will not save those that spill the potion , and fling away the plaister . When God would have cured Babylon , and she would not be cured ; then she is given up to destruction without further warning . Sect. 13. Ignorant Worldlings ( who will believe nothing which comes not within the compass of their five senses ) think that because God strikes not , he minds not , Psal . 50.21 . Because sentence against an evil work is not executed speedily , therefore the heart of the children of me● is fully set in them to do evil , as Solomon speaks , Eccles . 8.11 . They are like the Israelites , 1 Sam. 12.15 , to 20. they will not believe without a miracle ; and it will be a miracle if ever they be saved . For should they see miracle upon miracle ; should God forthwith strike one dead with a thunder-bolt , and rain down fire and brimsto●e upon anoth●r , and cause the earth to swallow down a third quick while they are blaspheming him , they would be as far from believing as they were before , as the examples of the old world , the Sodomites , Pharaoh , Baalam , Ahab , Belshazzer , M●lch●us , and those great Clerks , the Scribes , and Pharisees , together with thousands of the Jews , sufficiently manifest . Yea , it is easier for a man possest with ma●y Devils to be disposs●st ; to ra●se one from the dead , or to turn a stone into flesh , ( in which God should meet with no opposition ) than perswade an habituated Swearer to believe these ensuing precept , prediction , testimonies of the Gospel , or any other saving truth , M●t. 5.20 . & 12.36 . & 25.30 ▪ to 46. 2 Thes . 1.7 , 8 , 9. & 2.12 . Heb. 12.14.29 . Rev. 20.12 , to the end , Deut. 29.19 , 30. Prov. 1.24 , to 33. Sect. 14. Well may they believe what the World , the Flesh , and the Devil suggests unto them : As Satan ( that he may make smooth their way to perdition ) will perswade the most impudent and insolent sinners , Drunkards , Adult●●ers , Blasphemers , Sabbath-breakers , Blo●d-thirsty murtherers , Persecuters of the godly , and ●o●●emners of Religio● , that they may take liberty to continue their sensual lusts , by a testimony of Scripture , and apply Christs passion as a warrant for their licentiousness , his Death as a license to sin , his Cross as a Lette●s patent to do mischief . And hereupon , as if a Malefactor should head his d●um of rebellion with his pardon , they live as if the gospel were quite contrary to the rule of the law , or as if God were neither to be feared nor cared for . Hence they exercise their saucy wits in prophane scoffs at religion , & disgrace that blood , whereof hereafter they would give a thousand worlds for o●e drop . Hence they tear heaven with their blasphemies , and bandy the dreadful Name of God , in their impure and polluted mouths , by their bloudy oaths and execrations ; hence they are so witless , graceless , and shameless , as to swear and curse even as dogs bark . Yea , they have so sworn away all grace , that they count it a grace to swear , and are so far from believing what God threatens in his Word against sin , and what is affirmed of his justice , and severity in punishing all wilful and impenitent sinners with eternal destruction of body and soul ; that they presume to have part in that merit , which in every part they have so abused ; to be purged by that blood , which now they take all occasions to disgrace ; to be saved by the same wounds and bloud , which they swear by , and so often swear away ; to have Christ an Advocate for them in the next life , when they are Advocates against Christ in this : That heaven will meet them at their last hour , when all their life long , they have galloped in the beaten road toward hell . And that though they live like swine all their life long , yet one cry for mercy at the last gasp , shall ●ransfo●m them into Saints . And this is the strong faith they are so apt to boast of , viz. presumption , not confidence : Or rather , Hope frighted out of its wits . For notwithstanding all this , in believing the Scriptures they fall ●hort of the Devils themselves . For the Devils do really believe that God is no less true and just then he is merciful ; as his Word declares him to be : and thereu●●n they tremble , as St. James hath it , Jam. 2.19 . whereas these men 〈◊〉 not a word that God speaks , so as to be bettered by it . Sect. 15. And no marvel , for their wont hath been to believe Satan rather than God ; as did our first Parents , Gen. 3. Therefore now after they have rejected all means of grace , when they are so crusted in their v●llany , that custom is become a second or new nature : God ( that he may punish their hardness and excess in sin , with further obduration ) not only delivers them up ●o Satan , the God of this world ; who so blinds their minds , and deludes their understanding● , that the light of the glorious Gosp●l of Christ shall not shine unto them , 2 Cor. 4.3 , 4. Eph. 2.2 . 2 Thes . 2.9 . But he gives them up , even to a reprobate judgment , to the hardness of their hearts , and to walk in their own counsels , Psal . ●1 . 11 , 12. Rom. 1.21 , to 32. And better be given up to Satan , as the incestuous Corinthian was , than thus to be given up . For he was thereby converted & saved , as God used the matter ; making the Scorpion a medicine against the sting of the Scorpion : the Horseleech a means to abate the vicious and superfluous bloud ; so ordering Satans craft and malice , to ends which himself intended not . Whereas these are given over ; as a desperate Patient is given over by his Physician when there is no hope of his recovery . As thus , Because they will not receive the truth in love , that they might be saved : for this cause God gives them up to strong delusions , that they should believe lies ; that all they might be damned who believe not the truth , but take pleasure in unrighteousness : they are the very words of the Holy Ghost , 2 Thes . 2.10 , 11 , 12. If any vvould see more touching the woful condition of a deluded worldling ; and how Satan gulls wicked men with a world of misprisions , that he may the better cheat them of their souls ; Let them read The Drunkards Character , and The Cure of Misprision : for in this I study all possible brevity , being loath either to surfeit or cloy the Swearer ; who is commonly short-breathed in well-doing ; and lest adding more should hinder him from hearing this : for Satan and his corrupt heart will not condescend he shall hold out to hear his beloved sin so spoken against . Memb. 5. Sect. 1. Only I will insert a few notions , aphorisms , or conclusions , touching the former point of Gods forbearing to punish the most flagitious sinners when they so horribly provoke him : together with some pregnant examples of some that he hath executed Martial Law upon , even in this life . Cornelius Gallus ( not to mention many , nor any that every Author sets down ) died in the very act of his filthiness , as Plutarch well notes . Nitingal , Parson of Crondall in Kent , was struck dead in the Pulpit , as he was belching out his spleen against Religion and zealous Professors of the Gospel . It was the usual imprecation of Henry Earl of Schuartzbourg , Let me be drowned in a Jakes , if it be not so ; and such was his end . You may remember one Lieutenant of the Tower was hanged ; it had wont to be his usual imprecation , as he confessed at his death . Earl Godwin wishing at the Kings Table that the bread he eat might choak him if he were guilty of Alphreds death , whom he had before slain ; was presently choaked , and fell down dead : Yea , his lands also sunk into the Sea , and are called Godwins sands : where thousands since have made shipwrack . It was usual with John Peter mentioned in the Book of Martyrs , 〈…〉 say , If it be not true , I pray God I may rot ere I die : and God saying Ame 〈…〉 t , he rotted away indeed . A Serving-man in Lincolnshire for every trifle used to swear Gods precious bloud , and would not be warned by his friends to leave it : insomuch , that hearing the bell tole in the very anguish of death , he started up in his bed and swore by the former oath that bell toled for him : whereupon immediately the bloud most fearfully issued , as it were , in streams from all parts of his body , not one place left free , and so died . Popiel King of Poland had ever this wish in his mouth , If it be not true , I would the Rats might eat me : and so it came to pass ; for he was so assailed by them at a banquet , that neither his guards nor fire , nor water could defend him from them ; as Munster mentions . The Jews said , Let his bloud be upon us , and upon our children ; and what followed ? Sixteen hundred years are now past , since they wished themselves thus wretched : and have they not ever since been the hate and scorn of the world ? Did they not ( many of them ) live to see their City buried in ashes , and drowned in bloud ? to see themselves no Nation ? Was there ever any people under heaven , that was made so famous a spectacle of misery and desolation ? They have had what they called for to the ful ; and it 's just that they who long for a curse , should have it : Yet how many among us do familiarly curse their wives , children , &c , Nor is it seldom that God pay them in their own coin : men profane Gods Name , and he makes their names to stink . When the pestilence rageth in our streets , blasphemy and execration must confess that they have their due wages . Blasphemers live swearing , and die raving ; it is but their wages . Sect. 2. He punisheth some in the Suburbs of Hell , that they might never come into the City it self . The evil he now suffers uncorrected , he refers to be condemned . Sin knows the doom , it must smart here , or hereafter . Outward plagues are but favour in comparison of spiritual judgments ; and spiritual judgments but light , to eternal torments . God doth not punish all flagitious sinners here , that he may allow some space to repent , and that none may doubt his promise of a General Judgment : nor does he forbear all here , lest the World should deny his providence , and question his justice . Memb. 6. Sect. 1. But what do I urge reason to men of a reprobate judgment ? to admonish them , is to no more purpose , than if one should speak to life-less stones , or sence-less plants , or wit-less beasts ; for they will never fear any thing till they be in Hell-fire ; wherefore God leaves them to be confuted with fire and brimstone , since nothing else will do it . If there be any here that believe a Resurrection ( as I hope better things of some of you ) all such I would beseech , by the mercies of God before mentioned , that they would not be so desperately wicked , as to mock their admonisher , scoff at the means to be saved , and make themselves merry with their own damnations ; but that they would entertain this message as if it were an Epistle sent from God himself , to invite and call them to repentance . Yea , consider seriously what I have said , and do not , oh do not mock at Gods Word , nor sport away your souls into those pains which are easeless , endless , & remediless . Shall we give an account at the day of judgment for every idle word we speak , Mat. 12.36 . & never give a reckoning for our wicked swearing and cursing ? We shall be judged by our words , v. 37. Are you willing to be saved ? if you are , Break off your sins by repentance , Dan. 4.27 . Cease to do evil , learn to do well , Isa . 1.16 , 17. Seriously grieve and bewail for the millions of times that you have blasphemed God and pierced your Saviour , and never more commit the like impiety . Yea , do not only leave your swearing , but fear an Oath , and make conscience of it ; resolve not to take the glorious Name of God in vain , nor place any other creature in his room : though the Devil should say unto you , as once he did to Christ , All this will I give thee . For it is not enough that we abstain from evil , unless we hate it also , and do the contrary good ; Sanctifie the Lord God in your heart , 1 Pet. 3.15 . Make a Covenant with your mouth , as Job did with his eyes , and set a watch before the door of your lips , that you thus offend not with your tongue , Ps . 141.3 . Sect. 2. Which if you do rightly , the like care to avoid all other sins will necessarily follow : because he that fears to commit one sin out of conscience , and because God forbids it , will upon the same ground fear all that his law forbids ; and as heartily and unfeignedly desire that he may never commit it , as that God should never impute it , 2 Tim. 2.19 . Neither can a regenerate mind consist with a determination to continue in any one sin ; as when Christ cast out one Devil , we read that he cast out all , even the whole Legion , Mar. 5.2 , &c. And he that makes not some conscience of all sin , makes no true conscience of any sin . And the same is to be understood also of duties commanded ; for the same law which in joyns us to hate and forsake all sin , commands us also to strive after universal obedience to every precept . And it is a true Rule , He that hath not in him all Christian graces in their measure , hath none ; and he that hath any one truly , hath all . He that is not sanctified in every part , is truly sanctified in no part , 1 Pet. 1.15 . 2 Pet. 3.11 . Mat. 5.48 . 2 Tim. 3.17 . 2 Cor. 7.1 . And the least sin allowed of , be it but a vain thought , or one duty omitted , is enough to cast thee into hell ; for the wages of sin ( any sin , be it never so little ) is death , Rom. 6.23 . Jam. 1.15 . Yea , admit thou hadst never acted any the least evil in all thy life , it were not enough to save thee from hell , much less to bring thee to heaven ; for we need no more to condemn us , then what we brought into the World with us , Gen. 2.17 . Psal . 51.5 . Rom. 5.12 . Whence the new-born child in the law was commanded to offer a sin offering , Lev. 12.6 . Sect. 3. Wherefore as you tender the good of your own soul , set upon the work presently , before the Drawbridge be taken up : provide with Joseph for the dearth to come ; With Noah , in the days of thy health , build the Ark of a good conscience , against the floods of sickness . Imitate the Ant , who provides her meat in Summer for the Winter following . Yea , do it whilst the yearning bowels , the bleeding wounds , and compassionate arms of Jesus Christ lie open to receive you . Whiles you have health , and life , and means , and time to repent , and make your peace with God in Christ , as you tender I say the everlasting happiness and welfare of your almost lost and ●●owned soul , as you expect or hope for grace or mercy , for joy and comfort , for heaven and salvation , for endless ▪ bliss and glory at the last ; as you would escape the direful wrath of God , the bitter sentence and doom of Christ , the never dying sting and worm of conscience , the tormenting and soul-scorching flames of hell , and everlasting separation from Go●s blissful presence , abjure and utterly renounce all wilful and affected evil ; and in the first place this abominable sin of swearing and cursing . Sect. 4. The which Grace if you would obtain , omit not to pray for the assistance of Gods spirit , otherwise thy strength is small : yea , except God give thee repentance , and removes all impediments that may hinder , thou canst no more turn thy self , then thou couldst at first make thy self . We are not sufficient of our selves to think , much less to speak , least of all to do ought that is good , 2 Cor. 3.5 . Joh. 15.4 , 5. We are swift to all evil , but to any good immoveable . Wherefore beg of God that he will give you a new heart , and when the heart is changed , all the members will follow after it , as the rest of the creatures after the Sun when it ariseth . Importune him for grace , that thou mayest firmly resolve , speedily begin , and continually persevere in doing and suffering his holy will. Desire him to regenerate thy heart , change and purifie thy nature , subdue thy reason , rectifie thy judgement , reform and strengthen thy will , renew thy affections , and beat down in thee whatsoever stands in opposition to the scepter of Jesus Christ . Onely this let me add ; Be sure you wholly and only rest on your Saviour Jesus Christ for salvation , abhorring to attribute or ascribe ought to doing : for our very righteousnesses are as filthy rags , Isa . 64.6 . And the sole perfection of a Christian , is the imputation of Christs righteousness , and the not imputation of his own unrighteousness , a rule which we are very apt to swerve from , either on the right or left hand : wherefore if you would not err , observe this golden mean , endeavour to live as if there were no Gospel , and to die as if there were no Law. And now for conclusion , If thou receivest any power against this great evil , forget not to be thankful , and when God hath the fruit of his mercies , he will not spare to sow much where he reaps much : & so having set before you l●fe and death , I leave you to choose which of them you like best . Onely think what account you shall give of that you have read ; for if this warning prevail not , it is much to be feared the next will be that of the Son of man , Mat. 25.41 . Depart from me , &c. POST-SCRIPT . YOu that fear God , or have any bowels of compassion towards the precious souls of those poor ignorant men , women , and children , whom you hear to swear and curse as Dogs bark ; ( that is not more of curstness then out of custom , ) wish them to read these few pages , neither count it as a thing indifferent , which may either be done or dispensed withal ; for besides that God hath commanded the duty of admonition , Heb. 3.13 . 2 Tim. 2.25 . and commended the practise of it , Rev. 1.2.6 . and condemned the contrary verse 20. If you do not it , or the like , you hate your brother , Lev. 19.17 . and make your self guilty both of his sin and ruine , Ezek. 3.18 , to 22. For as none but a Cain will say , Am I my brothers keeper ? so these could never continue their cursing and swearing as they do , if they were but so happy as to meet with timely and faithful admonition . Nor can you love God , and patiently hear these miscreants blaspheme his holy Name as they do , 2 Pet. 2.7 , 8. Or manifest your self his by adoption and regeneration , for well-born children are touched to the quick with the injuries of their Parents , and not to be moved in this case , is to confess our selves bastards . Yea , it is a base , vile , and unjust ingratitude in those men , that can endure the disgrace of them under whose shelter they live . Which being so , make it a part of your charity , to give of them as you meet with occasion ; as that you shall hourly do , even as you pass the streets , if you but mind it . FINIS . 
A67780	----	A sovereign antidote to drive out discontent in all that any way suffer affliction As also the benefit of affliction; and how to husband it so, that the weakest Christian (with blessing from above) may be able to support himself in his most miserable exigents. Together with the wit, generosity, magnanimity and invincible strength of a patient Christian rightly so stiled, and as is herein characterized extracted out of the choisest authors, ancient and modern, both holy and humane. Necessary to be read of all that any way suffer tribulation. The second part. By R. Younge, of Roxwell in Essex, Florilegus. Licensed and entered according to order. Soverign antidote to drive out discontent in all that any way suffer affliction. Part 2. Younge, Richard. 1668 Approx. 131 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A67780 Wing Y192A ESTC R218099 99829725 99829725 34168 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67780) Transcribed from: (Early English Books Online ; image set 34168) Images scanned from microfilm: (Early English books, 1641-1700 ; 1982:14) A sovereign antidote to drive out discontent in all that any way suffer affliction As also the benefit of affliction; and how to husband it so, that the weakest Christian (with blessing from above) may be able to support himself in his most miserable exigents. Together with the wit, generosity, magnanimity and invincible strength of a patient Christian rightly so stiled, and as is herein characterized extracted out of the choisest authors, ancient and modern, both holy and humane. Necessary to be read of all that any way suffer tribulation. The second part. By R. Younge, of Roxwell in Essex, Florilegus. Licensed and entered according to order. Soverign antidote to drive out discontent in all that any way suffer affliction. Part 2. Younge, Richard. [2], 34 p. printed for the author and are to be sold at his house near the Wind-mills, next dore to the three Colts: with more than forty other pieces, by the same author, London : 1668. Running title reads: A sovereign antidote to drive out discontent. The II part. Copy tightly bound, affecting text. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Calvinism -- Great Britain -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2005-11 Judith Siefring Sampled and proofread 2005-11 Judith Siefring Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A SOVEREIGN ANTIDOTE To drive out DISCONTENT In all that any way suffer Affliction . As also the Benefit of Affliction ; and how to Husband it so , that the weakest Christian ( with blessing from above ) may be able to support himself in his most miserable exigents . Together with the Wit , Generosity , Magnanimity and Invincible strength of a patient Christian Rightly so stiled , and as is herein Characterised Extracted out of the choisest Authors , Ancient and Modern , both Holy and Humane . Necessary to be read of all that any way suffer Tribulation . The Second Part. By R. Younge , of Roxwell in Essex , Florilegus . Licensed and Entered according to Order . All that will live godly in Christ Jesus , shall suffer persecution , 2 Tim. 3.12 . LONDON , Printed for the Author and are to be sold at his House near the Wind-mills , next dore to the three Colts : with more than forty other pieces , by the same Author . 1668. A SOVEREIGN ANTIDOTE To Drive out DISCONTENT , &c. PART . II. CHAP. I. IN the former part I have Shewen the several Reasons , why God suffers the best of his Children to be afflicted ; with the manifold benefits and advantages they make thereof . Now that some may be perswaded to make this use of their sufferings , and that we may also put to silence the ignorance of others ; ( foolish men who are mistaken in judging of this matter , supposing it a base thing to suffer injuries unrevenged ) see the Reasons which deservedly make Gods children so patiently to suffer wrongs that the men● of the world never dream of : And how , through the study of vertue and Christian prudence , they make the servile passions of their mindes ( fear and anger ) subject to the more worthy faculti●s of their souls , reason and understanding . The reasons thereof are these . 1. Because it is more generous and laudable to forgive , than revenge ▪ Certainly , in taking revenge , a man is but even with his enemy ; but , inpassing it over , he is superiour to him : for it is a Princes part to pardon : yea , quoth Alexander , there can be nothing more noble , than to do well to those that deserve ill . And St. Gregory , It is more honor to suffer injuries by silence , than to overcome them by answering again . Princes use not to chide when Embassadours have offered them undecencies , but deny them audience as if silence were the way royall to correct a wrong . And certainly , he enjoyes a brave composednesse , that seats himself above the flight of the injurious claw : Like the Emperour Augustus , who though of a most tenacious and retentive memory , would forget wrongs , as soon as they were offered : Or Agathocles , Antigonus , and Caesar , who being great Potentates , were as little moved at vulgar wrongs , as a Lyon at the barking of Curre● ▪ yea , the Orator gives it as a high praise to Caesar , that he could forget nothing but wrongs , remember nothing but benefits ; and who so truly noble as he that can do ill , and will not ? ' True , It is not rare to see a grea● man vex himself at the neglect of a peasant , but this argues a poor spirit : A true Lyon would pass it by , with an honourable scorn ▪ You 'l confesse then 't is Princely to disdain a wrong : and is that all ? No , forgiveness , saith Seneca , is a valiant kinde of revenge : and none are so frequent in pardoning as the couragious : He that is modestly valiant stirs not till he must needs , and then to purpose : Like the Flint , he hath fire in him , but it appears not , untill you force it from him : Who more valiant than Ioshua ? and he held it the noblest victory , to overcome evil with good : for the Gibeonites took not so much pains in coming to deceive him ; as he , in going to deliver them . And Cicero more commends Caesar for overcoming his own courage in pardoning Marcellus , than for the great victories he had against his other enemies . Yea , a dominion over ones self is greater then the Grand Signiory of Turkie . For as the greatest knowledge , is truly to know thy self ; so the greatest conquest , is to subdue thy self . He is a wiseman that can avoid an evil , he is a patient man that can indure it , but he is a valiant man that can conquer it . And indeed , for a man to overcome an enemy , and be overcome by his own passions , is to conquer a petty village with the losse of a large City . What saith a Father ? Miserable is that victory wherein thou overcomest thine enemy , and the Divel in the mean time overcomes thee : thou slayest his body , the Divel thy soul . Now we deem him to have the honour of the warre , that hath the profit of it . But as an Emperour said of the means prescribed him to cure his Leprosie ( which was the blood of Infants ) I had rather be sick still , than be recovered by such a medicine : so wilt thou in this case , if thou hast either bowels or brains . Yea , if the price or honour of the conquest be rated by the difficulty ; then to suppresse anger in thy self , is to conquer with Hercules , one of the Furies : To tame all passions , is to lead Cerberus in chains : and to indure afflictions and persecutions strongly and patiently , is with Atlas to bear the whole World on thy shoulders as saith the Poet. It is no shame to suffer ill , but to do it : to be evil , we are all naturally disposed : to be holy and good , is the difficulty . Yea , every beast and vermine can kill : it is true prowesse and honour to give life and preserve it . Yea a beast being snarled at by a cur , will pass by as scorning to take notice thereof . I , but is it wisdome so to do ? Yes , first , the ancient received opinion is , that the sinews of wisdome , are slowness of belief and distrust . Secondly , None more wise then Solomon , and he is of opinion , That it is the glory of a man to pass by an offence , Prov. 19.11 . We fools think it ignominy and cowardise , to put up the lye without a stub : a wrong , without a challenge : but Solomon● to whose wisdome all wise men will subscribe , was of another judgment ; and to this of Solomon , the wisest heathen have set their seal : Pittaeus the Philosopher holds , That , pardon is better than revenge , inasmuch as the one is proper to the spirit , the other to a cruel beast . And Demos●henes being reproached by one , answers , I will not strive with thee in this kind of fight : in which he that is overcome is the better man. But , how Socrates , whom the Oracle of Apollo pronounced the wisest man alive , and all the rest of the Philosophers approved of it , both by judgment and practise ; we shall have occasion to relate in the reasons insuing . No truer note of a wiseman than this ; he so loves as if he were to be an enemy , and so hates as if he were to love again . We know a spark of fire falling upon a solid body , presently goes out , which falling upon combustible matter kindles and burns : Now as with fire , the light stuff and rubbish kindles sooner than the solid and more compact ; so , anger doth sooner inflame a fool than a man composed in his resolutions . This the Holy Ghost witnesseth Eccles . 7. Be not thou of a hasty spirit to be angry ; for anger resteth in the bosome of fools , vers . 9. So much fury , so much folly : the more chafing , the lesse wisdome . I confesse , I finde some wise men extreamly passionate by nature , as there is no generall rule but admits of some exceptions : Even God himself , had particular exceptions , from his generall Laws : as the Cherubims over the Ark , was an instance against the second Commandment : the Israelites robbing the Aegyptians against the eight : the Priests breaking the Sabboth , Matth. 12.5 . against the fourth : and Phin●as killing Zimry , against the sixth , Numb . 25.8 . And these , as they are more taken with a joy , so they tast a discontent more heavily : In whom Choler like fire in stubble is soon kindled , and soon out : for they are stung with a Nettle , and allayed with a Dock : being like Gun-powder , to which you no sooner give fire , but they fly in your face . And they say these hot men are the best natur'd ; but I say ; then the best are nought : And it is a strange fit that transformes a wiseman ( with Apuleius ) into an Asse ; yea , a Tyger . And others again , none of the wisest , who are free from being affected ; And as they never joy excessively , so they never sorrow inordinately ; but have together lesse mirth and lesse mourning ; like patient Gamesters , winning and losing , are all one . But for the most part , it is otherwise . Yea , impatience is the Cousin-german to frenzie . How oft have we heard men that have been displeased with others , tear the Name of their Maker in pieces ? And lastly , This of all others is the most divine and Christian-like revenge ; witnesse our Saviour Christ , who by death , overcame death ( as David cut off the head of Goliah , with his own sword ) and even then tryumphed over his enemies , when most they seemed to tryumph over him , Col. 2.15 . And the Martyrs , who are said by the Holy Ghost , to overcome the great Dragon , that old Serpent called the Divell and Satan , in that they loved not their lives unto the death , Rev. 12.11 . Their conquering was by dying , not by killing : and , can the back of Charity now bear no load ? are the sinews of Love grown so feeble ? And holy David , who when he had Saul at his mercy , instead of cutting off his head , as his servants perswaded him , only cut off the lap of his garmnet , and after thought that too much al●o . And at another time , when the Lord had closed him into his hands , finding him asleep in the Fort , instead of taking away his life , as Abishai ●ounselled him , he took away his Spear , and instead of taking away his ●lood from his heart , he takes a pot of water from his head . That this kind of ●evenge for a man to find his enemy at an advantage , and let him depart ●ree , is generous and noble , beyond the capacity of an ordinary man : you may hear Saul himself confesse , 1 Sam. 24.17 , to 23. Again , when the King of Syria sent a mighty Host to take Elisha , and the Lord had smote them all with blindness , and shut them into Samaria ; what doth the Prophet ? slay them ? No : indeed the King of Israel would fain have had it so , his fingers itcht to be doing : but Elisha commanded bread and water to be set before them , that they might eat and drink , and go to their Master , 2 King. 6.22 . So a Christian truly generous , will omit no opportunity of doing good : nor do evil , though he have opportunity : for to may , and will not , is the Christians laud. Which yet is not all , for besides that it is the most generous , noble , valiant , wise , divine and Christian-like revenge , to passe by and forgive injuries ; our Saviour Christ , in whom is the fountain of all wisdome and knowledge , as all the senses are in the head , Zach. 4.12 . allowes none for magnanimous , but such as together with forgiving , bless those that curse them , and do good to such as hurt them , Matth. 5 , 44. The case of Moses , Steven , and many others ; as I shall shew in Chapter 31. which is true generosity indeed . But how contrary is the opinion of the World , to the judgment of God , and the wisest of men concerning valour ? CHAP. II. 2. BEcause suffering is the only way to prevent suffering ; Revenge being one of those remedies , which , not seldom , proves more grievous than the disease it self . When once Xantippe , the wife of Socrates , in the open street pluckt his cloak from his back ; and some of his acquaintance counselled him to strike her : he answers , You say well ; that while we are brawling and fighting together , every one of you may clap us on the back & cry ; Hoe , well said , to it Socrates : yea well done Xantippe , the wisest of the twain . When Aristippus was asked by one in derision , where the great high friendship was become , that formerly had been between him and Aeschines ? he answers , It is asleep , but I will go and awaken it ; and did so , least their enemies should make it a matter of rejoycing . When Philip of Macedon was told that the Graecians spake evil words of him , notwithstanding he did them much good , and was withall counselled to chastise them ; he answers , Your counsel is not good , for if they now speak evil of us , having done them good only ; what would they then if we should do them any harm ? And at another time , being counselled either to banish , or put to death one who had slandered him ; he would do neither of both , saying , It was not a sufficient cause to condemn him : and for banishing , it was better not to let him stirre out of Macedonia , where all men knew that he lyed ; th●n to send him among strangers , who not knowing him , might admit his slanders for truth : better he speak where we are both known , then where we are both unknown . And this made Chrysippus , when one complained to him , that his friend had reproached him privately ; answer , Ah , but chide him not , for then he will do as much in publike ▪ Neglect will sooner kill an injury , than Revenge . These tongue-squibs , or crackers of the brain , will die alone , if we revive them not : the best way to have them forgotten by others , is first to forget them our selves . Yea , to contemn an enemy , is better then either to fear him , or answer him . When the Passenger gallops by , as if his fear made him speedy , the Cur followes him with open mouth and swiftness : let him turn to the brawling Cur , and he will be more fierce ; but let him ride by in a confident neglect , and the Dog will never stir at him , or at least will soon give over and be quiet . Wherefore , when aspersed , labour as the eclipsed Moon , to keep on our motion , till we wade out of the shadow , and receive our former splendor . To vex other men , is but to prompt them how they should again vexus . Two earthen pots floating on the water , with this Inscription , If we knock , we crack ; was long ago made the Emblem of England and the Low-Countreys . When two friends fall out , if one be not the wiser , they turn love into anger and passion , passion into evil words , words into blows ; and when they are fighting a third adversary hath a fair advantage to insult over them both , As have you not sometimes seen two neighbours , like two Cocks of the Game pick out one anothers eyes , to make the Lawyers sport ; it may be kill them ? As while Iudah was hot against Israel and Israel hot against Iudah , the King of Syria smot them both . At least Sathan that common and arch enemy will have us at advantage . For as vain men delight when two Dogs , or two Cocks are a fighting , to encourage and prick them forward to the combate : Even so doth Satan deal with us ; Controversies ▪ like a pair of Cudgels , are thrown in by the Devill , and taken up by male-contents , who baste one another while he stands by and laughs . And we cannot please the Devill better : for as the Master of the Pit oft sets two Cocks to fight together , unto the death of them both ; and then after mutuall conquest , suppeth perchance with the fighters bodies : Even so , saith Gregory , doth the Devil deal with men . He is an enemy that watcheth his time and while we wound one another , he wounds and wins all our souls . Thus , like the Frog and the Mouse in the Fable ; while men fight eagerly for a toy ( the Kite comes ( that Prince , and chief Foul that rul●th in the aire , ) and snatcheth away both these great warriours . Or , like two Emmets in the mole hill of this earth , we fight for the mastery ; in mean while comes the Robin-red breast and picks both up , and so devours them . But on the other side , by gentleness we may as much pleasure our selves . It is said of Aristides , when he perceived the open scandall which was like to arise , by reason of the contention sprung up between him and Themistocles , that he besought him mildly after this manner : Sir , we both are no mean men in this Common wealth ; our dissention will prove no small offence unto others , nor disparagement to our selves : wherefore good Themistocles , let us be at one again ; and if we will needs strive , let us strive who shall excell other in vertue and love . Aristippus and Aeschines two famous Philosophers , being fallen at variance , Aristippus came to Aeschines , and saies , Shall we 〈◊〉 friends again ? Yes , with all my heart , saies Aeschines ; Remember th●● saith Aristippus , that though I be your elder , yet I sought for peace : tru● saith Aeschines , and for this , I will ever ackowledge you the more worthy man ; for I began the strife and you the peace . And we read of Euclid●● that when his Brother ( in a variance between them ) said , I would I migh● die if I be not revenged of thee ; he answered again , Nay , let me die for it ▪ if I perswade thee not otherwise before I have done : by which one wo●● he presently so won his Brothers heart , that he changed his minde , and they parted friends . Milde words , and gentle behaviour may be resembled to Milk , that quencheth Wild fire ; or Oyl , that quencheth Lime which b● water is kindled . And this was Davids way of overcoming , 1 Sam. 24 ▪ He whose Harp had wont to quiet Sauls frenzie , now by his kindness , dot● calm his fury , so that now he sheds tears instead of blood : here was a victory gotten , and no blow stricken . The King of Israel set bread and water before the host of the King of Syria , when he might have slain them , 2 King 6.23 ▪ What did he lose by it ? or , had he cause to repent himself ? No , he did thereby so prevent succeeding quarrels , that as the Text saith ▪ the bands o● Aram came no more into the Land of Israel ; And such a conquest is like that which Evagrius recordeth of the Romans , namely , That they got such a victory over Cosroes , one of the Persian Kings , that this Cosroes made a Law , that never after , any Kings of Persia should move warre against the Romans . Actions salved up w●th a free forgiveness , are as not done ▪ so every wise Christian will do good to them that do hurt to him , yea blesse and pray for them that curse him , as our Saviour adviseth ▪ neither is he a fool in it , for if grace comes ( and nothing will procure it sooner than prayers and good examples ) though before they were evil enemies ; now they shall neither be evil , nor enemies . It was a witty answer of Socrates , who replied when one asked him , why he took such a mans bitter railing so patiently . It is enough for one to be angry at a time . For if a wise man contend with a foolish man , saith Solomon , whether he be angry , or laugh , there is no rest . Prov. 29.9 . whereas gentle speech appeaseth wrath , and patience bridleth the secret pratlings of mockers , and blunteth the point of their reproach . Had not Gideon , Judg. & . learned to speak fair as well as to smite , he had found work enough from the swords of Iosephs sonnes , but his good words are as victorious as his sword : his pacification of friends better than his execution of enemies , Vers . 2 , 3 Satyrus , knowing himself cholerick and in that whirry of mind apt to transgresse , when he but suspected ill language from any , he would stop his cars with wax , lest the sense of it should cause his fierce blood to seeth in his distempered skin . And Caesar , although he could moderate his passions , having in that civil garboyl intercepted a Packet of Letters written to Pompey from his Favorites , brake them not open but burnt them immediately . And Pompey committed those Letters to the f●re before he read them , wherein he expected to find the cause of his grief . Rage is not ingendred , but by the concurrence of cholers , which are easily produced one of another , and born at an instant . When the stone and the sseel meets , the issue ingendred from thence is fire , w●ereas the sword of anger being struck upon the soft pillow of a milde spirit , is broken . The shot of the Cannon hurts not Wool , and such like yeilding things , but that which is hard , stubborn , and resisting . He is fuller of passion than reason , that will flame at every vain tongues puff : A man that studies revenge , keeps his own wounds green and open , which otherwise would heal and do well . Anger to the soul , is like a coal on the flesh , or garment , cast it off suddenly , it doth little harm , but let it lye , it frets deep . Wherefore saith one , their malice shall sooner cease than my unchanged patience . A small injury shall go as it comes , a great injury may dine or sup with me , but none at all shall lodge with me , for why should I vex my self , because another hath vexed me ? That were to imitate the fool that would not come out of the Pound , saying , They had put him in b● Law , and he would come out again by Law : or Ahab , who because he could not have his will on Naboth , would be revenged on himself . As the mad man tears his own hair , because he cannot come at his enemies , Or Thamar , who defiled her self , to be revenged of her Father in law Iudah . Or the Hedg hog , which having laden himself with Nuts and fruits , if but the least Filberd chance to fall off , as he is going to disburden them in his store-house , will fling down all the rest , in a peevish humour , and beat the ground for anger , as Pliny writes . Or Dogs , which set upon the stone that hath hurt them , with such irefull teeth , that they hurt themselves more than the thrower hurt them ; and feel greater smart from themselves , than from their enemy : which makes Archelaus say , it is a great evill , not to be able to suffer evill . And certainly if we well consider it , we shall meet with vexations enough that we cannot avoid if we would never so fain . We need not ( like Cercion in Suidas ) wrestle , or ( with foolish Pannus ) go to law with every man we meet . And yet some ( as if they did delight to vex their own souls , ) like the Ethiopians , who , as Diodorus relates , lame themselves if their King be lame . I might go on , and shew you , that Greece and Asia were set on fire for an Apple : That , not a few have suffered a sword in their bowels , because they would not suffer the lye in their throats : And lastly , I might shew , that if we suffer not here with patience , we shall suffer hereafter with grief ; for the wages of anger is judgement , even the judgment of hell fire , Mat. 5 , 22. CHAP. III. 3. THey bear the slanders and reproaches of wicked men patiently , for that they are false , and so appertain not unto them . Socrates being rayled upon , and called by one all to naught , took no notice of it ; and being demanded a reason of his Patience , said , It concerns me not , for I am no such man. Diogenes was wont to say when the people mockt him , They deride me , yet I am not derided , I am not the man they take me for . This reason is of more force from the mouth of an innocent Christian ▪ If a rich man be called poor , or a sound Christian , an hypocrite , he slights it , he laught at it , because he knoweth the same to be false , and that his Accuser is mistaken : whereas , if a Beggar be called bankrup , or a dissembler , hypocrite , he will wince and kick , and be most grievously offended at it . Yea , as soares and ulcers are grieved , not only at a ●ight touch , but even with fear and suspition of being touched , so will an exu●●erate minde , saith Seneca . And as small letters offend bad eyes so least appearances of contradiction will grieve the ill affected ears of guil●y persons , saith Plutarch . For , let mens tongues , like Bells , give but an indefinite , & not a significant sound , they imagin them to speak and mean , whatsoever their guilty consciences frame in the fancie , and whisper in the ear : which are those evil surmises of corrupt mindes , the Apostle taxeth , 1 Tim. 6.4 . When like Caius the humanist , one thinks every word spoken , tends to his disgrace , and is as unwilling to bear , as forbear reproaches . But where the conscience is clear , the case is altered . Marius was never offended with any report that went of him , because if it were true , it would sound to his praise , if false , his life and manners should prove it contrary . And indeed , the best confutation of their slanders , is not by our great words , but by our good works . Sophocles being accused by his own children , that he grew D●tard , and spent their Patrimonies idly , when he was summoned , did not personally appear before the Magistrates , but sent one of his new Tragedies to their perusall , which being read , made them confess , This is not the work of a man that dotes . So against all clamours and swelling opprobries , set but thine innocency and good life , thou needest do no more . That body which is in good health , is strong , and able to bear the great storms and bitter cold of Winter , and likewise the excessive and intemperate heat of the Summer ; but with a crazie and distempered body , it is far otherwise : Even so , a sound heart , and clear conscience , will abide all tryals : in prosperity it will not be lifted up , in adversity , it will not be utterly cast down : whereas , the corrupt heart and festered conscience , can endure nothing , even a word , if it be pleasing , puffs him up with pride , if not , it swels him with passion . A guilty conscience ( like Glasse , ) will sweat with the least breath , and like a windy instrument , be put out of tune with the very distemper of the aire : but when the soul is steeled with goodnesse , no assaults of evil can daunt it . I more fear what is within me ( sayes Luther ) then what comes from without : The storms and wind without , do never move the Earth , only Vapours within , cause Earthquakes , Jam. 4.1 . No greater sign of innocency when we are accused , than mildness , as we see in Ioseph , who being both accused and committed for forcing his Mistress , answered just nothing that we can read of , Gen. 39.17 , 18. And Susanna , who being accused by the two Elders of an h●ynous crime ( which they ●lone were guilty of , ) never contended by laying the fault upon them , but ●ppeals unto God whether she were innocent or no. And Hannah , whose ●eply to Ely ( when he falsly accused her of drunkenness ) was no other ●ut , Nay my Lord , count not thine Handmaid for a wicked woman , 1 Sam. ● 15 , 16. Neither is their a greater Symptome of guiltiness , than our ●reaking into choler , and being exasperated when we have any thing laid to ●ur charge ; witnesse Cain , Gen. 4.9 . That Hebrew which struck his fel●ow . Exod. 2.13.14 . Saul , 1 Sam. 20.32 , 33 , Abner , 2 Sam. 3. ● . Ieroboam , ● King. 13.4 Ahab , 1 King. 22.27 . Amaziah , 2 Chron. 25.16 . Uzziah ● Chron. 26.19 . Herod the Tetrarch , Luk. 3.19.20 . The men of Naza●eth , Luk 4 28 , 29. The Pharisees Ioh. 8.47.48 . And the High Priests and Scribes , Luk. 20.19 , 20. Sinne and falshood are like an impudent strumpet , but innocency and truth will veil themselves , like a modest Virgin , 2 Pet. 2.18 . The more false the matter , the greater noise to uphold it . Paul is nothing so loud as Tertullus : The weakest cause will be sure to forelay the shrewdest counsell , or the lowdest Advocates : Errour hath alwayes most words , like a rotten house , that needs most props and crutches to uphold it . Simple truth evermore requires least cost , like a beautiful face , that needs no painting ; or a comely body , which , any decent apparell becomes . We plaister over rotten posts , and ragged walls ; substantiall buildings are able to grace themselves . So that as sparks flying up , shew the house to be on fire , and as corrupt spittle shews exulcerate lungs ; so a passionate answer argues a guilty conscience . Why doth the Hare use so many doublings ? but to frustrate the scent of the Hounds . And this is one reason why the former are compared to Sheep and Lambes ( Emblems of innocency ) which being harmed , will not once bleat ; and the latter unto Swine , which will roar and cry if they be but toucht . A good Conscience is not put out of countenance with the false accusations of slanderous tongues : it throweth them off , as St. Paul did the Viper , unhurt . Innocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge ; the Brestplate of Righteousnesse , the brazen wall of a good conscience , feareth no such Canons . The Conscionabl● being railed upon , and reviled by a foul mouth , may reply as once a Steward did to his passionate Lord , when he called him Knave , &c. Your Honour may speak as you please , but I believe not a word that you say , for I know my self an honest man. Yea , suppose we are circled round with reproaches our conscience knowing us innocent , like a constant friend , takes us by the hand and cheers us against all our miseries . A good spirit , will be , as Simon to Christ , its Cross-bearer . A just man saith chrysostome , is impregnable , and cannot be overcome : take away his wealth , his good parts cannot be taken from him , and his treasure is above : cast him into prison and bonds , he doth the more freely enjoy the presence of his God : banish him his Countrey , he hath his conversation in Heaven : kill his body , it shall rise again : so he fights with a shadow that contends with an upright man. Wherefore , let all who suffer in their good Names , if conscious and guilty of an enemies imputations , repent and amend : if otherwise , contemn them ; own them not so much , as once to take notice thereof . A wicked heart is as a harrill powder to temptation ; let thine be , as a River of water . Yea , seeing God esteems men as they are , and not as they have been , although formerly thou hast been culpable ; yet now thou mayest answer for thy self , as Paul did for Onesimus , Though in times past I was unprofitable , yet now I am profitable : and oppose to them that sweet and divine sentence of sweet and holy Bernard , Tell me not , Satan , what I have been ; but , what I am , and will be . Or that of Beza in the like case ; Whatsoever I was , I am now in Christ a New Creature : and that is it which troubles thee , I might have so continued long enough ere thou wouldest have vexed at it , but now I see thou dost envy me the grace of my Saviour . Or that Apothegme of Diogenes to a base fellow , that told him he had once been a forger of money ; whose answer was , 'T is true , such as thou art now , I was once ; but such as I am now thou wilt never be . Yea , thou mayest say , by how much more I have formerly sinned , by so much more is Gods power and goodness now magnified . As St. Austine hearing the Donatists revile him for the former wickedness of his youth ; answered , The more desperate my disease was , so much the more I admire the Physician . Yea , thou mayest yet strain it a peg higher , and say , the greater my sinnes were , the greater is my honour : as , the Devi●s which Mary Magdalen once had , are mentioned for her glory . CHAP. IV. 4. HE beareth the Cross patiently , because it is counterpoysed and made sweet with more than answerable blessings . Satan and the world may take many things from us , as they did from Iob , viz. health , wealth , outward peace , friends , liberty , credit , &c. but they can never take God from us , who gives all : and at the same time supplies the want of these , with comforts farre surpassing , and transcending them . As when a Courtier gave it out , that Queen Mary ( being displeased with the City ) threatned to divert both Terme and Parliament to Oxford ; an Alderman askt whether she meant to turn the Channel of the Thames thither or no : if not ( saith he , ) by Gods grace we shall do well enough . For what are the things our enemies can take from us , in comparison of Christ , the Ocean of our comfort , and Heaven the place of our rest ? And therefore in the midst of misery we say with Iob , Blessed be the name of the Lord. Quest . But with what comforts doth the Lord supply our losses ? Answ . The assurance of the pardon of sinne alone , is able to cleer all storms of the minde : it teacheth misery , as sickness , poverty , famine , imprisonment , infamy , &c. to laugh : not by reason of some imaginary epicycles , but by naturall and palpable reasons . Yea , let death happen , it matters not : When ● Malefactor hath sued out his pardon , let the Assises come when they will , ●he sooner the better . But , to this is added the peace of conscience ( the marrow of all comforts , ) ●therwise called the peace of God , which passeth all understanding , and sur●asseth all commending ; and never did man find pleasure upon earth , like ●he sweet testimony of an appeased conscience , reconciled unto God , cleansed ●y the blood of the Lamb , and quieted by the presence of the holy Ghost . Yea , hadst thou ( who most dotest upon the world ) but these comforts , thou ●ouldest not change them for all that Satan once offered to our Saviour , ●nd are now accepted by many . O good life ( saith an Ancient Father ) ●hat a Ioy art thou in time of distresse ! And another , Sweet is the feli●ity of that man , whose works are just , and whose desires are innocent : ●hough he be in Phaleris Bull. For these are priviledges which ma●e Paul ●appier in his chain of Iron , than Agrippa in his chain of Gold , and Peter more merry under stripes , than Caiphas upon the Iudgment seat : and Ste●en the like : For though he was under his persecutors for outward condi●ion , yet he was far above them for inward consolation . Neither had weal●hy Craesus so much riches , in his coffers , as poor Iob had , in his conscience . Yea , how can he be miserable , that hath Christ and all hs merits made sure ●o him ; that hath his Name written in Heaven . Surely , his soul must ●e brim full of brave thoughts , that is able to refresh himself with this Me●itation , God is my Father , the Church my Mother , Christ the Iudge my ●lder Brother and Advocate , the holy Ghost my Comforter , the Angels mine attendance ; all the Creatures mine , for use , the stock of the Churches Prayers mine for benefit ; the world mine Inne ; Heaven my home . God ●s alwayes with ●e , before me , within me , overseeing me ; I talk with him in Prayer , he with me in his word , &c. Sure if these be the accusto●ed meals of a good soul , it cannot chuse but keep naturall heat from de●aying , and make it happy . But behold yet a greater priviledge ; These comforts do not only support ●nd refresh us , and so supply our losses in common calamities ; but even in ●he midst of tortures and torments , which otherwise were intollerable : The naturall mans stomack cannot ( of all enemies ) endure hunger ; yea a ●rison , where he must alwayes lie under hatches , makes him all amort : but ●orthy Hawks could clap his hands for joy in the midst of the flames . And ●incentius ( as Luther reports ) made a sport of his torments , and gloried , ●hen they made him go upon hot burning coals , as if they had been ●oses . And another that I read of , say ; My good friends , I now finde it true ●ndeed , he that leaveth all to follow Christ , shall have in this world centuplum ● hundred fold more ; I have it in that centuplum peace of conscience with me 〈◊〉 parting . And this made Ignatius say , he had rather be a Martyr then a ●onark . Nor did he ever like himself , before he was thus tryed : for when ●e heard his bones crush between the wild beasts teeth , he said , now I begin to be a Christian . And Anaxarchus being laid along in a Trough of stone , and smitten with Iron sledges by the appointment of Nicocreon 〈◊〉 Tyrant of Cyprus , ceased not to cry out , strike ▪ smite and beat ; it is not An●●archus , but his vail you martyr so . And a Child in Iosephus , being all 〈◊〉 to death with biting snippers at the commandment of Antiochus , could 〈◊〉 with a loud , assured , and undaunted voice ; Tyrant , thou losest time , loe I 〈◊〉 still at mine ease : what is that smarting pain ? where are those torme●●● which whilome thou didst so threaten me withall ? my constancy more tro●bles thee , than thy cruelty me . And how many more of those Martyrs 〈◊〉 Queen Maryes Raign , were even ravished , before they could be permitt●● to die ? so grea● , and so passing all expressing , is the peace and comfort 〈◊〉 good conscience . Now as the Priests of Mercury when they eat their figgs and honey , 〈◊〉 out , O how sweet is truth ! so if the worst of a Beleivers life in this 〈◊〉 be so sweet ; how sweet shall his life be in Heaven ! but I le hold you 〈◊〉 longer in this . A man that hath his sins pardoned , is never compleatly miserable , 〈◊〉 conscience again turns his enemy : whereas on the contrary ; take the 〈◊〉 happy worldling that ever was , if he have not his sins pardoned , he is co●pleatly wretched ( though he sees it not : ) suppose him Emperour of 〈◊〉 whole world , as Adam , when he was in Paradise , and Lord of all ; what 〈◊〉 it avail him so long as he had a tormentor within , a self-condemni●● conscience ? which told him , that God was his enemy , and knew no oth●● th●n th●t hell should be his everlasting portion ? Certainly this like a dam● could not chuse but put out all the lights of his pleasure , so that Paradise ●●self was not Paradise to him : which is the case of all wicked men , be the● never so great , never so seemingly happie . True ; wicked men think the godly less merry , and more miserable tha● themselves : yea some , that mirth and mischeif are only sworn brothers , 〈◊〉 this is a foundationlesse opinion . For first , no man is miserable , because 〈◊〉 other so thinks him . Secondly , Gods word teacheth , and a good conscie●●● findeth , that no man can be so joyfull as the faithfull , though they wa●● many things which others may have . St. Austin before his conversion could not tell how he should want those delights , he then found so muc● contentment in : but after , when his nature was changed , when he ha● another spirit put into him ; then he sayes . O how sweet is it to be withou● those former sweet delights ! Indeed ▪ carnall men laugh more , but th●● laughter is only the hypocrisie of mirth : they rejoyce in the face only , and 〈◊〉 in the heart , as the Apostle witnesseth 2 Cor. 5.12 . or as another hath it , Where O God there wants thy grace , Mirth is only in the face . Yea , their own consciences bear me witnesse , as that Spanish Iudge wel● considered ; who when a murther was committed in a tumultuous crowd o● people , beared all their bosomes , & feeling upon their brests , discovered the guiltie Author by the panting of his heart . And Tully who makes it an argument of Roscius Amerinus Innocency , that he killed not his Father , because he so securely slept . Yea , as in prophane joy , even in laughter the heart is sorrowfull ; so in godly sorrow , even in weeping the heart is light and cheerful . The tears of those that pray , are sweeter then the joyes of the Theatre , saith St. Augustin ; for our cheeks may run down with tears , and yet our mouths sing forth praises ; the face may be pale , yet the heart may be quiet and cheerfull : so St. Paul , as sorrowing , and yet alwayes rejoycing . 2 Cor 6.10 ▪ Neither can it be solid comfort , except it hath his issue from a good conscience . Indeed we therefore are not merry enough , because we are not Christians enough . Now if all our sufferings are thus counterpoysed , and exceeded with blessings ; have we any cau●e to be angry and impatient ? What saith Iob ? Shall we receive good at the ●●nd of God , and not evill ? He was content to eat the crust with the crumme . Indeed his wife ( like the wicked , ) would only have fair weather , all peace and plenty ▪ no touch of trouble : but it is not so with the godly , who have learnt better things . Who will not suffer a few stripes from a Father , by whom he receiveth so much good , even all that he hath ? Diogenes would have no nay , but Antisthenes must entertain him his Scholar , insomuch that Antisthenes , to have him gone , was forc't to cudgell him : yet all would not do , he stirs not , but takes the blowes very patiently ; saying , Use me how you will , so I may be your Scholar and hear your daily discourses , I care not . Much more may a Christian say unto God , Let me enjoy the sweet fruition of thy presence , speak thou peace unto my conscience , and say unto my soul , I am thy salvation , and then afflict me how thou pleasest , I am content , yea , very willing to bear it . Yea , if we well consider the commodity it brings , we shall rather wish for affliction , than be displeased when it comes , Col. 1.24 . For , it even bringeth with it the company of God himself : I will be with you in tribulation , saith God to the disconsolate soul , Psal . 91.15 . When Sidrack , Mishack , and Abednego , were cast into the fiery furnace , there was presently a fourth came to bear them company , and that was God himself , Dan. 3.23 , to 17 , And his presence makes any condition comfortable , were a man even in hell it self . Yea , as when St Paul was rapt up to the third Heaven , he was so ravished with the joy thereof , that he knew not whether he had his body about him or not , 2 Cor. 12.2 . Whether in the body , or out of the body I cannot tell , God knoweth . So Gods presence so ravisheth the soul , that while a man suffers the greatest pain , he knows not whether he be in pain or no , Yea God is not only with them , to comfort them in all their tribulation , 2 Cor. 1.4 , but in them : for at the same time when the Disciples were persecuted , they are said to be filled with joy , and with the holy Gh●st , Acts 13. ●2 . And as our sufferings in Christ do abound , so our consolation also ab●undeth through Christ , ● Cor. 1. ● ▪ And lastly , he doth comfort us acco●ding to the dayes we are afflicted , and according to the years we have seen evil , Psal . 90.15 . So that a Christian gains more by his losses and crosses , than the happiest worldling by all his immunities : at it was said of Demosthenes , that he got more by holding his peace , than other Lawyers di● by their pleading . And if so ; our sufferings require patience with thankfulness : as it fared with Iob. Object . But what ever others find , thy sufferings are not thus counterpoysed and sweetned ? Answ . What 's the reason ? get but the light of grace to shine in thy heart , thy prison shall be an Heaven : thy Keepers Angels : thy chains thy glory : and thy deliverance salvation : Grow but heavenly minded , and thou shalt be able to extract gain out of loss : peace out of trouble : strength out of infirmity : out of tears joy : out of sin holiness : out of persecution profit : out of affliction comfort : For godliness in every si●●ness , is a Physician : in every contention , an Advocate : in every doubt , a Schoolman : in all heaviness , a Preacher ; and a comforter unto whatsoever estate it comes ; making the whole life , as it were , a perpetual hallelujah . CHAP. V. 5. BEcause their adversaries are rather to be contemptuously pitied than maligned or reckoned of ; and that whether we regard their present , o● future estate . Concerning the present ; If a man distracted ( and so are wicked men touching spiritual things ) do rail on us , we are more sorry for him , than for our selves : Yea , who will take in evil part the reproaches and revilings of a man in his feaver ? or who will be angry with a Dogge for barking ? ( and such an one hath but the minde of a beast , in the form of a man : ) Let us then do the like , in a case not unlike : and not resemble Ctesipho the wrastler , who would not put up a blow at the heels of an Asse , but like an Asse kickt her again . Socrates bidding good speed to a dogged fellow , who in requital of his kind salutation , returned him a base answer ; the rest of the Company rayling on the fellow , were reprehended by Socrates in this manner : If any one ( quoth he ) should pass by us displeased in his body ▪ or distracted in his mind , should we therefore be angry ? or had we not more cause to be fill'd with joy and thank●fulness , that we our selves are in better case ? What need we return rayling for rayling ? All the harm that a common slanderer can do us with his foul mouth , is to shame himself . For his words are like dust , that men throw against the wind , which flyes back into the throwers face , and makes him blinde : for as the blaspheme● wounds himself by wounding Christ : so the rayler shames himself , when he thinks to shame another . Neither have they power to hurt us ; strong malice in a weak breast , is but like a heavy house built upon slender crutches . True , they conceit of their slanders as the Pope of his censures , who if he put a Traytor into the Rubricke , he is presently a Saint in Heaven ; if he curse , or excommunicate a Christian , he must needs be inrolled in hell ; but we know their words , meer Idols , which as the Apostle witnesseth ▪ are nothing in the world ; and therefore trouble not thy self about them . What need had David to load himself with an unnecessary weapon ▪ one sword can serve both his enemy and him ; Goliahs own weapon shall serve to behead the Master : so this mans own tongue shall serve to accuse himself , and acquit thee . Whence those Noble Emperours , Theodosius and Honorius ; would not have any punished that spake evil of them : for ( said they ; ) if it comes from lightness of spirit , it is to be contemned ; if from madness , it is worthy of pitty ; if from intended injury , it is to be pardoned ; for wrongs are to be forgiven . And indeed , in things that may have a double sense , it is good to think the better was intended ; for so shall we both keep our friends and quietness . Again he well considers the ignorance of his enemies , who being carnall , fleshly , unregenerate , cannot discern the spirituall Objects at which they are offended . Father forgive them ( saith our Saviour of his enemies , ) for they know not what they do , Luk. 23.34 . Alas poor ignorant souls , they did but imitate Oedipus , who kild his Father Laius King of Thebes , and thought he had killed his enemy . Socrates being perswaded to revenge himself of a fellow that kicked him , answered , If an Asse had kickt me , should I have set my wit to his , and kick him again ? or if a Mastiff had bitten me , would you have me go to Law with him ? And when it was told him another time , that such an one spake evill of him , he replied , Alas the man hath not as yet learned to speak well , but I have learned to contemn what he speaks . Diogenes being told that many despised him , answered ; It is the wisemans portion to suffer of fools . Aristotle , being told that ● simple fellow railed on him , was not once moved , but said , Let him beat me also being absent , I care not : we may well suffer their words , while God doth deliver us out of their hands : for if we go on in a silent constancy , say our ears be beaten , yet our hearts shall be free . And this heroicall resolution had St. Paul , that chosen vessell ; I passe very little to be judged of you ( meaning blind sensualists : ) or of mans judgement , he that judgeth me is the Lord , 1 Cor. 4.3 , 4. and indeed , an ounce of credit with God , is more worth than a talent of mens praises . I regard not ( quoth Plato ) what every one saith ; but what he saith that seeth all things : he knew well enough , that the fame which is derived from fools and knaves is infamy , Cato was much ashamed if at any time he had committed any thing dishonest ; but else , what was reproved by opinion only , never troubled him : Yea , when a fool struck him in the Bath ; and after being sorry for it , cried him mercy ; he would not come so neer revenge , as to acknowledge he had been ●ronged . Light injuries are made none by a not regarding . The ignorant multitude among the Iews said , that St. Iohn had a Devill ; and that Christ was a Glutton , and a Wine-bibber : But what saith he by way of answer ? Wisdome is justified of her children , Matth. 11.18 , 19. Let none object the Scribes and Pharisees joyning with them , who were great Scholers ; for no man knows so much , but it is through ignorance that he doth so ill . Neither doth our Saviour enquire , what the Pharisees or Priests reputed him ; but whom say men ( meaning those who minded his Doctrine ) that I the sonne of man am ? Matth. 16.13 . Wherefore in these cases it hath been usuall for Gods people , to behave themselves liked dead Images , which though they be rayled on , and reviled by their enemies , yet have ears , and hear not ; mouths , and speak not , hands , and revenge not ; neither have they breath in their nostrils to make reply : Psal . 115.5 , 6 , 7. If you will see it in an example , look upon David , he was as deaf and dumb at reproach , as any stock or stone . They that seek after my life ( saith he ) lay snares , and they that go about to do me evil , talk wicked things all the day ; ( sure it was their vocation to backbite and slander ) but I was as deaf , and heard not ; and as one dumb , which doth not open his mouth . I was as a man that heareth not , and in whose mouth are no reproofs , Psal . 38 . 1●.13 . This innocent Dove was also as wise as a Serpent , in stopping his ears and refusing to hear the voice of these blasphemous Inchanters , charmed they never so wisely , which being so , let us hear with patience , and say with Tacitus , You are able to curse , and I to contemn : Tu linguae ego aurium sum Dominus , you are Master of your tongue , and I of mine ears . What saith one advisedly ? When we are provoked to fight with women , the best way is to run away . And indeed , he that le ts loose his anger upon every occasion , is like him that lets go his Hawk upon every bayt . Indeed in Gods cause the case may differ . When Iulian in a mock asked Maurice Bishop of Chalcedon , why his Galilean , God could not help him to his fight ; he replied , I am contentedly blind , that I may not see such a Tyrant as thou art . And as their words are to be contemned by us , so are their challenges to fight . When a young Gallant would needs pick a quarrell with an ancient tried Souldier , whose valour had made him famous : it was generally held , that he might with credit refuse to fight with him , until his worth should be known equivalent to his : saying , Your ambition is to win honour upon me , whereas I shall receive nothing but disgrace from you . The Goshawke scorns to fly at Sparrows Those noble Doggs which the King of Albany presented to Alexander , out of an overflowing of courage , contemned to encounter with any beasts , but Lyons and Elephants : as for Stagg● , wild Boars and Bears , they made so little account of , that seeing them , they would not so much as remove out of their places . And so the Regenerate man , which fighteth daily with their King , Satan , scorns to encounter with his servant and slave , the carnall man. And this is so far from detracting ▪ that it adds to his honour , and shews his courage and fortitude , to be right generous and noble . Again secondly , The wager is unequall , to lay the life of a Christian against the life of a Ruffian ( and the blind sword makes no difference of persons ) the one surpassing the other , as much as Heaven , Earth ; Angels , men ; or men beasts : even Aristippus ( being derided by a fearless souldier , for drooping in danger of shipwrack , ) could answer , Thou and I have not the like cause to be afraid : for thou shalt only lose the life of an Asse , but I the life of a Philosopher . The consideration whereof , made Alexander ( when he was commanded by Philip his Father to wrastle in the games of Olympia , ) answer ; he would , if there were any Kings present to strive with him , else not ; which is our very Case : and nothing is more worthy our pride , than ( that which will make us most humble if we have it , ) that we are Christians . When an Embassadour told Henry , the fourth that Magnificent King of France , concerning the King of Spains ample Dominions : First said he , He is King of Spain : is he so ? saith Henry , and I am King of France : but said the other , He is King of Portugall , and I am King of France , saith Henry : He is King Naples and I am King of France : He is King of Sicily , and I am King of France : He is King of Novae Hispaniola , and I am King of France : He is King of the West Indies and I , said Henry , am King of France : He thought the Kingdom of France only , equivalent to all those Kingdoms . The application is easie , the practise usuall with so many , as know themselves heirs apparent , to an immortall Crown of glory . And as touching their future estate , Fret not thy self ( saith David ) because of the wicked men , neither be envious for the evill doers ; for they shall soon be cut down like grass , and shall wither as the green herb , Psal 37 1 , 2 ▪ This doth excellently appear in that remarkable example of Samaria , besieged by Benhadad and his Host , 2 King. 7.6 , 7. As also in Haeman who now begins to envy , where half an hour since he had scorned : as what could so much vex that insulting Agagite , as to be made a Lackie to a despised Iew ? yea , not to mention that which followed , stay but one hour more , the basest slave of Persia , will not change conditions with this great favourite , though he might have his riches and former honour to boot . I might instance the like of Pharaoh , Exod. 15.9 , 10 , 19. Senacherib , Isa . 37.36 , 37 , 38. Herod , Acts 12 ▪ 22 , 23. and many others ; but experience shews , that no man can sit upon so high a Cogue , but may with turning prove the lowest in the wheele ; and that pride cannot climbe so high , but Iustice will fit above her . CHAP. VI. 6. BEcause they have respect unto Gods Commandments who saith , By your patience possesse your souls , Luk. 21 , 19. Be patient toward all men , 1 Thes . 5 , 14. And Let your patient mind be known unto all men , Phil. 4.5 . More especially ; Let not the Sun go down upon your wrath , neither give plac● to the Devill , Ephes ▪ 4.26 , 27. From whence observe this by the way , that he which lies down in wrath hath the Devill for his bedfellow . See , saith Paul , that none recompence evill unto any man , 1 Thes . ● . 15 . And again , Be not overcome with evill , but overcome evill with goodness Rom. 12.21 . Yea , saith our Saviour , Love your enemies , do well to the● that hate you , bless them that curse you , and pray for them which hurt you , Luk. 6.27 , 28 : And in case thine enemy hunger , instead of adding to his affliction , give him bread to eat ; if he thirst , give him water to drink ; or else thou breakest Gods Commandment touching patience , Prov. 25.21 . Rom. 1● . 20 ▪ and consequently art in the sight of God a transgressour of the whole La● and standest guilty of the breach of every Commandment , James , 2.10 , 11. We know the frantick man , though he be sober eleven moneths of the year , yet if he rage one , he cannot avoid the imputation of madness . Now as Gods Children should do whatsoever he commands cheerfully , and take whatsoever he doth thankfully ; so God suffers such wrongs to be , that he may exercise thy patience , and he commands thee to forgive those wrongs , that thou mayest exercise thy charity , and approve thy sincerity : Many say , Lord , Lord ; but if you love me , saith Christ , keep my Commandments . It is an idle ceremony to bow at the Name of Iesus , except we have him in our hearts , and honour him with our lives . Phraates sent a Crown as ● present to Caesar , against whom he was up in Arms ; but Caesar returned 〈◊〉 back with this answer ; Let him return to his obedience first , and then I 'le accept of the Crown , by way of recog●i●ance . God admits none to Heaven ( saith justin Martyr ) but such as can perswade him by their works , that they have loved him . And indeed , take a man that truly loves God , he will easily be friends , not easily be provoked . True , take him unexpectedly , he may have his lesson to seek ( even he that was the meekest man upon earth , threw down that in a sudden indignation , which in cold blood he would have held faster than his life , Exod. 32.19 . ) but when he bethinks himself what God requires , it is enough . When T●ribaezus a noble Persian was arrested , at first he drew his sword , and defended himself ; but when they charged him in the Kings Name , and enformed him they came from his Majesty , he yielded presently , and willingly . If then we will approve our selves true obedienciaries , let our revenge be like that of Elisha's to the Aramites , instead of smiting them , set bread and water before them : Or like that of Pericles , who as Plutarch reports , when one had spent the day in rayling upon him at his own door , least he should go home in the dark , caused his man to light him with a Torch . And to do otherwise is Ammonite ▪ like , to entreat those Embassadours ill , which are sent in kindnesse and love : for these afflictions are Gods Embassadours , and to handle them rufly , yea , to repine or grudge against them , is to intreat them evill . And certainly , as David took it not well when the Ammonites ill intreated his Embassadours , so God will not take the like well from thee , 1 Chron. 19. But secondly , as the Law of God bindes us to this , so doth the Law of Nature : Whatsoever you would that men should do unto you even so do you unto them , Matth. 7.12 . Our Saviour doth not say , Do unto others , as others do unto you , but as you would have others do unto you . Now if we have wronged any man , we desire that he should forgive us , and therefore we must forgive him . Nor would we have any man traduce us behind our backs : therefore St. Austin writ over his Table thus To speak ill of the absent forbear : Or else sit not at table here . Lex talionis was never a good Christian Law. If I forgive not , I shall not be forgiven , Mar. 11.26 So to say of our Enemies , as Sampson once of the Philistins : even as they did unto me , so I have done unto them , is but an ill plea. For the Law of God , and the Law of Nature forbids it ; and doth not the Law of Nations also ? Yes , throughout the whole world : either they have no Law , or else a Law to prohibit men from revenging themselves . When we have suffered some evill , the flesh , our own wisdome , like the King of Israel , 2 King. 6.21 . will bid us return evill to the doer ; but the Spirit or wisdome of God , like Elisha , opposeth and bids us return him good notwithstanding his evill . But the flesh will reply , he is not worthy to be forgiven : I , but saith the Spirit , Christ is worthy to be obeyed , who hath commanded thee to forgive him . Now , whethers counsell wilt thou follow ? It is not alwayes good to take our own counsell ; our own wit often hunts us into the snares , that above all we would shun . We oft use means of preservation , and they prove destroying ones . Again , we take courses to ruin us and they prove means of safety . How many flying from danger , have met with death ; and on the other side , found protection even in the very jawes of mischief , that God alone may have the glory . It fell out to be part of Mithridates misery , that he had made himself unpoysonable , All humane wisedom is defective , nor doth the Fools bolt ever misse : whatsoever man thinketh to do in contrariety , is by God turned to be an help of hastning the end he hath appointed him . We are governed by a power that we cannot but obey , our minds are wrought against our mindes to alter us . In brief , man is oft his own Traytor , and maddeth to undo himself . Wherefore take the Spirits and the Words direction . Render good for evil , and not like for like , though it be with an unwilling willingnesse ; as the Merchant casteth his goods over board , and the Patient suffers his arm or leg to be cut off : and say with thy Saviour , Neverthelesse ; not my will but thy will be done . But yet more to induce thee hereunto ; consider in the last place , That to avenge thy self , is both to lose Gods protection , and to incur his condemnation . We may be said to be out of his protection , when we are out of our way which he hath set us : he hath promised to give his Angels charge over us , to keep us in all our wayes , Psal . 91.11 . that is , in the way of obedience , or the way of his commandements . But this is one of the Devils wayes , a way of sinne and disobedience ; and the refore hath no promise or assurance of protection : we may trust God , we may not tempt him : if we do , what seconds soever we get , Christ will not be our second . Where is no commandement , there is no promise ; if we want his word , in vain we look for his 〈◊〉 . When we have means to keep our selves , Gods omnipotency is for the present dscharged . If Eutychus had fallen down out of a saucy malipertnes● ▪ I doubt whether he had been restored by St Paul , Acts 20.9 . Wasts and stray●s , are properly due to the Lord of the soyl : and you know what the Devill said to our Saviour , Luk. 4.6 . which in a restrained sense is true . And therefore when one in Gods stead rebuked Satan , touching a Virgin whom he possest at a Theatre , saying , How durst thou be so bold , as to enter into my house ? Satan answers , because I found her in my house ▪ as Chrysostom delivers it . I am sure Dinah fell into foul hands , when her Fathers house could not hold her : and Sampson the like , when he went to Dalilah : and Ionah , when he went to Tarshish : and the seduced Prophet , when he went beyond his Commission , set him by God : and many the like , who left the path of Gods protection , where the Angels guard and watch to walk in the Devils by way of sinne and disobedience . The Chickins are safe under the wings of their mother , and we under the providence of our Father ; so long as we hold the tenure of obedience , we are the Lords Subjects , and if we serve him , he will preserve us . A Priest might enter into a Leprous house without danger : because he had a calling from God so to do , and we may follow God dry-shod through the Red-Sea . Neither need we vex our selves with cares , as if we lived at our own cost , or trusted to our own strength : but when a man is fallen to the state of an Out-Law or Rebell ; the Law dispenseth with them that kill him , because the Prince hath excluded him from his Protection . Now this being our case , say there shall happen any thing amisse , through thy taking revenge , what mayest thou not expect to suffer , and in thy suffering , what comfort canst thou have ? Whereas , if God bring us into crosses , he will be with us in those crosses , and at length bring us out of them more refined . You may observe , there is no such coward , none so valiant as the believer : without Gods warrant he dares do nothing ; with it , any thing . Nothing without it . Those saith Basil ( to a great man that perswaded him to yeeld ) who are trained up in the Scriptures , will rather die in an holy quarrell , than abate one syllable of divine truth . Nor would any solicite them to do ill , did they rightly know them : for what Cicero speaks of Cato ( viz. O gentle Cato , how happy art thou to have been such an one ? that never man durst yet presume , to solicite thee in any dishonest cause , or contrary to duty ) may be applied to every Believer , rightly so stiled : When the Tormentors of Marcus Arethusius ( who laid to his charge the pulling down of an idolatrous Temple ) offered him his pardon , in case he would give so much as would build it up again , he refused it ; and being further urged to give but half , he refused it : at last , being told that if he would give but a little towards it , they would release him ; he refused to give them so much as an half penny : saying , No not an half penny ; for it is as great wickedness , said he ; to confer one half penny , in case of impiety , as if a man should bestow the whole . A good conscience being in the greatest torture , will not give one half penny to be released , with hurt to his conscience : he scans not the weight of the thing , but the authority of the Commander : and such have no good consciences , that dare gratifie Satan , in committing the least sinne , or neglect God in the smallest precept . The conscionable Nazarite , Numb . 6. did not only make scruple of guzling , and quaffing whole Flagons of wine , but of eating only a husk , or an kernell of the grape : knowing the one was as well forbidden as the other . Will any man eat poyson because there is but a little of it ? A small bullet may kill a man as well as a great one . Goliah was as much hurt by Davids little stone , as Sampson by the weight of a whole house . And Ely died as well by falling back in his chair , as Iezabel by being thrown down from an high window . And what saith our Saviour to the unjust Steward ? He that is faithfull in that which is least , is faithfull also in much ; and he that is unjust in the least , is unjust also in much , Luk. 16.10 . He that will corrupt his conscience for a pound , what would he do for a thousand ? If Iudas will fell his Master for thirty pence , what would he not have done for the Treasury ? Alas , there are no sins small but comparatively : These things ( speaking of Mint and Cummin ) ought ye to have done , sayes our Saviour , and not have left the other undone , Luk. 11.42 . Wherefore it is with a good and tender conscience , as it is with the apple of the eye , for as the least hair or dust grieves and offends that which the skin of the eye-lid could not once complain of ; so a good and tender conscience is disquieted , not only with beams , but moats , even such as the world accounts trifles ; it strains not only at Cammels , but Gnats also . A sincere , heart is like ● neat spruce man , that no sooner spies the least speck or spot on his garment , but he gets it washt or scrap't off : the common Christian , like a nasty sloven , who , though he be , all foul and besmeared , can indure it well enough : yea , it offends him that another should be more neat than himself . But such men should consider , that though they have large consciences , that can swallow down any thing , yet the sincere and tender conscience is not so wide . A strait shooe cannot indure the least pibble stone , which will hardly be felt in a wider ; neither will God allow those things in his Children , which he permits in his enemies : no man but will permit that in another mans Wife or Child , which he would abhor in his own . A box of precious oyntment , may not have the least fly in it ; nor a delicate Garden , the least weed , though the Wildernesse be overgrown with them . I know the blind world so blames the Religious , and their Religion also , for this nicenesse , that they think them Hypocrites for it : but this was Iobs comfort in the aspersion of Hypocrisie , My wi●ness is in Heaven , and my record on high . And as touching others that are offended , their answer is , Take thou O God ( who needest not ●ur sinne to further thy work of Grace ) the charge of thy Glory , give us grace to take charge of thy Precepts . For sure we are , that what is absolutely evill , can by no circumstance be made good ; poys●n may be qualified and become medicinall ▪ there is use to be m●de of an enemy ; sicknesse may turn to our bette● health ; and death it self to the faithful , is but a door to life , but sinne , be it never so small , can never be made good . Thus you have seen their fear , but look also upon their courage , for they more fear the least sinne , t●an the greatest torment . All the fear of Satan and his instruments , ariseth from the want of the true fear of God ; but the more a man fears God , the lesse he fears everything else . Fear God , honour the King 1 Pet. 2.14 , 17. He that fears God , doth but honour the King , he need not fear him , Rom. 13.3 . the Law hath not power to smite the vertuous . True , many have an opinion not wise . That Piety and Religion abates fortitude , and makes valour Feminine : but it is a foundationlesse conceit . The true beleever fear● nothing but the displeasure of the highest , and runs away from nothing but sinne . Indeed he is not like our hot spurs , that will fight in no cause but a bad , that fear where they should not fear , and fear not where they should fear , that fear the blasts of mens breath , and not the fire of God● wrath , that fear more to have the world call them Cowards for refusing , then God to judg them rebels for undertaking : that tremble at the thought of a Prison , and yet not fear Hell fire : That can govern Towns and Cities , and let ● silly woman over-rule them at home ; it may be a servant or a Child , as Themistocle● Sonne did in Greece : What I will , said he , my Mother will have done , and wh●t my Mother will have , my Father doeth . That will undertake a long journey by Sea in a W●erry , as the desperate Marriner hoysteth sayl in a storm , and sayes None of this Ancestors were drowned : That will rush fearlesly into infected houses , and say , The Plague never ceizeth on valiant blood , it kills none but Cowards : That languishing of some sicknesse , will strive to drink it away , and so make hast to dispatch both body and soul at once : that will run on high battlements , gallop down steep hils , ride over narrow bridges , walk on weak Ice , and never think what if I fall ? but what if I passe over and fall not ? No , he is not thus fearlesse , for this is presumption and desperate madnesse , not that courage and fortitude which ariseth from faith , and the true fear of God ; but from blindnesse and invincible ignorance of their own estate : As what think you ? Would any man put his life to a venture , if he knew that when he died he should presently drop into hell ? I think not . But let the beleeving Christian , ( who knowes he hath a place reserved for him in Heaven ) have a warrant from Gods word ; you cannot name the service , or danger that he will stick at . Nor can he lightly fail of successe . It is observed that Trajan was never vanquished , because he never undertook warre without just cause . In fine , at he is most fearfull to offend , so he is most couragious in a good cause ; as abundance of examples witnesse , whereof I 'le but instance two : for the time would be too short to ●ell of Abraham , and Moses , and Caleb , and David , and Gideon , and Baruck and Sampson , and Ieptha , and many others ; of whom the holy Ghost gives this generall testimony ; that by faith of weak they are made strong , waxed valiant in battel , turned to flight the Armies of the Aliants , subdued Kingdoms , stopt the mouths of Lyons , quenched the violence of the fire , &c. Heb. 11.22 , to 35. Nor will I pitch upon Ioshua , whom neither Caesar , nor Pompey , nor Alexander the Great , nor William the Conquerour , nor any other ever came near , either for valour or victories : but even Ionathan before , and the Martyrs , after Christ , shall make it good . As what think you of Ionathan , whom neither steepness of Rocks , nor multitude of enemies , could discourage , or diswade from so unlikely an assault ? Is it possible , if the divine power of Faith , did not add spirit and courage , making men more then men ; that two should dare to think of encountering so many thousands ? and yet behold Ionathan and his Armour bearer put to flight , and ●●rified the hearts of all the Philistins , being thirty thousand Chariots , six thousand Horse-men , and Foot-men like the sand of the Sea-sh●re , 1 Sam. 14.15 . O divine power of faith ! that in all attemps and difficulties makes us more then men , and regards no more Armies of adversaries , than swarms 〈◊〉 . A natural man in a project so unlikely , would have had many thoughts of discouragment , and strong reasons to diswade him : but his faith dissolves impediments , as the Sunne doth dews ; yea , he contemns all fears , over-looks all impossibilities , breaks through all difficulties with a resolute courage , and flies over all carnall objections with celestiall wings ; because the strength of his God , was the ground of his strength in God. But secondly ▪ To shew that their courage is no less passive , than active ; look upon that Noble Army of Martyrs , mentioned in Ecclesiastical History , who went as willingly and cheerfully to the stake , as our Gallants to a Play ; and leapt into their beds of flames , as if they had been beds of down : yea , even weak women , and young striplings , when with one dash of a pen , they might have been released . If any shall yet doubt which of the two ( the Religious or Prophane ) are most valiant and couragious ; let them look upon the demeanour of the twelve Spies , Numb . the 13th and 14th Chapters ; and observe the difference between the two faithfull and true hearted , and the other ten : then will they conclude , that Piety and Religion doth not make men Cowards ; or if it do , that as there is no feast to the Churles , so there is no fight to the Cowards . True , they are not soon , not easily provoked ; but all the better , the longer the could fit in an Ague , the stronger the hot fit . I know men of the Sword , will deem those the greatest Cowards that are least apt to fight . But as when it was objected to a Martyr , that his Christ was but a Carpenters sonne , he aswered , yea , but such a Carpenter as built Heaven and Earth : so we grant , we are Cowards , as they tearm us , but such cowards as are a●le to prevail with God , Gen. 32.26 , 28. Exod. 32.10 . And overcome the World , the Flesh , and the Devil , 1 Ioh. 5.4 . Gal. 5.24 1 ●oh . 2.14 . which is as much valour and victory as we care for . Tru●● is truth , as well when it is not acknowledged , as when it is : and experience tell us , that he who fears not to do evill , is alwayes afraid to suffer evill . Yea the Word of God is expresse ; That none can be truly valarous , but such as are truly religious , The wicked fly when none pursueth , but the righeous are as bold as a Lyon , Prov. 28.1 . The reason whereof i● , If they live , they know by whom they stand ; if they die , they know for whose sake they fall . But what speak I of their not fearing death , when they shall not fear even the day of Iudgment , 1 Joh. 4.17 . Hast not thou O Saviour bidde● us , when the Elements shall be dissolved , and the Heavens shall be flaming about our ears , to lift up our heads with joy , because our redemption draweth nigh , Luk. 21.25 , to 29 , Wherefore saith the valiant Believer , come death , come fire , come whirlewinde , they are worthy to be welcome that shall carry us to immortality . Let Pagans and Infidels fear death , saith St. Cyprian who never feared God in their life , but let Christians go to it as travellers unto their native home ; as Children unto their loving Father ; willingly , joyfully . Let such fear to die , as have no hope to live a better life : well may the brute beasts fear death , whose end of life is the conclusion of their being : well may the Epicure tremble at it , who with his life looketh to lose his felicity : well may ignorant and unrepentant sinners quake at it , whose death begins their damnation : well may all those make much of this life , who are not sure of a better ; because they are conscious to themselves , that this dying life , will but bring them to a living death , they have all sown in sinne , and what ●an they look to reap , but misery and vanity ? sinne was their traffique , and grief will be their gain ; detestable was their life , and damnable will be their decease . But it is otherwise with the Godly , they may be killed , but cannot be hurt ; for even death ( that fiend ) is to them a friend , like the Read Sea to the Israelites , which put them over to the Land of Promise , while it drowned their enemies . It is to the faithful as the Angels were to Lot , who snatcht him out of Sodome , while the rest were consumed with fire and Brimstone . Every believer is Christs betrothed Spouse , and death is but a messenger to bring her ●ome to her Husband : and what chaste or loving Spouse , will not earnestly desire the presence of her Bridegroom ( as St. Austin speaks ? ) Yea , the day of death to them , is the day of their Coronation : and what Princely heir does not long for the day of his inst●lm●●t , and rejoyce when it comes ? Certainly it was the sweetest voit● that ever the Thief heard in this life , when Christ said unto him , This day shalt thou be with me in Paradise , Luk. 23.43 . In a word , as death to the wicked , puts an end to their short joyes , and begins their everlasting sorrowes : so to the Elect , it is the end of all sorrow , and the beginning of their everlasting joyes . The end of their sorrow ; for whereas complaint of evils ▪ past , sense of 〈◊〉 , and fear of future , have shared our lives amongst them ; death is 1. A Supersedeas for all diseases ; the Resurrection knows no imper●●ction , 2 , It is a Writ of ease , to free us from labour and servitude : like Moses 〈◊〉 delivered Gods people out of bondage , and from brick making i● ●egypt . 3. Whereas our ingresse into the world , our progresse in it , our egress● ●ut of it , is nothing but sorrow ( for we are born crying , live grumbling , ●nd die sighing ) death is a medicine , which drives away all these , for we ●hall rise triumphing . 4. It shall revive our reputation● , and cleer our Names from all ignomi ▪ ●y and reproach ; yea , the more contemptible here , the more glorious here 〈◊〉 . Now a very Duellist will go into the field to seek death , and finde ●onour . 5. Death to the godly is as a Goal ▪ delivery , to let the Soul out of the ●rison of the body , and set it free . 6. Death frees us from sinne , an Inmate that ( spite of our teeth ) will ●●oust with us , so long as life affords it ho●se room : for what is it to the ●●ithfull , but the funerall of their vices , and the resurrection of their vertues . CHAP. VII . BEcause Patience in suffering brings a reward wi●h it . In reason a man would forgive his enemy ev●n for his own ●ake , were there no ●ther motive ●o perswade him : for to let passe many things of no smal● moment , as that , if we forgive not , we can do no part of ●ods worship ●hat is pleasing to him ; for we cannot pray aright , 1 Tim. 2.8 . We ●annot communicate in the Sacrament , but we make our selves guilty of Christs blood , 1 Cor. 11.27 . Matth. ● . 24 . We cannot be good hearers ●f the Word , Iames 1.21 . and that it makes a man captive to Satan ▪ Ephes . 4.26 , 27. and many the like : If ye forigve men their trespasses , ( saith our Saviour , ) your heavenly Father also will forgive you ; but if you for●ive not men their trespasses , neither will your heavenly Father forgive you ●our trespasses , Mat. 6.14 , 15. So he that will not be in Charity , shall never be in Heaven : And why should I do my self a shrewd turn because ●nother would ? Yea , we desire pardon , as we give pardon ; and we would ●e loath to have our own lips condemn us . When we pray to God to forgive us our trespasses , as we also forgive them that trespasse against us , ●nd do not resolve to forgive our brethren ; we do ineffect say , Lord condemn us , for we will be condemned : whereas he that doth good to his enemy , e●en in that act , doth better to himself . Again , Blessed is the man ( saith St. Iames ) that endureth temptation ( viz. with patience ) for when he is tried , he shall receive the Crown of life , James 1.12 . And this made Moses not only patient in his sufferings , but joyfull , esteeming the rebuke of Christ greater riches than all the measures of Aegypt : For saith the Text , he had respect unto the recompence of the reward , Heb. 11.26 . And well it might ; for whereas the highest degree of suffering , is not worthy of he least and lowest degree of this glory , Rom. 2.18 . St. Paul witnesseth , that our light affliction which is but for a moment ( if it be borne with patience ) causeth unto us a far most excellent and eternall weight of glory , while we look not on the things that are seen , but on the things which are not seen , 2 Cor. 4.17 , 18. Where note the incomparablenesse and infinite difference between the work and the wages : light affliction receiving a weight of glory , and momentary afflictions , eternall glory : answerable to the reward of the wicked , whose empty delights live and die in a moment : but their insufferable punishment is interminable and endless : As it fared with Pope Sixtus the fifth ( who sold his soul to the Devill , to enjoy the glory and pleasure of the Popedom for seven years ) their pleasure is short , their pain everlasting : our pain is short , our joy eternall . What will not men undergo , so their pay may be answerable ? The old experienced Souldier fears not the rain and storms above him , nor the numbers falling before him , nor the troops of enemies against him , nor the shot of thundring Ordinance about him ; but looks to the honourable reward promised him . When Philip asked Democritus , if he die , not fear to lose his head , he answered , No : for ( quoth he , ) if I die , the Athenians will give me a life immortall : meaning , he should be s●●●ued in the treasury of eternall fame : if the immortality ( as they thought ) of their names , was such a strong reason to perswade them to patience , and all kind of worthinesse ; what should the immortality of the soul be to us ? Alas , vertue were a poor thing , if fam● only should be all the Garland that did crown her : but the Christian knowes , that if every pain he suffers were a death , and very crosse an hell ; he shall have amends enough . Which made the Martyrs such Lambs in suffering , that their persecutors were more weary with striking , than they with suffering ; and many of them as willing to die as dine . When Modestus the Emperours Lieutenant , told Basil what he should suffer ; as confiscation of goods , cruell tortures , death , &c. He answered , If this be all , I fear not : yea had I as many lives , as I have hairs on my head , I would lay them all down for Christ , nor can your master more benefit me than in sending me to my Heavenly Father , to whom I now live , and to whom I desire to hasten . And another time , being threatned in like manner by the Emperour ▪ he bad him fright Babies with such Bugbares . His life might be taken away , but not his comforte , his head ; but not his crown . Yea , persecutors , are but our Fathers Goldsmiths , ( sayes Bernard ) working to adde Pearles , to the Crowns of the Saints . Whence Gordius could say to his tormentors , it is to my great loss , if you bate me any part of my sufferings . I could abound with ●●amples of this nature . No matter ( quoth one of them ) what I suffer on earth , so I may be crowned in Heaven . I care not , quoth another , what becometh of this frail Bark my flesh ; so I have the passenger , my soul , safely conducted . And another , If ( Lord ) at night thou grant'st me Lazarus boon , Let Dives dogs lick all my sores at noon , And a valiant Souldier going about a Christian atchievement ; My comfort is , though I lose my life for Christs sake , yet I shall not lose my labour ; yea , I cannot endure enough to come to Heaven . Lastly , Ignatius going to his Martyrdom , was so strongly ravished with the joyes of Heaven , that he burst out into these words ; Nay , come fire , come beasts , come breaking my bones , racking of my body , come all the torments of the Devill together upon me , come what can come in the whole earth , or in hell , so I may enjoy Iesus Christ in the end . I might shew the like , touching temptations on the right hand , which have commonly more strength in them , and are therefore more dangerous , because more plausible and glorious . When Valence sent to offer Basil great preferments , and to tell him what a great man he might be : Basil answers , Offer these things to Children not to Christians . When some bad , stop Luthers mouth with preferment : one of his adversaries answered , it was in vain , he cares neither for Gold , nor Honour . And when they offered to make him a Cardinall , if he would be quiet ; he answered , No. I will not betray the truth by my silence , if you would make me Pope . When Valence the Emperour offered Basil great sums of money , and high preferment to tempt him : he answered , can you give me money that shall last for ever , and glory that will eternally flourish ? When Pyrrhus tempted Fabritius , the first day with an Elephant , so huge and monstrous a beast as before he had not seen , the next day with Money and promises of Honour , he answered , I fear not thy force , and I am too wise for thy fraud . But I shall be censured for exceeding . Thus hope refresheth a Christian , as much as misery depresseth him ; it makes him defie all that men or Devils can do , saying , Take away my goods , my good name , my friends , my liberty , my life , and what else thou canst imagin ; yet I am well enough , so long as thou canst not take away the reward of all , which is an hundred sold more even in this world , and in the world to come , life everlasting . Mark. 10.29 , 30. I confess many are such Milksops , for want of Faith , and experience : that they are dishartned with Scoffs alone , but no need . For , if they should turn their words into blowes , and ( instead of using their tongues ) take up their swords and kill us , they shall rather pleasure than hurt us . When Iohn Baptists was delivered from a double prison , of his own , of Herods , and placed in the glorious liberty of the Sonnes of God , what did he lose by it ? His head was taken off , that it might be crowned with glory ; he had no ill bargain of it , they did but hasten him to immortality : and the Churches daily prayer is , Come Lord Iesus , come quickly . Yea , what said blessed Bradford ▪ In Christs cause to suffer death , is the way to Heaven on Horsback ; which hath made some even slight the sentence of death , and make nothing of it . It is recorded of one Martyr , that hearing the sentence of his condemnation read , wherein was exprest many severall tortures , of starving , killing , boyling , burning , and the like , which he should suffer ; he turns to the People , and with a smiling countenance saies ; And all this is but one death , and each Christian may say ( of what kinde soever his sufferings be ) The sooner I get home , the sooner I shall be at ease . Yea , whatever threatens to befall him he may answer it as once that noble Spartan , who being told of the death of his Children , answered , I knew well they were all begot mortall . Secondly , that his goods were confiscate , I knew what was but for my use , was not mine . Thirdly , that his honour was gone , I knew no glory could be everlasting on this miserable Earth . Fourthly , that his sentence was to dye . That 's nothing , Nature hath given like sentence both of my condemners and me . Wicked men have the advantage of the way , but godly men of the end ; Who fear not death because they feared God in their life . I know carnall men will either not believe this , or should they see it acted , ( as in Queen Macies dayes ) they would be amazed at it . And no wonder for to speak truth , Faith and Patience are two mi●acles in a Christian . A Protestant Martyr being at the stake , in the midst of furious and outragious flames , cried out , Behold ye Papists , whom nothing will convince but Miracles ; here see one indeed , for in this fire I feel no more pain , than if I were in a bed of Down , yea it is to me like a bed of Roses : and Cassianus reporteth , that when a Martyr was tormented by the Infidels , and asked by way of reproach , What Miracle his CHRIST had done ; he answered , He hath done what you now he hold ; enabled me so to bear your contumelies , and undergo all these tortures so patiently , that I am not once moved ; and is not this a miracle worthy yout taking notice of ? And indeed , what have we by our second birth , which is not miraculous in comparison of our naturall condition ? It was no lesse then a miracle for Zacheus , a man both rich and covetous , to give half his goods to the poor , and make restitution with the residue , and , all this in his health . It was a great miracle , that Ioseph in the arms of his Mistress , should not burn with lust . It is a great miracle for a man to forsake Houses , and Lands , and all that he hath ; yea , to hate Father , and Mother , and Wife , and Children , and his own life to be Christs Disciple . It is a great miracle , to rejoyce in tribulation , and smile death in the face . It is a great miracle that of fierce and cruell Wolves , Bears , Lyons , we should be transformed into meek Lambs , and harmless Doves and all this , by the foolishness of Preaching Christ crucified . Indeed , they were no miracles , if nature could produce the like effect : But he must not look to s●and in competion with grace , for which consult , Phil. 3 , 4. ●●m . 5.5 . Phil. 4.13 . Alas , grace and faith transcend nature and reason : 〈◊〉 much as reason doth sense , for patience ( rightly so called ) is a Preroga●●ve royall , peculiar to the Saints . It is well if Philosophy have so much ●isdome , as to stand amazed at it . Neither is it true Christian patience , ●●cept 1. It flow from a pious and good heart , sanctified by the holy Ghost . ● Be done in knowledge of , and obedience to Gods c●mmand . 3. That we 〈◊〉 it in humility , and sincere love to God. 4. That it be done in faith . ● That we aim at Gods glory ( not at our own , ) and the Churches good 〈◊〉 our sufferings . 6. That we forgive , as well as forbear ; yea , love , ●●ay for , and return good to our enemies for their evill . And thus you see how patient suffering is rewarded , both here and ●●reafter ; that we lose whatever we do lose by our enemies , no otherwise ●●an the husbandman loseth his seed : for whatever we part withall , is but 〈◊〉 seed cast into the ground , which shall even in this life , according to our ●●●viours promise , return unto us the increase of an hundred fold , and in 〈◊〉 world to come , life everlasting . Mark. 10.19 , 30 , But admit patience ●ould neither be rewarded here , nor hereafter ; yet it is a sufficient ●●ward to it self : for , hope and patience are two soveraign and universall ●●medies for all diseases . Patience is a counterpoyson or antipoyson for all 〈◊〉 . It is like the Tree which Moses cast into the waters , Exod. 15.25 . ●r as that Tree made the waters sweet , so Patience sweetens afflicti●n ▪ 〈◊〉 is as Larde to the lean meat of adversity . It makes the poor beggar 〈◊〉 teacheth the bond-man in a narrow prison to enjoy all liberty and ●●●iety for , the patient beleever , though he be alone , yet he never wants ●●mpany : though his diet be penury , his saewce is content : all his miseries ●●nnot make him sick , because they are digested by patience . And indeed , is not so much the greatnesse of their pain , as the smalnesse of their pa 〈◊〉 , that makes many miserable ; whence some have ( and not unfitly ) ●●embled our fancies , to those multiplying glasses made at Venice , which 〈◊〉 put to the eye , make twenty men in Arms shew like a terrible ●rmy . And every man is truly calamitous , that supposeth himself so : ● oftentimes we die in conceit , before we be truly sick : we give the bat 〈◊〉 for lost , when as yet we see not the enemy . Now crosses are either ●nderous or light , as the Disciples or Scholers esteem them : every man ● so wretched , as he beleeveth himselfe to be . The tast of goods or evils ●oth greatly depend on the opinion we have of them ; and contentation , ●ke an old man spectacles , make those characters easie and familiar that ●therwise would puzzle him shrewdly . Afflictions are as we use them ; ●●eir is nothing grievous , if the thought make it not so : even pain it self ●aith the Philosopher ) is in our power , if not to be disanulled , yet at 〈◊〉 to be diminshed through patience : very Gally slaves , setting 〈◊〉 by their captivity , find freedom in bondage . Patience is like a golden ●eld in the hand , to break the stroak of every crosse , and save the heart ●●ough the body suffer . A sound spirit , saith Solomon , will bear his infirmity , Prov. 18.14 . Patience to the soul , is as the lid to the eye● as the lid being shut , when occasion requires , saves it exceedingly● Patience intervening between the soul and that which it suffers , 〈◊〉 the heart whole , and cheers the body again . And therefore , if you 〈◊〉 it , when you can passe by an offence , and take it patiently and quie● you have a kind of peace and joy in your heart , as if you had gott●● victory , and the more your patience is , still the lesse your pain is : for 〈◊〉 light burthen at the arms end weigheth heavier by much , than a 〈◊〉 of treble weight , if it be born on the shoulders which are made to 〈◊〉 so if a man set patience to bear his crosse , the weight is nothing to 〈◊〉 it would be if that were wanting : In a word , Patience is so soveraig● medicine , that it cures and overcomes all ; it keeps the heart from 〈◊〉 the hand from revenge , the tongue from contumely , the whole body 〈◊〉 smart , it overcomes our enemies without weapons : finally , it is such a 〈◊〉 tue that it makes calamities no calamities . So you have seaven Reaso●● patience there are nine more in the Originall that should follow , 〈◊〉 hasten to the uses &c. An end of the second part : the Third and 〈◊〉 followes . POSTSCRIPT . FOr the Readers good , and that the Vendor may not want sorts , 〈◊〉 serve his two penny customers : ( for he meets with few that will 〈◊〉 him more , be the Book of what bulk it will. ) I have stooped so 〈◊〉 as to cut these small shreds out of a whole piece of rich Scarlet . And 〈◊〉 doce out so much Ambergreece in these little papers , as may accomm● ▪ date both the poor , and penurious . Though I foresee the disinge● ▪ ousness of not a few ; who not considering the worth , nor quantity 〈◊〉 matter crowded in , but the number of leaves : will offer him for eac● two sh●ets , the price of a Ballad . Notwithstanding in case any sha●● repent their bargain , they shall be intreated by some or other I presum● to take their money again , after they have read it . So many as would have the Originall , out of which these seaven Ch●pters , and the foregoing eleaven are taken ; ( a Book contayning as good 〈◊〉 fourscore the li●e Chapters ) need but repair to the Stationers , Or 〈◊〉 case the Fier has prevented ; they may be had where these pieces ar● sold . Then that hundreds may be undeceived , who having bought so man● of my small pieces , as are conteyned in my Christian Library : suppos●● they have all my Lucubrations , when they have not one half : for wha● I have published , cannot well be bound up in less then four Vollumes ▪ And that the several Stationers , that have the Coppies ; may not wher● I am gone so serve me , in Printing them together with Tables , ( without which they are nothing so useful for Scholers . ) I think it n●t amis●● to give them thereof a hint , that so they may better inform themselves , if occasion shall happen . As for prevailing with some one against the time I shall leave the World which is neer at hand , ( should I make it my humble and universal request . ) to take up my Trade , In giving a few lines of good counsell , to those poor ignorant and impotent wretches , that do not so much as know they have pretious and immortal souls that must live everlastingly in Blisse or Woe : that is when he shall hear them swear , Curse , Scoff , &c. As he sees an opportunity of doing good , or some likelywhood of stopping them in their way to destruction , whether they are posting b●indfold , and headlong I have very small hope . Though I will forbid the best pate alive to devise a better way for a private Christian , to express his love and thankfulness to Christ , who hath done and suffered for , given and forgiven so much to him : or how he shall better discharge his duty to his Neighbour , or Country , or do so much good at so cheap a rate : For hereby he shall endeavour , and not without some hope , ( God blessing the meanes ) the saving of Ten thousand souls ; with the expence of five times ten shillings . Which project that ever it was put into my minde , I account the second incomparable favour , that ever I received Insomuch that I can never enough admire ! The coldness of mens charity and love ; and yet the strength ( as they pretend ) of their faith , and servency in prayer . Yea , how should it other then cut the hearts of those that have felt the love of Christ , or that have any Christian blood in their vaines ; to hear him so wounded at home with oaths and blasphemies abroad with reproaches , who is the life of their lives , and the soul of their souls : To see multitudes go blindfold to Hell , and no man offer to stop or check them , before they arive there from whence there is no redemption . Yea , how should it not make all that are themselves got out of Satans clutches ; to plot , studdy and contrive all they can , to draw others of their brethren after them . True some fooles think me a little crackt in brain , for putting a paper into mens hands when I hear them blaspheme the name of God , and ●ound their own souls : But when I consider how our carnall Friends will curse us , when they come in Hell : that we did not our utmost endeavour to stop them , I can hardly forbear to lay hands upon a Drunkard , Blasphemer , Adulterer , Murtherer , &c. to stop him from the evill , he ●s about to execute , and to kneel down upon my knees and beg of him , ●hat he would not so desperately damn his own soul . As let me ask ●ur discreet ones but this question ? Had we stood by when Adam was between the perswasion of his Wife , and the precept of his God , when the one said Adam eat , and the other said Adam eat not , for if thou dost ●hou shalt dye the death , and all thy posterity . Had it been an ill office ●o have cryed out and said ? O Adam take heed what thou dost ? Or ●ould he have had cause to complain of being prevented : I trow not Yea , I think it had been a seasonable peice of high friendship ; and 〈◊〉 can deny it . And indeed could a man save his brothers soul , by so doin● ( as probably and for ought he knows he may , Iude 23. Iames 5.10 , 20 1 Tim. 4.16 . ) he needed not much to care , though the World reputed hi● a madman ▪ and spent a thousand of their simple verdicts on him , see 〈◊〉 12.3 . And yet as if God and Christ ( as well as those graceless and pittif●● ones ) were altogether friendless , where is the man to be found , in 〈◊〉 the three Kingdoms ? That like Paul at Athens , ( who was so stirred in 〈◊〉 spirit , when he saw the City wholly given to Idolatry , that he not onl● blamed them for their ignorance , and superstition , but he daily disp●●● with them in the market , and with any that he met : though he was grie●vously mockt , both by the Epicurian and Stoick Philosophers , togethe● with the rude multitude as a Babler , and a setter forth of strange Gods , Acts 17.16 . to the end of the Chapter ) will so much disparage , or disquie● himself in the open streets , as to speak a syllable , to save a soul that 〈◊〉 invaluable ; and to vindicate the honour of God , which we are boun● to redeem with our own lives . And why forsooth ? but this , they sha●● be sensured by the thronge as indiscreet , and reviled for so doing . But let men look to it , for what our Saviour hath plainly forewarne● us of Mark 8.38 . will prove a dreadful Text , to a great many of 〈◊〉 discreet , and white livered Nicodemases . What I speak is not at 〈◊〉 dome , I know well what hath been the product of a little good counse●● given to me , when I was a youth : It proved not only the saving of 〈◊〉 soul , and the occasion of composing , my many well approved of peice● of practicall Divinity , ( in which God hath made my pen , an instrumen● to serve him , and me a president without a president : for never did 〈◊〉 insufficient a dunce put pen to paper , upon such an account , withou● becoming a fool in print . ( But the same also hath occasioned me , 〈◊〉 give a thousand pound in such Books as are most likely to prevaile wit● sinners , and with such success , that I would not have them ungiven fo● a thousand worlds . Yea , poss●ble it is , that there are hundreds 〈◊〉 in Heaven praising God , that ever I presented them with a few line● Nor do I slightly overlook what I have gained ( though it s well know● I hate and scorne gifts ) by giving and that in a threefold respect . Nor 〈◊〉 providence of God , in having preserved me alive in a dying conditio● almost these forty years . And withall , made me ( the most bashfull 〈◊〉 other cases ) as bold as a Lyon : in not fearing to discharge my duty an● conscience in this particular to any , be they what they will : thoug● to the hazard of all that can be taken from me . Though these unreaso●●able men , ( as the Apostle stiles all that have not faith : 2 Thess . 3.2 . make me many times wish that I had the Wings of a Dove , that I mig●● fly away , and be at rest . Psal . 55.1 . to 9. Ier. 9.1 . to 10. Bare with me , when the Apostle himself was driven , to speak 〈◊〉 more to this purpose , 2 Cor. 10 , 11 , and 12. Chapters that he might indicate himself to those , that had prejudice against his person least they should slight whatever he spake , or wrote unto them . 2 Cor. 10.10 . What 〈◊〉 speak is to the glory of God , and for others good were I not compelled by them so to do . O that some or other would have the wit , generosity , and Magnanimity , to lay what I have foolishly spoken , sufficiently to ●eart . I know how I am censured for my passion , ( or rather compassion and commiseration ) and indignation , for my indiscretion in answering Scoffers , when ●hey spurn against the means to be saved , and make themselves merry with ●heir own damnation . Nor can I excuse my self , though I use the best wits ● have , in observing circumstances . For , I am ( full sore against my will ) too much like Ionah for passion . Ionah 4.4 , 8 , 9. And like Iob , ●n handling a good cause ill , most unlike him in patience , and yet in purpose desire and indeavour perhaps really , and practically in some other cases , and I hope in Gods acceptance as patient as he . Nor can 〈◊〉 be denyed , but he that hath faith or any one grace in truth , hath all other graces in the same measure with it , though not alike conspicuous ap●arent and manifest . For which read Mr. Downams Christian Warfare First 〈◊〉 46. Chapter 3. Section to 9. p. 614. and Printed Anno 1612. And who ●o reads the same will give me thanks for pointing him to it . But ●hat if God findes it meet ? to deny me the gift of talking , and that Christian prudence which were to be wished , both to humble me and to ●●●rden his implacable enemies , that deny and refuse Christs offer , and ●heir own mercy . ( As much worse were it for me if I had not more to ●vercome and to humble me , then ordinarily other men have . ) who can ●avell ? or if any be so minded , let them minde well , what the Apostle ●peaks . Philip. 1.28 , 29 , 30. and lay their hand upon their mouth . Iob. ●0 . 4 , 5. Men may think as they please , but thirty years experience ( for so long ●ave I been pudling in a Wasps nest ) hath taught me , that mild and gentle ●ordes , to such Mad-dogs as fly in their Makers face , and wound their ●wn souls , as oft as they speak : may cause them to fleer and scoff , but no ●ore stirr or move them , then a soft , knock , or call , will awaken one ●ut of a dream , or dead sleep . Yea , a mild reproof , does but incourage ●ickedness , and make it think it self so slight , as that rebuke importeth . ●o say to hardned sinners , as Ely to his sonnes why did you so , is no other ●●en to shave that head , which deserves cutting off . Nothing will cut a Diamond , but a Diamond , nothing will ease the Plurisy , but letting of ●lood , Such as are sick of a dead Appoplex , must have both stronger , and 〈◊〉 the quantity of Physick that others have . But that beef brained fellow 〈◊〉 Scalleger , had his ears bored with thunder , when nothing else would 〈◊〉 it . Yea , the inchanted Asse in Lucian , returned to his proper shape again , when he saw himself in a looking glasse . And the frant●●● returned to his wits , reputes him his best friend , that hath bound beat him most , as I have found by not a few of them , but se● Prov. ● ▪ In Page 14 Line 29. For displeased in his body , read diseased in his 〈◊〉 FINIS . 
A67748	----	Englands unthankfulness striving with Gods goodness, for the victory as Abaslom [sic] strove with David, whether the father should be more kinde to the son; or the son more unkinde to the father. Or, enough (being wel weighed) to melt an heart of adamant. By R. Younge, florilegus. In reference to Leviticus 19.17 and Isaiah 58.1. In reading whereof, reflect upon your selves; hearken to conscience; and what concerns you, apply it to others, as David did Nathans parable, 2 Sam. 12.1, to 8. And Ahab the prophets, 1 King.20. 39, to 43. Want of application makes all means ineffectual; and therefore are we Christians in name only, because we think out selves Christians indeed, and already good enough. Younge, Richard. This text is an enriched version of the TCP digital transcription A67748 of text R218135 in the English Short Title Catalog (Wing Y152). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 241 KB of XML-encoded text transcribed from 37 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67748 Wing Y152 ESTC R218135 99829757 99829757 34200 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67748) Transcribed from: (Early English Books Online ; image set 34200) Images scanned from microfilm: (Early English books, 1641-1700 ; 2002:29) Englands unthankfulness striving with Gods goodness, for the victory as Abaslom [sic] strove with David, whether the father should be more kinde to the son; or the son more unkinde to the father. Or, enough (being wel weighed) to melt an heart of adamant. By R. Younge, florilegus. In reference to Leviticus 19.17 and Isaiah 58.1. In reading whereof, reflect upon your selves; hearken to conscience; and what concerns you, apply it to others, as David did Nathans parable, 2 Sam. 12.1, to 8. And Ahab the prophets, 1 King.20. 39, to 43. Want of application makes all means ineffectual; and therefore are we Christians in name only, because we think out selves Christians indeed, and already good enough. Younge, Richard. This text is an enriched version of the TCP digital transcription A67748 of text R218135 in the English Short Title Catalog (Wing Y152). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread 72 p. printed by J Bell, for James Crumpe a booke-binder: and are to be sold at his House, in Little Bartholomewes Wel-yard, and probably at most Stationers shops, [London : [1643?]] Caption title. Imprint from colophon; publication date conjectured by Wing. The words "Leviticus .. 58.1" are bracketed together on first page. Running title reads: Gods goodnesse, and Englands unthankfulnesse. Includes a letter and postscript, each with caption title. Reproduction of the original in the British Library. eng God -- Goodness -- Early works to 1800. A67748 R218135 (Wing Y152). civilwar no Englands unthankfulness striving with Gods goodness, for the victory: as Abaslom [sic] strove with David, whether the father should be more Younge, Richard 1643 45743 1109 0 0 0 0 0 242 F The rate of 242 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-11 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-03 John Latta Sampled and proofread 2003-03 John Latta Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion ENGLANDS Vnthankfulness striving with Gods Goodness , for the Victory : as Absalom strove with David , whether the father should be more kinde to the son ; or the son more unkinde to the father . Or , Enough ( being wel weighed ) to melt an heart of Adamant . By R. Younge , Florilegus . In reference to Leviticus 19. 17. and Isaiah 58. 1. In reading whereof , reflect upon your selves ; hearken to conscience ; and what concerns you , apply it not to others , as David did Nathans Parable , 2 Sam. 12. 1 , to 8. And Ahab the Prophets , 1 King. 20. 39 , to 43. Want of application makes all means ineffectual ; and therefore are we Christians in name only , because we think our selves Christians indeed , and already good enough . The fourth Impression . Imprimatur , Thomas Gataker . CHAP. 1. § 1 AWise man ( saith Solomon ) foreseeth the evil , and preventeth it : but fools go on ; and are punished , Prov. 22. 3. An argument that most men ; yea , almost all men are stark fools , as will fully appear , if we observe but these three , things . The Precepts of the Gospel . Predictions Testimonies First , Observe but how strict , holy , just , and good the Precepts or Rules●re , by which we ought to walk . Thou shalt love the Lord thy God , with all thy heart , and with all thy soul , and with all thy minde , and with all thy strength , Mark 12. 30. Whether ye eat or drink , or whatsoever ye do , do all to the glory of God , 1 Cor. 10. 31. Whatsoever ye would that men should do unto you , even the same do you unto them , for this is the Law and the Prophets , Matth. 7. 12. Thou shall not hate thy Brother in thine heart , but thou shalt plainly tell him of his faults ; and suffer him not to sin , Levit. 19. 17. And then consider , how few there are amongst us ; and how rare ( onely here and there one ) like rich men , among the multitude , or jewels among other stuff , that either do , or care to walk by this golden Rule ; Yea , that instead thereof , make not the World onely their God ; and Pleasure , or Profit alone their Religion . § 2. Secondly , Observe ( ô that we had the grace seriously to observe and minde ! ) but the Predictions ; touching the paucity & fewness of those that shall be saved . Strive to enter in at the strait gate , for many will seek to enter , and shall not be able ; because strait is the gate , and narrow the way which leadeth unto life , and few there be that finde it : But wide is the gate , and broad the way , that leadeth to destruction ; and many there be that go in thereat , Matth. 7. 13 , 14. Luke 13. 23 , 24. Again , Many are called ( viz. by the outward Ministery of the Word ) but few chosen , Mat. 20. 16. and 22. 24. Yea , St. Iohn affirmeth , that the whole World lieth in wickedness , 1 John 5. 19. And that the number of those , whom Satan shall deceive , is as the sand of the Sea , Revel. 20. 8. and 13. 15 , 16 , 17. Esa. 1●… . 22. Rom. 9. 27. And we finde it too true , by sad experience ; for what eyes can but run over to see , for the most part , how ignorant and erroneous men are , and what lives they lead ? for scarce one of a hundred , whose knowledge , belief , and life , is in any degree answerable to the Gospel , or the Title that they bear ; for Christians they are called , but no otherwise then the Heathen Images are called Gods : because he that is a Christian indeed , will strive to imitate Christ , and square his life in some measure , according to the rule of Gods Word . § 3. Thirdly , Observe but the Testimonies manifesting how they must be qualified , who mean to be saved . O that we would but believe them ; for God expresly tells us , That no ●…righteous person shall ever inherit the Kingdome of Heaven ; but that such shall have their part and portion in that lake which burneth with fire and brimstone , which is the second death , 1 Cor. 6. 9 , 10. Gal. 5. 21. Rev. 21. 8. And that without holinesse no man shall see the Lord , Heb. 12. 14. And that except our righteousness exceeds the righteousnes of the Scribes and Pharisees : ( who yet excelled our formall Hypocrites , and civil Iusticiaries ) we cannot enter into the Kingdome of Heaven , Mat. 5. ●…0 . And that he will recompence every man according to his works , be they 〈◊〉 evil , Psal. 62. 12. Rev. 20. 13. & 22. 12. Rom. 2. 6. Jer. 25. 14. and 32. 19. and 50. 29. and 51. 56. Ezek. 7. 4 , 8 , 9. and 9. 10. and 11. 21. and 16. 43. And that we shall give an account at the day of Judgement , for every idle word we speak , Mat. 12. 36. And that Christ will come the second time in flaming fire , to render vengeance unto them that know him not , and that obey not his Gospel , 2 Thes. 1. 7 , 8. Psal. 11. 6. Yea , the Lord tels us expresly , that he will not be mercifull to such as flatter themselvos in an evil way , but that his wrath and jealousie shall smoke against them ; and every curse that is written in his book , shall light upon them , &c. Deut. 29. 19 , 20. And that if we will not regard , nor hearken unto him when he calls upon us for repentance●… he will not hear nor regard us , when in our distress and anguish , we shall call upon him for mercie , but even laugh at our destruction , and mock when our fear cometh , Prov. 1. 24 , to 33. See other places to this purpose , Hebr. 12. 29. Deut. 4. 24. Mat. 25. 30 , 41 , to 46. and 3. 10. § 4 Nor can it indeed consist with his justice to pardon such as continue in an evil course of life ; neither was it ever heard , that any ascended into heaven without going up the staires of new obedience : that any have attained unto everlasting life , without faith , repentance , and sanctification of Spirit : For even the Thief upon the Crosse believed in Christ , and shewed the fruits of his faith , in acknowledging his own sin , in reproving his fellow , in confessing his Saviour , even when all denied and forsook him , in calling upon his Name , and desiring by his means and merits everlasting life . Besides we read not , that ever he was outwardly called , until this very hour . Secondly , though there was one saved at the last hour , that none might despair : yet there was but one , that none should presume . Thirdly , the Thiefs conversion was one of the miracles , with the glory whereof our Saviour would honour the ignominy of his Cross . Fourthly , he was saved at the very instant of time , when our Saviour triumphed on the Crosse , took his leave of the world , and entred into his glory : And it is usual with Princes to save some hainous Malefactors at their Coronation , when they enter upon their Kingdoms in triumph , which they are never known to do afterwards . Nor was his sudden conversion ever intended in Gods purpose for an encouragement to Procrastinators ; And therefore no cause have we to expect that he should deal after a new and extraordinary way with us , then he hath with all others , and so breas●… the course of his so just , and so long continued proceedings : Yea , he binds it with an Oath , that whomsoevr he redeemeth out of the hands of their spiritual enemies , they shall worship him in holinesse and righteousnesse all the dayes of their lives , Luk. 1. 73 , 74 , 75. 1 Pet. 2. 24. Which Scriptures sufficiently shew , that they who in life wil yield no obedience to the Law , shall in death have no benefit by the Gospel . Nor ought any indeed , to profess Christ , or once to name him wit●… their mouths , except they depart from iniquity , 2 Tim. 2. 19. § 5. The which Scriptures , if they be true , ( and they fall short of the Devils that deny it , Iam. 2. 19. ) what manner of persons ought we to be , in all holy conversation and godlinesse ? as the Apostle speaks , 2 Pet. 3. 11. And yet most men live as if the Gospel were quite contrary to the rule of the Law , as if God were neither to be feared nor cared for , as if they were neither beholding to him , nor stood in aw●… of him , both out of his debt and danger ; yea , as if there were no God to judge , nor Hell to punish , nor Heaven to reward . And ( which mightily aggravates their sin , and will add to their torment ) let some Boanerges be sent unto them , with a message from God , it fares with them as with the Adder , no charming can charm them . The strongest commands , the loudest denunciations of judgements , the shrillest and sweetest promulgations of mercies , will do no good upon them : For while they are in Dal●…lahs lap , and lie sleeping like Drones by the hearth of hell , they think themselves as safe , as if they were in Abrahams bosom : Their Adamantine hearts will neither yield to the fire , nor to the hammer , admit of no impression ; yea , let them hear of never so many judgments , they tremble and rele●…t no more then the seats they sit on , or the stones they tread on : Even the declaration of sins , denunciation of judgements , description of torments , and the like , no more stir them , then a tale moves one in a dream ; their sup●…ne stupidity is no more capable of excitation , then the Sea Rocks are of moti●…n , or the Billowes of compassion ; which would make one even tremble to think of it . CHAP. II. § 1. But what is the reason , why men make no more use of these Predictions of this warning ? but that as neer as can be computed , one of two are lascivious or voluptuous ; two of three drunkards , ( ●…n Gods account ; ) nine of ten cruel & unjust persons ; nineteen of twenty swearers ; twenty nine of thirty Athiests ; thirty nine of forty ignorant wretches ; forty nine of fifty covetous ; ninety nine of an hundred open , or secret enemies to the power of Religion , and contemners of holinesse : For certainly what God in these three particulars hath revealed in his Word , cannot be unknown to any among us , that hate not the light ; for every house almost hath a Bible , and Christ hath continued his Gospel amongst us now , neer upon an hundred years , with such supply of able Ministers , that no Nation under Heaven may compare with us . § 2. I might give you many reasons of this , as that they were born stark dead in sin , and they thank God they are no changelings ; that they are as good as their Fore-fathers , or those among whom they live , and they neither desire to be better nor wiser ; yea , it were a ridiculous singularity so to be : That the custome of sin hath brawned their hearts , and blinded their minds . That they 〈◊〉 as Satan their God , 2 Cor. 4. 4. and Father , job . 8. 44. and King , or Prince , Eph. 2. 2. would have them to do : That they will either not hear the Word ; ( for I think I may say , that one half of the men and women in the Kingdome come not once a year within the Church-doors , I mean the poorer sort that do not know they have soules : It were good , they were compelled to hear the Word preached , for the wicked , like sullen children , would not forsake their play for their meat , but for the Rod of Correction : And many Saints in heaven might now confess , that they had not known God , but for the Laws . First , compulsory means brought them to the feast , whereof once tasting , they would never leave it ; Compel them to come in , &c. Luk. 14. 23. ) Or if they do hear the Word and understand it in some measure , they will not apply it to themselves : That they will not receive the truth in love , that they might be saved , & are therefore given over to strong delusions to believe lies : That they will not by any means that Christ can use , understand & be converted , and saved ; therefore they shall not understand , nor be converted , nor saved , Isai. 6. 9 , 10. Matth. 13. 15. That they harden their own hearts , whereupon their hearts are more hardned : That because they will not regard nor retein God in their thoughts , God gives them over to a reprobate minde , Rom. 1. 28. That because they will not take the Spirits counsel , the Spirit gives them up to walk in their own counsels , Ier. 9. 14. That they wil believe Satan rather then God , therefore God delivers them up to Satan , so to be deluded ; that the light of the glorious Gospel shall not shine unto them , 2 Cor. 4. 3 , 4. Eph. 2. 2. 2 Thes. 2. 9 , 10. 1 Tim. 4. 7. That they are not as they ought , and as it was in the Primitive times cast out of the Church , and all Christian society by excommunication , as dirt into the street , 1 Cor. 5. 4 , 5. 1 Tim. 1. 20. Rom. 16. 17 , 18. 2 Thes. 3. 6. 1 Tim. 6. 5. 2 Tim. 3. 5. That they do as their flattering False Prophets teach them : That they think they have as good hearts , as the best ; and therefore follow that deceitful guide : That they are not ver●…t in the Scriptures , at least they understand not the spirituality of the Word ; nor have they the Spirit to convince them of sin : But I have largely handled these upon other occasions ; wherefore I will passe them , and onely give you this one , and I pray , minde it . § 3. Wicked men ( and such are all natural , and unregenerate persons , whether loose Liberlines , or rich worldlings , or civil Iusticiaries , or formal hypocrites , or profound humanists , or cunning Politicians , ) are so blockish and void of spiritual understanding , that they will not believe what is written , till they feel what is written ; nothing will fully confute them but ●…re & brimstone : Sin shuts their eyes , and only punishment can open them . Nor will they once think of Heaven , till with that rich man they are tormented in the flames of hell : but even that rich man that had so little care of his own soul during life , when he was in hell-torments , took care for his Brethrens , not out of charity , but because as he had by his perswasion & ill example , bin the occasion of their greater sin ; so they by continuing in those sins , should be the occasion of his more grievous torment . But had he bin so wise , as to have believed Moses & the Prophets report of hell , he needed never to have come into it : The common case of all that come there . They will not believe what Moses & the Prophets , Christ and his Apostles tell them , touching the truth , justice , and severity of God , in punishing sin with eternal destruction of body and soul , and the necessity of obeying his Precepts , until they shall hear Christ say unto them , Depart from me ye cursed , into everlasting f●…e , prepared for the Devil and his Angels , Mat. 25. 41. § 4. And indeed for want of this sore-wit , the wisest worldlings , as Balaam and Judas , and the rich man in the Gospel , and the Scribes and Pharisees , and all Atheists , are in Scripture-language stiled fools , and the wisdome of the world called foolishnesse , twelve times in one Chapter . Read 1 Cor. 1. and Chap. 2. Nor can there be so sure a signe to distinguish between a wise man and a fool . A wise man ( saith Bernard ) fore-sees the torments of hell , and avoideth them ; but a fool goeth on merrily until he feeleth them , and then sayes , I had not thought . True , many wicked men are taken to ●…e wise , and in some sense are so , they have enlightened heads , and fluent tongues , as had Balaam , & Judas , and Paul before his conversion , and the Scribes and Pharisees ; but their hearts remain dark and foolish , as is plain by Rom. 1. 21 , 22. Joh. 3. 10. Whence even the wisest of them are called by our Saviour fools and blinde , Matth. 23. 16 , 17 , 19 , 24 , 26. and 27. 3 , 4 , 5. 2 Pet. 2. 16. And indeed what is that wisdome worth , which nothing profits the owner of it , either touching vertue , or happinesse ? So that you may take this for a rule , They that have but a shew of holinesse , have but a shew of wisdome . § 5. Men of the world believe the things of the world , they believe what they see , and feel , and know ; they believe the Lawes of the Land , that there are places and kindes of punishment here below , and that they have bodies to suffer temporal s●…art , if they transgresse , and this makes them abstain from murther , selonie , and the like ; but they believe not things invisible and to come ; for if they did , they would as well , yea much more , fear him that hath power to cast both body and soul into hell , as they do the Temporall Magistrate that hath onely power to kill the body ; they would think it a very hard bargain to win the whole world , and lose their own souls . But if visible powers were not more feared then the invisible God , and the Halter more then Hell ( natural men being like beasts , that are more sensible of the flash of powder , then of the bullet , ) the world would be over-run without rage . Or , § 6. Secondly , they believe the Devil and the Flesh , that prophesie prosperity to sin , yea , life and salvation ; as the Pope promised the Powder-Traitors ; for though men do the Devils works , yet they look for Christs wages ; and there is scarce a man on earth but he thinks to go to heaven ; yea , the Devil and sin so infatuate and besot many , that they can even apply Christs passion , as a warrant for their licentiousnesse , and take his Death as a license to sin , his Crosse as a Letters Pattent to do mischief ; So turning the grace of God into wantonnesse : As if a condemned person should head his Drum of Rebellion with his Pardon , resolving therefore to be evill , because he is good : which is to sin with an high hand , or with a witnesse , and to make themselves uncapable of forgiveneesse . And yet wretched and senseless men , they presume to have part in that merit , which in every part they have so abused ; to be purged by that blood , which now they take all occasions to disgrace ; to be saved by the same wounds , which they swear by , and so often swear away ; to have Christ an Advocate for them in the next life , when they are Advocates against Christ in this : And that Heaven will meet them at their last hour , when all their life long , they have galloped in the beaten road towards Hell . § 7. The Devil makes large promises to his ; but ever disappoints them of their hopes , as he did our first Parents : You shall die saith God ; You shall not die at all , saith Satan : Yea , you shall be as Gods , saith he , when his drift was to make them Devils . Yet the Devil was believed , when God could not be credited . Diabolus mentitur , ut fallat ; vitam pollicetur , ut perimat , saith Cyprian . And ever since our first parents , gave more credit to Satan , then their Maker : Our hearts naturally have been slint unto God , wax to Satan ; so that Satan may in a manner triumph over Christ , and say , I have more servants then Christ ; & they do more for me , then his servants do for him : and yet I never died for them as Christ hath done for his : I never promised them so great reward , as Christ hath done to his , &c. § 8. Well may these men think they believe the Gospel , as the Jews ( who persecuted Jesus , and sought to slay him ) thought they believed Moses writings , Joh. 5. 38 , 39 , 46 , 47. But it 's altogether impossible , as Christ ( who knew their hearts better then themselves ) affirmes of them : for certainly they would never speak as they speak , think as they think , do as they do ; if they thought their thoughts , words , and deeds should ever come to judgement . Did men believe , that neither Fornicators , nor Idolaters , nor Thieves , nor Covetous , nor Drunkards , nor Swearers , nor Railers , nor the Fearfull , nor Unbelieving , nor Murtherers , nor Sorcerers , nor Liars , nor no unrighteous persons , shall inherit the Kingdome of Heaven ; ( as the Scripture expresly speaks , ) but shall have their part in the lake that burneth with sire and brimstone , which is the second death : They durst not continue in the practice of these sins , without fear , or remorse or care of amendment . As for instance , If Lots sons-in-Law had believed their Father , when he told them from God that the City should suddenly be destroyed with fire & brimstone , and that by flying they might escape it , they would have obeyed his counsel . Or if the old world had believed , that God would indeed , and in good earnest bring such a flood upon them as he threatened , they would not have neglected the opportunity of entring into the Ark before it was shut , and the windows of heaven opened ; much less would they have scoffed , and flowted at Noah , while he was a bulding it . So if men did firmly believe what God speaks of bell , it would keep them innocent ; make them officious ; they would need no intreaty to avoid it . Men love themselves well enough to avoid a known pain ; yea , there would be more fear , and danger of their despair , then of their security . And the like of heaven ; if men but believed what fulness of joy , and what pleasures are reserved at Gods right hand for evermore , for them that love , and serve him in sincerity , Psal. 16. 11. they would be more obedient upon earth . CHAP. III. § 1. WHat believe the former Scriptures ? and nothing appear in mens lives in the whole Land almost , but pride , covetousness , cruelty , damnable Hypocrisie , prophaning of the Sabbath , cursed swearing and cursing , abominable , and worse then beast-like drunkenness , adultery , lying , slandering , persecuting , contempt of Religion and all goodness : grinding of faces like edged tools , spilling of blood like water , racking of Rents , detension of Wages , and workmens hire ; incredible cruelty to Servants , inclosing of Commons , ingrossing of Commodities , griping exactions , with straining the advantages of greatness : unequal levies of legal payments , spiteful suits , biling usury , bribery , perjury , partiality , sacriledge , simoniacal contracts , and soul-murder ; scurrility and prophaneness , cozening in bargains , breaking of promises , perfidious underminings , Luxury , wantonness , contempt of Gods Messengers , neglect of his Ordinances , violation of his days , and the like : as if these were fruits of faith , & not of Atheism rather . § 2. Yea , as if we had contracted with the Devil , that we would abuse all Gods gifts so fast as they come : his blessings make us proud , his riches covetous , his peace wanton , his meats intemperate , his mercy secure ; And all his benefits serve us but as weapons to rebel against him : so that we turn his grace into wantonness , and make a trade of sin : yea , it is our least ill to do evil : for behold we speak for it , joy in it , boast of it , tempt , and inforce to it , yea , mock them that dislike it , as if we would send challenges into heaven , and make love to destruction . § 3. And yet we are Christians forsooth : I am even ashamed to think that men , that rational men , should be such Sots , or suffer Satan so to gull and beguile them ! Certainly men are stark mad ; for otherwise , how could it be ? how were it possible ? that our eares should be alwayes open to the Tempter , shut to our Maker and Redeemer ? That we should do nothing else but sin , and make others sin too ? That all our thoughts , words and works , should be the services of the world , the flesh , and the Devil ? Yea , that we should be even mockers of all that march not under the pay of the Devil ? And yet fancie our selves the servants of God , and followers of Christ . Will God be thus mockt ? O abominable blindness ! for I dare refer my self to the worst of men that have reasonable souls . As let a very Hea●hen read the Gospel , & compare the rules thereof with our lives ; he must ●eeds conclude , that either it is not Christs Gospel , or we are not Christians . § 4. O that men would come to themselves ! as it is said of the repent●ng Prodigal , Luke 15. 17. And recover their wits again , that they have ●ost by the fall , and the long custome of sin . And then they would clearly ●ee and confess , ( as all that truly fear God know ) that whatsoever they ●●y , or think of themselves ; they do not in deed , and in truth believe a ●eity : for if they did , how durst they exercise their saucy wits , in prophane ●coffs at Religion ? and disgrace that blood , whereof hereafter they would ●ive a thousand worlds for one drop : How durst they tear Heaven with ●heir blasphemies ? and bandy the dreadful Name of God , in their im●ure and polluted mouthes , by their bloody oaths and execrations ? How ●ould they be such witless , graceless , and shameless miscreants , as to swear ●nd curse , even as Dogs bark ? yea , they have so sworn away all grace , ●hat they count it a grace to swear ! And are so far from believing , that the curse of God shall never depart from the house of the swearer : And that ●imself will be a swift witness against swearers : That the Lord hath a great ●ontroversie with the inhabitants of the Land , because of swearing ; and ●hat of all other sinners , they shall not be found guiltless , that take his Name ●n vain : And that the Land mourns because of Oaths , as the Scripture speaks , Zach. 5. 1 , to 5. Exod. 20. 7. Hos. 4. 1 , 2. Jor. 23. 10. that ( as I said before ) they think to be saved by the same wounds , and blood which they swear by , and so often swear away . And lest they should not themselves soon enough , fill up the measure of ●heir wickedness , even Boyes in the streets , have learn'd of them to wrap ●ut oaths , as frequently as they , and no man so much as reprove , or finde fault with them : yea , through the Parents accustomary swearing , their children have learn'd to speak English and oaths together , & so to blaspheme God , almost as soon as he hath made them . So that we may well wonder , ●hat the Land sinketh not under us , because of Oathes : As , ô the numberless number of Oaths & Blasphemies , that this Land groans under ! which are spit out , as it were , in defiance of God ; and al his prohibitions to the con●rary . § 5. But the case is so clear , that I dare refer it to themselves , in their sober fits : for their consciences cannot chuse but tell them at one time or ●ther , when they are alone , and at leasure to hear it : that either they believe there is no God at all , or else that God is not just & true ; nor speaks as he means in his Word , which is worse : Or if they do believe that he is a just and true God , they believe also that they shall be punished as he threatens for their impenitency and provoking of him ; and they provoke ●im , that they may be punished , which is worst of all . But behold the just ●udgement of God , ( upon the wilfully blinded , and obstinate , ) who payes them in their own coin ● they will not see , nor hear , nor understand , nor be converted , nor saved ; but wink with their eyes , stop thei●… eares , stifle their consciences , harden their hearts , and believe Satan rather then God , & walk in their own counsels : Therefore , saith God , the●… shall not see , nor hear , nor understand , nor apply any wholesome truth 〈◊〉 themselves , nor be converted , nor saved , as may plainly be seen by the●… ensuing Scriptures , Prov. 28. 14. Exod. 7. 3 , 22. & 10. 20. & 14. 8. Isa. 6. 9 , 10. Psal. 69. 23. Jer. 51. 9. Mat. 13. 15. Ioh. 12. 37 , 39 , 40. Rom. 1. 21 , to 33. & 11. 8●…Acts 28. 27. 2 Thess. 2. 10 , 11 , 12. 2 Cor. 4. 3 , 4. Heb. 3. 8. It is exceeding remarkable , how God for this cause inflicteth more spiritual judgements upon this Age and Nation , then ever we read of . I fe●… few consider it , as they ought : Wicked men will needs harden themselves without cause ; therefore they shall have cause enough . As , ha●… they ever since the world began , such cause to speak evil of the way o●… Truth , ( if I may so speak ) and the Professors thereof , as now they have , by reason of the many and abominable errours broached , and maintained ? The bitter enmity that is between the very people of God , about things no●… fundamental : The foul mouths of many , whose Religion and zeal is to●… rail upon the most godly , able , and Orthodox Ministers ; but especially the vicious & lewd practices of many that pretend for Religion ; and the notorious cheating , & cozening of those in places of trust , who at first were made choice of , for their pretended piety . All which God permits for the further hardening of his obstinate and malicious enemies . And let wicked men look to it : For as the Devil first puts out their eyes , & then lays blocks in their way , to make them stumble and fall , that so they may dash themselves in pieces : so God himself in justice suffers these scandals to be given , or these stumbling-blocks to be laid , that they may stumble at them to their destruction , and break their souls necks , as it is Ezek. 3. 20. See more , 1 King 22. 20 , 21 , 22. Mat. 18. 7. 2 Pet. 2. 12. Isa. 8. 14 , 15. 2 Sam. 24. 1. 1 Chron. 21. 1. And this is a sure rule , that none thus stumble at scandals , but wicked men & Gods enemies ; as in the case of David , 2 Sam. 12. 14. If you would see more , read Mr. Dyke , of Scandals . And herein the sin and punishment answer each other in their trancendeney , for as of all other judgements , none like this ; so likewise of the sin : For this is the condemnation , that light is come into the world , and men loved darknesse rather then light , because their deeds are evil , John 3. 19 , 20. § 6. Nor is this all , the worst is reserved for the Upshot : As hear what will be the issue of mens horrible prophanenesse , & abominable wickedness , if they continue therein , without hearty contrition , and amendment . Men may think it an argument of Gods favour , or dispensation , that they prosperm their wickednesse ; that some eminent judgement is not executed speedily upon them : But there cannot be a greater unhappinesse , a heavier curse , 〈◊〉 to prosper in ill designes , and ungracions courses ; to go on in sin uncontrouled ; for he that useth to do evil , and speeds well , seldome ●…sts until he come to that evil from which there is no redemption . Besides , Forbearance is no acquittance ; the wickedness of the Old World●…s abundant in the New World ; yet is not the World drowned with wa●… . But why ? because God hath ordained for it a deluge of fire . The sins 〈◊〉 Sodome are practised every where in our City and Kingdome , yet do ●…e committters escape fire and brimstone on earth , because they are reser●…ed to fire and brimstone in Hell . Do not many persecute the Church as ●…olently as Pharaoh , with Chariots and Armies ? who yet escape drown●…g ; there is a reservation of a deeper and bottomless S●… for them ; divers ●…urmur at the passages of Gods providence in these times of retribution ●…nd Reformation , who are not stung with fiery Serpents , as the Israelites , ●…cause they are reserved to a fiery serpent in Hell : Many , yea the most ●…at can come by them take Bribes like Gehazi , without a Leprosie , because ●…f that eternal Leprosie which waits for them . How many a deceitful Executor and Trustee sayes and swears with a little inversion of Ananias his 〈◊〉 , I received but so much , I disbursed so much ; yet are not stricken with ●…ath temporal , because they are reserved to death eternal . Have not many ●…onopolists with us , done as bad as those Philippians ? Act. 16. 16. 19. who ●…ompounded with the Devil for a Pattent , to bring them in gain , and yet ●…row rich , and prosper , and leave a great deal of substance to their heires , ●…hose gain will be found losse , when Satan shall seize upon their bodies●…nd soules , and hurry them to Hell . And so of other Sinners ; for the like 〈◊〉 appliable to the whole Nation , except some sew despised ones , and he ●…s a rare man , that does not either mis-believe , or grosly mislive , that is ●…ot a worshipper of one of these three , the lust of the flesh , voluptuousness ; ●…e lust of the eyes , covetousness ; or the pride of life , ambition ; which is ●…ll the Trinity the world worships . But of all the rest , let all envious Cains , scoffing Ishmaels , reviling Go●…s , bloody-minded Hamans and Doegs , cursing Shimeis , railing Rab●…ake's , flouting Tobiahs and Sanballats , cruel Herods , & all the like God●…aters , ( that carry an aking tooth against every good man they know , ●…nd will even hate one , for his being holy , though poor ignorant soul●…●…hey know it not ) look for a whole volume of plagues in the next life , ●…ough they escape in this , if they repent not . For if hell-fire shall be their ●…ortion that obey not the Gospel , how can they look to escape that oppose it ? Or if at the great day men shall be bid , Depart into everlasting torments , for not feeding , clothing , visiting ; what shall become of those that maliciously scoffe at Religion , and persecute Christ in his members ? which is the depth of sin : For he that despiseth , traduceth , or any way wrongs one that believes in Christ , ( especially one of his Ambassadors of the Ministery ) strikes at the Image of God in him , by whose Spirit he both speaks and acts : And God takes it as if it were done to himself , for proof of both , see Psal. 44. 22. & 74. 4 , 10 , 18 , 22 , 23. & 83. 2 , 5 , 6. & 89. 50 , 51. & 139. 20. Prov. 19. 3. Rom. 1. 30. & 9. 20. Matth. 10. 22. & 25. 45. 1 Sam. 17. 45. Isai. 37. 4 , 22 , 23 , 28. & 54. 17. Acts 5. 39. & 9. 4 , 5. Iob 9. 4●… 1 Thes. 4. 8. Iohn 15. 20. to 26. Numb. 16. 11. 1 Sam. 8. 7. Mark 9. 42. Ier. 17. 18. Psal. 79. 12. 2 Kings 2. 24. O that my old acquaintance , the Formal Hypocrite , and my feigned friend the Civil Justiciary , and my well-meaning neighbour the Loose Libertine , with millions more , would bu●… seriously consider these Scriptures , and be warned by them , before the Draw-bridge be taken up : For if the bountifulness , and long-suffering of God , do not lead us to repentance , it will increase our condemnation : Besides , God owes that man a grievous payment , whom he suffers to run o●… so long unquestioned ; and his punishment shall be the greater when he comes to reckon with him for all his faults together . CHAP. IV. § 1. BUt admit mens unbelief , impenitency , and prophanenesse , in such glorious times of light , and means of grace as ours is , were not enough to provoke God , to inflict this heavy & grievous judgement upon them ; how well do they deserve this , and much more for their horrible and abominable ingratitude to so good a God , so gracious a Saviour and Redeemer , that hath done and suffered , or would do more for them , then can either be expressed , or conceived by any heart , were it as deep as the Sea ? As mark well what I ( the meanest of a million ) shall but paint or draw out as it were with a cole , of his unspeakable goodnesse to sinners : I will according to my slender ability , but give you●… a drop to taste out of that ocean . Touching what God and Christ hath done for us : In the first place he gave us our selves , and all the creatures to be our servants ; yea , he created us after his own Image in righteousnesse and holinesse , and in perfect knowledg of the truth , with a power to stand , and for ever to continue in a most blessed and happy condition ; and this deserves all possible thankfulnesse ; but this was nothing in comparison ; for when we were in a sad condition ; when we had forfeited all this , & our selves : when by sin we had turned that image of God into the image of Satan , and wilfully plunged our souls and bodies into eternal torments , when we were become his enemies , mortally hating him , and to our utmost fighting against him , and taking part with his only enemies ; ( Sin and Satan ) not having the least thought or desire of reconcilement , but a perverse and obstinate will to resist all means tending thereunto ; He did redeem us , not onely without asking , but even against our wills : so making of us ( his cursed enemies ) servants , of servants sons , of sons heirs , and coheirs with Christ , Gal. 4. 7. Here was a fathomless depth , a wonder beyond all wonders ▪ § 2. But that we may the better consider what an alms or boon God gave us , when he gave us his Son : Observe that when neither heaven , earth , nor hell , could have yielded any satisfactory thing , besides Christ that could have satisfied Gods justice , and merited heaven for us , then , O then ! God , in his infinite wisdom and goodness , did not onely finde out a way to satisfie his Justice and the Law , but gave us his Son , his only begotten Son , his only beloved Son out of his bosome : And his Son gave himself to die , even the most shameful , painful , and cursed death of the Cross to redeem us ; That whosoever believeth in him , should not perish , but have everlasting life , Iohn 3. 16. The very thought of which death , before he came to it , together with the weight and burthen of our sins , put him into such an Agony in the Garden , that it made him to sweat , even drops of blood . A mercy bestowed , and a way found out , that may astonish all the sons of men on earth , and Angels in Heaven ! Wherefore , ô wonder at this , you that wonder at nothing ! That the Lord should come with such a price to redeem our worse then lost souls , and to bring salvation to us , even against our wils : The Lord Iesus Christ being rich , for our sakes became poor , that we through his poverty might be made rich , 2 Cor. 8. 9. Even the eternal God would die , that we might not die eternally ; ô the deepness of Gods love ! ô the unmeasurable measure of his bounty ! ô Son of God , who can sufficiently express thy love ? Or , commend thy pity ? Or , extol thy praise ? It was a wonder , that thou madest us for thy self , more that thou madest thy self man for us ; but most of all , that thou shouldest unmake thy self , that thou shouldest die to save u●… . § 3. And which is further considerable , It cost God more to redeem the world , then to make it : In the Creation he gave thee thy self ; but in the Redemption he gave thee himself . The Creation of all things cost him but six dayes to finish it ; the Redemption of man cost him three and thirty years . In the Creation of the World , he did but only speak the word ; in the Redemption of man , he both spake and wept , and sweat , and bled , and died , and did many wonderful things to do it : Yea , the saving of one soul single , is more and greater then the making of the whole World . In every new creature are a number of miracles , a blinde man is restored to fight , a deaf man to bearing , a man possest with many Devils dis-possest ; yea , a dead man raised from the dead , and in every one a stone turned into flesh in all which God meets with nothing but opposition , which in the Creation he met not with . § 4. But the better to illustrate this love , consider , that salvation stands in two things : First , in freedome and deliverance of us from Hell : Secondly , in the possession of Heaven , and eternal life ; Christ by his death merits the first for us ; and by his obedience fulfilling the Law , merits the second . The parts of our Iustification are likewise two ; the remission of our sins , and the imputation of Christs righteousnesse . And to this would be added , first , Conversion , which comprehends both Faith and Repentance : Secondy , Sanctification , the Parts whereof are Mortification that is , dying unto sin ; and Vivisication , which is living unto righteousnesse . Thirdly , Glorification begun and perfected , which is freedome from all evil here , and the perfection of all good and happiness in heaven ▪ § 5. What shall I say ? God of his goodnesse hath bestowed so many and so great mercies upon us , that it is not possible to expresse his bounty therein ; for if we look inward , we finde our Creators mercies ; if we look upward , his mercy reacheth unto the heavens , if downwards the earth is full of his goodnesse , and so is the broad Sea ; if we look about us , what is it that he hath not given us ? Air to breath in , Fire to warm us , Water to cool and cleanse us , Clothes to cover us , Food to nourish us , Fruits to refresh us ; yea , Delicates to please us , Beasts to serve us , Angels to attend us , Heaven to receive us ; And which is above all , Himself and his own Son to be injoyed of us : So that whithersoever we turn our eyes , we cannot look besides his bounty ; yea , we can scarce think of any thing more to pray for , but that he would continue those blessings , which he hath bestowed on us already : Yet we covet still , as though we had nothing , and live as if we knew nothing of all this his beneficence . We are bound to praise him above any Nation whatsoever ; for what Nation under Heaven enjoyes so much light , or so many blessings , as we ? above any creature , &c. God might have said before we were formed , Let them be Toads , Monsters , Infidels , Beggars , Cripples , Bond-slaves , Idiots , or Mad men , so long as they live , and after that Castaways for ever , and ever : But he hath made us to the best likenesse , and nursed us in the best Religion , and placed us in the best Land , and appointed us to the best , and only inheritance , even to remain in blisse with him for ever ; yea , thousands would think themselves happy , if they had but a piece of our happinesse ; for whereas some bleed , we sleep in safety ; others beg , we abound ; others starve , we are full fed ; others grope in the dark , our Sun still shines ; we have eyes , ears , tongue , feet , hands , health , liberty , reason , others are blinde , deaf , dumb , are sick , maimed , imprisoned , distracted , and the like , yea , God hath removed so many evils from us , and conferred so many good things upon us , that they are beyond thought or imagination : For if the whole Heaven were turned into a Book , and all the Angels deputed Writers therein , they could not set down all the good , which Gods love in Christ hath done us . For all those millions of mercies that we have received from , before , and since we were born , either for soul or body , even to the least bit of bread we eat , or shall to eternity , ( of which we could not well want any one ) Christ hath purchased of his Father for us , and yet God the Father also , hath of his free grace , & mercie given us , in giving us his Son ; for which read Psal. 68. 19. and 145. 15 , 16. and 75. 6 , 7. Yea , God is many time●… working our good , when we least think upon him : as he was creating Adam an help meet for him , when he was fast a sleep . And as much do we owe unto God , for the dangers from which he delivereth us : as for he great wealth and dignities whereunto he hath alwayes raised us . Now if we are so bound to blesse God for his external , temporal , inferiour , earthly , perishing benefits : what praise do we owe for the lasting fruits ●…f his eternal love and mercy ? and how thankful should we strive to be ? ●…ich shall be the next thing treated of . Now what should we render unto the Lord our God so good and gracious , in way of thankfulnesse for all these his mercies ? for favours be●…owed , and deliverances from danger , binde to gratitude ; or else the ●…ore bonds of duty , the more plagues for neglect . The contribution of ●…essings require rotribution of thanks , or wil bring distribution of plagues . Neither could we possibly be unthankful , if we seriously thought upon ●…hat God gives , and what he forgives : For in reason hath he contrived 〈◊〉 many wayes to save us ; and should not we take all occasions to glorifie ●…m ? hath he done so much for us , and shall we denie him any thing that 〈◊〉 requireth of us , though it were our lives , yea our souls ; much more 〈◊〉 lusts ? We have exceeding hard hearts , if the blood of the Lambe●…not soften them : stony bowels , if so many mercies cannot melt them . ●…as Christ crucified for our sins ? and should we by our sins crucifie him again ? § 6. Now the meditation of what God and Christ hath done for us , ●…ould make us do what we are able for him again . For did Christ all ●…is for us , and shall we do nothing for him for our selves ? like savours●…quire like gratitude . He that confers a benefit upon a grateful nature ●…bs him of his liberty , and self also : and in one and the same act makes ●…m a vassal , and himself his master . Wherefore if we have any inge●…ity in us , it will make us to direct all our thoughts , speeches , and actions ▪ 〈◊〉 his glory , as he hath directed our eternal salvation thereunto . But to help and further you herein , if you be willing so to do , take ●…se few directions . First , Let these things be never out of the mindes , memories , & mouthes 〈◊〉 those whom Christ hath done thus for . O let us ( I say ) remember , as we ●…ould never forget . Si totum me debeo pro me facto , quid jam addam pro ●…facto , saith holy Bernard . If I owed my whole self unto thee , for gi●…g me my selfe in my creation : what have I left to pay for giving thy 〈◊〉 for me to so cruel a death , ●…o procure my Redemption , which was not 〈◊〉 cheap as my creation ? Great was the benefit that thou wouldst create 〈◊〉 of nothing ; but what tongue can sufficiently expresse the greatnesse of 〈◊〉 grace , that thou didst redeem me with so dear a price , when I was ●…se then nothing ? We are full of thy goodnesse : O let our hearts run 〈◊〉 with thankfulnesse ; yea , let so many of us as have either heart or 〈◊〉 , in the next place say , O Lord , What is man that thou art so minde●… of him ▪ Psal. 8. 4. And O man , what is God that thou art so unmindful of him . And then conclude with , What shall I render unto thee , Lord , for all these thy benefits ? but love thee my Creator , and Redeemer and become a new creature . I will serve thee , ô Lord , by the assistance 〈◊〉 thy'grace , because thou hast given me my self : but much more hono●… thee , because thou hast given me thy Son Christ . § 7. Nor can any man in common reason meditate so unbottomed love , and not study and strive for an answerably thankful demeanure , 〈◊〉 a friend had given us but a thousand part of what God hath , we sho●… heartily love him all our lives , and think no thanks sufficient . What price then should we set upon Jesus Christ ! who is the life of our lives , a●…soul of our souls ? But , thirdly , this should at least make us part with our nearest , dea●… and sweetest darling sins , to serve him in righteousness and holiness ev●…day ; every hour , all the dayes of our lives : Even every sin ; for what 〈◊〉 should be so dear to us , as Gods onely Son was to him ? Do we then 〈◊〉 Gods sake not spare our dearest sin ; when God for our sakes , did not spa●… his dearest Son . Yea , what a brutish and barbarous unthankfulness , and shame were that God should part with his Son , and his Son with his own precio●… blood for us ? and we not part with our sinful lusts , and delights 〈◊〉 him . § 8. Fourthly , Hath Christ done all this for us , his servants , so mu●… and so many wayes obliged unto him ? let us do what we are able for h●… again . 1 Let us be zealous for his glory , and take his part when 〈◊〉 see or hear him dishonoured . Nor can there be any love , where there no zeal , saith Augustine . Well-born Children are touched to the qui●… with the injuries of their Parents . And it is a base , vile , and unjust 〈◊〉 gratitude in those men that can endure the disgrace of them , under wh●… shelter they live . 2 Let us seek to draw others after us , from Satan Him . 3 Do we all we can , to promote his worship and service . 4 Ta●… all good occasions to publish to others , how good God is ; and what hath done for us . 5 Let us wholly ascribe all the good we have , or to free grace ; and give him the glory of his gifts , imploying them our masters best advantage . 6 Let us , ( that we may expresse our tha●… fulnesse to him ) shew kindnesse to his Children , and poor members , 〈◊〉 are bone of his bone , and flesh of his flesh , Ephes. 5. 30. 7 Abhor we 〈◊〉 selves for our former unthankfulnesse , and our wonderful provoking him . 8 Hearken we unto Christs voice , in all that he saith unto us ; a●… express our thankfulness by our obedience . Yea , all this let us do , if we it but for our own sakes : For what should we have , if we did thus s●…Christ , who hath done all these things for his enemies neglecting and 〈◊〉 honouring him ? True , we cannot properly be said to do any thing for him , that have we have from him : Or if we could give him our bodies and souls , they ●…ld be saved by it ; but he were never the better for them ; yet we may do these , and many the like things , which he accounts , and rewards as done to himself . CHAP. V. § 1. NOw these things we ought to do ; thus thankful we ought to be to God , for his inestimable and unspeakable benefits towards us . But do we thus requite the Lord ? or do we what we are able for him again ? O that I could say we did ! Yea , I would we were but so thankful to Christ for all his mercies : ( the least whereof is greater then all the courtesies of men ) as we are to a friend for some one good 〈◊〉 . But wo worth us , a people not worthy the crumb●… of Christs , & our Ma●…ers least mercy : Yea , well worthy of more plagues , then either Tyre , or Sy●…on , Chorazin , or Bethsaida , Capernaum , Sodome , or Gom●…rrah , Matth. 11. 21 , to 25. or any people since the Creation : For as if all that Christ●…th done for us , were nothing to move us ; we are so far from being thankful , from loving , and serving him : that did we seriously think of Christs love , and our odious unthankfulness : and compare Gods goodness with our ingratitude , rightly weighing how we have from time to time abused his mercy , and those many means of grace , which he in his long-suffering hath afforded for 〈◊〉 reclaiming : it would even make us speechless , like him in the Gospel , as neither expecting pardon , nor daring 〈◊〉 ask it . Yea , 〈◊〉 Lord , it is thine unspeakable mercy , that our Land hath not long since spued us out ; and that we are not at this present frying in Hell . For whereas God hath removed so many evils spiritual and corporal , temporal and eternal , from us ; and conferred so many good things upon us , that they are beyond thought or imagination . § 2. We have striven to multiply offences against him , and to make 〈◊〉 as infinite in number , as his blessings . We have done nothing from 〈◊〉 infancy , but added sin unto sin ; as he hath added mercy to mercy : whereby our sins are become for number , as the sands in the Sea ; and as 〈◊〉 Stars of heaven ; and answerable to their multitude ; is the magnitude of them , as I have ( in the former Part ) shewn , and shall further amplifie in this . As tell me ; may not God justly another day , call Heaven and Earth to witness against us ? that he would have saved us ? yea did w●… us to accept of salvation ; saying , Turn ye , turn ye , from your evil ●…ys : for why will you die , ô people of England ? Ezek. 33. 11. But we would not be converted nor saved . As thus , § 3 Whereas God hath offered us a pardon ( in tendering Christ unto 〈◊〉 , upon the condition of faith and repentance ) even his own Son ; to be a means of our reconciliation ; which is such a spectacle of unspeakable mercy , as might ravish our souls with admiration : We are so far from accepting it thankfully ; that we not onely refuse and contemn it , but in a manner deride the offer of it our selves ; oppose the Gospel of glad tydings , and persecute Christ in his Members ; either with hand , or tongue , or both . We are so far from being holy our selves , ( most of us ) that we hate holiness in others . For if any become Religious , and conscionable ; and will not for company grievously sin against God ; wrong their b●…dies , destroy their own soules , and wilfully leap into Hell-fire with us : we envy , hate , censure , scoff at , nick-name , rail on , and slander them ; tha●… we may flout them out of their faith , damp , or quench the spirit where w●… perceive it is kindled ; discourage them in the way to heaven ; baffle them out , and make them ashamed of their holy profession , and religious course and consequently pull them back to the World ; that so we may have their company here in sin , and hereafter in torment . Nor do we so serve the most sincere onely , in whom the graces of Gods Spirit do as apparently shine as the Sun at noon-day , to the dazling of their eyes : But we condemn all that have more religion then an Heathen ; or more knowledge of heavenly things , then a childe in the wombe hath of the things of thi●… life ; or more conscience then an Atheist , or care of his soul then a Beast ▪ That live religiously , and will nor revel it with us in a shoreless excess ▪ for Round-heads , and Puritans , a name so full of the Serpents enmity , a●… the egge of a Cockatrice is full of poison . § 4. And in all ( which is worst of all ) we have caused others to d●… the same abominations , by our evil example . Yea , worse yet then all this our abominable wickedness , hath brought such a scandal upon our Religion , and the Gospel ; that it is even abhorred of the Heathen , and th●… great and glorious Name of God blasphemed among them . Yea , what els●… but the unchristian-like behaviour of Christians ? hath caused the Turk●… and Jews , and many among our selves , even to protest against their ow●… conversion . Or what else hath alienated the Indians from the Christia●… Religion , making them to refuse the Gospel ; but this ? that they saw ou●… lives more savage , then those Savages themselves : yea , it hath mad●… those poor souls resolve , that whatsoever Religion the Christians were of they would be the contrary ; thinking it impossible , that such beastly an●… bloody deeds could proceed from any true Religion : Or , that he could b●…a good God , who had such evill sons . Whereas in the Primitive times more of them were won to the faith , by the holy lives of Christians then by the Doctrine which they taught : for it caused them to say , Thi●… is a good God , whose servants are so good . CHAP. VI . § 1. ANd thus according to my scantling , I have spread before you what God and Christ hath done for us : and how we have again required him . Though God ( who searcheth the heart , and trieth the reins ) knows infinitely more by us , and sees what strange monsters ; what ugly , odious , hideous fiends : what swarms , what litters , what legions of noysome lusts , are couched in the stinking styes of every one of our deceitful hearts : and findes , that if all our thoughts did but break forth into action , we should not come far short of the Devils themselves . And certainly , if we shall compare the numberless number of our great and grievous abominations , wherewith our Land is filled from corner to corner ; with the many means which God hath afforded for our reclaiming : it will be found , that no Nation under heaven , did ever more provoke the Lord . Nor hath he ever strove more with any Nation to reclaim them , then he hath done with us : for when neither mercies , nor any ordinary means would serve the turn ; he hath at several times visited us with several judgements , to try what they would do : But we have been so little moved therewith , that instead of becomming better , we have bi●… the worse for them , ( as appears at this day ) and more audacious in declaring our sins ; as if with Sodom , we took a pride in them , to the great dishonour of our Redeemer , and his Gospèl ; and to the hardening of all that hear of it : so that our horrid sins are grown up unto heaven : in regard whereof we may justly be confounded , and ashamed to lift up our eyes unto him , who is a Lord so great , and terrible : of such glorious Majesty and infinite purity . Now he that hath ears , let him bear ▪ and he that hath wit , let him consider , and lay it to heart , how thankful a people we are . And not onely ye , ô inhabitants of this our Jerusalem and Judah , would I have to judge , between Christ and his Vineyard ; what he could have done for us , more then he hath done , Isaiah 5. 4 , to 8. But heare ye also , ô heavens , and give eare , ô earth ; be astonished at it , and horribly afraid ; that this foolish people and unwise , should so requite the Lord , Jer. 2. 11 , &c. Isai. 1. 2 , to 9. and Verse 15 , to 25. Deut. 32. 6 , &c. Oh my Brethren , Englands unthankfulness hath striven with Gods goodness for the victory , as Absalom strove with David , whether the Father should be more kinde to the son , or the son more unkinde to the Father . We have been fatted with his blessings , and then spurned at his precepts ; resembling the Leopard , who wrongs them most , that give him most fodder . § 2. But why do I call it unthankfulness ? when our sin is many degrees beyond ingratitude it self : For not to confesse a benefit , is the utmost confine of unthankfulnesse : meer ingratitude , returnes nothing for good , but we return evil , yea the greatest , and most malicious evil , for the greatest , and most admired love . Argue with all the World , and they will conclude , there is no vice like ingratitude : But we are more ingrateful to God , then can be exprest by the best Oratour alive . It was horrible ingratitude , which the chief Butler shewed to Joseph , Gen. 41. 9. which the nine Lepérs shewed to Christ , Luk. 17. 17 , 18. which the men of Succoth , and Penuel , shewed to Gideon , Judg. 8. 6 , 8. which those five spies shewed to Micha , Judg. 18. 14 , 18. It was worse which the Israelites shewed to Gideons seed , Judg. 9. 17 , 18. which Michael Thraulus shewed to Leo the Emperour ; which Justinianus shewed to that renowned Captain Bellizarius . It was yet worse , which Popilius shewed to Cicero ; which Lycaon shewed to his stranger guests , that came to him for relief . It was worst of all in the Jews , to scourge and crucifie Christ , who did them good every way : for he healed their diseases , fed their bodies , enlightened their mindes ; of God became Man , and lived miserably amongst them many years , that he might save their souls : ( though in killing him , they did their utmost ; to sink the onely ship that could save them . ) But all these fall far short of our ingratitude to God : for his maintenance we take and live on , the bread we eat , the air we breath , the cloaths we weare , all are his . § 3. That we are out of Hel , there to fry in flames , never to be freed●… That we have the free offer of grace here , and everlasting glory hereafter in Heaven ; where are such joyes , as eye hath not seen , nor ear heard , neither hath entred into the heart of man to conceive , 1 Cor. 2. 9. we are beholding to him : Yet we not onely deny this Lord that hath bought us , ( as every one does ; that prefers Mammon , or any other thing before him ) but we hate him , ( as he doth hate , and not love God ; that loves what he hates , or hates what he loves : ) but most spightfully , and maliciously fight on Salans and sins side , against him : and persecute his Children , and the truth with all our might ; perswading , and enforcing others ●…o do the same ; even wishing that we could pull him out of his Throne , rather then to admit him our just Judge : And all this against knowledge and conscience , after illumination . I wish men would a little think of it ; and then if this will not melt their hearts , no hope that any other means should do it , but perish they must . § 4. I confess , I have small hope , that what hath been said of Gods love , and our odious unthankfulness : his goodness , and our ingratitude ; ( which being seriously considered , were enough to bring the whole world upon their knees ) should make them any whit ashamed , or the better ; because their blockishness is such , that they think themselves good enough , and that ●…o doubt of it , or strive to be more holy , were but a foolish and needless scrupulosity . Yea , they prefer their condition , before other mens that are so consciencious ; A thing strange ! yet it is so : For although there be not a leaf in the sacred Volume , but hath matter against a voluptuous life , none for it : For to please flesh and blood , is the Doctrine of the Devill . Yet how do a world of men stifle their consciences , and force themselves to believe , if it were possible : that in case men will not swear , drink drunk , conform to their lewd customes , and the like ; they are over-precise : and that God will like a man the worse , for his being the better ; or for having of a tender Conscience . And that he looks for less fear , reverence , and obedience from his servants ; then we do from our servants : and yet hold that a servant can never be too punctual , in his obedience to his Masters lawful commands . They think it not enough for themselves , to prefer the pleasing of their senses , before the saving of their souls : and to venture tasting the forhidden fruit , at the price of death eternal : but they account them fools , that do otherwise . CHAP. VII . § 1. OMy brethren ! it is not to be believed , how blinde and blockish men are ; that have hardened their hearts , and seared their consciences with accustomary sinning : for albeit I have informed them how dangerous their estate is , that they might plainly see it , truly fear it , and timely prevent it : yet I have very little hope to do any good upon them . For first , These lines to them are but as so many Characters writ in the water , which leave no impression behinde them : as being like one that beholdeth his natural face in a glass ; who when he hath considered himself , goeth his way , and forgetteth immediately what manner of one he was , James 1. 23 , 24. or like some silly Fly , which being beat from the Candle an hundred times , and oft singed therein : yet will return to it again , until she be consumed , Prov. 23. 35. All those Beasts which went into the Ark unclean , came likewise out unclean . Secondly , Though these sparks of grace may kindle piety in others , yet not in them : for they are out of all hope of being healed . For what is light , to them that will shut their eyes against it ? or reason , to them that will stop their ears from hearing it , and men of their condition , do on purpose ●…op their ears , and wink with their eyes ; l●…st they should see with their eyes , and hear with their ears , and understand with their hearts , and so should be converted , as our Saviour shews , Matth. 13. 15. and St. Paul , Acts 28. 27. yea , it 's well , if they do not carp , and fret against the Word , and persecute the Messengers , as Herod did John Baptist , Demetrius Paul , and the false Prophets Jeremiah . And how should not that patient perish , who after he is launced , flies from the Chirurgeon , before the binding up of his wound ? Or how should not that sin be past cure , which strives against the cure ? certainly salvation it selfe , will not save those that spill the potion and fling away the plaister . O if these Adders had not stopt their ears ! how long since had they been charmed ? I grant they have reason so to do ( such as it is . ) For will a Leper take pleasure , in the searching of his sores ; and Satan the like : for if they could clearly see , the loathso●…esse of their impieties : it were not possible not to abhor them ; not to abhor themselves for them : but their blindnesse makes them love their own filthinesse , as Ethiopians do their own swarthinesse . §2 . And to tell you the truth , ( though I speak against my self , ha●… I not a further reach in it ) it were an unreasonable motion in me , if I should request mindes prepossest with prejudice to hear reason . Since the World and the Devil hath so forestalled their judgements therewith against Gods people , and goodnesse it self ; that they resolve never to be better then they are . And where Satan hath set this his porter of prejudice : though Christ himself were on earth : that soul would make an ill construction , of whatsoever he did or spake : as we see in the Scribes and Pharisees ; who when he wrought miracles , reputed him a sorcerer : when he cast out Devils , thought it to be by the power and Prince of Devils : when he reproved sinners , he was a seducer ; when he received sinners , he was their favourer : when he healed the sick , he was a Sabbath-breaker , and the like : yea , they counted him the greatest . offender , that offended not once in all his life ; which would make a wise man suspect ▪ 〈◊〉 own judgement , or the common fame : and to examine things throughly before they condemn one , whom they know no evil by . Yet this is the case of these men of most men : for even as an ill stomack , turn●… all it receives into ill humours : or as a Spider converts every thing she ears into poison ; so they whatsoever they hear of , or see in the godly : So blinding themselves with prejudice , that like Pyrrhon , they will not believe what their eyes see , and their ears hear . Yea , I would fain know , what means can possibly be used , that shall be able to reclaim them ? They will neither be softened with benefits , nor broken with punishments ? Gods severity cannot terrifie them , nor his kindness mollifie them . Yea , should these fools be brayed in a mortar , among wheat with a ●…stle , yet they will not depart from their wickednesse , as Solomon expresseth 〈◊〉 , Prov. 27. 22. Yea , the more these Anviles are beaten upon , the harder they are . § 3. The change of means , whether the Word , Iudgements , Mercies , or the like : do but obdure their hearts , instead of melting them ; as we see by many examples . The nine plagues could not prevail with Pharaoh : Yea ; they hardened his heart the more , When Jesus cried with a loud voice , and yielded up the ghost ; the vail of the Temple rent in twain , from ●…op to the bottom : the earth did quake , the Graves did open themselves , and the dead Saints came forth , and went into the holy City ; the Sun was forsaken of his light , &c. as if all were sensible of their Makers suffering : when as the generality of the people that had heard his preaching , and seen his many miracles : yea , those great Clerks , the Scribes and Pha●…es , were altogether insensible , and worse then all the rest of the creatures : The very stones of the Temple were soft in comparison of their sto●… hearts : and they which were dead in their graves , were alive to those which were dead in their sins . Le●… ▪ Malchus be smitten to the ground , with the words of our Saviour : let him have his right ear cut off , and miraculously healed again by him , whom he came to apprehend : yet he will be one , that shall lead him bound to Pilate . Let the Sodomites be all struck blinde , for contesting with Lot , and his two Angels : they will not cease seeking his doore , to break it open , until they feel fire and brimstone about their eares , Genes . 〈◊〉 . And let men look to it , for If they will not believe Moses , & the Prophe●… , Christ and his Apostles : they would not believe , though 〈◊〉 should send an Angel from the living in Heaven ; or a Messenger from the dead ▪ in . Hell to warn them ; as Abraham tells Dives , Luke 16. 31. Yea , let God . himself forbid Balaam to go with Balaks messengers ; to curse the children of Israel : yea , let an Angel stand in his way , with a drawn sword to stop him : yea , let him hear his beast speak under him : yet he slights all . I might instance other examples ; as what a warning had Haz●…el given him by the Prophet ; of all the abominable wickednesse he should commit ? 2 Kings 8. 12 , 13 , &c. And likewise Ahab , who was told from the Lord , that if he went to war , he should perish ? yet neither would take warning , but went on , and sped accordingly . And also of the O●… world : so that one were as good speak to liveless stones , or senselesse plants , or witless beasts , as to such men ; for any thing they will be bettered by it . Yea , reason once debauched is worse then bru●…shnesse : I see the savagest of all creatures , Lions , Tygers , Bears , &c. by an instinct from Go●… , came to seek the Ark : ( as we see swine foreseeing a storm ; run home , crying for shelter ) not one man do I see , except Noah and his family . So none b●…t the well-affected , whose hearts it pleaseth the Lord to change , will be the better for what they have heard , of Gods goodness and their ingratitude , see 1 Sam. 10. 26. § 4. They have been too long sick of sin to be recovered , and will rather be confounded , then reformed : they have brazen browes , stiffe necks , uncircumcized eares , blinded eyes , 〈◊〉 , and heavy hearts , obdura●… souls , as strong as a stone , and as hard as a neather mil stone , Ezek. 11. 1●… . by reason whereof it comes to passe ; that those who are filthy , will be filthy still ; in spite both of Law and Gospel . Yea , they are stark dead to all ordinary means : which is an infallible signe of their eternal ruine , as they may see , both by testimonies , Deut. 17. 12. Prov. 29. 1. and 1. 24 , 25 , 26. Heb. 10. 28. Hos. 4. 14 , 17. Isai. 57. 17. And likewise by pregnant examples , 1 Sam. 2. 22 , to 26. 2 Chron. 25. 16 , 20. What should I more say ? If thou beest an habituated sinner ; blinded or forestalled with prejudice ; & resolved to go on in thy wickedness , and do as others do , without either conscience of sin , or guidance of reason . Thou are dead in sin ; and not on●…ly dead , as ●…us daughter was , Matth. 9. 25. Nor onely dead , ●…id out and coffin'd , as the wi●…owes son of Na●…m was , Luke 7. ●…4 . But dead , coffin'd , and buried as Lazarus vvas , Iohn the 11. 39. even till thou stinkest in the nostrils of God , and all good men . So that I have no other message to deliver unto thee ; then that which the vigilant Captain , delivered together with a deaths wound to his sleeping Sentinel : Dead I found thee , and dead I leave thee . § 5. Onely thou , ô Father , to whom nothing is hard , if it be thy good pleasure : ( as why not seeing it will make much for the glory of thy great Name , to save such a mighty sinner ; who Manasses-like hath multiplied offences above the number of the sand of the Sea ; and is bound down with many iron bands . ) Say unto his soul , Live ; yea , quicken thou him , ô merciful Redeemer , who art the fountain of life . It is true , thy angry threatning against sinners is importable : but thy merciful promise is unmeasurable , and unsearchable . Thou therefore that art able to quicken the dead ; and make even of stones , children to Abraham : mollifie these stony hearts , we beseech thee , with the blood of the Lambe : and make of these children of the Devil ( Iohn 8. 44. ) Members of thy Son Iesus Christ . CHAP. VIII . § 1. ANd that my utmost endeavour , may answer the strength of my desires : and for that God does not ordinarily work , but by means . I will notwithstanding the small hope I have , of these AEthiopians changing their skin : or these Leonards their spots , Jer. 13. 23. even against my own reason , try yet annother way : because my hearts desire is , that they may be saved , Rom. 10. 1. Yea , I assure you , if God should bid me ask what I would , ( as once he did Solomon ) if I know my own heart , it should be no other thing , then that my brethren , and Countreymen , might have their eyes opened : be turned from darkness to light ; did from the power of Satan unto God , that they might receive forgiveness of sins , and inheritance among them which are sanctified by faith in Christ , Acts 26. 18. § 2. Nor am I altogether out of hope ; for as with God nothing is impossible : so I call to minde that the Apostle saith , 1 Cor. 14. If an unbelieving Idiot , shall hear the secrets of by heart made manifest to himself , and others : he will then he convinced , and fall down on his face and worship God and say : This is of God indeed , or of a truth , Vers. 24 , 25. and I doubt not , but by Gods help , I shall shew these ignorant unbelievers , from the written Word , their very thoughts and the most secret intents of their hearts , Heb. 4. 12. and so , that their own consciences shall bear me witness , I belie them not . Wherefore lend me your best attentions , I beseech you : and in reading take notice , of what concerns each of you : and if conscience plead guilty , hearken thereunto . § 3. Now that I may speak to all whom it concerns ; namely those ignorant , unbelieving and ungrateful wretches formerly spoken of : and that it may prove of general behoof , I will give you the several characters of seven sorts of men , which include the whole number , viz. The Loose Libertine , Civil Iusticiary , Formal Hypocrice , Miserly Muck-worm , Profound Humanist , Cunning Politician , False Teacher , that flatters sin , & flowts holiness . And in some one of these , every natural man shall read the very thoughts of his heart : together with his words and actions . For if ought be wanting in the one , it shall be supplied in the other : which is as much as can be expected . For otherwise I can no way avoid Tautologies ; nor Interfering . If it be asked , why I seem to forget the character of an ignorant person ? I answer , it were not proper to make him a distinct party : for all these that I have mentioned ; are equally ignorant , ( if unregenerate : ) touching spiritual , experimental , and saving knowledge : though some more fools then others in the things of this life . Nor is any Profound Humanist , or Cunning Politician , or False Teacher so wise : but it is through ignorance , that he doth so ill : and which is as good , the ignorant man shall meet with his own thoughts , words , and actions , in every of the seven Characters : if he be but wise enough to know the issue of his own heart and brain , when he sees the Brats brought before him . I shall also occasionally pourtray , or paint out : the usual cunning , Covetousness , and Cruelty . Of Governours , Officers , Iudges , Lawyers , Projectors , Engrossers , Gripers , Wasters , &c. And the better to illustrate , or set out the fairness , or diformity ; of each vertue and vice : I will give you the lively and lovely Characters of Iustice , Thankfulness , Contentation , Frugality , Liberality . CHAP. IX . § 1. I Begin with the Loose Libertine , or openly prophane : for he shall lead the Troop , as Judas led the Souldiers . Thou that art openly prophane , dost so manifestly prove and profess thy self to be one of those ignorant , unbelieving , ingrateful , & wicked wretches herein concern'd : yea , to be one of the children of disobedience whom Satan hath blinded : that in respect of others , I should think it needlesse to spend time in further proof thereof : yet I would gladly say something to shame thee out of thy self : wherefore brie fly thus : Thou art kept by the Devil in a snare , and taken captive of him at his will : he ruleth , and worketh his pleasure in thee , as being thy God and Father , and Prince , and Master , 2 Tim. 2. 26. Joh. 8. 44. and 14. 30. 2 Cor. 4. 4. Thy odious qualities are these and the like : thou doest banish all civility , and give thy self over to sensuality : and art neither afraid nor a shamed ; to let thy wicked est thoughts break forth into actions . Yea , thou thinkest thy self the honester man for it : and boastest thou art none of those dissembling Hypocrites that seem to be what they are not . Thou art a common Drunkard : instead of quenching thy thirst , thou drownest thy senses : and wilt leave thy wits , rather then the Wine behinde thee . § 2. Thou desirest not the reputation of honesty , but of good fellowship : Thou art a continual swearer , and that of bloody oaths . One of our Ruffians , or sons of Relial : who when thou art displeased with others , wilt flie in thy Makers face , and tear thy Saviours Name in pieces : even swearing away thy part in that blood , which must save thee if ever thou beest saved . Yea , if thou art never so little provoked ; curses with thee , strive for number with oaths , and lewd speeches with both . Thou knowest no other dialect , then roaring , swearing , and banning : the language of Hell , which thou learnest before thou comest thither : and in case thou art reproved for it , thou wilt say , We take too much upon us : as Corah and his complices twitted Moses , Numb. 16. 3. not knowing how strictly God commands , and requires it , Levit. 19. 17. Heb. 3. 11. 2 Tim. 2. 25. Ezek. 3. 18 , to 22. 2 Pet. 2. 7 , 8. Whence as the chief Priests answered Iudas ; What is that to us ? so thou wilt blaspheme God , tear Christ in pieces , and more then betray ; even shed his innocent blood , digging into his side with oaths : and say : when told of it , What is that to us ? When thou mightest as well say ; What is Christ to us ? What is Heaven to us ? or what is salvation to us ? For to us the one cannot be without the other . We shall never inherit part of his glory in Heaven , if we do not take his glories part upon Earth . And with God it is much about one ; whether we be doers of evil , or no hinderers . For if we must not see our neighbours Ox , nor his Sheep go astray ; or fall into a pit : but we must reduce him , and help him out of it , Deut. 22. 1. We are much more bound , to help our Neighbour himself , from dropping into the bottomless pit of Hell . And what know we ? but we may win our brother , and so save his soul ? Matth. 18. 15. Again , thou art an usual companion of Harlots , thy summum bonum is a Punk : and thou wilt rather burn in hell , then marry : All thy felicity is in a Tavern , or Brothel-house : where Harlots and Sycophants rifle thy estate , and then send thee to rob . Thou art one of those that St. Peter speaks of : thou hast ●●s ful of adultery , & that cannot cease to sin . Thou gazest upon every fair ●ace ; and lustest after every beautiful woman : Thy speech is lewd , and ●●scene : thy discourse scurrility , lascivious thy behaviour . Thou art a fre●●ent slanderer of thy Neighbour : an open Sabbath-breaker : Canst boast ●f sin , and mischief , and if need be defend it . § 3. Like the Salamander , thou art never well , but in the fire of con●ention : And art apt to quarrel , yea , kill a man for every foolish trifle ; ●e it but for the wall , or refusing to pledge thee ; as if thy honour were of ●ore worth then thy soul . Yea , the Devil hath so blinded , and bewitcht ●hee : that thou thinkest every wrong , or disgraceful word quarrel just ●nough , to shed blood : that true valour consists onely in a brave revenge ●nd being implacable : that patience is but an argument of baseness ; and ●herefore thou wilt rather suffer a sword in thy bowels , then a lie in thy ●●roat . I confess , thou wilt fight in no quarrel but a bad one : and sooner ●n thy Mistresses defence , then in thy Makers . § 4. Thou art of a reprobate judgement touching actions and persons : esteeming good evil , and evil good , Prov. 17. 15. and 29. 27. Isai. 5. 20. Thou doest stifle thy conscience , and would'st force thy self to believe if it ●ere possible : that in case men will not swear , drink drunk , conform to ●hy lewd customes , and the like : they are over-precise ; and to forbear ●vil , is quarrel sufficient for thee . Thou speakest evil of all , that will not ●un with thee to the same excess of riot , 1 Pet. 4. 4. making them a by-word ●o the people , Job 17. 6. and a song amongst thy fellow Drunkards , Psal. 69. 12. Thou art so desperately wicked , that thou wilt mock thy admonisher , scoff at the means to be saved ; and make thy self merry with thy own damnation . § 5. Instead of hating the evil thou doest , and thy self for doing it : ●hou art glad of it , rejoycest in it , boastest of it ; yea , pleadest for it , and applaudest thy self for thy wickedness : God is not in all thy thoughts , except to blaspheme him , and to spend his dayes in the Devils service . And rather then abridge thy pleasure , thou wilt hazard the displeasure of God . Thou doest not honour , but art stubborn , and disobedient to thy parents : a Rioter , &c. If they stand in need of thee ; thou wilt not nourish , or maintain them , as they did thee in thy need . Thou takest no care to provide for thine own family ; but drinkest the very blood of thy Wife , Children , and Servants : and art therein worse then an Infidel . Thy greatest delight is in devillish cruelty : as to see the poor innocent Creatures fight , pick out one anothers eyes , and tear each others flesh . Yea , to see two men fight , and kill one another : thou accountest but a sport , or playing , 2 Sam. 2. 14 , to 17. § 6. Thou wilt borrow , or run in debt with every one ; but never carest to pay , or satisfie any one : except it be thy Hostess for drink , left she should never more trust thee . Thou wickedly spendest thy p●… m●…ny in riot , and upon Dice , Drabs , Drunkenness . Thou hast never t●… wit to think upon sparing , until thou comest to the bottom of the Purs●… like an ho●…-glass turned up , thou never leavest running till all be o●… Shouldest thou live never so long , thou wilt never attein to the years 〈◊〉 discretion : thou wilt never become thine own man , until thou hast no 〈◊〉 thee : nor ever see want , until thou feelest it . Thou art onely witty 〈◊〉 wrong , and undo thy self ; and which is worse then all ; if death fin●… thee as banquerout of spiritual ; as of worldly goods : it will send thee an eternal Prison . Thy pride so swels thee , and makes thee look so big as if the river of thy blood , would not endure to be banked within t●…chan●…l of thy veins . Thou must have shift of attire , though thou can not shift thy self out of the Merce's books , until thou hast sold the oth●…Farm , or Lordship : thou wilt pay the whole reckoning , that thou may 〈◊〉 be counted the best man ▪ a bare head in the streets , does thee more goo●… then a meals meat , Thou wilt soon bring a noble to nine pence : an inheri●…ance of five hundred pounds per annum , to five hundred shillings . Th●… ar●… a vain glorious fool , and scornest any employment , or to be of a●… calling : which is a pride , without either wit or grace . § 7. As g●…od men by their godly admonition , and vertuous exampl●…draw all they can to Heaven : so thou by thy subtile allurements , and v●…cious example ; drawest all thou canst to bell . For as if it were too 〈◊〉 to damn thy own soul : or as if thine own sins would not press thee d●… enough into hell : thou doest all that possibly thou canst , to entice a●… enforce others to sin with thee : for thou doest envy , ●…ate , scoff a●… , nic●… name , ●…ail on , and slander the godly ; that thou mayest flowt them out 〈◊〉 their ●…aith , damp , or quench the spirit where thou perceivest it is kindle●…disourage them in the way to heaven , to make them ashamed of th●… ho●… conversation , and religious course ; pull them back to the world , th●… so thou mayest have their company here in sin , and hereafter in to m●…nt . § 8. Thou fearest a Jayl more then thou fearest hell : and standest m●… upon thy sides smarting , then upon thy soul . Thou regardest more t●…blasts of mens breath , then the fire of Gods wrath : and tremblest more the thought of a Ser●…ant , or Bailiff , then of Satan , and everlasting perd●…tion . Thou takest incouragement from the Saints falls , and sins of Go●… people , to do the like : when they should serve thee as Sea-marks , to ma●… thee beware . Yea , thou doest most sordidly , take liberty , and incourag●…ment to go on more securely in thy evil courses : because God is mercifu●… and forbears to execute judgment speedily : and to defer thy repentance , b●…cause the ●…hief upon the Cross , was heard at the last hour , Thou wilt boldl●…do what God forbids ; and yet confidently hope to escape what he threaten●… Thus I could go on , to tell thee a thousand more of these thy wicke●… thoughts , words , and actions ; had I not already done it . But because I ●…ould not present my other Readers , with Cole-worts twice sod : be per●…aded to take view of them , in my other small Tract , entituled , The 〈◊〉 , despicable , and dreadful condition of a Drunkard , drawn to the Life : ●…ough indeed , even a tithe of these are sufficient evidences , to prove ●…e one of those ignorant , unbelieving , ingrateful , and notorious wicked ●…etches before spoken of : and to make thee confess that thou art in a ●…st danable condition . But stand thou by , and let the Civil Justiciary , ●…d formal Hypocrite hold up their hands , and hear their Charge . And so much for the first Division allotted for such as are notoriously ●…ked . For though I determined to have made of all but one Volume ; ye●…●…w new thoughts have taken place , and caused me to melt the whole a●…in ; and cast it into several Divisions : whereby being ●…old single , every ●…an may have his proper portion apart . My reasons are these , & the like . 1 It is because many ( be they never so short-breath'd , in well doing ) ●…ll read a few leaves : that will not once look upon a large Volume . 2 Divers will be at the cost of a few pence , that would rather perisis●…●…en lay out a pound . 3 Some , as they have but little money ; so they have less time to spare , ●…s they use the matter ) for the good of their souls . 4 Admonitions , and instructions if they exceed : are wont as nails , t●…●…ive out one another . 5 Should the Civil Iusticiary read the prophane mans Character ; or the ●…en-handed Prodigal , the close-fisted , and griping Oppressors : this would ●…er encourage , and strengthen them in their wickedness , then fright 〈◊〉 from it . 6 Some have such queasie stomacks , that if they see their potion big , as ●…ell as bitter ; they will choose to die , rather then take it . And because I have found by ample experience , that many have a ●…de to read good Books yea , a zeal ( such as it is ) to reclaim others ●…m evil , so it may cost them nothing : who otherwise have no stomack ●…ither . ( For when the like was to be given about , swearing and cursing 〈◊〉 ●…n the better sort of men and women could fetch them by a thousand ●…k from all parts of the Kingdome . But since they have ( for some ●…sons ) been sold , for eight a penny : not one of an hundred could 〈◊〉 in their hearts to give that peny , were it to save eight of their friends ●…ls : which shews both how they love money ; and what hollow-hearted●…otion they have . The Lord discover the same unto them . ) There is ●…er against the High Constables short of Shoreditch Church ) of this 〈◊〉 part , or division to be given freely , together with the cure of cursing ●…d swearing : provided , they that desire them can read very well : for ●…erwise they will so nick-name words , and make it such non-sense , that ●…e would rather his lines should never be read , then so brokenly . And I could wish that men would not fetch them for base ends , as one d●… formerly fetch many hundreds of that against Swearing , and Cursing onely to save the buying of waste Paper ( though he had many fair p●… tences of sending them to Graves-end , Canterbury , Dover , and all oth●… places , where Soa-men resorted : ) which being found out , made the D●… nor with-draw his gift until now . It was , I think , a most wicked act , for which he deserves to be stig●… tized and made an example to others . And let men take heed of abu●… things Dedicated to holy uses ; for they are the sharpest kinde of edge tools , and therefore are not to be jested with : Neither will God so 〈◊〉 mocked . The end of the first Division . POSTCRIPT . AUgustine that his ignorant hearers might the better under stand him , would sometimes speak false Latine : and I 〈◊〉 my accidental Readers good , have ( and that purposely ) do●… as absurdly in another kinde : viz. used the same expressi●… in one Tract ( when I have deemed it weighty and convincing that may be found in another : which to many will not be di●… cernable , though obvious enough to some : Who may if the●… please censure it and me for it : But presuming that the mo●…charitable , and ingenuous would not have it otherwise , it sh●… not much trouble me . LONDON , Printed by R. and W. L. for James Crump , in Little Bartholomews Well-yard . The Character of a formall Hypocrite , or civil Justiciary : for they are so alike , that I am loath to part them . Nor will it be any wrong to either : for what the one is guilty of , the other is not free from . CHAP. X. § . 1. NOw in pourtraying , delineating , or anatomizing these : First of of them . Secondly , to them . Of them , thus much in generall . No men under Heaven , are in a more hopelesse condition ( as I shall shew in the insuing pages ) nor none thinke better of themselves . For if you will believe them , they neither breake the Laws of God , nor men : neither offend temporal Magistrates , nor Ecclefiastical Governours : they live unreproveably , ●…ay every man his owne ; are charitable , chast , temperate , make conscience of swearing , lying , &c. They goe duly to Church , are fed with the spiritu●…ll manna of Gods Word : yea , once a yeare , they receive the Sacrament , upon their knees : and that upon Easter day , or Good-Fryday . They pay thei Tythes , say their Prayers , so soon as they are entred into the House of God be the Minister speaking from God to them ; or the People joyntly praising God , or praying to him , ( a good signe to know an ignorant Formalist by ) Perhaps they pray in their Families ; yea , so holy are they , that they dare not passe through St. Pauls , with their Hats on : nor out of it , before they have kneeled downe to a Pillar : though they are in hast , and their company waite the while . And as touching their Diana , the Book of Common-Prayer ; the Apocrypha , the Crosse , Surpless ; the Ring , Rayles , High Altar , Holy-dayes , &c. I need not acquaint you , for their zeale is such , that they will lose Lawes , Libertie , Lives , Estates , ; all rather then these shall not still be worshipped , and had in honour . Yea , they not onely hate the conditions , but even shun the very company of those lewde and prophane wretches before mentioned . All which considered , if they be not good , and godly men ; what will become of thousands ? 2. § . These midle sort of men , ( I meane for out-ward appearance ; and ●…orme of Godlinesse ) have a notable way to delude their owne soules ; and to put off all reproofs , and threatnings : that is by comparing themselves , with such as are ( in their repute ) worse then themselves : counting none wicked , but such as are notorious for wickednesse . As for example , Because they are not so drunk as Nabal ; they thinke themselves sober : Because not so proud as Haman , therefore they be humble ; Because not so bloodily minded as Doeg ; therefore they are mercifull : Because not so treacherous as Judas , therefore loyall . Because neither Gallowes , nor Pillory can take hold of them ; therefore they are honest , and square dealers . Nor can there be a more plausible deceit ; For as the Swar by compared with the Blackemore , thinks himselfe faire : So civill men , looking upon the prophane , admire their owne holinesse . Whence it is , that the more unrebukeable any naturall man is , the greater is the difficulty of his conversion . For as nothing is more easily broken , then that which is most hard : so notorious offenders , are nothing so hard to be convinced , and converted , as the civilly honest . The civill Iusticiary , is like the young man in the Gospell ; that supposed he had honestly kept all the Commandements : who when he was bid to follow Christ , turned his bac●… upon him . But the Loose Libertine , resembles Matthew the Publican , a notorious sinner : who was no sooner called , but he followed Christ . 3. § . But will these mens high thoughts of their owne , excellencie serve their turnes ? No , but condemne them the rather . That civill Justiciary , Luke 18. 9. to 15. was not a Publican ; and thereupon boasts himselfe extreamely : but he was a Pharisee like these men ; which was a great deale worse ; wherefore all can be done for them , will be in vaine : except I can first convince them of their selfe purity , and the great danger thereof : and after , of the●…miserable impurity : both which must be done , ( as I before intimated ) 〈◊〉 making manifest unto them , the secrets of their hearts in either . For the effecting whereof , I will not be sparing , either in paines , or prayer . As O that God would put words into my mouth : and add vertue unto those words . That he would give them hearts to minde what I shall say , but so much as it concernes them . For God alone , hath the key of the heart . Acts 16. 14. to whose blessing , I leave the successe , humbly beseeching the Almighty , that these lines , may not rise up in judgement against those Hazaels that shall read them , and be never the better : and so instead of ●…u in their sinne , prove a meanes , to increase their torment . 4. § . I begin with the first : Let a Minister come to thee , that art a Formalist , or civill Justiciary ; and question with thee about thy estate ; or aske thee how thy soule fares ? and what peace thou hast ? ( admit it be upon thy death bed ) what will be thy manner of answering ? ( especially , i●… thou hast not been a notorious offender ) art thou a whit troubled for sin , either Originall , or Actuall ? Or wilt thou acknowledge thy selfe , to be in a lost condition without Christ ? No , thy conscience is at quiet , and thou 〈◊〉 at peace with thy selfe , and all the world : and thou thinkest God , no sinne troubles thee . Thou hast been no murtherer , no adulterer , no common drunkard : Neither hast thou beene an Oppressor . Yea wilt thou say ; I doe not know that I have wronged man , woman , or childe . I have been a Protestant , and gone to Church all my daies , &c. as commonly they thinke be●… of themselves , that have least cause . Yea , the true Christian , is as fearefu●… to entertaine a good opinion of himselfe : as the false is unwilling , to be driven from it . They that have store of grace , mourne for the want of it : and they that indeed want it , chant their abundance . Yea , ( whereas the Law is spirituall , and binds the heart from affecting ; no less then the hand from acting ) thou art so blinde , and ignorant : tha●… thou thinkest the Commandement is not broken , if the outward grosse sinne , be for borne : whence it is usual with thee , to brag of a good heart , and meaning ; of the strength of thy faith , and hope ; of thy just and upright dealing , &c. Yet , in case thou dost abstaine from notorious sinnes : what should hinder , but thou art an excellent Christian : if God be not beholding to thee , for not wounding his name with Oathes ; for not drinking , and playing out his Sabbaths : for not rayling on his Ministers ; for not oppressing and persecuting his poore Members . 5. § . Perhaps thou wilt in generall , or in grosse acknowledge : that thou art a great sinner : But come to particulars , thou canst not tell in what . Thou never brakest the first Commandement , of having many Gods : for thou art no Papist , nor Idolater . Thou never brakest the second , for thou worshippest God aright . Nor the third : for thou hast been no common swearer , onely a few petty Oathes . Not the fourth ; for thou hast every Sabbath gone duly to Church . Not the fifth : for thou didst ever honour thy Parents ; and art as loyall a subject as may be . Not the sixt : ( for like the young man in the Gospell , ) thou darest justifie thy selfe to Christs owne face , that thou hast kept it from thy youth ; for thou didst never murder any man ; though others finde , that thou never goest without enmity in thy heart ; against such as are more godly , and sincere then thy selfe ; but to thy unseeing eyes , that is no man-slaughter . Not the seventh ; for thou perceivest not , how the lust of the eye should be a sinne , so long as thou lyest not with thy Neighbours wife . Not the eighth ; for ( though thou hast cousoned an hundreth indirectly ; yet ) thou never stolest ought from any man . Not the ninth ; for thou Makest conscience of perjury , though none of back-byting , and slandering thy Neighbour ; As for the tenth ; that perhaps makes thee at a stand , till thou hearest what is meant by , Thou shalt not cover : and so by consequence , thou provest that thou didst but lie and dissemble , when thou didst acknowledge thy selfe a sinner . For indeed and in truth ; thou thinkest thy selfe noe sinner , or almost : for thou hast kept all the Commandements . Nor is it any hard matter , to draw it out of thine own mouth ; before an hundred witnesses : for let but this question be asked thee : Art thou proud ? thou wilt answer , no not I ; none are proud but fooles ; and thou hatest a proud man , &c. which implies , that thou art as righteous as Christ himselfe ; or Adam in the state of innocency . For he that can cleare himselfe of this sinne ; may easily cleare himselfe from all other sinnes . So that thou art pure in thine owne eyes : hast one sinne to repent of , but much good to 〈◊〉 of ; which 〈◊〉 condition worse , then the wickedest mans alive . For Christ that came to save all weary , and heavy la●…en sinnes , ( be they never so wicked ) neither came to save , nor once to call thee , that hast no sinne ; but art 〈◊〉 enough without him Mat. 9. 13. Om 〈◊〉 tells thy brethren , the Scribes and Pharisees ; who counted then , 〈◊〉 〈◊〉 that 〈◊〉 and Harlets , should goe before them into the Kingdome of Heaven , Mat. 21. 31 , 32. And you well know , that God preferred the penitent 〈◊〉 , that trusted in his mercie : before the proud Pharisee , that trusted in his owne merits , Luke 38. 10 to 15. Yea , the Publican condemning himselfe ; was justified , and saved : whereas the Pharisee , justifying himselfe , was evelastingly condemned . 6. § . Nor can Christ profit thee any thing , untill with St. Paul ; ( who before his conversion , was such another ) thou seest thy selfe ; even the greatest of sinners ; findest thy lelse in a lost condition : And that thy sinnes even drive thee utterly to dispaire of all other helps ; as himselfe affirmes , Mat. 9. 12. 13. Luke 1. 53. Gal. 5. 1. 107. And ( which I would have thee minde ) untill Christ is become thine by regeneration , and a lively saith : thou art bound to keepe the whole Law ; actually , and spiritually : with thy whole man , thy whole life : or else suffer eteruall death , and destruction of body and soule , for nor keeping it . Whereas all that can truly claime a part in Christ , are freed both from the rigor , and penalty of it , 1 Cor. 1. 30. Because Christ hath done , and suffered ; satisfied and merited all for them , Rom. 10 3. 4 , 5 , 9 , 10. a happy condition , a blessed change , Rom. 8. 1. to 〈◊〉 . and 9. 30. to 34. 〈◊〉 Cor. 5. 1●… . 21. which yet may soon become thy 〈◊〉 : hadst thou the wit to renounce thine owne righteousnesse ; and seeke to be justified onely by the saith of Christ , and his righteousnesse . As Paul hath taught thee , by his owne example , Phil 3. 7 , 8 , 9. Gal 2. 16 , 19 , 20 21. Wherefore , if thou hast an 〈◊〉 , he are what I shall say unto thee out of 〈◊〉 . For 〈◊〉 〈◊〉 knowledge and application of this point : is in effect al●…n all . 7. § . The sole perfection of a Christian , is the imputation of Christs righteousnesse , and the not imputation of his owne unrighteousnesse , Rom. 10. 4. And 〈◊〉 Christ 〈◊〉 ●…nner , onely by the imputation of our sinnes : so we are just one●… by the imputation of his righteousnesse . Our g●… 〈◊〉 , ( were 〈◊〉 〈◊〉 so many and rare ) cannot justifie us , or 〈◊〉 any thin●… 〈◊〉 〈◊〉 ●…ds ; it is onely in Christ that they are accepted ; and 〈◊〉 for Christ that they are rewarded Yea , the opinion of our own 〈◊〉 , is so farre from saving us , that it keeps us from all possibility of being saved : and makes us as hatefull to God , as the Devils themselves , as is e●…dent by Ma●… . 2. 17. Luke 1. 53. Nor can any soule , he so dangerously 〈◊〉 : at thou which art least sensible of thy being sick . Yea , it puts thee out of all possibility of being bettered : for what we presume to have attained , we seeke not after . Whereas otherwise , thou mightest become good : if thou diddest not at present so thinke thy selfe . And indeed , this conceited righteousnesse ; or this opinion of being in case good enough : is the chiefe and onely cause of all unrighteousnesse . And many a man , had proved good ; if he had not so thought himselfe . A man must know himselfe sicke , before he will seeke to the Physitian . Untill Paul was humbled to the very ground , even trembling , and astonied : he never asked Lord what wilt thou have me to do . And the like of those converts , that were pricked in their hearts , at Peters searching Sermon , upon their being convinced , that they were the murderers of the Lord of life , Acts 2. 36 , 37 , 38. He is no way fit for absolution : who finds not himself worthy of condemnation . We shall finde no sweetnesse in Christs blood ; till we feele the smart of our owne sinnes . 8. § . But thou art so far from this ; that thou braggest of thy saith , works , and good meaning : that thou never doubtedst in all thy life , and that it were pitty thou shouldest live , if thou didst not believe in Christ , and hope to be saved by him . The usuall expressions ; of formall , and civill Iusticiaries : who know not what saith means : for that perswasion only , which followes sound humiliation is faith : that which goes before it , is presumption . And as Ambrose speakes ; none can repent of sinne , but he that believes the pardon of sinne : nor none can believe his sinnes are pardoned ; except he hath repented . Besides , how easie a matter soever thou thinkest it is to believe : he that goes about it , shall finde it as hard a worke to believe the Gospell , as to keepe the Law : and onely God , must inable to both . And yet so sarre , as we come short of either : so far sorth , we have just cause to be humbled If we consider how God made us , and how we have unmade our selves . 9. § . But thine owne mouth condemnes thee , in saying thou never doubtest in all thy life : for who never yet doubted , never yet believed . Yea , who never yet doubted of their salvation : their salvation is not onely to be doubted of ; but even to be dispaired of , untill they have that vaile , or curtaine ; which is drawn over every natural mans heart , ( 2 Cor. 3. 14. 15. 16. ) taken away by repentance ; whereby they shall see sinne , in every thing they thinke , or speake , or doe . And that their very righteousness , is no better then a menstruous cloath , Esay 64. 6. And untill thou findest it thus with thee : know , and take speciall notice of it ; that Satan hath none so sure , as those whom he never yet assaulted That so long as thou remainest unregenerate ; thou art so blind , and deafe , and dead in sinne , and in soule : that thou canst no more see , thy spirituall filthinesse , then a blind Ethiopian can see his blacknesse , or then a dead m●…n , can feel the waight of a burden , when it is laid upon him , Mat. 13. 15. Acts 28. 27 Esay 6. 9. 10. 10. § . So that however thou applaudest , and preferrest thy selfe before other men ; saying I am no dissember : yea , I hate the Hypocrisie of Professors ; I doe not justifie my selfe , and dispise others like the Puritanes . I am not factious Schismatical , singular , censorious , &c. I am not rebellious , nor contentious , like the Brounists , and Anabaptists . I love an honest man with my heart , &c. And as touching a good conscience ; I was never yet troubled in minde , as many scrupulous fooles are , and the like ( which to heare thee , would amaze a man : ) it is no other , then if a Begger should dreame , that he is a King : or a Traytor , that he should be crowned , when he is to be Beheaded . The case of Laodicea , Revel. 3. 17. The young man in the Gospell , Luke 18. 20. 21. And that cackling Pharisee , Luke 18. 11 , 12. who had all the very same thoughts of themselves , that thou hast . And yet God abhorred them the most of any . CHAP. XI . 1. § ANd the reason is , the best actions , & services that can be performed : as Preaching and Praying , and Fasting , and receiving and giving of Alme , &c. unlesse they flow from a pious and good heart , sanctified by the Holy Ghost , and be done in saith , obedience to the Word , humility , saving knowledge , and sincere love to God ; zeale of his ; lory , and a desire to edifie , and win others : are no better in Gods account , then staying of a man : or cutting off a Dogs necke ; or offering swines blood ; or blessing an Idoll , as himselfe affirmes Esay , 66. 3. And many examples prove , namely Caines sacrificing , 1 John 3. 12. The Jews fasting . Isci . 58. 3. to 8. Those Reprobates preaching in Christs name , and casting out Devils Mat. 7. 21. to 24. whose outward workes , were the same which the godly performe : But they springing from ignorance , infidelity , selfe-love , and such like carnall respects ; were no better then shining sinnes . or beautifull abominations . What saith Sr. Austin most excellently ? There is no true vertue , where there is no true Religion : And that conscience , which is not directed by the Word ; even when it does best , does ill ; because it does it not in faith , obedience , and love . Nor will God accept of any action , unlesse it flowes from a pious and good heart ; sanctified by the Holy Ghost . 2. § . Whereas thou art so farre from being really religious , and godly : that thou hast not yet , made one step towards it . For the first step to Religion , or Christianity ; is to love religion and holinesse in another : but thou ( as thine owne conscience will beare me witnesse ) wilt hate , scoffe at , and persecute another , for being holy and religious . Nor canst thou indure the power of Religion in any , though thou lovest a forme dearely : as taking the shadow for the substance : which notably discovers the deceitfulnesse of thy heart ; and Satans subtilty , if thou hadst but eyes to see it . Nor couldest thou otherwise think so well of thy selfe : for thou thinkest thy selfe as good a Christian as the best . Yea , thou passest for , and art reputed an excellent Christian by men of the World . As divers will say of Morrall honest men ; if they goe not to Heaven , Lord have mercy upon us . Yea , by some of o●… late , reverend Prelates ; and their Creatures : for they , counted men religious , as they were conformable to their Cannons : and all the congregation , is alike holy , and holy enough to naturall men . As Corah and his prophane consorts , told Moses and Aaron , when they rose up against them , Numb. 16. 1. 2. 3. 3. § . But it is manifest enough , by the word of God : that thou art an ignorant , formall , titular , stature , out-side Christian . And that thou hast no more of religion , or godlinesse ; then a bare forme , out-side , or shadow , 2 Tim. 3. 5. Tit. 1. 16. That thou art a meere Bladder , empty of all true grace ; and onely blowne up with pride . That there is not a poorer wretch , upon the face of the earth then thou : that with Laosicea , braggest thy selfe to be rich , and to want nothing , when thou art wretched and miserable , and poor , & naked , Rev. 2. 17 , only thou art pus●…t up , and knowest nothing , 1 Tim. 6. 4. 4. § . But because there is no heating thee off , from thy conceited righteousnesse , and selfe purity : except it be by shewing thee thy unrighteousnesse , and actuall impurity : and because thou must of necessity know thy selfe sick ; before thou wilt seeke , and sue to Christ the Physitian of soules : I will further discover unto thee , not onely thy abominable wickednesse , originall , and actuall ; of commission , and omission : but even the very inmost secrets of thy heart , and soule : which thou shalt confesse none could doe , except God were with him . Wherefore marke well what I say . CHAP. XII . 1. § FIrst , admit thou hadst never offended in the least , in all thy life : either in thought , word , or deed . Yea , admit thou couldest now , keepe all the Commandements , actually , and spiritually ; yet this were nothing , thou wert miserable notwithstanding . Because thou broughtest a world of sinne ●…to the world with thee ; and deservedst to dye , so soone as thou beganest to live . Even when thou wast a little childe ; thou wert a great sinner . Wee are the cursed seed of rebellious parents . And are as guilty of Adams , and Eves sinne ( being in their loynes ) as any Heire is lyable to his Fathers debt , Rom. 5. 12. 14 , 15 , 17 , 18 , 19. They were the roote or stocke of all mankinde : and their act was ours , as the act of a Knight , or Burges ; is the act of the whole County . If they had stood , and continued in that estate of innocencie , and happinesse ; ( as it was put to their choise ) we had stood also ; and been for ever blessed : And so on the contrary , Gen. 2. 17. Insomuch that we were conceived in sin , and borne the children of wrath . Even condemned , so soone as conceived , and adjudged to eternall death , before we were borne a temporall life , Psal. 51. 5. God indeed made us , after his owne image : but by sinne , we have turned that image of his , into the image of Satan . So that by nature , ( be we never so milde , and gentle ) we are the seed of the Serpent , Gen. 3. 15. and children of the Devill , Iohn 8. 44. Yea , the very best naturall man , is but a tame Devill : as Athanasius well notes . 2. § . Nor wouldest thou need , any more to humble thee , and make thee loath and abhor thy selfe , then the cleare sight of thy guiltinesse , wickednesse , and wretchednesse by nature . For no tongue is able to expresse , what impotent , pittifull , and poluted wretches we are ; when we are in our blood , Ezek. 16. 6. As Christ at the first finds us , and before he hath washed us white , in his blood , sanctified us by his Spirit ; and covered us with the long white Robe of his righteousnesse . As O what swarmes , what litters , what legions of noysome lusts : lye lurking in every naturall mans heart ; by reason of originall sin . For out of the heart naturally , proceeds nothing but evil thoughts , murders , adulteries , fornications , theifts , false-witnesse , blasphemies , &c. as our Saviour shewes , Mat. 15. 18. 19. Yea , every imagination of the thoughts of mans heart ; are onely , and continually evill ; and deceitfull above all things , Jet . 17. 9. and that from his youth , Gen. 6. 5. and 8. 21. And we are all cut out of the same cloath . So that every man hath the seeds of every sinne in his heart . And we are beholding to God , and not to our selves : that we runne not out into all manner of enormeties ; even the sin against the Holy Ghost not except . That we are not worse then Manasses himselfe . Lord saith St. Austin , thou hast forgiven me those sinnes which I have done ; and those sinnes , which onely by thy grace I have not done . They were done in our inclination to them ; and even that inclination needs God , mercy . Nor are we onely apt to all evill : but we are also reprobate , and indisposed to all grace , and goodnesse : yea , to all the meanes thereof . we are not onely weake , but altogether so dead in sinne ; that we cannot stirre the least joynt , no not so much as feele our deadnesse , nor desire life : we can no more turne our selves , then we could at first make our selves . And as God did at first make us , so he must new make us , or we shall everlastingly perish . Yea , except God bestow upon us daily privative grace to desend us from evill ; and daily positive grace , inabling us to doe good : we are utterly undone . We have ability , we have will enough to undoe our selves : scope enough Hell-ward , but neither motion , nor will to doe good . Our understandings are darkned , and dulled ; our judgements blinded , our wills perverted , our memories disordered , our affections corrupted , our reason depraved , our thoughts surprised , our desires intraped ; and all the faculties , and functions of our soules : yea , our very natures are no better then poysoned : as every sanctified heart both feeles , and will freely confesse , as did David and Paul . And this let me tell thee , that if ever thou obtainest the grace , truly , and orderly to repent of thy sinnes : thou wilt begin here , as esteeming it the mother and nurse of all the rest : the puddle or spring of all other sinnes . The most soul , and hatefull , secret , deceitfull , and powerfull evill , Psal. 51. 5. Rom. 7 23 , 24. This is the great wheele in the Clocke , that sets all the wheeles a moving , while it seemes to move slowest . CAAP. XIII . 1. § BUt least this should not sufficiently beare thee off from thy conceited righteousnesse , or selfe purity : see how many severall waies , thou hast added actuall sinne , and guilte unto originall . And then except thou hast seeled eyes ; thou wilt acknowledge thy selfe of the number ; of those ignorant , unbeleeving , ingratefull , and wicked wretches before spoken of : and not any way worthy to be called a Christian . Yea , minde well what I say , and thou wilt finde , that I have learn'd from Gods Word , to know thy heart , better then thy selfe . Whereof many instances . Thou art so stupidly sottish , that thou thinkest , yea wilt professe ; that thou lovest God , and Christ ; and yet hatest all that any way resemble him . Canst here him blasphemed , reproached , and dishonoured , without being once stirred or moved at it : and wilt choose rather to disobey God , then displease Great ones . Thou lovest the praise of men , more then the praise if God : And fearest more the worlds scornes , then His a●…ger . When Gods cause is in danger ; thou art either a ne●…er , or an adversary . For thou wilt not helpe the Lord against the mighty . Thou hadst rather the wicked should bare rule , or be●… exalted then the godly . Yea , the one rejoycest thee , the other grieves theee . Thou art an enemy to Reformation , and oppose●… it all thou canst. And could these things possibly he , if thou didst in the least degree love God ? 2 : § . But besides all this , Thou dost continually murmur at the passages of Gods providence ; especially when thou wantest ought . Thou lovest God dearely , but canst not afford to speake a word for him : and likewise his Children intirely ; but instead of justifying them , or speaking in their defence ; when thou hearest them reviled , slandered , and slighted by wicked and ungodly men : thou wilt be as forward as the best , to flout and slander them . Though thou makest those sinnes thine owne , which thou dost not some way reprove . For to be a doer of ill , or no hinderer ; is much about one , in Gods account . Thou lovest his Word too : but thou wilt turne thy backe upon it , or spurne against it ; when it crosseth thy corruptions . Againe . 3. § . Thou foolishly thinkest , that thou beleevest in Christ with thy heart , and ●…er art ashamed to confesse , or professe his name with thy mouth ; which is impossible ; for profession , and the truth of Religion are inseparable , Rom. 9. 33. and 10. 9. 10. 11. Yea , thou art loath to doe ought , appertaining to Religion ; that might difference thee from the multitude : or make thee noted for singular . Thou owest God some good will ; but thou darest not be knowne of it : Thou art dumbe to any good , and holy conference ; but to any thing else , thou hast wind at wil , and tongue enough : not having the wit to consider , that the fearefull shall goe first , and before other sinners , into the lake that burneth with fire and brimstone , Revel. 21. 8. and that Christ will be ashamed of them hereafter in heaven : that are ashamed of him now on the earth , Luke 9. 26. 4 § . Thou art of a reprobate judgement ; touching zeale , and holinesse : thinking good evill , and evill good . Then justifiest the wicked , and condemnest the just . Thou hast strange conceits , and base though●…s of the best men : thinking their life to be madnesse : Deeply censuring , and condemning the generation of the just , and their waies , counting them factious and rebellious Enemies to the State , and troublers of Israel : As Ahab counted Eliab , Thou callest our religion Puritanis●…e , our conscience of sinne Hypocrisie , our profession dissimulation , our prudence policie , our faith , and confidence Presumption ; our zeale of Gods glory , to be pride and malice : out obedience to Gods Lawes , rebellion to Princes : our execution of justice cruelty , &c. If thou hearest of one , that is grievously afflicted in body , or estate ; or troubled in minde for his sinnes : as commonly all are at their first conversion : O then he is a greater sinner then other men ; he hath done , or committed some strange thing , and God hath found him out . If they be any thing devoute , or forward to admonish others : then they are beside themselves ; as our Saviour was thought to be by his Kinsfolke : and St. Paul by Festus , Marke 3. 21. John 10. 20. Acts 26. 24. 5. § . Thou condemnest , and cryest out upon their profession ; when thy spight is at their Religion ; as what needs so much profession ? Cannot men serve God in secret ? Yea , their much hearing troubles thee : therefore thou callest upon them to heare lesse , and practise more : when thy crying up practise , is but to crie downe preaching . As the Papists extll St. Iames , that they may disparage St. Paul . If thou hearest of a professer of Religion ; ( for otherwise thou hast no quarrell against him , ) that through humane frailty , does over-shoot himselfe , or is overcome in a fault : thou wilt for this bare , single act ; most unjustly , and uncharitably judge him , to be a dissembling Hypocrite , as Iobs Friends dealt by him . Yea , even the least oversight , or in discretion in a professor : prevailes more with thee , to make thee speake evill of him ; then much good can doe , to make thee speake well of him . Yea , in case thou hearest of an eminent Professor ▪ that proves himselfe an Hypocrite : thou wilt instantly conceive , an hard opinion of all the rest ; and say these are your religious men ; that under a colour of holinesse , play the villaines . God blesse me from their religion , &c. And indeed thou so fore-stallest thy selfe with prejudice , against the religious ; cause , or no cause : that thou resolvest never to be religious , so long as thou livest . Yea , thou wilt judge the godly Hypocrites ; for some disaster , or accident that befalls them , as the Barba●…s did Paul , Act●… , 28. 3. 4. and those three of Iob Chap. 8. 13. &c. Yea , for doing , or not doing even things indifferent ; as if they will sit at the Lords Table or not bowto the Altar ; ●…r not be uncovered at the name of Jesus ; or not were a surplice ; or omit ●…o crosse the fore-head in Baptizme ; or to observe Holy-dayes , as they call them ; and many the like , therein resembling the Pharisees ; who censured our ●…iour , and his Apostles ; for no●… washing their hands , as oft as they did eat bread . And ( which proves thee to be , a hater of God , and good men onely : ) ●…hou wilt censure things indifferent in Gods people , but passe by hainous ●…imes in other men . 6 § . Yea , rather then not censure the religious , thou wilt accuse them for their vertues . As what can they doe , or leave undone ; but thou wilt strangely censure them , as if they refuse to Oath it , then they make great conscience of swearing ; but none of lying , and cozening : and therefore are not to be believed . If they be carefull of their society , thou wilt tax , and stout them ; with stand farther off , for I am holier then thou . Againe , If a mans conscience be tender : and he makes scruple of small matters : O then he stumbles at strawes , and leaps over blockes : straines at Gnats , and swallowes Cammels . 7. § . And as is thy censuring , such is thy envy , and hatred to the Godly ; and why ? but because they either doe better , or fare betrer , or are better esteemed then thy selfe . Yea , even a good Conscience , and sticking close to the word ; is the onely thing that raiseth thy spleen , and is the whetstone of thy malice , as it faired with Annanias , touching Paul , Acts 23. This makes thee persecute honest , and Orthodox Christians : and say thou meanest base , and dissembling Hypocrites . Yea , even while thou caleft them so , and perhaps in some sence thinkest so , thou dost thinke , and know , and thy conscience now knowes , and thinkes to the contrary . A horrible stupidity , and blockishnesse : that none are lyable too , but such as the Devill hath blinded . But because their is no other way , to cure thee thereof : but by thus , shewing thee those secrets of thy heart , which thou couldest not have thought , God himselfe had been privy too . I will proceed , though small is my hope of thy amendment . Thou canst love any that are not religious ; but thou hatest zeale , and devotion so inveterately , that thou canst in no wise , bare with it in any . Yea , thy Religion is , to oppose the power of Religion ; and thy knowledge of the truth , to know how to argue against the truth As thou canst most wisely , and subtilly ; ( being prompted by Satan ) argue against Gods people , and goodnesse it selfe : taking all occasions so to doe ; though under other notions , and pretences , though thou hast not a word to speake for them , or it ▪ whence it is , that the power of religion . and the people of God , are every where spoken against as the chief Jews told Paul , Acts 28. 22. yea , whatsoever Sect or Heresie , thou pretendest : doe but ask thy owne couscience , whether thou dost not hate them ; even for the graces of Gods spirit , which shine in them ? and whether thou dost not carry an aking tooth against every godly man thou knowest and judge their thoughts to bee evill , when thou canst not tax their lives . 8. § . Thou art an affected scoffer at Religion : like Chan , and Ishmael . Yea , thou dost nickname , raile on , and slander the people of God , misconstrue their actions , and intentions ; and narrowly watch for their halting : Thou rejoycest at their secret infirmities , or miseries ; and at the open scandals of Hypocrites . Thou art grieved at their good , especially a●… their gifts and graces . Thou wilt beleeve any false report of them ( be it never so unlikely , ) and that from the Devils servants . Thou wilt not suffer wholsome Doctrine ; but carpe and fret against the good Word of God : if it be an untoothsome truth , though never so wholesome . 9. § . Thou contemnest that preaching which awakens mens Consciences ; workes upon their affections , and saves their soules . And applaudest such Corinthian Preachers ; as tickle the eare onely , and please the ●…ce . For let some Boanerges thunder out the judgements of God against ●…n 〈◊〉 and threaten their destruction , if they amend not their lives . As Ionah , when in three dayes , he converted that great City Nineveh : Or disc●… ▪ their most secret thoughts , as Christ did to the 〈◊〉 of Sama●… , Iohn 4. Or drive an application home to their Consciences , touching some one sinne of theirs : as Iohn Baptist dealt with Herod : Or as Peter with the Iewes , when he converted three thousand at one Sermon : and five thousand 〈◊〉 another , Acts , 2. 41. and 4. 4. Thou wilt most bitt●…rly inveigh against 〈◊〉 , for preaching nothing but Law and damnation : saying that such Sermons are not to be heard : for they onely drive men to dispaire . But 〈◊〉 when Mr. Rogers ( spoken of in the Booke of Mar●…yrs ) preaching after th●… manner , heard one of his Auditors crie out , I am damned , I am damned ; cryed out as fast , I would their were more of you damned ; I would there were more of you damned . So say I , I would there were more such preaching I would there were more such dispairing . And thrice h●…ppy were it for thee , if thou didst so dispair , if thou wert so damned also . For thou hast no other way to be saved , ( in all probability ) if ever thou bee●… saved : No other way to go to Heaven , but by the very Gates of Hell ; as I could make plaine to thee , if time would permit . And yet thou forsooth , wilt persecute a Minister to the death , for shewing thee the way to eternall life , as the Iewe●… served our Saviour , John 7. 7. and the Prophets before him , and Apostles after him , Prov. 15. 12. Amos 5. 10. Mat. 23. 37. Gal. 4. 16. 1 Thes. 2. 16. Act. 4. 17. 18. & 7. 27. and 19 , 28. 1 King. 22. 8. Iohn 3. 19. 20 , 21. Psal. 83. 2. to 10. Mat. 26. 4. Marke 3. 6. Revel. 12. 10. And which is more strange th●… all . Thou wilt all these waies which I have laid downe , persecute Christ in his Members ; and yet thinke , thou dost God good service therein , and deser Vest great praise , for thy so d●…ing . Here is blindnesse , and blockishnesse with a witnesse : to thinke that the Father will take it for a sa●… 〈◊〉 to see his onely Sonne , most maliciously murthered , in his owne sight . 10. § . Againe , whereas a good man , is so farre from taking offence ●…n none is given ; that he will not be offended , when offences come ; ●…t the scandalous lives of Professors , or at the multitude of Heresies , that 〈◊〉 daily broached ; though they grieve his very soule ; but when strange ●…gs happen , he makes a wholsome construction thereof . Thou art not ●…ly hardned thereby , to thine owne destruction ; but even as an ill ●…ack , turnes all it receives ( even the wholsomest meates ) into ill hu●…urs ; or as the Spyder converts , every thing she eates into poyson : so 〈◊〉 , whatsoever thou hearest , or seest in the godly : ( even their very ver●… , and graces ) so blinding thy selfe with thine owne prejudice ; that ●…ou wilt not beleeve what thine eyes see , and thine eares heare . CHAP. XIV . 〈◊〉 § . ANd so by this time , I hope thou seest sinne in thy selfe ; be it but as the man , ( halfe restored to his sight ) saw men walking as Trees : ●…d that thou art not so pure , as thou tookest thy selfe to be . For certain●… these are not the thoughts , words , and actions of one that hath kept all 〈◊〉 Commandements : that hath so good a heart , and meaning , and so strong saith ; that loves God , and the people of God as thou pretendest . Yea , I ●…pose , let these things touching enmity ; be but wel weighed , and laid to 〈◊〉 ; they will convince thee , and ninty nine parts of the Kingdome with ●…ce , ( who also thinke themselves good Christians ) that they are in a most ●…esperate , and damnable condition : even haters of God , and ●…sighters ●…gainst the Lambe ; and all that are one his side ; that are called , and chosen , 〈◊〉 : that keepe the Commandements of God , and have the testimony 〈◊〉 Iesus , as it is Revel. 12. 17. and 17. 14. But I have yet more to tell ●…hee , of the transcendent baseness of thy wicked and deceitefull heart . 2. § . Thou hast , ( as thou well knowest ) gone to Church , and heard the Word preached , and read , this twenty , thirty , or forty yeare , : and yet ●…hou knowest no more savingly , then the childe in the wombe : art as ●…norant ●…s a beast . Thou knowest not experimentally , the first principles of Reli●…ion , in the midst of so much light , and meanes of grace . Nor 〈◊〉 th●… able to yield a reason of the hope that is in thee . And yet let ●…a Minister that knowes thy ignorance ; and that thou art so farre from being holy , that thou hatest holinesse in others : deny thee the Sacrament ; out of conscience , and love to thy soule : thou wilt hate him , as Ahab ha●…ed Eliah ; detaine his dues from him ; and take all occasion , to spit out thy spleene against him . Thou hast heard the Gospell , day after day ; and yeare after yeare : which is the strong arme of the Lord ; and the mighty power of God to salvation : The Sword of the Spirit , and like as a fire , or an Hammer , that breaketh even the Rocke in pieces . And that irresistible Can●… shot that is mighty to breake downe all the strong holds of Sinne and Sa●… . Quick , and powerfull , and sharper then any two edged sworde : and which piereeth even to the dividing asunder ; of the soule , and spirit , ●…d of the joy●… and marrow : and to the discerning of the very thoughts , and secret inte●… of 〈◊〉 heart . And yet hast stood it out , and resisted instead of submitting to Chri●… call : even refusing the free offer of grace , and salvation . In so much t●… thy heart , and conscience is word proofe , thunder proofe ; Yea , judgem●… proofe : so that nothing will doe good upon thee , should Christ send o●… to thee from the damned in Hell , or from the glorified soules in Heaven , warne , and invite thee to repentance . Yea , if thou beest never so clea●… convinc●…d from the Word : that thou art in a dangerous , and damnab●… condition ; ( as possible it is I may doe ▪ before I have done with thee ) 〈◊〉 thoughts thereof presently passe away , like the sound of a Bell that is 〈◊〉 ▪ 3. § . Now thou art waxen fat , with the good blessings of God : th●… spurnest with thy heele ; and forsakest God hat made the●… : not regarding 〈◊〉 strong God of thy salvation : but provokest him with strange Gods , and 〈◊〉 abominations . Christ hath raised thee from a begger , to be one of the be●… in thy Parish : but how dost thou requite him ? Thou wilt not ( if it b●… possible ) suffer a godly , and conscientious Minster to be chosen ; or to 〈◊〉 bide where thou hast to doo . But to bring in one , that will flatter 〈◊〉 and flour holinesse ; discourage the godly , and incourage the wicked , thou w●… use thine owne , and all thy friends utmost ability . When thou wante●… never so little , thou canst murmur : but thou injoyest millions of merci●… ( farre beyond thy desert ) which thou never cordially gavest thanks s●… Thou hast made vowes , and promised amendment , when the rod w●… on thy back : but never cardest to perform the same , when thou were 〈◊〉 leased . Thou wouldst be taken for religious , ( at least upon occasion ) b●… thou makest no conscience , or reckoning of it ; but when it may brin●… thee in profit , or procure thee esteeme : and then it shall serve thee as Stalking Horse , that thou maist the better deceive unsuspected . 4. § . Thou art so farre from suffering , for a good conscience : that ( 〈◊〉 thou maist injoy thy immunities , have the favour of great ones , and gain●… well by it ) thou art for , and wilt conforme to any religion the Stat●… shall establish , were it Popery it selfe : resembling shel-fish , that increase whe●… the Moone increaseth , and decrease as it doth . Thou art a pretended lover of Peace , but a profest hater of truth . Yea thou thinkest that honesty , and religion , consists onely in quietnesse , an●… living peaceably amongst thy Neighbours . And that there is no wisdome but in a dull indifferency : nothing praise-worthy , but discretion , and moderation . And therefore thou preferest a quiet prophanesse , before a zealous devotion . 5 § . Thou art very partiall , and no lesse defective in thy obedience 〈◊〉 all for observing the second Table , without respect to the First : or all for outward conformity , not at all for spirituall , and inward holinesse of the heart . Thou makest conscience of great matters , nor of small : ( as thou countest them , for no sinne is small but comparatively . ) Thou wilt not ●…re bloody oathes ; but faith , and troth is nothing with thee . Thou 〈◊〉 not justifie , or defend lying : yet thinkest thou maist lie a little , 〈◊〉 advantage : or bid thy servants say , thou art abroad ; when thou art ●…ome . Thou art no accustomary deceive●… , at least while thou hast plen●… but rather then not have to maintaine thy selfe with credit ; thou 〈◊〉 lie , deceive , p●…ostitute thy chastity ; sell thy conscience , and what 〈◊〉 : poverty will constraine thee to steale . Nor art thou a common ●…derel , for thy owne credits sake : but to lessen thy owne shame , and ●…me ; thou wilt traduce one thou hast wronged , and as much abuse him 〈◊〉 his credit , as thou hadst formerly done in his substance . Thou ar●… kind 〈◊〉 thy Clients , or Customers : but woesully cruell to thy Debtors , the poore , 〈◊〉 servants : and yet lookest to have thy Lord and Master in Heaven merci●… to thee . Thou wilt not be drunk , but thou wilt go five or ten times a day 〈◊〉 the Tavern , or Alehouse , to please a friend or customer ; and their spend , ●…d drinke ( without being athirst ) as much as would keepe six of Christs●…or members from star●…ing : and how wilt thou answer this another day . 6. § . Thou wilt follow the example of the greatest number , or the grea●…st men , or the greatest Scollars , or of thy fore-fathers : though without or ●…ainst the written word . Or thus , Thou squarest thy life by other mens lives ●…hout respect to Christs life ; like some foolish Sexten , that sets his Clock by ●…hers Clocks , without looking to the Sun . Or else thou leavest the most safe ●…d ●…ing guide of Gods Word , to follow the decei●…able guide , of thine ●…ne carnal reason : like an ignorant Pilot , that sailes without a compasse . CHAP. XV . 〈◊〉 . § . ANd so much to show , how sarre short you fall of a privative holiness , in reforming that which is evill . Now see how short you ●…ome of a positive holinesse : in performing that which is good , for to be just 〈◊〉 the sight of God , and graciously accepted of him ; these two things are ●…quired : the meri●…rious part to get Heaven , and the satisfactory part to es●…pe Hell . But first make a stand here ; and consider whether a good Tree , 〈◊〉 bring sorth all ●…his evill fruit ? for the 〈◊〉 is knowne by the fruit , whe●…es it be good , or evill : as our Saviour shewes , Mat 7. 16 , 17 , 18 , 20 , and ●…2 . 33. Yea , Unbelievers may be knowne from Christians ; by their want 〈◊〉 fruit . We more then suspect , want of sap in the root of a Tree : if we ●…de barrennesse in the Branches . If either it have bad fruit , or no fruit : 〈◊〉 is but a dead saith . And the true ●…od of grace is , cease to doe evill , 〈◊〉 to doe well , E●…ay 1. 16. 17. For as grace enters into the heart ; sinne ●…oes out : like aire out of a Vessell , when wine is powred in . Therefore ●…dmit thou wert a negative Christian , and couldest not be charged with any ●…of this ▪ that I have proved against thee ; much the better : when thou 〈◊〉 reprobate to every good worke . The Fig-tree was cursed , not for bearing ●…ll fruit ; but because it bare no good . The evill servant , was not bound ●…nd and foot , and cast into prison ; for wasting his Masters goods : but for not gaining with them . And those Reprobates at the last day , shall be 〈◊〉 depart into everlasting fire : not for wronging , or robbing of any ; bu●… not giving , not comforting . Wherefore , as thou hast heard , thy sinne commission , laid open : so now I will doclare unto thee , thy sinnes of 〈◊〉 sion , which also would be minded . 2. § . Thou braggest , and thankest God with that Parisee . Luke 18. That thou art just , and payest men their dues ; but art thou holy like●… and dost thou pay God his dues also ? Art thou effectually called , and 〈◊〉 come a new creature by regeneration : being begotten , and borne a new of 〈◊〉 by the immortall seede of the Word , and the Spirits powerfull working 〈◊〉 it ? Is thy heart circumcised , or rather hath God taken away the stony 〈◊〉 out of thy flesh ; and given thee a new heart ; and put a new spirit into 〈◊〉 even his owne spirit : whereby thou hast union , and communion 〈◊〉 Christ ; and partakest of the divine nature . Dost thou finde an appr●… change wrought in thy judgement , affections , and actions , to what th●… were formerly . Art thou changed , and renewed in every part , pow●… and faculty ? Is thy understanding enlightned , thy minde renued , thy 〈◊〉 changed , thy affections sanctified , & c. ? Hath the Old-man , changed w●… the New-man ? worldly wisedome , with heavenly wisedome ? ca●… love , for spirituall love ; servile feare , for christian , and siliall feare ; 〈◊〉 thoughts , for holy thoughts ; vaine words , for holy and wholsome word●… fleshly works , for works of righteousnesse , &c. as if thou wert cast int●… new mold : even hating what thou formerly lovedst , and loving what th●… formerly hatedst . For as without this new birth , there is no being saved : as 〈◊〉 Saviour himselfe affirmes , Ioh. 3. 5. So he who thinks he is borne a ne●… and finds not a palpable change , in his judgement , affections , and actio●… does but deceive himselfe . 3. § . Art thou more knowing , then the men of the world : as havi●… the light of Gods spirit , and the Eye of faith above them ? Art thou bro●… out of darkenesse , into marvell●…us light ? Are thine eyes opened to 〈◊〉 the wonders of Gods Law ? is that Vaile , or Curtaine which was forme●…drawne over thy heart , 2 Cor. 3. 15. 16. taken aw●…y by 〈◊〉 ? and th●…turned from the power of Satan , unto God . Dost thou receive the Word wi●… all readinesse ? not as the word of men , but as it is indeed the word of 〈◊〉 And hath it wrought in thee mightily ? hast thou found it by experien●… to be quick , and powerfull , sharpe , &c. as it followes . Heb. 4 12. Even excelli●… all other Bookes , as Wheate doth the Cha●…fe ? Hath the Law ; which is 〈◊〉 just , good , spirituall : not onely convinced thee of sinne , but so cleared 〈◊〉 sigh●… , that thou canst now discerne sinne , in every thought , word , and ac●… on of thine ? Dost thou see thy selfe , out of measure sinfull ? as 〈◊〉 guilty of all manner of concupisence ; as having broken every one of th●… righteous precepts , Exod. 20. more times , and waies then thou hast hi●… on thy head . Not being able of thy selfe , to thinke a good thought ; 〈◊〉 that all the powers of thy soule , and Members of thy body ; are wholly , ●…nd originally corrupted . Dost thou see thy sellse as guilty of Adams sinne ? 〈◊〉 being in his loynes , ) as any Heire is lyable to his Fathers Debt ? And 〈◊〉 knowledge , that thou broughtest a world of sinne into the world with ●…hee ; and deservedst to dye , so soon as thou didst begin to live ? That thine ●…standing is darkned , and dulled ; thy judgement blinded , thy will 〈◊〉 , thy memory disordered , thy affections corrupted , thy reason 〈◊〉 , thy thoughts surprized , thy desires intrapped , and all the facul●…ies , and sanctions of thy soule , no better then poysoned ? That of thy 〈◊〉 thou 〈◊〉 not onely weake , but even dead to what is good : moving ●…o more , then thou art moved . That thy best workes are faulty , all thy ●…nnes deadly ; thy nature corrupted originally . That thou art swift to ●…ll evill , but to all good immoveable . 4 § . A●… thou ashamed of thy former conversation ? Dost thou bewaile ●…nd mourne bitterly for all thy sinnes ? actuall , and originall ; of omission , and commission : secret , as well as knowne ; lesser , as well as greater ; evill thoughts , vaine and unprofitable words ; as well as sinfull actions . Yea , as well for the evill , which cleaves to thy best workes ? as for thy evil works , grieve for thy unprofitableness , under the meanes of grace : being more sorry for offending so good a God : then for that it doth , or might bring thee shame or punishment in this life , or in Hell Dost thou finde thy selfe in a lost condition ? confessing that thou hast deserved all the plagues of this life , and that which is to come . And groaning under the burden of sinne ; dost thou utterly dispaire of all helpe in thy selfe ; Doth it make thee solicitously careful , in the use of all meanes , to attaine faith in the promise of Gods mercy , made in Christ ? as finding no rest , untill thou gettest some assureance ; vehemently hungring , and thirsting after , and earnestly praying for the pardon o●… sinne ; waiting on the Lord with patience ? Dost thou hate sinne thorowly , and universally ? Art thou grieved for the abominations that are done by others : to the dishonour of God , and slander of Religion , or the ruine of mens soules ? Dost thou account spirituall judgements , as the blindnesse of mens minds , hardnesse of their hearts , &c. more woofull then any temporall judgement ; the world is so sensible of , and troubled at . 5 § . Dost thou often , and upon all occasion go to God in prayer : praying by the power of the spirit , in Christ●… 〈◊〉 ; and with the understanding also according to 〈◊〉 w●… An●… a●… 〈◊〉 〈◊〉 〈◊〉 of thy sins and 〈◊〉 dost thou chiefly pray for the pardon of sinne ? the 〈◊〉 of grace , and for the assistance of Gods spirit ? that thou maist more ●…mely believe , more soundly repent , more zealously doe , more patiently su●…er , and more constantly persevere , in the practice , and por●…ession of every duty ; striving against deadnesse of spirit , and distractions as an heavy burden . Dost thou not desire outward blessing , so much , as Gods blessing upon them ; more a contented minde , then a great Estate ? And in praying to God , dost thou not neglect to use the meanes ? And having attained thy end , dost thou ascribe the praise thereof , wholly to the free mercy of God in Christ ? and not to thy wisdome , industry , &c. As thou prayest for deliverance , when thou art in distresse : so art thou accordingly thankfull , when delivered ? and so when thou hast obtained any temporall good thing . And as God blesseth thee more or lesse ; so dost thou doe good : and the more rich , art thou the more rich in good works ? and more ready to distribute , and communicate . 6. § . Dost thou love to heare Christs voyce ? and know when he speaketh , and when the tempter ? Dost thou receive and apply whatsoever precept , or promise , is spoken out of the Word : as spoken by God to thy selfe in particular ? Dost thou read and heare , to the end onely , that thou maist know savingly , believe rightly , and live religiously ? Doth each Booke and Sermon in thy desire , increase thy knowledge , and lesson thy vices ? Dost thou impartially believe the whole word of God : precepts , and menasses , as well as promises ? And by this thou maist know , and be infallibly informed ; whether thou beest a believer or no : thy faith in the commands if thou hast it , will breed obedience : in the threatnings fear : in the promises comfort . Dost thou feele the power , and efficacy of Gods Word , and Spirit ? perswading thy conscience , that thy 〈◊〉 are pardoned in Christ , and that thou art in favour with God ; trusting in him ; and casting thy selfe wholly and onely upon him ; for pardon and salvation . Art thou often , and grievously assaulted with feares , and doubtings ? and often in combate , between the flesh and the spirit : the spirit in the end getting the upper hand ? Hast thou a sweet and sanctified peace in thy conscience 〈◊〉 arising from the assured forgivenesse of thy sinnes . A sound and strong joy in the Lord ? and in his word through beleeving 7. § . Dost thou declare thy faith by thy works ? thy invisible beliefe by thy visible life . Art thou inflamed with the love , and estimation of God and of Christ ? especially , upon the returne of thy prayers ; or the obtaining of some mercy . Art thou not dumb in publishing his praise ? no●… backe ward , to justifie him in his judgements . Dost thou prefer Gods favour , before all the worlds ? and his glory , before thine owne credit . I●… it grievous to thee ; to heare him blasphemed , and dishonoured ? Does i●… cut thy very heart , to heare Christ so wounded with Oathes , Blasphemies and reproches ? who is the life of thy life , and soule of thy soule . Do●… thou omit no opportunity of doing good ? nor doe evill though thou ha●… opportunity . A●… thou willing to be at cost , to serve the Lord ? Dost tho●… freely administer carnall things : where thou pertakest of spiritual things and count the same as a due , not as a benevolence ? Dost thou thinke i●… most just , that he who preacheth the Gospell ; should live of the Gospell and that as comfortably , as men of other callings . 8. § . Dost thou intirely love , and highly esteem Gods people ? Not out of any carnall , or selfe ends : but for their graces , the truths sake , and because they are borne of God . Art thou prone to justifie them , and speake intheir defence ? when thou hearest them reviled , slandered , or contemned by wicked , and ungodly men : though thou incur their displeasure by it Dost thou seeke the good , and to promote the peace of the place , thou ●…st in ? And canst comfort thy selfe with this ? that in thy very calling , and publique imployments : thy aime , and indeavour is not more at profit , or credit , then at the glory of God and good of others . H●… thou an 〈◊〉 reable and publike spirit ? delighting to d●… good offices . Ar●… them active to pleasure others ; willing to make thy selfe a servant to all , th●… 〈◊〉 in ●…ed of thee ? Dost thou reioyce at the progresse of the 〈◊〉 ; and ●…n the common good of the Church ? and so at the graces , or good successe of any member in particular ? Dost thou 〈◊〉 desire the salvation of others : and indeavour to win all thou 〈◊〉 to Christ ? Art thou zealous to admonish , reclaime , and reduce the●… 〈◊〉 〈◊〉 , and goe astray ? and to save those among whom thou 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 th●…ulnesse to God , and thy Redeemer ; and out of love to 〈◊〉 〈◊〉 〈◊〉 ( according to thy ability , ) relieve Christs Members for his saue : and give ●…cke a considerable part of all thou hast to 〈◊〉 and acknowledge thy selfe onely a Steward , ( not an owner ) of wh●… thou dost possesse . Dost thou expresse thy love , and thankeful●… 〈◊〉 God , by 〈◊〉 his ●…ommands ? As thou hast once beene the servant of 〈◊〉 , so art thou now become the servant of righteousnesse : And as thou hast been 〈◊〉 to Satan ; so art thou now as active to serve Christ ; and as 〈◊〉 in good workes , as thou hast formerly been in evill 〈◊〉 . Do●… thou ●…ember thy vow in Baptizme ? being 〈◊〉 to performe , what th●… 〈◊〉 then promise : and so 〈◊〉 as thou 〈◊〉 〈◊〉 of performing the 〈◊〉 , art thou , or 〈◊〉 thou 〈◊〉 〈◊〉 to be 〈◊〉 : Art thou not 〈◊〉 in thy obedience ? but universall : making conscience of every du●… and all that God commands : the 〈◊〉 〈◊〉 as well as the second , and ●…he second , as well as the first : even the 〈◊〉 things , either required , 〈◊〉 forbidden in the Word . Art thou as carefull to 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 sinne , or least appearances , or 〈◊〉 〈◊〉 of sinne ; a actuall sinne it 〈◊〉 ? Dost thou make 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 : and 〈◊〉 that all under thee , doe the 〈◊〉 ? Dost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and ●…up Gods worship therein : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 , &c. and in 〈◊〉 thy children , and 〈◊〉 ; 〈◊〉 them 〈◊〉 fear the Lord . Nor wilt thou approach the 〈◊〉 Table , without due ex●…ination and prepartion . 9. § . Art thou just , and 〈◊〉 in thy deal●… ? dost thou not detaine ●…ges , nor workemens 〈◊〉 ? ( a crying 〈◊〉 , that this City groanes un●… . ) When thou hast-prejudiced thy Neighbour , wilt thou willingly , and without compulsion , satisfie for the damage ? If thy conscience tells thee , that thou hast any way wronged another : though there be none to witnese against thee , and it be unknowne to the party himselfe , that suffers the damage : wilt thou make satisfaction ? and never thinke thou meritest by it . If thou findest any thing , dost thou desire , and indeavour to finde out the owner ? that thou mayest restore it . Wilt thou not compound with Creditors , for 〈◊〉 shillings in the ●…nd : when thou ●…t able to pay all . Before thou usest the extreami●… , either of Law or Armes : Dost thou offer conditions of Peace ? and before thou ●…lest to blowes , by what reason will doe : and after that yield some part of thy ●…ight , rather then do wrong , contend , goe to law , or make war . Dost thou hate gifts , and desire rather to buy what thou wouldst have ; then that it be given thee ? choosing to eat●…thing ow●…e breed , and drinke water out of thine owne Cesterne . Art thou just in the least things , and saithfull to such as put thee in trust ? If thou art 〈◊〉 servant , dost thou no way deceive nor purloyne . O that men would try themselves , in point of justice : for though he that is not a true Christian●… may be just : yet he that is not just , cannot he a true Christian . Dost thou first labour to informe , and then hearken to , and obey the voice of conscience ; together with the motions of Gods spirit ? Consider anothers case by thine owne ? and in a good measure , doe unto all others , as thou wouldest have others doe unto thee ? Dost thou feare an Oath ? hate a lie ? yea , wilt thou not ( for some great advantage ) sweare a lie ? a lawfull●… and needfull question i●… these atheistical dayes : for I that scarce know what a tryall in Law i●… out of my small experience of the Consciences , of your civill honest men and women ; have knowne no lesse then ten forsweare themselves poy●… blank in divers particulars : when examined in Chauncery , and othe●… Courts . Dost thou neither back-bite others , nor give eare to back-biter of others ? Dost thou neither tarry long at he wine , nor goe often to it 〈◊〉 Let none blame me , for heaping up proofs of this mans sinfulnesse for its well , if all will be sufficient to his unseeing eyes . It must be a ver●… cleare light , and a large print ; that must make plaine to the f●…rmall li●… pocrite , or civill Iusticiary ; that he must either be saved by anothers rightecousnesse , or else everlastingly damned . CHAP. XVI . 1. § . JF a Magistrate , Art thou not parciall in any cause : wilt thou neither 〈◊〉 steeme Father , nor Mother , nor Wife , nor Childe , so ; as to disobey 〈◊〉 in the least for their sakes ? Wilt thou not either for feare , or favour ; d●… any thing against the truth : or give sentence against thy conscience ? 〈◊〉 use thy power in favour of the wicked ? but be severe to the evill ; 〈◊〉 ●…shing , and protecting the good . If a master , dost thou use thy serva●… so ; as considering that thy selfe is a servant , to a greater Master ? Hast th●… learnt from Gods dealing with thee , to be mercifull ? Art thou faithfull to my friend ? does thy love extend to his soule ? wilt thou speake of his 〈◊〉 to his face ; of his vertues behind his backe ? Yea , dost thou not ●…ffer discretion , to thrust our , and eat up thy zeal and devotion ? Hadst thou rather hazard the censure of some , then hinder the good of others ? Is thy ●…le a sweet compound , of love and anger ? Canst thou hate the vices of 〈◊〉 wicked man , and yet love his person ? Canst thou chide him sharpely , and at the same time pray for him hartily ? Canst thou refuse to revenge thy selfe upon an enemy : though thou ha●… power , and opportunity to loe it ? Yea , upon the least change , forgive hi●… as heartily , as thou de●…rest God should forgive thee ? Canst thou wish well to , and desire thy ●…eatest enemies conversion ; together with his prosperity ? 2. § . Dost thou unfainedly desire , to forsake all sinne : even those sins ●…at are most pleasing and profitable in thy esteeme ? Art thou fully per●…ded that God seeth all things , and is ever beholding thee : and does ●…is make thee upright , and sincere hearted to God , and man ; as conscien●…ous alone , and in private ; as if thy greatest enemie , or all the world ●…d behold thee ? and to have a spirit without guile ? Art thou more de●…us to be good ? then so accounted . Dost thou more seeke the power 〈◊〉 godlinesse , then the shew of it ? Dost thou resolve to lose thy liberty , ●…ut with the right hand of profit , and the right eye of pleasure , rather then ●…rt with a good conscience ? or sinne against God . As what thou dost is ●…ood for the matter , so art thou as carefull to doe it well for the manner ●…so : and in all , yea , above all , observe whether thy ends be good or evill ; ●…d whether the evill , or the good doe most sway thee : for this doe I hold ●…th halfe my Divinity , though it is now above thirty years since I learn'd 〈◊〉 Art , at a plaine Sermon touching Hypocrisie . Dost thou whatsoever ●…ou dost , out of duty , and thankefulnesse to God , and thy Red●…emer ? and 〈◊〉 of love to thy fellow Members ? Is Gods glory thy principall end , and ●…ow to be saved , thy greatest c●…e . 3 § . Art thou bettered by affliction ? and as it is sent for thy good , so ●…th it do thee good ? Doe crosses in thy estate , diseases in thy body , ●…dies in thy minde ; prove medicins to thy soule ? Is the impairing of 〈◊〉 one , the repairing of the other ? Does thy sinne dye with thy same ? 〈◊〉 with thy health ? or with thy peace ? or with thy outward estate ? yea , ●…th it both lessen thy sinnes , and increase thy gr●…ces ? Dost thou grow 〈◊〉 grace , and finde a blessed thriving , and gracious progresse in true heli●…sse ? Does thy sufferings make thee pittiful , and compassionate to others ▪ 〈◊〉 participating , and being touched with compassion ; and having a fellow ●…ling of their misery , and selicity ? as one Member hath of another , espe●…lly of the Church●… as a Member hath of the whole body . 4. § . Art thou hared of the world for goodnesse ? Dost thou suffer some ●…y for Christ ? at least art thou evill spoken of , for well doing ? Art thou made a by word and song of the 〈◊〉 ? for else Christ hath not chosen thee out of the World : N●… is thine the true Religion , except it be commonly spoken against . Dost 〈◊〉 〈◊〉 G●…d in all thou 〈◊〉 , and acknowledge him in all thou ●…her 〈◊〉 , 〈◊〉 〈◊〉 ? And dost thou observe the several pa●…a 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 all things ●…o ●…e ordered thereby ? and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou comfortable exp●…ience of hi●… 〈◊〉 all 〈◊〉 worke for the 〈◊〉 〈◊〉 thee ? admi●…ing the same , and his 〈◊〉 〈◊〉 ; and being accordingly thankfull for it , and keeping a 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 ●…all ●…cies , and deliverances ; a●…d o thy 〈◊〉 〈◊〉 〈◊〉 great provoca●…s . Dost th●… abhor to thinke thy selfe 〈◊〉 th●…n o●…s ? because God blesseth thee more with outward 〈◊〉 o●… 〈◊〉 〈◊〉 m●…re inward gifts and graces upon thee , th●… 〈◊〉 o●…s ? Doth thy knowledge make thee 〈◊〉 humble ? And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wa●… of g●…e , then confide in what thou hast ? D●… 〈◊〉 〈◊〉 〈◊〉 thy sal●…tion with s●…e and trembling ? not t●…g in 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 being e●… jealous , and su●… 〈◊〉 ●…hy 〈◊〉 〈◊〉 〈◊〉 thee , 〈◊〉 pre●…g a●… hu●… 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 co●…e . Dost thou forget thy good deed , ●…hat G●…d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember thy evill 〈◊〉 , that God 〈◊〉 〈◊〉 the●… ▪ A●… thou e●…er and 〈◊〉 , bew●…iling thy wan●… and weaknesses ? the 〈◊〉 of thy he●… , want o●… saith . &c. 5. § . And 〈◊〉 , hav●… 〈◊〉 and p●…med thy ●…most : not to 〈◊〉 rit by it , but to 〈◊〉 〈◊〉 〈◊〉 to him , th●… hath done , performed , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : D●… 〈◊〉 ●…sse thy selfe an 〈◊〉 profitable servant ? and 〈◊〉 in 〈◊〉 〈◊〉 co●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t●… du●… ? Yea , dost 〈◊〉 〈◊〉 〈◊〉 that ●…t were just for God ( when th●… hast done thy 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Dost thou who●…y 〈◊〉 lie upon the assi●…nce of 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 all good co●… from him●… and 〈◊〉 all glory 〈◊〉 〈◊〉 〈◊〉 to him ? and endeavour acc●… ▪ din●…ly to ho●…ur , a●…d 〈◊〉 hi●… 〈◊〉 thy ric●… , wisdome , power , 〈◊〉 what other g●…s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Wh●…n th●… 〈◊〉 done any 〈◊〉 amiss , D●… 〈◊〉 accus●… thy 〈◊〉 ? 〈◊〉 ●…y th●…g well , D●… thou give all 〈◊〉 praise to God ? of whom 〈◊〉 〈◊〉 th●… 〈◊〉 thou holdest . 6. § . These things th●… 〈◊〉 , and a●… commanded to doe : th●… should be thy though●… , 〈◊〉 , and actions . But are they alas no , no●… them ever troubled thee , o●… once ●…d into thy though●… . Thou 〈◊〉 be a good civill , morall , honest , Hypocrite , o●…●…dell : but none of th●… graces grow in th●… ground of thy heart . Yea , thou cou●…est the 〈◊〉 these , but as the the ●…hing of M●… and Cu●… . But thou shalt once 〈◊〉 ( and dea●…ly pay for it , either with teares , or 〈◊〉 ) that Christians Christians bou●…d to shi●… ou●… as lights , by a holy conversation : to glorifie God , and 〈◊〉 others . And that onely to refraine evill ; except thou hatest i●… also , 〈◊〉 dost the contrary good , is to be evill still : because honesty witho●… pi●… is but as a body without an head : Yea , without a Soule . And that when the ●…uth of obedience , and power of 〈◊〉 is wanting : there is no difference be●…een an 〈◊〉 ▪ and an 〈◊〉 ; a circum ●…sed Hebrew , and 〈◊〉 〈◊〉 ised Philistine ▪ 〈◊〉 baptized english man , and an unwashen Turke : except that such a Christian is in 〈◊〉 ●…ar 〈◊〉 condition , then the worst of 〈◊〉 : because 〈◊〉 〈◊〉 against me●…y , the abundance of meanes , and many wa●…ings which 〈◊〉 〈◊〉 〈◊〉 ▪ ●…or ordinary disobedience , in the time of 〈◊〉 and 〈◊〉 〈◊〉 of Christs call , in the abundance of means , is a great deale 〈◊〉 〈◊〉 , 〈◊〉 the commission of greater sinnes in the dayes and places of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : when , and where the like me●… are wanting ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 15 2●… . and 9. 41. Jerusalem is said by our 〈◊〉 , to 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 the Sodomites in Hell . Now if we ju●…ie 〈◊〉 , ( as 〈◊〉 〈◊〉 they were never convinced that Christ was the 〈◊〉 , 〈◊〉 from God to re●…me the world ) 〈◊〉 wee shall be love ▪ 〈◊〉 H●…ll , th●… either the Sol●…s or the Jews . For we are so much the worse ; by how much we might , and should have been better . CHAP. XVII . 1. § . BUt least 〈◊〉 have not yet spoken enough to convince and shame thee : I will shew what a Christ●… th●… ▪ 〈◊〉 . All thy Religion is either superstition , or 〈◊〉 , or Hypocrisie : as I could l●…ely and plentifully demonstrate . And i●… were a good deed to set downe , or 〈◊〉 a 〈◊〉 or all thy 〈◊〉 , 〈◊〉 , 〈◊〉 , and superstitious 〈◊〉 : which thou 〈◊〉 childishly 〈◊〉 confidence in : and tell the 〈◊〉 of the●… . And I could find in my heart to doe it ; but a touch will be sufficient , having already said more th●…n enough ; were it spoken to one not 〈◊〉 , and inco●…gible . 2. § . To pa●…y the most , and give you one instance of ten : Instead of serving God 〈◊〉 spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 all that are wise hearted ; doe live , and believe and 〈◊〉 , and 〈◊〉 , and hope , and feare , and love , and worship God in such 〈◊〉 ▪ as his Wor●… prescribes : thou servest God by the precepts of men , and 〈◊〉 〈◊〉 displeasure , as thou breakest their traditions . Yea , th●… 〈◊〉 more zealous , for a bare vizard of Discipline , then for soundnesse of Reformation , or Doctrine : Or all for Ceremonies , and circumstance : not at all for substance . An apparant Hypocrite , thou lookest to small things ; as the Cross , Surpl●…e . Holy doyes , &c. which are but the commandments of men ; and overlookest the great things of Gods L●…e , as the Sabboth , the ●…st and second Commandement ; the due administration of the Word and Sacraments . But O simple soule ! that art not able to make a difference between Gods Lawes , and 〈◊〉 ●…aditions . But like that Foole , thou thinkest thy self as fast bound with a Rush , as with a Rope . Yea , thou didst when time was , honour the Prela●…es , more then thou honoredst God , and stoo●…est more upon their Ecclesiastical C●…ous , then his divine command is : and fearedst more their High Commission , then thou fearedst Hell . Thou art worse then those Hypocrites , the Scribes and Pharisees , who made conscience , and were very punctuall in tything of Mint , Annis , and Cummin : while they neglected the weightier matters of the Law ; as judgement , ●…nd mercy , and fidelity , without any straining of their consciences . For Mint , and Annis , and Cummin , were injoyned by God himselfe , as well as those greater matters . Yea , thou dost worse then straine at Gnats , and swollow Camels ; stumble at strawes , and leap over blocks . For thou art more severe against the breach of an Holy-day ; ( which had its rise from I●…ollatrous Heathens , and Papists ; and not from Gods Word ) especially Christmas day ; then for the breach of the Sabbath . And makest farre more conscience of keeping Holy dayes , then of keeping those dayes holy . The precept of Lent , thou more strictly observest ; then any in the Decalogue . Neither should it be better here , then it is in Rome , where the Iewes , enemies to the very name of Christ , doe live in peace : but the faithfull Christian●… are burned : mightest thou , and such other formal Hypocrices as thou art , have their wills . 3. § . Againe , thou thinkest thy selfe sanctified by outward performances : and preferrest outward priviledges , before inward graces : being like those Hypocrites , Jer. 7. 4. who injoying the Oracles of God , and having received the cognizance of circumcision ; could boastingly cry ou●… , the Temple of the Lord , the Temple of the Lord : when they even hated the Lord of that Temple , Esay 66. 3. 4. Thou hast a forme of godliness ; but in that thou denyest the power thereof ; thou art the worse for it . Thou drawest ne●…re unto God with thy mouth , and honourest him with thy lips : but because thy heart is far from him , ●…hou art stiled an Hypocrite , both by Esay , Chap. 29. 1●… . and our s●…viour Ch●…ist , Mark , 7. 2. to 14. Math. 15. 7. to 10. And well thou deservest to 〈◊〉 stiled : for there is as much difference betweene thee , and what then pretendest , and thinkest thy selfe to be : as there was between David , and Michaels Image of Goats hair . 4. § . Againe , thou art notoriously superstitious : for wanting the true feare of God , and the feare of sinne ; which would dispell all other feares : thou art grievously , and perpetually perplexed , and troubled with , false , fond , and foolish feares . As for instance , Thou most fordidly , and slavishly fearest , and obervest ; the flying of fowles , the signes of Heaven , the crossing of an Haire , the croaking of a Rave●… , the howling of a Dog , the dreaming of dead friends : perhaps eating of an Egge in Len●… , or flesh on a Fryday , racks thy Conscience . Childermas day , the Salt sel or falling toward ▪ thee , or stumbling at a Threshold ; presages strange things to thee . Or not crossing thy bre●…st before thou goest abroad . And what E●…ra Pater speakes , is more surer to be accomplisht then Christs Prophesie in the Revela●…ion . Yea , thou art so besotted , and bewitcht with this kinde of superstition , and Idolatry , Witch-chraft rather ) that thou thinkest thou prosperest better , in observing these divilish fopperies ; then if thou shouldest serve God : Like those Idollatrous Jewes , Jer. 44. who told the Prophet , that they had found by experience , that their serving of God had undone them : whereas , when they burned Incense un●…o the Queene of Heaven ; and powred out drink Offerings unto her , and made Cakes to worship her : They , their Sons , their Kings , a●…d their Pri●…ces ; had plenty of all things , were well , and saw no evill . But when ever they left her , to worship the true God , they wanted all things , and were co●…sumed by Famine , Sword , &c. Jer. 44. 15. to 20. Here was a whims●…e able to make the Prophet sick to heare it : And yet thus it fares with thee , touching what I have named , and many the like , which I forbeare , or rather 〈◊〉 ashamed to name . Nor canst thou deny ; but thou dost absolutely feare , that thy serving of God , would prove thine undoing . CAAP. XVIII . 1. § . THou dost indeed frequent the House of God ; at least in the forenoon , accompanied with a great part of thy Family . Yea , thou wilt joyn with the Congregation , in praying , singing , and hearing ; and therein seene more devoute ; in lifting up thine eyes , elevating thy voice , sighing , &c. then ordinary . Againe , if Authority command a ●…ast to be kept ; thou wilt observe it with the rest of thy Neighbours : yea , with those Hypocritical Iewes , Esay 58. 5. thou wilt hang d●…n thy head like a Bu●…rush ; when yet thy heart is lofty enough . And fall thou wilt from meat by all meanes ; which is but the shell , o●…●…utside of fasting : but not from sinne , the kernell , or soule thereof . When thou hearest the name of Iesus read , ( be it but the Sonne of Syr●…ck ) thou doffest thy ●…at , bowest thy Knee , and perhaps scrapest such a ●…g , as shall disturb the whole Parish . When the Gospell is read , ( after the old manner , ) th●…u standest up all the while : ( but fittest prayer time . ) And so when the Creed was wont to be pronounced , or rehearsed ; which denotes , that then wilt be ready to justifie , stand too , and maintaine those Cannons of thy faith , against all opposers ; when none oppose them more then thy selfe . The Sacrament of the Lords Supper , thou so adorest : that the onely receiving it , makes thee as holy as David : though thou differest not from a Beast , more then in speaking . Then wilt sing in the words of the Psalm●…st , Unto thee O Lord , doe I lift up my soule , Psal 25. 1. when thy soule can no more mount up in meditation of heavenly things , then a Cow is fit to flie . Againe , thou cryest out , As the heart brayeth after the Rivers of water , so panteth my soule after thee O God , Psal. 42. 1. Thy word is more sweet unto my mouth , then the honey , and the honey Comb , &c. Psal. 119. when thou more regardest the getting of five shillings in money ; then the joy of the Holy Ghost , or the peace of conscience : and more prisest the filling of thy Barnes , and Belly , then the bread , and water of life ; Or the light of Gods countenance . For all thou dost , is onely in formality , and out of custom . Thou prayest , that Christs king dome may come ; and his will be done on ●…earth , as it is in Heaven : when thou h●…test nothing more , then to be governed by his Lawes , or ruled by his Septer . Finally , 2. § . Thou adorest Christ so often as thou commest to Church ; as it were with an Ave Rex in thy mouth : but scoftest , and jeerest at him in his Members , when thou art out of it . For notwithstanding all this thy profession , zeale , and devotion : none more malicious , in scossing at Religion : or in accusing , and persecuting the godly , then thy selfe . Nor can any place , except H●…ll , yield a worse enemy to the cross of Christ then thou art ▪ hadst thou power , and opportunity 〈◊〉 effect thy wicked will , and wishes . Neither was our Saviour in j●…t , when he prefe●…ed Theeves , and Harlots ; before the Scribes , Pharisees , and Elders : who we●… me●… ju●… of thy temper , Mat. 21. 31. & 〈◊〉 . 〈◊〉 . I 〈◊〉 that 〈◊〉 〈◊〉 of other sinnes , thou maist fall short of , and be more 〈◊〉 the●…Theeves , Harl●…ts , ●…kards : But in this sinne , thou art inferiour 〈◊〉 n●…e Or thou maist differ from them in many things ; but n●…r in this : as so ▪ instance , 〈◊〉 , and Ishmael , Moab , and the Haga●… , Ge●… 〈◊〉 , and A●…n Am●…eck , and the Philist●…s ; the men of Ty●…e , and Ashar , had 〈◊〉 〈◊〉 〈◊〉 G●…ds : yet all conspired against the true God , Psal. ●…3 . 5. to 〈◊〉 . 〈◊〉 〈◊〉 Ephraim , and Ephraim , against Man●…s ; but bo●…h against I●…ah . ●…od , and Pilate ; two Enemies will agree , so it be 〈◊〉 Christ●… 〈◊〉 ●…ill fall in one with another , ●…o fall out wi●…h God The Sad●…ces , Pharisees , and Herodians , were Sectaries of divers , and ad●…erse f●…ctious : 〈◊〉 all of them joyne against our Savi●…ur , Mat. 〈◊〉 . The 〈◊〉 〈◊〉 , 〈◊〉 , A●…exandrians , Sile●…s , and As●…s , diff●…r th●…y never 〈◊〉 〈◊〉 , will joyne 〈◊〉 dispute against Stephen , Acts 〈◊〉 . 9. The lust of the Rulers was envy , Hered , was curiosity , Pilate : popularity , Iudas covetousnesse , the Souldiers cruelty : yet were they all consederate against Iesus ▪ All the ●…ble of the Iews hated Christ , ( and cryed out , let h●…m be 〈◊〉 〈◊〉 non●… like the Scribes , Pharisees , Priests ▪ and Elde●…s . So now with 〈◊〉 all th●… are unregenerate , pr●…phane , and loose persons , civill , and morall men ; doe inveterately hate Christs members for his sake , and s●…uily intreat them , but none like those , that have a ●…orme of godl●…nesse , and deny t●…e po●…er ●…here of . That serve God according to the prece●… of men ; as doe fo●…ll 〈◊〉 〈◊〉 , civill Iusticiaries , and 〈◊〉 Ministers . For if you obse●… Religion hath e●…ver 〈◊〉 most ●…rom those which pretend , and 〈◊〉 up●…old her . And n●…ne have beene s●… bitter enemies to the g●…y , as tho●… th●…t 〈◊〉 the same Faith , and Religion with them , as almost all t●… 〈◊〉 〈◊〉 h●…ve written , 〈◊〉 complained What saith Iustin Mar●…yr of hi●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cr●…fix , that are the greatest enemie●… to the ●…ss of Christ . And 〈◊〉 〈◊〉 of his ; They wor●… the dead saints , in a cold profession ; while they worry the living in a cruell ●…secution . And Sr. Austin of his ? a Christian in name will most maliciously ●…e at a Christian indeed . And Nazianzen 〈◊〉 his ; Christ is ●…oned by ma●…er , the●… are called Christians . So that if the Bramble were made the King 〈◊〉 Trees , the Vine could not meet with worse usage . And the reason is , ●…hen sincerity is wanting , the neerer the ●…ine with any opposition , the greater Eclips . Who was the greatest enemy to Christ ? but his greatest ●…end , even one of his houshold Chaplaines : And who but Ieremiahs familiers , wa●…ched for his halting . Of all the persecuting Emperours , none were 〈◊〉 serpentinely malicious , as Iulian , who had formerly profest himselfe a Christian . Those that are openly prophane , doe more publikely professe their enmity ; and make a greater noise like Shimei ; but civill and mor all 〈◊〉 resemble Balam , who would no●… curse , but he would advise : and his counsell is worse then a curse : for his curse had ●…int none but himselfe , whereas his counsell cost the blood of four and twenty thousand Israelites ; which may most fitly be applied to our late condition : for who have been the ince●…diaries of this bloody , and worse then savage civil warre , in all the three Kingdoms ; not men of the Sword , not uncivil ones : but principally the learned Prelates , Civilians , and Moralists ; meerly out of a mortall hatred , and enmity which they bare against zeelous Christians , and Orthodox Ministers ; their sincerity , the power of Religion and Reformation ; though they cunni●…gly pretended the good of the Church ; and of the Protestant R●…ligion . Ulisses contrived all , though Dio●…edes must goe through with it : the one plaid the part of Achitophel , the other of Doeg ; whereof the best was a Belial . CHAP. XIX . 1. § . ANd so much for Explication , and Confirmation : Now a word or two of Application , ( ●…eserting the principall untill ther conc●…usion ) for it remaines , that e●…ch formal Hypocrite , and civill Iusticiary , lookes himselfe in this Glas●… , or tryes himselfe by this Touch-stone . As no Glass can more lively represent your faces , then this Booke does your 〈◊〉 ... Nor did the Prophet deale more plainly with Hazael , ( in shewing him that wickednesse to be in him , which he could not see , nor believe to be in himselfe ) then I have dealt with you . So that you can no longer be deceived , except you desire to deceive your selves . You cannot possible after all this , thinke your selves to be Christians , or religious in the least : however you have formerly sancied , or flattered your selves For consider I beseech you , that there are but two sorts of men in the World ; Beleevers , or Unbeleevers ; regenerate , or unregenerate ▪ 〈◊〉 of God , or childre●… of the Devill ; the seed of the Woman , or the seed of the Serpent ; there is no meane betwixt them : every soule saith Chyrs●…stome , is either the Spouse of Ch●…ist ; or ●…e Adul●…resse of the Devil . He is either a branch 〈◊〉 from Adams stock ▪ hi●… drawes sap from that cursed root of death ; or else he is transplanted into the Vine Christ , and drawes his Sap from him . 2. § . Nor is it hard to know , whether we are the children of God ; or the children of the Devill ; since there are more differences between them ; then there are betweene Men and Beasts : and the rule which the Apostle hath given , Rom. 6. 16. is both plaine and easie : which makes him say , Know yee not ? that to whom ye yield your selves as servants to obey ; his servants ye are , to whom yee obey ; whether of sinne unto death , or of obedience unto righteousnesse . It is likewise St. Peters infallible doctrine , 2 Pet. 2. Of whom a man is overcome , unto him he is in bondage , vers. 19 And St. Ioh 〈◊〉 , 1 Ioh. 3. In this are the children of God knowne , and the children of the Devill : whosoever doth not righ●…eousnesse , is not of God ; but of the Devill , ver. 8. 10. And after this manner , does our Saviour reason with the Iewes , Ioh. 8. Yee are of your Father the Devill , and the lusts of your Father yee will ●…e . If yee were Abrahams , , if yee were Gods children : yee would doe the works of Abraham , the will of God , vers. 33. to 48. See then whose Commandments , ye doe , Gods or Satans . If Satans , ( as I have sufficiently showne , and plentifully proved ) then saith St. Iohn , Let no man deceive you through vaine words ; for he onely that doth righteousnesse is righteous ; and he that doth unrighteousnesse , is of the Devill , 1 Joh. 3. 7 , 8. 3. § . Now I have showne you in more then a hundreth particulars , how barren , and unfruitfull you are in the workes of righteousnesse ; and how active , and instrumentall you are to serve Satan . And there is scarce one of those signes but might serve as a sufficient evidence , that you are not as yet become the childe of God by regeneration : that the image of God , by faith in Christ ; is not yet repaired in you . But to repeat and apply each of them particularly , as it would be endlesse , so it were also needlesse . ●…ee the Holy Ghost hath given us one signe , that never failes : That is by our L●…ve , or hatred ●…o the Brethren , 1 Ioh. 4. Love is of God , and every one that loves , is horn of God , vers. 〈◊〉 . Yea , not onely our selves may know by it , 1 Ioh. 3. We know saith St Iohn , that we are translated from death to life ; because we love the the brethren , ver , 14. But others may likewise know . Ioh. 13. By this shall all men know , that ye are my Disciples ; saith our Saviour , if ye love one another , ver. 35. that is , if ye love the Godly , because they are godly , even for Christs sake ; and because they are like Christ in holinesse : But so doe not you , for you will hate a man meerely for his being holy , as I have proved by many instances , and your owne consciences know : for you could love such a preciseans person wel enough ; if he were not conscionable . Yea , thou bearest no good affection to the Ministry , that are the Embassadors of Christ ; but hast a spleen against one for being so , especially if he be a godly Minister , much more if he be thine owne Minister , and speakes home to thy conscience , as Michaia dealt by Ahab , and Iohn Baptist with Herod . Or in case he will not admit thee to the Lords Table without tryall , or examination : thou wilt ever after be his enemy , impeach his credit , and de●…aine from him his dues , which is enough to prove thee a wicked man . For as when Homer had spent many lines in dispraising the body of Ther●…ies ; he briefly described his soule thus ; That he was an enemy to Ulisses : So we need say no more of a bad man , then he is an enemy to his Pastor , if a godly and conscientious one ; that is enough to brand him : and the like ●…ouching private Christians : for the very first part of conversion , is to love ●…hem that love God , 1 John 3. 10. as in reason , if the image of God by faith , were repaired in thee : thou couldest not but be delighted with those that ●…e like thy selfe . 4. § But this is a small matter with thee , for thou art a traytor to God , and ●…st up Armes against all that worship him in spirit , and in tru●…h . Nor dost th●… onely serve Satan , but he worketh his pleasure in thee , Ephe. 2. 2. 3. He selleth thy heart , Joh. 13 , 2. stretcheth forth thine hands , Revel. 2. 10. and ●…pens thy m●…uth , Mat. 16. 23. for he speakes in , and by thee , as he did by the Serpen●… , Gen. 〈◊〉 . 1. 4. and it is but his mind , in thy mouth , his heart , in thy lips : when thou scoffest , or scornest any of Christs little ones , Mat. 16. 23 Joh. 8. 34. 44. and 12. 31. and 14. 30. 2 Cor. 4. 4. 2 Tim. 2 26. Ephe. 2. 2. 3. Nor can the Devill , put you upon any worke , or service like this : For herchy , viz. in making Religion contemptible : you detain many , from entring into a religious course : stagger many , who have made some progresse in the way : keep many , from doing the good which they would ; or appearing the same which they are : beat many off from their profession : harden many , and make them resolve against goodnesse : intentionally slay many , with death eternall : and so advance his Kingdome exceedingly , and as much as in you lyes , both block up the way to Heaven ; 〈◊〉 open a flood-gate to all manner of prophanesse . 5. § . I grant that you know it not 〈◊〉 as those four hundred of Ahabs Prophets , in whom this ev●…ll spirit spake ; did not know that Satan spake by them 1 King. 22. 22 Neither did Iudas know , when he eat the sop , that Satan ●…nt ed●…o him , and put it in●…o his heart to b●…tray Christ , Ioh. 13. 2. Neither do Magistrates ( when they cast the servan●…s of God into prison ) once imagine , that the Devill makes them his Iaylors : but he doth so ; whence that phrase of the Holy Ghost ; The Devill shall cast some of you into prison , Revel. 2. 10. They are his instruments , but he is the principall Au●…r . Neither did Aranias , and Saphira once thinke that Satan had filled their hearts , or put that lie into their mouthes ; which they were strucken dead for , Act , 5. Yet the Holy Ghost tells us plainly , that he did so , vers. 3. Nor our Grand mother Eve in Paradise , had not the least suspition , that it was Satan which spake to her by the Serpent . Nor Adam , that it was the Devils min●…e in her mouth , his heart in her lips , when tempted to eat the forbidden fruit . Nor did Dav●…d once dreame , that it was Satan which moved him to number the people , 1 Chron. 21. 1. Much lesse did Peter , who so dearly loved Christ imagine , that he was set on by Satan , to temp●… his owne Lord and Master with those affectionate words ; Master pitty●… thy selfe : For if Christ had pittied himselfe ▪ Peter and all the 〈◊〉 〈◊〉 perished . Yet he was so , which occasioned Christ to answer him ; Get thee ▪ behind me Sata●… , Mat. 16. 22. 23. Yea , poore ignorant 〈◊〉 , you are so far from knowing it , or being acquainted with Satans ●…iles , Ephe. 6. 1●… . 〈◊〉 though you fight under Satans Banner , against Go●…s people , ye●… y●… 〈◊〉 your selves to be ( no●…Sata●…s , but ) Gods servants . Ye●… , you think●… you do●… . God good service in it as the Holy Ghost 〈◊〉 〈◊〉 Iob. 16. 2. Gal 1. 13. 14. Phil. 3. 6. 6 § . Yea , worse then that : you shall never know it , but goe on i●… thinking your selves 〈◊〉 〈◊〉 goo●… 〈◊〉 ; w●…ile you are indeed very A●…ists , and Devils . You 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and persecu●…e the conscion●…ble ; an●… 〈◊〉 the●…●…o the death , eve●… for the grac●…s of Gods spirit which shines in them ; and yet cou●… your selves Relig●…ous : untill you he●…rken more to wh●…Go●… speakes in his W●…d , 〈◊〉 to the ●…ter . Untill you are led by a be●…er guide ; 〈◊〉 〈◊〉 cust●… , or example , or carnall reason , or good inuentions , or the dictates of your deceitfull heares . For all these will deceive you , untill you have th●… 〈◊〉 , a●… grace to apply to your selves , what is delivered unto you out of the word : For till then , as a Childe when he beholds his owne face ●…n a Glass ; he think●… he sees another Chil●… face , and not his owne : so will it fa●…e with you , touching what I have hitherto said . Yea , the whole B●…ble , all the Sermons you here , the check●… of your ow●…e consciences , and the m●…ions of God spirit , will be altogether ineffectuall ; as you know they have proved hitherto , which is the reason that you trust your selfe so m●…h , an●… know your selfe so little . CHAP. XX . 1. § . FOr notwithstanding you are guilty of all I have laid to your charge whereof one sinne is soule Ma●…her ; which will cost you deare one day , either in tears , or in torment . No man under Heaven , thinks better o●… himselfe . For as M●…cha could d●…ingly say , Now I know that the Lord will 〈◊〉 good unto me , seeing I have a Levite to my Priest . Or as those Hypocrites before spoken of , Jer. 7. 4. could applaud themselves for their outward work●… and priviledges , Esay 66. 3 4. So wilt thou most shamefully , though tho●… dost even renounce both Christ , and thy Baptizme , in persecuting him , an●… all that sincerly professe 〈◊〉 〈◊〉 , as I have abundanly showne . 2. § . True , as the pretended M●…her , that stole away the live Childe , 1 King 3. 16. to 28. prosessed before King Solomon ; a●… great love to it , and pleaded as hard for it , as the naturall M●…ther could d●…e : and yet so little did sh●… care for it , that she wa●… content to have 〈◊〉 divi●…d : which shewed plainely that love of strife , and envy to the true Mother , prevailed 〈◊〉 with her then true affection to the thing striven for : so thou pretendest as gre●… love to Christ , and the true Religion , as their best and truest friends 〈◊〉 when it comes to the tryall , they have no greater enemy . For for matter of Reli●…ion , thou art much like the ancient Romans : whom a sensualist would have taken to be very religious , and conscionable : for they al●…ed of ●…he service of all Gods ; and to that end built a Temple to all Gods , ●…alling it Pan●…beon : yet it was evident they were not , because they would ne●…er ad●…it of the true God , to wit Jehovah . So thou , ( and in indeed all 〈◊〉 at large ) art very religious : For thou wilt conforme to any Religion the State shall establish , were it Popery it selfe : as when super●… , and 〈◊〉 , were ●…dvanced in England by Queen Mary did not ninteen , or rather ninty nine parts of the Land conforme to Popery ? And would they not doe the like now , if the streame should turne : yes , it is more then probable they would . And indeed men that scoffe at the power of godlinesse , are for any Religion ; so they may injoy their i●…ities , D●…n 3. 7. 3. § . Let none object their suffering since the Parliament ; and how constant they are to their principles : For I grant t●…y are as stiffe as a stake , as immov●…le a●… a R●…e , in their resolution against Reformation . That they will ●…ick as close to their wicked , and s●…stitious Custo●…s , as Clay to a Cart wheele . Yea , th●… a●…e m●…e 〈◊〉 t●…Sa●…n for the most part ; then Christs s●…vants are to him . But if ever a meere ei●…ill man suffer for his faith in Christ , and for 〈◊〉 sake , 〈◊〉 have my head cut off . No , they will rather worship a ●…alse wi●…h the Israelite●… , Exod. 32. 4. O●…a golden Image with the Cha●…deans , D●…n . 3. 7. I know divers will say , ( not for want of ignorance in the Scripture ) if these honest , moral men , go not to Heaven : Lord have mercy upon us . And yet Chri●… s●…aith , except the most ri●…hteous of them , have another righteousnesse exceeding their owne : they shall never come th●…re , Mat. 5. 20. Yea , he plainly affirmes , that Publicans , and ●…rlots shall get into Heaven sooner , Mat. 21. 31. as I shewed you befo●… . And for further answer , 〈◊〉 Isaac , if he had not been 〈◊〉 , w●…uld 〈◊〉 h●…ve bl●…ssed Jacob for ●…sau : nor Jacob , taken 〈◊〉 for Rachel if he had not been in the darke . So these , if they were not carnall themsel●… , and so by consequence ignorant of the Scriptures : they would not take meere ●…vill m●…n , ignorant , formali , titular , stature , out-side Christians , that have no more of Religion , then a bare shadow ; for true and reall Christians in de●…d . 〈◊〉 its a true proverb , the blind 〈◊〉 m●…ny a fly : and all colo●… are alike 〈◊〉 him 〈◊〉 is in the 〈◊〉 . 4 § A●…d so ( as I suppose ) 〈◊〉 h●… 〈◊〉 〈◊〉 〈◊〉 Hypocri●…e , and 〈◊〉 Iusticiary , have a 〈◊〉 〈◊〉 of themselves . Y●… , there is some probability , that I have convinced them , that they are of the number of those ignorant , unbeleeving , ingrateful , and wi●…ked wretches concerned in the former part of this Treatis●… : However , it will appear plainly enough to others . And truth is truth , as well when it is 〈◊〉 ●…knowledged , as when it is . Now these having leave to withdraw , bring hether the M●…erly Muck-worm . Thus the second Division being ended , and yet much roome left : that each part may be severall ; I take leave to fill up the sheet with the Copy of a Letter , 〈◊〉 to a Factor in Forrayne parts : who ill discharged the trust , and confidence of his deserving Master . Kind Sir , WEre there no other ground of my writing , this were enough . I have a publique spirit , and love to doe good offices ; though I should purchase ill will for my paines . But the lively resemblance of my selfe , which I once saw in you , your making choyce ( as I supposed ) of those true ●…ches , that being once had , can never be lost . And your offering to my view those liues of a rare Author ( which did not a little pleasure me ) propounde themselves to me , as a great ingagement . Besides my love too and hopes of you formerly were not greater , then is now my feare . And possible it is , I may prove another Pho●…ion unto you , who when a friend of his would have cast himselfe away , suffered him not saying : I was made thy friend to this purpose . So you have my Apology ; or if you shall further aske why I take this paines ? 〈◊〉 to Levit. 19. 17. Heb. 3. 13. and you have there both my answer and warrant . You cannot think much , that Mr. N. should acquaint me ( of all others ) with what Monies you have long ought him ; and how little conscience you make of paying thereof . But that you should so use so good a Master ; to whom also you were once bound by Oath ( if you remember ) moves wonder in me to astonishment . To doe unto others , as you would have others doe unto you , is a point agreed upon by all , even infi●…els that expect not another life ; nor once dreame that they have immortall soules . And I need not aske any more , then that you would aske your owne conscience , whether you would be so dealt withall ? But here what I shall speak to you from the mouth of God . I ●…rant the case is common with 〈◊〉 , who believe not that there is a God , a Heaven , a Hell , a day of judgement : not that every man shall be rewarded according to his deeds , be they good or evill . But that you should manifest your selfe to be such an one , makes me to cry out , O the depth ! Good sir bethinke your selfe , for there is not a more infallible Character of a wicked man , in all the Booke of God . The wicked bo●…roweth , but payeth not againe , Psal. 37. 21. As for a good man , he breakes not his promise , though be be dampnified by the performance , Psal. 15. 4. You cannot be ignorant , that with what measure yee meet to others here , God will measure it to you againe he●…eafter , Mat. 7. 2. ●…hat the Law of God , under the penalty of his curse , re●…uireth ●…o restore whatsoever hath beene committed to you in trust , Levit. 6. 2. 3. N●…ub . 5. 6. 7. 8. Nor that there is a flying Rowl , a winged curse for him that gets riches by robbery , and oppression : that shall not onely pursue hi●… 〈◊〉 even enter into his house , and consume it with the timber thereof , and the 〈◊〉 thereof , Zach. 5. 3 , 4. of which I might heap up instances . As ö the ●…ultitude of examples of those , that have miserably perished for their false●…ood , and perfidiousnesse , in betraying the trust that they have underta●…en . And this you may boldly build upon ; There is no fruit , but shame ●…nd death to be gathered from the forbidden Tree , whatsoever Satan may ●…me to promise . Nor is it alwaies the lot of those , that care not how they get wealth , to ●…ecome rich , Eccle. 9. 11. For get men never so much , without Gods blessing ; even all their getting of great wages , is but ●…utting money into a bag with holes , as the Prophet Haggai speakes , Hag. 16. much more , he that getteth riches , and ●…ot by right , Jer. 17. 11. Except the Lord build the house , they labour in vaine that build it . It is in vaine to rise early , and lye downe late , and eat the ●…read of carefulnesse , Psal. 127. 1. 2. 'T is onely the blessing of the Lord , that maketh rich , Prov. 10. 22. Yea , have not you ●…ound it so : I dare say , reckon from that very hour , wherein you first resolved to cozen ( if ever you so resolved ) and you will finde , that you never since prospered . Or in case he that resolves to be evill , making no conscience how he comes by his riches , so he have them ; have his hearts desire : his riches prove but the agravations of his sinne , and additions to judgement . For God doth not onely with draw his blessing ●…om , but even se●…d his curse with the riches he bestowes ; so that it becomes their bane . He gives is them in wrath , and for their hurt : as he did a King , and Quailes to the Israelites ; for which see Hos. 13. 11. Mal. 2. 2. Psal. 69. 22. Eccle. 5. 13 and 8. 11. 12. I pray turn to the places , for I cannot stand to amplify it . Nor shall he alone 〈◊〉 the worse ; for God hath threaned to bring plagues upon the Children , and childrens children of such an one ; unto the fourth generation , Exod. 20. 5. and more particularly , that they shall be vagabonds , and beg their bread : so that none shall extend mercy , or favour unto them , Psal. 109. 7. to 17. God will make those Children beggers , for whose sakes the Father hath made many beggers . Nor is this all , in any degree : For there is no end of plagues to the wicked man , Prov. 24. 20. Without paying , or restoring ( so far as a man is able ) there is no being saved : for as humility is the repentance of pride , abstinence of surfe it , almes of coveteousnesse , love of malice : so onely restitution , is the repentance of injustice . And he that dyes before restitution , dyes in his sin●…e ; and he that dyes in his sinne , cannot ●…e saved . And indeed repentance , without restitution ; is as if a Theese should take away your purse , aske you pardon , say hee 's sorry for it ; but keepes it still : in which case you would say , he did bu●… mocke you . Now what shall it profit a man , to gaine the whole world , if he gaine Hell with it ; and loose both Heaven , and his owne soule ? Mat 16. 26. What is it to flour●…h for a time , and perish for ever ? A man would thinke , th●…A●…han paid deare enough for his goodly Bibilonish ga●…ment , the two hundreth 〈◊〉 of silver , and his we●…ge of gold which he coveted , and tooke away : when Hee , his Sonnes , and Daughte●… his Oxen , and Asses ; his Sh●…ep , and Ten●… ; and all that he had , were stoned with stones , and burnt with fire : if that was all he suffered , I●…sh . 7. ●…8 . to 26. But to be cast into Hell , to lye for ever in a bed of quenchless s●…nes ; is a far greater punishment . For the soule of all su●…ferings , is the su●…ferings of the soule ; and in reas●… , if Dives be torm●…ed in endlesse 〈◊〉 , for not giving his owne goods to them that needed , Luke 16. 21. 23. Mat , 25. 41. to 43. What shall become o●… him , that takes away other mens ? If that servant in the Gospel , was bound to an everlasting prison , th●… onely challeng●…d his owne debt ; for that he had not pitty on his fellow , as his M●…ster had pitty on him : whether shall they be ca●…t , that unjustly vex their Neighbours , quarrell for that which is none of theirs , and lay title to another mans propriety ? If he sh●… have judgement without mercy , that she●…es not mercy , Jam. 2. 13. What shall become of subtraction , and Rapine , Psal. 109. 11. Oh the madnesse of men ! that cannot be hired to hold their singer for one minu●…e , ●…n the we●…k flame of a farthing Candl●… ; knowing it so intollerable and yet for tri●…les , will plunge themselves body and soule , into those endlesse and everlasting flames of h●…ll fire . If a K●…g threatens a 〈◊〉 to the Dungi●…n , to the R●…cke , to the wheele his bones tremble , a terrible p●…lsie runs through all his joynts : But let God threaten the unsufferable tortures of burning Toph●…th ; wee stand unmoved , undaunted . Bu●…he not deceived , God is not mocked , Gal. 6. 7. And it is a fearefull thing to fall into the 〈◊〉 of the liv●…ng God ; who is a consuming fi●…e , Heb. 12. 2●… . True , He that maketh gaine , blesseth himselfe , as the Psalmist speakes , Psal. 10. 3. Yea , if he can , ( I mean the cunning M●…h . vilian , whom the De●…il and coveteousnesse hath blinded ) any way advantage himselfe , by anothers ruine ; and doe it politickly : how will he h●…gge himselfe , and applaud his owne wisdome ! Hab. 1. 13. to the end . But by his leave , he mistakes the greatest folly , for the greatest wisdome : For while he cozens other men of their Estates ; Sinne and Satan cozens him of his soule , see Ioh 20. 15. 1 Tim. 6. 8. 10. And woofull gaine it is , that comes with the soules losse . And how can we thinke those men to have reasonable soules , that esteem money above themselves ! That prefer a little base peife ; before God , and their owne salvation . Nor are their any such fooles , as these crafty knaves : For as Aus●…in speakes ; If the Holy Ghost terme that ri●…h chur●…e in the Gospel a fool●… , th●…t onely laid up-his owne Goods Luke 12. 18 , 20. finde out a●…me for him that takes away other mens ? These things considered , ( viz. ) the curse of God here , both upon the pa●…y , and his posterity : and the eternall wrath of God hereafter ; together with the folly and madnesse of preferring Earth ; yea Hell , to Heaven ; time to eternity , the body before the s●…ule ; yea , the out-ward estate , before either soule or body ) exempt your selfe out of the number of those fooles , as little Zacheus did : what you owe , pay it ; If you have wronged any man of ought , restore it ; though you part with a great part of your Estate . Yea , admit you shall leave your selfe a begger , doe it : for ( as you see ) there is a necessity of it : Yea , there is wisdome , and gaine in it ; for when all is done , how to be saved is the best plot : And better it is to cast your evill gotten Goods over-boord , then make shipwrack of Faith , and a good Conscience , read Job . 20. from vers. 5. The Merchant will cast even his ●…ullayne into the Sea , to save himselfe . And he that is troubled with an aking tooth , finds it the best way to pluck it quite out . Here I might shew you , both from the Word , and a world of instances that restoring and giving rather then sinning , is the way to grow rich ; I meane in pecu●…ary riches , see Prov. 11. 24. and 28. 27. Mark . 10 29 , 30. Mat. 6. 33. 2 Cor. 9. 6 , 9 , 10 , 11. 2 Chron. 25. 9. and 27. 6. Deut. 7. 13. to 16. and 28. 1. to 14. 2 K●…ng . 6. 25. to Chap. 7. vers. 17. Psal. 34. 9. 10. and 37. 26 , 28. and 112. 3. and 37. 3 , 4 , 5. Luke 18. 29 , 30. M●…rk 4. 24. Hag. 1. 2. Chapters , Mal. 3. 10 , 11 12. But I feare least addition in this case , should bring forth substraction : Yea , if this weary you not , it s well ; for I may conjecture , that time , and the deceitfulness of riches have wrought in you a change , since we were first acquainted . Wherefore before I go any further , a question would be asked . Doth coveteousnesse rayne in you ? Are you yet bewitcht with the love of money ? Is your heart rivited to the Earth ? Are you already inslaved to this sin ? doe you make Gold your God ? and Commodity the ste●… of your Conscience . For if so , all labour hitherto is lost ; and all that can more be said , will be to no purpose : Yea , it is to no more end to admonish you , then to knock at a deaf mans doore , or a dead mans grave , and that for sundry reasons . First , Because , as their is no colours so contrary , as white and black . No elements so disagreeing , as fire and water : so there is nothing so opposite to grace , and conversion ; as coveteousnesse . And as nothing so alienates a mans love from his vertuous Spouse , as his inordinate affection , to a filthy strumpet : so nothing does so far separate , and diminish a mans love to God , and heavenly things : as our inordinate affection to the World , and earthly things . Yea , there is an absolute contrariety , and impossibility between the love of God , and the love of Money : Ye cannot serve God and Riches , Luke 16. 13. All those that doted upon Purchases , and Farmes , and Oxen ; with o●…e consent , made light of it , when they were bid to the Lords supper , Luke 14. 16. to 21. The G●…derens , that so highly prised their Hogs : would not admit Christ within their borders , Luk. 8. 37. Iudas that was coveteous and loved money , could not love his Master ; and therefore sold him . when Demas began to imbrace this present World : he soon forsooke Paul , and his soul saving Sermons , 2 Tim. 4. 10. If a mans affections be downward , his hope and inheritance cannot be above . And they that expect no life after this , will make as much of this as they can . Secondly , If a coveteous man doe repent , he must restore what he hath wrongfully gotten , which perhaps may amount to half , or it may be three parts of his Estate at a clap : which to him is as hard , and as harsh an injunction , as that of God to Abraham , Gen. 22. 2. Sacrifice thy Sonne , thine onely Sonne Isaac . Or as that of our Saviours to the young man , Luke 18. 22. Sell all that ever thou hast , and distribute unto the poore : And is there any hope of his yielding No , Coveteousnesse is Idolatrie , Ephe. 5. 5. Col. 3. 5. And Gold is the coveteous mans God : and will he part with his God , a certainty for an uncertainty ? No . A godly man , is content to be poore in outward things , because his purchase is all inward : but nothing except the assurance of heavenly things , can make us willing to part with earthly things . Neither can he contemne this life , that knowes not the other : and so long as he keepes the weapon ( evill gotten goods ) in his wound , and resolves not to plucke it 〈◊〉 by restoring : how is it possible he should ever he cured ? Whence it is that we shall sooner hear of an hundreth Malefactors contrition at the Gallows ; then of one coveteous Mizers in his bed . To other sins , Satan tempts a man often : but coveteousnesse is a fine , and recovery upon the purchase . Then he is sure of him ; as when a Jaylor hath lockt up his Prisoner safe in a Dungion , he may goe play . Thirdly , Coveteous men , are blinde to all dangers ; deafe to all good instructions : they are besotted with the love of money , as Birds are with their haue . Yet they resolve against their own conversion : The S●…es and ●…harisees who were co●… e●…us : shut●… 〈◊〉 , stopt their eares , and 〈◊〉 w●…doed their hearts against all our Saviour did , or said . Yea , they 〈◊〉 at his preaching . And of all sorts of sinners , that Christ preached unto : he was never scorned nor mockt but by them ; when he preached against coveteousness , Luke 16. 14. And well may rich wordlings , scoffe at Christs poor Ministers : when they thinke themselves as much wiser , as they are richer . And commonly , the cunning Politi●…ion is wiser then his Pastor ; or indeed any of his plaine dealing Neighbours ; by five hundreth , if not five thousand pounds . These things considered , no wonder that our saviour expresly affirmeth , that it is easier for a Camel to goe through the eye of needle , then for a rich man ( that is a coveteous rich man ) to enter into the Kingdome of Heaven , Luk. 18. 25. and the Apostle , That no coveteous man , can looke for any inheritance in the Kingdome of Christ , and of God , Ephe. 5. 5. 1 Cor. 6. 9. 10. Secondly , Hence it is , that in all the Word of God , we read not of one that was coveteous , but Hypocrites : as Laban , and Naball , and Iudas , and the rich Foole , and the Pharisees . For though Zacheus ( before he met with Christ ) knew nothing but to scrape : yet so soone as Christ had changed his heart , all his minde was set upon restoring , and giving , Luke 12. 8. which also was a 〈◊〉 , 〈◊〉 his curing of him that was sicke of me deal Palsie , M●… . 9. 2. to 7 And Christ did some miracles , which none of his Apostles were able to doe , Mat. 17. 16. And indeed , it is a sinne so damnable , and inconsistent with grace : that of all sinnes , the children of God have cleared themselves from coveteousnesse , when they would approve their integrity before God and Men Thus did S●…el , 1 Sam. 12. 3 and Ieremiah , Chap. 15. 10. and Paul , Acts 20. 33. and Ioh , Chap. 31. 24 , 28. and Agar , Prov. 30. 8. and David , Psal 4 6 , 7. and Solomon , 1 King. 3. 5 , 9. and Zacheus , and in fine all that s●…ue God , 1 Cor. 7. 30. 31 , 32. Their expressions are very remakeable : but I may not stand so repeate them . We find many acts of deception in the the Saints infirmity in those acts , But coveteousnesse , that idolatrous sinne we find not . Once Noah was drunk with wine , never drunk with the World . Lot was twice incestuous , never coveteous . Peter denyed his Master thrice : it was not the love of the World , but rather the feare of the World that brought him to it : for he had denyed the World , before he denyed his Master . Once David was overcome with the flesh , never with the World . Grace may stand with some transient acts of naughtinesse , but never with coveteousnesse : those were acts , avarice is an habite . Coveteousnesse is ●…at idolatrie , which makesit out of measure sinfull , and more hamous then any other sinne , as appeares , Col. 3. 5. Ephe. 5. 5. Ioh. 31. 24 , 28. Jer. 17. 5. 1 Tim. 6. 9. 10. Fornication is a soule sinne ; but nothing to this : that pollutes the body , but covetousnesse defileth the soule : and the like of other sinnes . Yea , it is such a fordid , and damnable sinne ; that it ought not once to be named among Christians , but with detestation , Ephe. 5. 3. Nor ought coveteous persons to be admitted into Christian society , 1 Cor. 5. 11. Thirdly , From hence it is ; that the whole Bible , all the Serons men hear ; yea , the checks of their owne consciences , and the motions of Gods spirit , judgements , mercies , and what else can be named , prove altogether ineffectuall . And that their is so small a part of the world , scarce one of an hundreth ; that runs not a whoring after this Idoll : and is not in too great a degree coveteous . That from the least , even unto the greatest , every one is given unto coveteousnesse , and to deale salsly , ser. 6. 13. and 8. 10. ( For I may speake it with seare and trembling ) where shall we find a just Cato , Rom. 13. 7. Where can we meet with a sincere ●…ngle heatred ▪ Nathaniel , in whose spirit there is no 〈◊〉 , John 1. 49. where with a Iob , an upright , and just man , Joh 1. 1. Where with a Samuel , that can be acquited by himselfe in private , by others in publique , by God in both , 1 Sam. 12. 3. where with a Paul , that can say I have coveted no mans silver , nor gold , Acts 20. 33. and 24. 16. where with one that does unto all others , as he would have others doe unto him , as our saviour requires , Mat. 7. 12. Where is a Jonathan , 1 Sam. 23. 16. 17. or an Eliezer , Gen. 15. 2. to be heard of , that is not troubled at , but can rejoyce in their welfare by whom themselves are deprived of great honour , and Revenues . O that I could be acquainted with three such men . And yet justice is the mistresse of all vertues ; and the truest triall of a good man . For as the Touch-stone tryes Gold , so Gold tryes men : and there is little or no danger of that soule , which will not bite at a golden hook . Ministers wonder that their Sermons take no better ; That among so many Arrows , none should sit the marke : but God tells us the reason , Ezek. 33. They sit before thee , and hear thy words : but their heart goes after their coveteousnesse , vers. 31. O this golden Devil , this Diana hath a world of worshippers : For how to gaine , is every mans dreame from sun , to sun , so long as they have one foot out of the grave . Yea , it destroyes more soules , then all other sinnes put together , as the Apostles intimates , 1 Tim. 6. 10. But were men so wise , as they thinke themselves : Yea , did they but truly love themselves , and covet to be rich indeed , and not in conceit onely : they would both know and believe , that better is a little with righteousnesse , then great Revenues without equity , Prov. 16. 8. And ( to omit all that hath been formerly said ) that ill gotten goods , lye upon the conscience , as raw meat upon a sick stomack ; which will never let a man be well , untill he h●…th cast it up againe by ●…estitution . That sinne armes a man against himselfe ; and our pe●…ce ever ends with our innocencie : That guilt occasions the conscience , many a secret wringe ; and gives the heart many a sore lash . Or if Satan finds it advantagious , to lull us a sleep for a time : yet when death besiedgeth the body , he will not faile to beleag●… the soule : and that then their will be more ease in a nest of Hornets , then under the sting of such a tormenting conscience . And certainly , did you know what a good conscience , and the peace of God which passeth all understanding is ; you would thinke it more worth , then all the worlds wealth , multiplied as many times , as there bee sands on the sea shore ▪ that any thing , that every thing were too small a price for it . That things themselves , are in the invisible world : in the world visible , but their shadowes onely . And that whatsoever wicked men injoy , it is but as in a dreame : that their plenty is but like a drop of pleasure ; before a river of sorrow , and displeasure : and whatsoever the godly feel , but as a drop of misery , before a river of mercy and glory . And lastly , That shallow honesty wil prove more profitable in the end , then the profound quick-sands of craft and pollicy . Wherefore let your conversation be without coveteousnesse , and be content with that you have ( I mean remaining , after you have faithfully , and impartially given to every man his owne . ) For God hath promised , never to leave or forsake you , if you will relye upon him , in the use of lawfull meanes only , Heb. 13. 5. And ( with which I will conclude ) bethinke your selfe now I beseech you , rather then when it will be too l●…e ; when the Draw-bridge is taken up , and when it will vex every veine of your heart ; that you had no more care of your soule . POSTSCRIPT , OR , A necessary advertizment about Reading and Hearing . Courteous Reader . IF Thomas Aquinas , could utterly spoile in one minute , what Albertus Magnus had bestowed thirty yeares study , and paines upon . Or if Hero●…us , an obscure and base fellow , could easily in one night , destroy the ●…mple of Diana at Ephesus ; which was two hundreth and twenty yeares ●…n building , of all Asia ; at the cost of so many Princes , and beautified with the labours , and cunning of so many excellent worke-men . Well may Satan ( who wants neither strength , subtilty , nor malice ; ) finde out a way to make void , fruitlesse , and frustrate what any Author , with incomparable paines , and ●…dy , shall be able to contrive . Nor can his so prevailing , be thought any disparagement to the best : when with one lie to our first Parents , he made fruitlesse , what God himselfe ●…d preached to them immediately before , Gen. 3. 4. 5. Only I hold my self bound , for the benefit of such as it may concern ( least it fare with them , as it ●…d with the old World about the good counsaile of Noah , Gen. 6. & 7. chap. with Lots Sons in law , touching the good advice of their Father , Gen. 19. 14. With Rehoboam , concerning the sage counsail of those Ancients , 1 King. 12. 8. And with Zedekia , and his Princes ; about the Prophetical , and Pathetical perswasions of Ieremiah , 2 Chro. 36. 12. Who did not more slight , what was at present told them for their benefit : then they repented themselves , afterwards when it was to late ) to advertize them of two things . The first is , that they would not turne their backs , upon those Bookes and Sermons , which shew them their sinnes , and the punishment of them mo●… clearly : Because the viewing of our Counting Books , is the best means to keepe us from miscarring in our Estates . That they will not be so prone to dislike what crosseth their profits , or pleasures : as for the most part they are , especially if it be delivered with power : as I have knowne many , when injoyned to read a Booke , or beare a Minister preach , which in probability , migtht have converted them , and saved their soules : resemble a sullen Patient , who after he is launced , and searched , flyes from his Chyrurgion , before the binding up of his wound , not suffering him to proceed to a perfect cure : alleadging , that they were so touched to the quick ; that the truth was , they durst not heare , or read the same any further , which is an argument , they prefer the pleasing of their senses , before the saving of their soules : and that they like a thing the worse , for being the better : whereas if they were wise , they would love their Monitor so much the more , by how much the more they smart : Because wounds cannot be cured , without they be searched to the quick : and what wise Patient , but desires that physick ; which is most proper for his disease , and will soonest , cure him ? And without a discovery of our disease : how should there be a recovery of our health ? The sight of our filihyness is the first step toward cleanness . Wholsome medicins will for the present bite , and offend : yet afterwards , they bring health and pleasure . And certainly it is better to heare of their sinnes , then be damned for them . The Law Waspe like , stings shrewdly ; but Satan that Hornet , will sting much worse . And he that will not at the first hand , buy good counsaile cheap : shall at the second hand , buy repentance over deare . For to fly from the light , and reject the meanes , as it ever argues a guilty conscience : ( For none fear , shun , and hate the light , but evill doers , John 3. 19 , 20 , 21. ) so it leaves men without hope . That sin is past cure , which turnes from , and refuseth the cure , Deu. 17. 12. Pro. 29. 1. In reason if those murderers of the Lord of life , Acts 〈◊〉 . 23. had refused to hear Peters searching Serm●…n , they had never been prickt in their hearts ; never been saved , verle 37. 41. And take this for a rule ; is ever you see a drowning man refuse helpe , conclude him a wilfull murderer . But they that have no reason , will hear none ; neither is any light sufficient , where the eyes are held through unbeliefe , and prejudice . The second thing , that most Hearers , and Readers would be minded , and admonished of is ; that when they hear Sermons , or meet with Books ; that with Gods blessing , are of singular use , both to undeceive the deceived , & to pluck sinners out of Satans snares ; that are not inferiour to any mans compositions , or discourses ; either for matter , or method , argument , or elegancie : For moving the will , working upon the affections , or speaking home to the heart and conscience : that they would not suffer Satan , by the tongues of any ; so to forestall them with preiudice against the Authors ; as to dislike their labours against their own reason and judgement ; and refuse to read or hear them . The case of many among the Hebrews , touching Paul ; who were so forestalled with prejudice against his person ; that he durst not fi●… his name to what he wrote unto them , in that rare Epistle : Least finding his name in the frontispiece , they might hapily reject the same , and not vouchsafe to read it . Yea , he was so generally slighted , by many of the Corinthians , and others Acts 17. 18. 2 Cor. 10. 10. That least their prejudice against his person , should cause them to slight whatsoever he either spake , or wrote unto them : ( the better to vindicate himselfe ) he spends almost three whole Chapters , in his owne praises , 2 Cor. 10. 11 , and 12. chapters : And yet the worst they had to say of him , was ; His Letters are waighty , and powerfull ; but his bodily presence is weak , and his speech contemptible , 2 Cor. 10. 10. And in the very same manner , were the Jewes prejudiced against our ●aviour , John 1. 46 , and 7 , 15 , and 8 , 57 , and 9 , 16 , 24. Mar. 13. 55. ●●●k 6. 2 , 3. which was the onely reason that so few believed in him ; ●r received his Doctrine : but slighted , and contemned whatsoever he did , ●r spake ; as you may see by the sore quoted places . And no lesse , were 〈◊〉 the Apostles slighted : and their Doctrine disesteemed wheresoever they ●●me : through the like prejudice , which Satan , and his instruments , had ●rocured to be cast upon them , as appeares plainely by Acts 4. 13. And whosoever observes it shall finde ; that if any one preacheth , or ●riteth profitably ; with power and authority , whereby Satans Kingdome 〈◊〉 like to be shaken ; and by which his servants are disturbed , and terrifi●d ; in , and about their vicious courses : If he shall be more then ordina●●ly crafty , in making choyce of such theames , as may most lively repre●●nt the face of every naturall mans heart to himselfe . If he have a singular ●●●●iculty in moving the Will , working upon the affections , and speaking home ●o the heart and conscience : that so if possible , he may take his hearers , or ●eaders with guile : undeceive the deceived , and with blessing from above , ●luck sinners out of Satans snares : He shall be sure to have some aspersi●n , or imputation cast upon him : whereby nothing that he shall be able to ●peake , or write ; shall be ( by sensualists ) regarded : So that infinite are the number of those , whom Satan gulls , and beguiles of their soules this way , as I could multiplie instances out of my own experiance . Nor can man devise a cunninger trick to hinder a sinners conversion . It is very remarkable , what is observed of one that shall be namelesse . No mans Bookes , or Sermons are liked better : ( by all sorts of Readers ) and yet few eminent Authors sell worse : hundreds are so taken with them , while they are hearing or reading them , that they never read the like in all ●heir lives : and they will instantly buy all his Workes , whatever they cost : but having converst a while with som Stationer , or other acquaintance about ●●e Au●hor : they no lesse slight them , then before they admired them . And yet were it true , that is objected : it would be no dispraise at all to the ●●●●y , ( in the judgement of an intelligible , and impartiall hearer ) but ●ather redown to his praise , and Gods glory . But most men want braines ; ●nd others blind themselves , with their own prejudice . Yea , observe I pray ●ou , whether men do not seek for strawes , to put out their owne eyes withall , as Bernard speaks . Whether opinion does not more govern them , then the things themselves : And whether Satan may not easily gull us , when we are so willing to gull and delude our selves ? As what can they say for themselves ? a Booke is the same , after they know the Author , that it was before . Yea , admit the Author should be either Begger , Knave , or Foole ; wherein lyes the difference ? The same sum of Money , or the same counsell , from a rich man , or a poore ; from a Foole , or from a wise man , from an honest man , or a Knaue , is all one ; and none but Fooles will make any difference . Truth is truth , wheresoever we find it as Gold is gold , of whomsoever it be given , or received : Call upon thy God was good counsell for Jonah , and worth the following : though from He●thens , Jonah , 1. 6. Yea , what condemned person would not receive a pardo● though from the hands of the Hangman ? And yet , as if men wanted the we call reason , or judgement : they regard not so much what is writ , or spoken ; as who writes , or speakes . They value not the Mettle , but the stam● which is upon it . If the man like them not , they will dislike the matter . Fo● shame my brethren , be not so blindly partiall : for this is such a shallow 〈◊〉 that it even deserves the Rod : though a cunning trick of the Devils , where by he cheates thousands of their soules Consider what I have said , and the Lord give you understanding in all thing 2 Tim. 2. 7. Those thoughts which our experience hath found comfortabl● and usefull to our selves , should ( with neglect of all censures be communicated to others , the concealement whereof ( m● thinks , ) can proceed from no other ground , but either timerousness or envy , and it is probable that that midicine , whic● hath cured one desperate patient , if it be communicated , ma●work the same effect upon others , the consealing whereof , woul● argue in a Physitian , either too much lucre , or too little love however the conscience of good intentions in themselves , le● their successe be what it will , is both a discharge and comfort to a free and willing mind . The end of the second Division . Imprimatur , Thomas Gataker . LONDON , Printed by I Bell , for Iames Crumpe a Booke-binder : and and to be sold at his House , in Little Bartholmewes Wel-yard ; and probably at most Stationers Shops . 
A67781	----	The tryall of true wisdom, with how to become wise indeed, or, A choice and cheap gift for a friend both to please and pleasure him, be he inferior or superior, sinful or faithful, ignorant or intelligent / By R. Younge ... ; add this as an appendix, or third part, to The hearts index, and, A short and sure way, to grace and salvation. Younge, Richard. This text is an enriched version of the TCP digital transcription A67781 of text R39197 in the English Short Title Catalog (Wing Y194). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 124 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67781 Wing Y194 ESTC R39197 18266274 ocm 18266274 107266 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67781) Transcribed from: (Early English Books Online ; image set 107266) Images scanned from microfilm: (Early English books, 1641-1700 ; 1138:29) The tryall of true wisdom, with how to become wise indeed, or, A choice and cheap gift for a friend both to please and pleasure him, be he inferior or superior, sinful or faithful, ignorant or intelligent / By R. Younge ... ; add this as an appendix, or third part, to The hearts index, and, A short and sure way, to grace and salvation. Younge, Richard. Younge, Richard. Hearts-index, or, self-knowledg. Younge, Richard. Short and sure way to grace and salvation. 35 p. J. Crump and H. Cripps, [London : 1658] Caption title. Errata: p. 35. Imprint suggested by Wing and NUC pre-1956 imprints. Imperfect: faded, with print show-through. Reproduction of original in the Union Theological Seminary Library eng Grace (Theology) Salvation -- Biblical teaching. Calvinism -- England. A67781 R39197 (Wing Y194). civilwar no The tryall of true wisdom; with how to become wise indeed. Or, A choice and cheap gift for a friend; both to please and pleasure him: be he Younge, Richard 1658 21132 25 0 0 0 0 0 12 C The rate of 12 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-10 Jonathan Blaney Sampled and proofread 2005-10 Jonathan Blaney Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE TRYALL OF TRUE WISDOM ; WITH How to become Wise indeed . OR , A Choice and Cheap Gift for a Friend ; both to please and pleasure him : Be he inferior or superior , sinful or faithful , ignorant or intelligent . By R. Younge of Roxwel in Essex , Floreligus . Add this as an Apendix , or Third Part , to The Hearts Index . And , A short and sure way , to Grace and Salvation . Section 41. LUcian tells of an Egyptian King , who had Apes taught ( when they were young ) to dance , and keep their postures with much art : these he would put into rich Coats , and have them in some great presence to exercise their skill ; which was to the admiration of such as knew them not , what little sort of active , nimble men the King had got : And such as knew them , thought it no less strange ; that they should be trained up to so man-like , and handsome a deportment . But a subtile Fellow that was once admitted to see them , brought and threw amongst them , a handful of Nuts : which they no sooner spied ; but they presently left off their dance , fell a scrambling , tore one anothers rich Coats ; and to the dirision of the beholders ( who before admired them ) they discovered themselves to be meer Apes . These ensuing Notions ( which I have purposely taken , as a handful out of the whole sack , to squander away amongst my acquaintance ) are such Nuts , as will discover not a few ( who are men in appearance , and their own opinion ) to be as wise , and well affected as Aesops Cock ; that preferred a barley Corn , before a Pearl : or Plinies Moal , that would dig under ground with great dexterity : but was blind , it brought into the Sun . Or Diaphontus , that refused his mothers blessing , to hear a song : Or the Israelites , who preferred Garlick and Onions , before Quails and manna . Men no more differ from Beasts , Plants , Stones ; in speech , reason , shape , than some differ from others , in heart , in brain , in life . Whence the very heathen Poets usually & most fitly compare some men to stones , for their hardness , and insensibleness ; others to plants , that only fill their veins ; a third sort to beasts , that please their senses too ; a fourth to evil Angels , that only sin , and cause others to sin ; a fift to good Angels , that are still in motion , alwayes serving God and doing good , yet ever rest . Again , Experience teaches , that mens judgements and censures are as various , as their pallats : For what one admires , another slights ; as is evident by our Saviours Auditors ; of which some admired , others censured , a third sort wept , a fourth scoft , a fift trembled , a fixt blasphemed when they heard him . And how should it be otherwise , when the greater part , are as deeply in love with vice and error ; as the rest are with vertue , and truth . When mens conditions , and constitutions vary as much ; as their faces . As the Holy Ghost intimates , in comparing several men , to almost every several creature in the Universe . Nor is the Epicure more like a swine , the Lustful person a Goat , the Fraudulent man a Fox , the Backbiter a barking Dog , the Slanderer an Asp , the Oppressor a VVolf , the Persecutor a Tyger , the Church-robber a wild Bore , the Seducer a Serpent , yea a Devil , the Traytor a Viper , &c. 2 Tim. 4 17. Luk. 13. 32. Phil. 3. 2. Psal. 22. 12 , 13 , 16 , 20 , 21. & 74. 13 , 14 , 19. & 80. 13. Matth. 23. 33. Dan. 7. 4 , 5 , 6 , &c. Zeph. 3. 3 , 4 , &c. Cant. 2. 15 , 17 , &c. then every of them is unlike another . Amidst such a world of variety , I have chosen to set forth , how one man differs from , and excels another in brain , and to prove , that to be wise indeed , is the portion but of a few , even amongst us . And this discovery alone ( as I deem ) will be richly worth my pains , and each mans serious Observation . Sect. 42. NOw all sorts of men , may be comprised , under one of these three Heads : The Sensual . Rational . Spiritual . For if you observe it , some men like the Moon at Full , have all their light towards earth , none towards Heaven : Others like the Moon at VVaine , or Change , have all their light to Heaven wards , none to the earth : a third sort like to the Moon in eclipse , as having no light in it self , neither towards earth , nor towards Heaven . Touching these three degrees of comparison , you shall find , that the one exceeds the other ( in wisdom ) as the stars exceed one another in glory . Of which particularly . First , There is no less difference , between the Rational and sensual , the wise and simple , the learned and unlearned , than there is between men and beasts ; as Menander speaks . Or between the living and the dead , as another hath it . And yet the Rational , do not so far excel the sensual , as the spiritual excel the rational . Sensual men are so be-nighted , and puzled with blindnes , that they know no other way than the flesh leads them . It is the weight that sets all their wheels a going ; the horses that draw their chariot , the very life of their corruption , the corruption of their life , without which they do nothing . The minds of brutish men , that have been ill bred , are so drowned in sin , and sensuallity ; and their spirits so frozen , and pitifully benumed with worldliness , and wicked customs , that they cannot judg aright , either of spiritual matters , or rectified reason . Yea , in matters experimental , they are of as deep a judgement as was Callico , who stuft his pillow ( a brass pot ) with straw , to make it soft . Or that Germain Clow● , who under-took to be very ready in the ten Commandments : but being demanded by the Minister which was the first ? made answer , Thou shall not eate . Or that simple fellow , who thought Pontius Pilate must needs be a Saint , because his name was put into the Creed . They are like the Ostrich , Job 9. 17. whom God hath deprived of wisdom , and to whom he hath given no part of understanding . Which men also , are so far from receiving instruction , that they will scorn and scoff at their admonisher . As they have no reason , so they will hear none . Nor will they believe any thing , but what they see , or feell : and he that learns of none but himself , hath a fool to his t●acher . Yea , such as refuse admonition , are by wise Solomon branded , for the most incorigible Fools alive ; so that their knowledge is ignorance , their wisdom folly , their sight blindness . They neither consider what reason speaketh , or Religion commandeth ; but what the will and appetite affecteth . For will is the axeltree , lusts and passions the wheels whereupon all their actions are carried and do run . Appetite being their Lord , Reason their servant , and Religion their slave . Whereas Religion should govern their judgement , judgment and reason their wills and affections ; as Adam should have done Eve . They that are after the flesh , do minde the things of the flesh : The carnal minde is enmity against God , for it is not subject to the law of God , neither indeed can be , Rom. 8. 5. to 9. And which leaves them without all hope of being wiser , they had rather keep conscience blind , that it may flatter them , than inform it , that it may give a just verdict against them , counting it less trouble , to believe a favorable falshood , than to examine whether it be true . So that it is impossible for fleshly minded men , to believe what sots they are , touching the good of their souls . Wherefore when we see the folly , and misery of those that serve sin and Satan , and how peevishly averse they are to their own eternal salvation , let us pity them , as being so much more worthy our commiseration , as they are more uncapable of their own misery . And so much of the First sort , namely , Sensuallists . Sect. 43. SEcondly , There is another degree of Knowledge , that is accrued or obtained , by education and learning , observation and experience , called natural or speculative knowledge , or reason improved . For humane learning , is as oyl to the lamp of our reason , and makes it burn cleerer : but faith and illumination of the spirit , more than doubles the sight of our minds ; as a prospective glass does the corporal sight , Matth. 16. 17. 1 Cor. 2. 7. to 17. Joh. 12. 46. For as the soul is the lamp of the body , and reason of the soul , and religion of reason , and faith of religion : so Christ is the light , and life of Faith , Joh. 1. 9. & 8. 12. Act. 26. 18. Eph. 5. 14. Christ is the sun of the soul ; reason and faith the two eyes : reason discerns natural objects , faith spiritual and supernatural . We may see far with our bodily eye sence , farther with the minds eye reason ; but farther with the souls eye faith than with both . And the Beleever hath the addition of Gods spirit , and faith above all other men . I am the light of the world , saith our Saviour , he that followeth me ( meaning by a lively faith ) shall not walk in darkness , but shall have the light of life , Joh. 8. 12. and more see two eyes than one : yea , the day with one eye , does far more things descry , than night can do with more than Argos eyes . So that as meer sense is uncapable of the rules of reason ; so reason is no less uncapable , of the things that are divine and supernatural , Jer. 10. 14. 1 Cor. 2. 14 , 15 , 16. Eph. 5. 8. And as to speak is only proper to men : so to know the secrets of the kingdom of heaven , is only propper to believers , Psal. 25. 14. Prov. 3. 32. Amos. 3. 7. Now of natural and speculative knowledge , the wicked have as large a share as the godly : but of spiritual , experimental , and saving knowledge which is supernatural , and descendeth from above , Jam. 3. 17. and keepeth a man from every evil way , Prov. 2. 12. the wicked have no part with the godly . Whence all men in their natural condition are said to be blind and in darkness , Matth. 4. 16. & 15. 14. Eph. 4. 18 , 19. & 5. 8. Whereas believers , are called children of light , and of the day , 1 Thes. 5. 5. 1 Pet. 2. 9. Nor is this kind of knowledge , any way attainable , but by Grace from above . No learning , experience , or pains in studdy and Books , will bring them to it , Ephe. 1. 17 , 18. & 3. 19. except they become new creatures , have hearts , eyes , and eares sanctified from above ; and that the holy Ghost becomes their teacher , Deut. 29. 2 , 3 , 4. Psal. 111. 10. Joh. ●● . 15. Rom. 8. 14 , 15. Nor is it saving knowledge that they seek after : For though many of them , be great seekers after knowledge , great pains-takers to become wise : yet it is not divine and supernatural knowledge , that they labor for , or desire . Indeed wisdom in the largest sense , hath ever carried that shew of excellency with it , that not only the good have highly affected it , ( as Moses who studied for wisdom ; and Solomon who prayed for wisdom ; and the Queen of Sheba who travelled for wisdom ; and David who to get wisdom , made the word his counsellor , hated every false way , and was a man after Gods own heart ) but the very wicked have labored for it , who are ashamed of other vertues ; as , O the pleasure that rational men take in it ! Prov. 2. 3 , 10 , 11. & 10. 14. Phil. 3. 8. Knowledge is so fair a virgin , that every cleer eye is in love with her ; it is a pearl despised of none but swine , Prov. 2. 3. 10. 11. ( whereas brutish and blockish men , as little regard it ) they who care not for one dram of goodness , would yet have a full scale of knowledge . Amongst all the trees of the garden , none so pleaseth them as the tree of knowledge . And as wisdom is excellent above all , so it is affected of all , as oyl was both of the wise and foolish virgins . It hath been a mark that every man hath shot at , ever since Eve sought to be as wise as her Maker : but as a hundreth shoot , for one that hitts the white : so an hundred aim at wisdom , for one that lights upon it , Eccles. 7. 28. because they are mistaken in the thing . For as Iacob in the dark mistook Leah for Rachael , so many a blind soul , takes that to be wisdom , which is not like Eve , who thought it wisdom to eate the forbidden fruit , and Absalom , who thought it wisdom to lye with his Fathers Concubines in the sight of all the people ; and the false Steward , who thought it wisdom to deceive his Master . And so of Josephs brethren , of Pharoah and his deep counsellors , of Achitophel , of Herod , of the Pharisees in their project to destroy Jesus ; and many the like . All these thought they did wisely , but they were mistaken , and their projects proved foolish , and turned to their own ruine . Sect. 44. BUt take some Instances , to prove that all sorts of Naturians are Fools , in comparrison of the Godly . I 'le begin with those that rep●●e themselves , and are reputed by others , the wisest amongst men : And they are your profound Humanists , and cunning Polititians , wherein you shall see , whether the most and greatest number are not grosly mistaken , in their opinions and verdicts touching Wisdom . First for profound Hamanists , a man would think that they were incomparably wise ; for none so thirst after knowledge and wisdom as they ; & to get it they are no niggards of their labor : nor do they leave any thing unstudied but themselves . They know all parts and places of the created world , can discourse of every thing visible and invisible , divine , humane and mundane ; whether it be meant of substances or accidents , are ignorant of nothing but the way to heaven , are acquainted with all Laws and customs , save the Law of God , and customs of Christianity ; they are strangers no where but in the court of their own consciences : Yea , they build as hard , and erect as high as did the Babel-builders ; but all to no purpose : they never come to the roof , and when they die they are undone . They spend all their time in seeking after wisdom ; as Alchimists spend all their estates , to find out the Philosophers stone ; but never find it ; they never attain to that , which is true wisdom indeed . For as the ragged Poet told Petronius , that Poetry was a kind of learning , that never made any man rich : so humane learning of it self , never made a wise man . As thus ( if I may be so bold ) what is it , or what does it profit a man , to have the etymologie , and derivation of wisdome and knowledge , without being affected with that , which is true wisdom indeed to be able to decline vertue , yet not love it ? to have the theory , & be able to prattle of wisdom by rote ; yet not know what it is by effect and experience ? To have as expert a tongue , and as quick a memory as Portius ; a perfect understanding , great science , profound eloquence , a sweet stile ? To have the force of Demosthenes , the depth of Thesius , the perswasive art of Tully , &c. if withal he wants Grace , and lives remissely ? With the Astronomer , to observe the motions of the heavens ; while his heart is buried in the earth ? to search out the cause of many effects , and let pass the consideration of the principal , and most necessary ? With the Historian , to know what others have done , and how they have sped ; while he neglecteth the imitation of such , as are gone the right way ? With the Law-maker , to set down many Lawes in particular , and not to remember the common Law of nature , or Law general that all must die ? Or lastly , with Adam to know the Nature of all the Creatures : and with Solomon to be able to dispute of every thing , even from the Cedar to the Hyssop or Pellitory ; when in the mean time he lives like Dives , dyes like Naba●● and after all goes to his own place with Iudas ? Alas ! many a Fool goes to hell with lesse cost , less pains , and far more quiet : that is but raw knowledge , which is not digested into practice : It is not worth the ●●me of knowledge , that may be heard only and not seen , Ioh. 13. 17 〈◊〉 . 4. 6. Good discourse is but the froth of wisdom : the sweet and 〈◊〉 〈◊〉 of it , is in well framed actions : that is true knowledge , that makes the knower blessed . We only praise that Mariner , that brings the 〈◊〉 safe to the haven . What sayes Aristotle ? to be wise and happy are terms reciprocal . And Socrates , that learning , saith he , pleaseth me but a little , which nothing profits the owner of it , either to vertue , or happiness : And being demanded , Who was the wisest and happiest man ? He Answered , He that offends least . He is the best scholar , that learns of Christ obedience , humility , &c. He is the best Arithmetitian , that can add grace to grace ; he is the best learned , that knows how to be saved . Yea , all the Arts in the world , are artless Arts to this . Sect. 45. THe best knowledge is about the best things ; and the perfection of all knowledge , to know God , and our selves : Knowledge and learning , saith Aristotle , consisteth not so much in the quantity , as in the quality ; not in the greatness , but in the goodness of it . A little gold ( we know ) is more worth than much dross : a little diamond , than a rocky mountain . So one drop of wisdom , guided by the fear of God ; one spark of spiritual , experimental , and saving knowledge , is more worth than all humane wisdom and learning : yea , one scruple of holiness , one dram of faith , one grain of grace , is more worth than many pounds , of natural parts . And indeed Faith , and Holiness , are the nerves , and sinews ; yea , the soul of saving knowledge . What saith Aristotle ? No more than the knowledge of goodness , maketh one to be named a good man ; no more doth the knowledge of wisdom alone , cause any person properly to be called a wise man . Saving knowledge of the truth , works a love of the truth known : yea it is a uniform consent , of knowledge and action . He only is wise , that is wise for his own soul : he whose conscience pulleth all he hears , and reads to his heart , and his heart to God : who turneth his knowledge to faith , his faith to feeling , and all to walk worthy of his Redeemer . He that subdues his sensual desires and appetite , to the more noble faculties of reason , and understanding ; and makes that understanding of his to serve him , by whom it is , and doth understand . He that subdues his lusts to his will , submits his will to reason ; his reason to faith ; his faith , his reason , his will , himself to the will of God : this is practical , experimental , and saving knowledge ; to which the other is but a bare name , or title . A competnet estate ( we know ) well husbanded , is better than a vast patrimony neglected . Never any meer man ( since the first ) knew so much as Solomon : many that have known less , have had more command of themselves . Alas ! they are not alwayes the wisest , that know most : For none more wise and learned in the worlds account , than the Scribes and Pharisees : yet Christ calls them four times blind , and twice fools in one chapter , Matth. 23. And the like of Balaam , 2 Pet. 2. 16. who had such a prophetical knowledge , that scarce any of the Prophets , had a cleerer revelation of the Messiah to come . And the same may be affirmed of Judas , and Achitophel ; for many that know a great deal less , are far wiser . Yea , one poor crucified thief , being converted , in an hours time , had more true wisdom and knowledge infused into him , than had all the Rulers , Scribes , and Pharisees . It is very observable , what the High Priest told the Council , as they were set to condemne Christ ; Ye know nothing at all : he spake truer than he meant it ; for if we know not the Lord Iesus , our knowledge is either nothing , or nothing worth . Rightly a man knows no more than he practiseth . It is said of Christ , 2 Cor. 5. 21. that he knew no sin ; because he did no sin ; in which sense , he knows no good , that doth no good . These things if ye know ( saith our Saviour ) happy are ye , if ye do them , Joh. 13. 17. And in Deut. 4. 6. Keep the commandements of God , and do them : for this is your wisdom , and understanding before God , and man . What is the notional sweetness of Honey , to the experimental taste of it ? It is one thing to know what riches are , and another thing to be Master of them : It is not the knowing , but the possessing of them that makes rich . Many have a depth of knowledge , and yet are not soul-wise ; have a liberary of divinity in their heads , not so much as the least Catechisme in their consciences ; full brains , empty hearts . Yea , you shall hear a flood in the tongue , when you cannot see one drop in the life . Insomuch , that in the midst of our so much light , and means of Grace , there be few I fear , that have the sound , and saving knowledge of Jesus Christ , and him crucified , which was the only care , and study of St. Paul , 1 Cor. 2. 2. Sect. 46. ANd that I am not mistaken , the effect shews : For if men knew either God , or Christ , they could not but love him ; and loveing him , they would keep his commandments , Ioh. 14. 15. For hereby ( saith St. John ) It is manifest that we know him , if we keep his commandments , 1 Joh. 2. 3. But he that sayeth , I know him , and yet keepeth not his commandments is a lyar , and there is no truth in him , ver. 4. What saith our Saviour ? This is life eternal to know thee the only true God , and Jesus Christ whom thou hast sent , Joh. 17. 3. But how shall a man know , whether he hath this knowledge ? Answ. St. John tells you in those last words mentioned , and so plainly , that you cannot be deceived , except you desire to deceive your own soul . The knowledge of God that saves us , is more than a bare apprehension of him ; it knows his power , and therefore fears him ; knows his justice , and therefore serves him ; knows his mercy , and therefore trusts him ; knows his goodness , and therefore loves him , &c. For he that hath the saving knowledge of God , or of Christ , hath every other Grace : There is a sweet correspondence between every one , where there is any one in truth : As in the generation , the head is not without the body , nor the body without each member , nor the soul without its powers and faculties ; so in the regeneration , where there is any one grace in truth , there is every one , 2 Cor. 5. 17. If you will see it in particulars , read Psa. 9. 10. Jer. 9. 24. 1 Joh. 4. 6. Joh. 4. 10. 1 Joh 4. 7 , 8. & 2. 3. Joh 42. 5 , 6. 1 Ioh. 4. 7. which Scriptures shew , that as feeling is inseparable to all the organs of sense ; the eye sees and feels , the ear hears and feels , the pallat tastes and feels , the nostrils smell and feel ; so knowledge is involved in every grace : Faith knows and believes , Charity knows and loves , Patience knows and suffers , Temperance knows and abstains , Humility knows and stoops , Repentance knows and mourns , Obedience knows and does , Confidence knows and rejoyces , Hope knows and expects , Compassion knows and pities . Yea , as there is a power of water in every thing that grows ; it is fatness in the olive , sweetness in the figg , cheerfulness in the grape , strength in the oak , taleness in the cedar , redness in the rose , whiteness in the lilly , &c. so knowledge is in the hand obedience , in the mouth benediction , in the knee humility , in the eye compassion , in the heart charity , in the whole body and soul , piety . Alas ! If men had the true knowledg of Jesus Christ , it would disperse and dispel , all the black clouds of their reigning sins in a moment ; as the Sun does no sooner shew his face , but the darkness vanisheth : or as Caesar did no sooner look upon his enemies , but they were gone : Egypt swarmed with locusts , till the west wind came , that left not one : He cannot delight in sin , nor dote upon this world , that knows Christ savingly . Vertue is ordained a wife for knowledg ; and where these two joyn , there will proceed from them a noble progine , a generation of good works . Again , as the water engendereth ice , and the ice again engendereth water ; so knowledg begets righteousness , and righteousness again begetteth knowledg . It is between science and conscience , as it is between the stomack and the head ; for as in mans body , the raw stomack maketh a thumatick head , and the thumatick head maketh a raw stomach ; so science makes our conscience good , and conscience makes our science good : Nor is it so much scientiae capitis , as conscientia cordis , that knows Christ and ourselves ; whence Solomon saith , Give thine heart to wisdom , Prov. 2. 10. and let wisdom enter into thine heart , Prov. 4. 4. And when he would acquaint us how to become wise , he tells us , that the fear of the Lord is the beginning of wisdom , Prov. 1. 7. as if the first lesson to be wise , were to be holy . Again , If it be asked , Why the natural man perceiveth not the things of the spirit of God ? Saint Paul answers , he cannot know them , because they are spiritually discerned , 1 Cor. 2. 14 and indeed if they are spiritually discerned , how should they descern them that have not the spirit ? For though the outward man receives the elements and rudiments of Religion by breeding and education , yet his inward man receiveth them by heavenly inspiration , 1 〈◊〉 2. 11 , 12 , 13. & 12. 3. 8. Matth. 16. 16 , 17. Deut. 29 2 , 3 , 4 , Psa. 111. 10. Luke 24. 45. Ioh. 15. 15. And this alone is enough to prove , that no wicked man is a wise man ; for if God alone be the giver of it , we may be sure that he will reveal his secrets to none but such as he knows will improve their knowledge to his glory , and the good of others : Even as the husband man will not cast his seed but into ground that will return him a good harvest , Psa. 25. 14. Luke 24. 45. Mark 4. 34. Gen. 18. 17. 1 Joh. 4. 7. Sect. 47. BUt would these men ( any one , even the best of them ) thus improve , or imploy their knowledge ? Or do they desire it to any such end ? No : but to some other end , as I shall in the next place acquaint you . Some men desire not to know , some desire only to know ; Or rather thus , Few men in comparison desire knowledge , fewer that desire divine and supernatural knowledge ; fewest of all that desire to be the better , or that others should be the better for their knowledge : More particularly , a world of men desire knowledg for no other end but to remove their ignorance ; as Pharach used Moses , but to remove the plagues . Others again study the Scriptures , and other good Books , only to make gain thereof ; or to be the abler to dispute and discourse , as boys go into the water , only to play and paddle there , not to wash and be clean . With Eve , they highly desire the tree of knowledg , but regard not the tree of life . As I would fain know , what fruit or effect the knowledge of most men produces in them , except it be to inable them to dispute and discourse , to increase wit , or to increase wealth , or to increase pride , or perhaps to increase Athiesm , and to make them the more able and cunning to argue against the truth and power of Religion ? Whether the utmost of their aim be not to enrich , dignifie , and please themselves ; not once casting the eye of their souls at Gods glory , their neighbors good , or their own salvation ? Whether their main drift be not purchasing of a great estate for them and theirs , with out either fear of God , regard of men , or the discharge of their duty and calling ? Again , whereas a godly man and a good Christian , thinks himself as happy in giving light to others , as in receiving it himself ; how many are there , who as themselves are never the better , ( I mean in regard of Grace ) for their great wisdom and learning , so no more are others ; for commonly they resemble dark Lanthorns which have light , but so shut up and reserved as if it were not : and what is the difference betwixt concealed skill , and ignorance ; It is the nature and praise of good , to be communicative , whereas if their hidden knowledge do ever look out , it casts so sparing a light , that it only argues it self to have an unprofitable being . And for the most part these men if they may be thought great Rabbies , deep and profound Schollars ; this is the hight of their ambition , though neither the Church be benefited , nor God glorified by it ; whereas they ought the contrary : for as the grace of God is the fountain from which our wisdom flows ; so the glory of God should be the Ocean to which it should run : yea , that God may be honoured with , and by our wisdom , is the only end for which he gives us to be 〈◊〉 : And for default of this end , he not seldom croffeth the mean● , whereby while men strive to expel ignorance , they fall into 〈◊〉 ; as an E●●●●rick to cure one Disease , causeth a worse . Briefly , to conclude this 〈◊〉 , So many as are pust up with their knowledge , or do not part with their sins , th●w that they never sought it for Gods glory , but for their own honour and glory . And certainly if we seek not Gods glory in doing his work , he will give us no wages at the latter end . Sect. 48. BUt for men to do no good with then gifts , is not all ; yea , it were well if that were the worst , for not a few of them resembl Achitophel , and Jonadab , who imployed their wit wickedly , and do mischief insteed of good with their wisdom : like Herod , when you shall see turning over the Bible , searching the Scriptures , examining the Prophets ; but to what end and purpose ? To know good , but to do evil : yea , the greatest evil under the Sun , slay Christ in the cradle : With many , their knowledge and learning is not for God and for Gideon ; but for Antichrist and for Babylon ; and so of all other gifts ; how many are the worse for them ? As give Saul a Kingdom , and he will tyrannize ; give Nabal plenty , and he will be drunk ; give Judas an Apostleship , and he will sell his Master for mony ; let Sarmantus have a good wit , he will exercise it in scoffing at holiness . Briefly , how oft doth wisdom without grace prove like a fair estate in the hands of a sool , which not seldom becomes the owners ruine ? Or Absoloms hair , which was an ornament , wherewith he hanged himself : So that wisdom without grace is nothing else but a cunning way of undoing our selves at the last . Many mens knowledge to them , being like the Ark to the Philistims , which did them more hurt than good : When their knowledge makes them prouder , not better ; more rebellious , not more serviceable ; as it is Isa. 47. 10. Thy wisdom and thy knowledge they have caused thee to rebel : And very often this falls out , that as the best soyl usually yieldeth the worst air , so without grace there is nothing more pestilent than a deep wit , no such prey for the Devil , as a good wit unsanctified . VVit and Iearning well used , is like the golden ear-rings and bracelets of the Israelites , abused like the same gold cast into an Idol ; than which , nothing more abominable . Now when it comes to this , That they fight against God with the weapon he hath given them ; when with those the Psalmist speaks of , Psal. 73. 9. They set their mouths against heaven , and are like an unruly Jade , that being full fed kicks at his Master ; what course doth the Lord take with them ? Answ. Read but that Parable , Luk 19. 24. Iob 7. 17. it will inform you : For to him that useth his Talent of knowledge well , he giveth more ; as to the servant that used his talents well , he doubled them : but to them that use not their knowledge well , much more if they abuse it , he taketh away that which he had formerly given them : as he took heat from the fire when it would burn his Children , Dan. 3. 27. As you 〈…〉 , Isa. 44. 25. 2 Thess. 2. 10 , 11 , 12. Iob. 7. 17. Psa. 111. 10. 1 Cor. 〈◊〉 15. Eccles. 2. 26. Prov. 28 5. Matth. 21. 43. Acts 26. 18 Isa. 29 14. & 44 25. & 6. 9 , 10. Dan. 2. 19. 23. Iob 5. 13 , 14. Iob 9. 39. & 12. 40. Rom. 1. 28. Ephe. 4. 18 , 19. 1 Cor. 1. 20. 2 Thess. 2. 10 , 11 , 12. turn to the places , for they are rare . I will destroy the Tokens of the Soothsayers , and make them that conjecture , fools : I will turn the wise men backward , and make their knowledge foolishness , saith the Lord , Isa. 44. 25. He taketh the wise in their own craftiness , and the counsel of the wicked is made foolish , Job . 5. 13. the case of Achitophel : And justly are they forsaken of their reason , who have abandoned God ; yea , most just it is , that they who want grace , should want wit too . And so much of abusing their gifts . Lastly , These great knowers and wise men are so far from desiring soul wisdom , and saving-knowledge to the ends before specified , that they do not at all desire it , for that it suits not with their condition . For Naturalmen desire only humane and mundane knowledge : Spiritual men , that which is heavenly and supernatural ; and the reason why they desire it not , is , for that they know it not . A man desireth not that he knoweth not , saies Chrisostome ; neither are unknown evils feared : wherefore the work of Regeneration begins at Illumination , Acts 26. 18. Coll. 1. 13. 1 Pet. 2. 9. Now according as men are wise , they prize and value this wisdom , and endeavour to obtain it , Prov. 18. 15. For it is more true of divine wisdom , than it was of that Grecian beauty : No man ever loved her , that never saw her ; no man ever saw her , but he loved her . And so on the contrary , according as men are ignorant and blockish , they under-value and dis-esteem it , hate it , and are prejudiced against it : And hereupon carnal men being blinded by the Prince of darkness , together with their own wickedness , and being of a reprobate judgement , do most usually and familiarly term and esteem this soul-wisdom , this divine , spiritual , experimental , and saving-knowledge to be meer foolishness , or madness , Wisd. 5. 3. to 9. and the Professors thereof to be fools & madmen ; Elisha was counted no better , 2 King. 9. 11. and the rest of the Prophets , Hosea 9. 7. and Paul , Acts 26. 20. and all the Apostles , 1 Cor. 4. 10. Yea , our Saviour Christ himself with open mouth was pronounced mad by his carnal hearers , Joh. 10. 20. Mark . 3. 21. and this hath been the worlds vote ever since . The sinceer Christian was so reputed in Pliny's time , and after in St. Austin's time : yea , Julian the Pelagian could gibe St. Austin , that he had none of the wise Sages , nor the learned Senate of Philosophers on his side ; but only a company of mean tradesmen , of the vulgar sort , that took part with him : Whose Answer was , Thou reproachest the weak things of the world , which God hath chosen to confound the things that are mighty . To worldly men Christian wisdom seems folly , saith Gregory . And well it may , for even the wisdom of God is foolishness with the world , 1 Cor. 1. 18 23. therefore no disparagement to us his servants , if they repute us fools ; nor I think any honour to such sensualists that so repute us : However we will give them their due : For , Sect. 49. I Grant that in some kind of skill they out-strip the best of Gods People , who , if they are put to it , may answer as Themistocles did when one invited him to touch a lute ; for as he said , I cannot fiddle ; but I can make a smal town a great state : So the godly may say , We cannot give a sollid reason in Nature , why Nilus should over-flow only in the Sommer , when waters are at the lowest ? Why the Loadstone should draw iron , or incline to the pole-star ? How the heat of the stomach , and the strength of the nether chap should be so great ? Why a flash of lightening should melt the sword without making any impression in the scabbard ? Kill the Child in the womb , and never hurt the Mother ? How the waters should stand upon a heap , and yet not over-flow the earth ? Why the clouds above being heavie with water , should not fall to the earth suddenly , seeing every heavy thing descendeth ? Except the reason which God giveth , Gen. 1. 6. & Job 38 8. to 12. & 26. 8. Psal. 104. 9. But we know the mystery of the Gospel , and what it is to be born a new , and can give a sollid reason of our faith : we know that God is reconciled to us , the Law satisfied for us , our sins pardoned , our souls acquitted , and that we are in favour with God ; which many of these with their great learning do not know . And thus the godly are proved wiser than the wisest humanist that wants grace . You have likewise the reasons why these great knowers , know nothing yet as they might and ought to know : that is to say , First , Because they are mistaken in the thing ; they take speculative knowledg for soul wisdom ; & soul saving wisdom to be foolishness & madness . Now if a man take his aim amiss , he may shoot long enough ere he hit the white : and these men are as one that is gone a good part of his journey , but must come back again because he hath mistaken his way . Secondly , Because they are Unregenerate , and want the Eye of Faith . Thirdly , For that they seek not to God for it who is the giver thereof , and without whose spirit there is no attaining it . Fourthly , Because they are proud , and so seek not after it , as supposing they have it already . Fiftly , Because if they had never so much knowledge , they would be never the holier , or the better for it , but rather the worse ; nor would they imploy it to the honour of God , or the good of others . Sixtly , Because they either do , or would do mischief insteed of good with their knowledge . Seventhly , Because they will not consult with the word about it , nor advise with others that have already attained to it . Or thus , They read and hear the Scriptures and mind not , ( I mean the spirituallity of the word ) or mind and understand not , or understand and remember not , or remember and practice not . No , this they intend not of all the rest ; and they that are unwilling to obey , God thinks unvvorthy to know . When the Serpent taught knowledge , he said , If ye eate the forbidden fruit , your eyes shal be opened , and you shal know good and evil : But God teacheth another lesson , and saith , If ye will not eate the forbidden fruit , your eyes shall be opened , and you shall know good and evil , Rom. 12. 2. See Psa. 111. 10. & 119. 97 , 98 , 99 , 100. Or if you do eat it , you shall be like images that have ears and cannot hear , Rom. 11. 8. Isa. 6. 10. Matth. 13. 14. Psal. 115. 6. From all which Reasons we may collect , That there are but a few amongst us , that are wise indeed , and to purpose ; For these Seven Hinderances are applyable to seventy seven parts of men in the Nation . Besides , if these great knowers know so little , how ignorant are the rude rabble , that despise all knowledge ? Nor can it be denied but all impenitent persons , all unbelievers ( who prefer their profits and pleasures before pleasing of God ; as Herodias prefered John Baptists head before the one half of Herods kingdom , ) are arrant fools ; yea , fools in folio : For if they were wise , sayes Bernard , they would foresee the torments of Hell , and prevent them . And so wise are the godly , for they prefer grace , and glory , and Gods favour , before ten thousand worlds . Sect. 50. OBject . But here thou wilt say , ( or at least thou hast reason to say ) if there be so few that are soul-wise , I have all the reason in the world to mistrust my self ; wherefore good Sir , tell me how I shall be able to get ihis spiritual and experimental knowledg ? this divine and supernatural wisdom ? Answ. By observing these Five Rules : First , Let such a willing and ingenuous soul , resolve to practise what he does already know , or shall hereafter be acquainted with from the word of God and Christs faithful Messengers : For he that will do my Fathers will , sayes our Saviour , shall know the doctrine , whether it be of God orno , Joh. 7. 17. A good understanding have all they that keep the commandments , ( sayes holy David ) Psal. 111. 10. and proves it true by his own example and experience : I understood ( sayes he ) more than the Antient , and became wiser than my teachers , because I kept thy precepts , Psal. 119. 97 , 98 , 99 , 100. To a man that is good in his sight , God giveth knowledg and wisdom , Eccles. 2. 26. The spiritual man understandeth all things , 1 Cor. 2. 15. VVicked men understand not iudgment , but they that seek the Lord , understand all things , Prov. 28. 5. Admirable incouragements for men to become godly and consciencious ; I mean practical Christians . Secondly , If thou wouldest get this precious grace of saving knowledge ; the way is , to be frequent in hearing the word preached , and to become studious in the Scriptures , for they and they alone make wise to Salvation , 2 Tim. 3. 15. Ye err ( saith our Saviour ) not knowing the Scriptures , Matth. 22. 29. Mark 12. 24. We must not in the search of heavenly matters , either do as we see others do ; neither must we follow the blind guide carnal reason , or the deceitful guide our corrupt hearts ; but the undeceivable , and infallable guide of Gods word which is truth it self : and great need there is ; for as we cannot perceive the foulness of our faces unless it be told us , or we take a glass and look our selves therein : so neither can we see the blemishes of our Souls , which is a notable degree of spiritual Wisdom , but either God must make it known to us by his spirit , or we must collect the same out of the Scriptures , that coelestial glass ; though this also must be done by the spirits help . Therefore Thirdly , If thou wilt be Soul-wise and truly profit by studying the Scriptures , be frequent and fervent in Prayer to God who is the only giver of it , for the direction of his holy spirit : For first , humble and faithful Prayer , ushered in by meditation , is the cure of al obscurity . Especially being accompanied with fervor and fervency ; as you may see , Matth. 21. 22. If any lack wisdom , saith St. James , let him ask of God who giveth to al men liberally and reproacheth no man , and it shal be given him , Jam. 1. 5. Mark the words , it is said if any ; wherefore let no man deny his soul this comfort . Again , ask and have ; It cannot come upon easier terms . Yea , God seems to like this sute so well in Solomon , as if he were beholding to his Creature , for wishing well to it self . And in vain do we expect that alms of grace , for which we do not so much as beg . But in praying for Wisdom , do not pray for it without putting difference ; desire not so much brain-knowledg as to be Soul-wise , and then you will imploy your wisdom to the glory of the giver . Let thine hearts desire be to know God in Christ , Christ in Faith , Faith in good works ; to know Gods vvill that thou mayest do it ; and before the knowledg of all other things , desire to knovv thy self ; & in thy self , not so much thy strength , as thy vveakness : Pray that thine heart may serve thee insteed of a commentary , to help thee understand such points of Religion as are most needful and necessary , and that thy Life may be an ●●●●sition of thy invvard man , that there may be a sweet harmony betwixt Gods VVord , thy judgment , and vvhole conversation , that what the natural man knoweth by roat , thou mayst double by feeling the same in thine heart and affections . As indeed experimental and saving knovvledg is no less felt than knovvn ; and , I cannot tell how , comes rather out of the abundance of the heart , than by extreme study ; or rather is sent by God unto good men , like the Ram that was brought to Abraham when he would have Sacrificed his son Isaak . When Christ taught in the Temple , they asked , Hovv knovveth this man the Scriptures , seeing he never learned them ? So it is a wonder what learning some men have , that have no learning ! Like Prisilla and Aquila , poor Tent-makers , who were able to school Apollos that great Clerk , a man renovvned for his learning : What can we say to it ? For no other reason can be given but as Christ said , Father so it pleaseth thee : For as Jacob said of his venison , when his Father ask'd how he came by it so suddenly ? Because the Lord thy God brought it suddenly to my hands . So holy and righteous men do more easily understand the words of God , than do the wicked , because God brings the meaning suddenly to their hearts ; as we read , Luk. 24. That Christ ( standing in the midst of his Apostles after he vvas risen from the dead ) opened their understandings , that they might understand clearly the Scriptures , and vvhat vvas vvritten of him in the Lavv of Moses , and in the Prophets , and in the Psalms , vers. 44. 45. Lo how suddenly their knowledge came unto them ! But see what a general promise ( God in the Person of wisdom ) hatth made to all that serve him , Prov. 1. Turn you at my reproof , and behold I will pour out my spirit unto you , and make known my words unto you , vers. 23. And Psal. 25. The secrets of the Lord are revealed to them that fear him , and his covenant is to give them understanding , vers 14. These secrets are hid from the wicked , neither hath he made any such covenant with them but the contrary : As see , Dan. 12. 10. Unto you it is given to knovv the secrets of the Kingdom of Heaven , but to others in Parrables , that they seeing should not see , and hearing they should not understand , Luke 8. 10 : Mark : 3 : 11 : Matth : 13 : 13 : Again , It is not enough to pray , except also it be in Christs name , and accrding to his vvill , believing to be heard for his sake , and that it be the intercession of Gods ovvn spirit in you : And ( being truly sensible of your sins and wants ) that you chiefly pray for the pardon of sinne , the effusion of grace , and for the assistance of Gods Spirit : that you may more firmly believe , more soundly repent , more zealously doe , more patiently suffer , and more constantly persevere in the practice and profession of every duty . But above all you must know , that as Sampsons companions , could never have found out his Riddle , if they had not plowed with his heifer : so no man can know the secrets of God , but by the revelation of his Spirit , 1 Cor. 12. 8. Mat. 16. 17. Yea , suppose a man be not inferiour to Portius , or Pythagoras , who kept all things in memory , that ever they had read , heard , or seen : To Virgil , of whom it is reported , that if all Sciences were lost , they might be found again in him : To Aben Ezra , of whom it was said , that if Knowledge had put out her candle , at his brain she might light it again ; and that his head was a throne of wisdome : or Josephus Scaliger , who was skilled in thirty Languages : Yet if he want the Spirit of God to be his teacher , he is a dunce to the meanest , and most illiterate believer . For one excellent , and necessary prerogative of the spirituall man is this ; he hath God for his teacher ; he learns the Counsels of God , of that spirit which onely knoweth Gods counsels , Luk. 21. 15. which is no small priviledge : for the scholar learns quickly , when the Holy Ghost is his teacher ; the Eye sees distinctly , when the Holy Ghost doth enlighten it . With the Spirits helpe , the meanes can never be too weake : without , never strong enough , Luk. 24. 44 , 45. Pro. 1. 23. § 51. Fourthly , Thou must get an humble conceit of thine own wisdome . The first step to knowledge , is to know our own ignorance . We must become fools in our own opinion , before we can be truly wise , as the Apostle sets it down , 1 Cor. 3. 18. And indeed , the opinion of our knowing enough , is one of the greatest causes of our knowing so little : For what we presume to have attained , we seeke not after . Yea , the very first lesson of a Christian is humility . He will teach the humble his way , Psalm . 25. 9. Jam. 4. 6. 1 Pet. 5. 5. And he that hath not learned the first lesson , is not fit to take out a new . Pride is a great let to true wisdome : For God resisteth the proud , and giveth grace to the humble , Jam. 4. 6. 1 Pet. 5. 5. Whence it comes to passe , that few proud wits are reformed , Iohn 9. 39. And for this cause also did our Saviour propound his woes to the Pharisees , his doctrines to the People . A heart full of pride , is like a vessell full of aire : This self opinion must be blown out of us , before saving knowledge will be poured into us . Christ will know none but the humble , and none but humble souls truly know Christ . Now the way to become humble , is , by taking a serious view of our wants . The Peacocks pride is much abated , when she looks on the blacknesse of her legs and feet . Now suppose we know never so much ; yet that which we know , is far lesse then that which we are ignorant of : and the more we know , the more we know we want , Pro. 1. 5 , 7. Psal. 73. 22. And the lesle sensible we are of our blindness , sicknesse , deformity , &c. the more blinde , sick , and deformed we are . Fifthly , Thou must labour to get a true and lively faith : For as without faith we cannot please God : so without faith , no man can know God . Faith most cleerly beholds those things which are hid both from the eye of sense , and the eye of reason , John 12. 46. Unregenerate men , that what faith , are like blinde Sampson without his guide : Or like Poliphemus , who never had but one eye , and that Ulysses put out . For so does the pleasure and custome of sinne blinde the Sensuallist . We must have mindes lifted above nature , to see and love things above nature : heavenly wisdome , to see heavenly truth ; or else that truth which is saving , will be to us a mystery , Mark . 4. 11. If it seem not foolishnesse , 1 Cor. 2. 7 , 8 , 14. To them that are lost , the Gospel is hid , 2 Cor. 4. 3 , 4. Whereas the Believer discerns all things , even the deep things of God , 1 Cor. 2. 10. 12. 15 , 16. Yea , God Giveth him a mouth and wisdome , where against all his adversaries , shall not be able to speak or resist , Luk. 21. 15. These are the five steps , which lead up to the palace of wisdome , which all must ascend by , that mean to enter . If you have once attained this precious grace of saving knowledge , you will as much as in you lies , employ the same to the glory of the giver , And so much to prove , that he is the wisest man , whose knowledge lies in the best things , ( as the weaker vessel may hold the better liquor ) and that if men be never so learned , except they have learned the Mystery of the Gospel , and what it is to be borne again by their own experience , ( which few with their great learning do indeed know ) they are in Gods account , no better then fooles . I come now to prove , that the greatest Politician is a verier fool then the former . § 52. Secondly , If we shall look upon the most cunning Politician , with a single eye : judge righteous judgement , and not according to appearance onely , we shall finde that the greatest Polilician is the greatest fool . For he turns all his Religion into hypocrisie , into Statisme , yea , into Atheism , making Christianity a very foot-stool to policy . I confesse they are wiser in their generation , then the children of light ; and are so acknowledged by Christ himself , Luke 16. 8. But why ? not that there is a deficiency of power in the godly , but will : for could not David go as far as Achitophel ? could not Paul shew as much cunning as Tertullus ? Yes , surely if they would : But because their Master , Christ , hath commanded them to be innocent as doves ; They have resolved in an heroical disposition with Abraham , Gen. 14. 22. that the King of Sodome shall not make them rich . No crooked , or indirect meanes , shall bring them in profit ; they will not be beholding to the king of Hell for a shoo-ty . And hereupon the Foxes wiles , never enter into the Lions head . But to speak of them as they are : These cunning Politicians , in stead of being wise as serpents , they are wise serpents . They are so arted in subtleties , through time and practice , that they are neer upon as wise , as that old serpent the Devill . Indeed he hath one trick beyond all theirs ; for like a cunning fencer , he that taught them all their tricks , kept this one to himselfe , namely , how to cheate them of their soules . But take a short Character of them . They are such cunning dissemblers , that like Pope Alexander the sixth , what they thinke , they never speak . Why is this cast away , saith Iudas ? Crafty cub , he would have had it himself . They are like a fellow that rides to the pillory , they goe not the way they look . They will cut a mans throat under colour of courtesie , as Ulysses by gold , and forged letters , was the meanes of stoning Palamides , even while he made shew of defending him . And then to wipe off all suspition from themselves , their gesture and conntenance shall be like Julius Caesar's ; who seeing Pompey's head fell a weeping , as if he had been sorry for it , when by his onely meanes it was cut off . So like Rowers in a boat , whilest in their pretence they look one way , in their intent they goe the quire contrary : As our Saviour found it to fare with the Pharisees , and Sadducees , Matth. 16. 1 , 3. which made him to conclude , with , O hypocrites ! Nor shall any man be able to determine , either by their gesture , words , or actions , what they resolve , though like Hebrew letters , you spell them backward . Onely this you may be sure of , that they do not intend , what they pretend ; Like as in jugling feats , though we know not how they are done , yet we know well , that they are not done as they seem to be . Now if they can any way advantage themselves by anothers ruine , and do it cunningly ; as Iezabel did , when she killed Naboth , by suborning false witnesse against him , and proclaimed a Fast before the murther : Though all such policy be but misery , and all such knowledge , ignorance , Yet , ô how wise they think themselves ! but they are grosly mistaken : for wherein does this their great wisdom consist ? but first ; in being wise to deceive others : as the Old serpent did our first Parents ; or secondly in the end to deceive themselves , as the same serpent did , which brought a curse upon himselfe for so doing , Gen. 3. The crafty Fox hugg'd himselfe to think how he had cozened the Crow of her break-fast : but when he had eaten it , and found himself poysoned with it , he wisht the Crow her own again . Wealth got by deceit , is like a piece of butterd spunge , an Italian trick , it goes down glib ; but in the stomack swells , and will never be got out again . The gains a man gets by deceiving , at last he may put in his eye , and yet see himselfe miserable . Sin is the greatest cheater in the world , for it deceives the deceiver . §. 53 That it is so with them , and all others who goe to Counsell , and leave the God of wisdome behind them : let their case be viewed in other persons . What saith Pharaoh to his deep Counsellors ? Come , let us do wisely , when indeed he went about that which destroyed both him and his countrey . The Scribes , Pharisees , and Elders , took counsel against Christ ; as though they would most wisely prevent their own salvation . Josephs brethren , to prevent his having dominion over them , ( as his dreames imported ) thought they had taken a very wise course , in selling him to the Ishmaelitish Merchants , which was indeed the onely meanes to effect it . They murther Christ , lest the Romans should come : and by so doing , their coming was hastned . The Jews say , Come let us kill him , that the inheritance may be ours : But in killing him , they lost the inheritance and themselves too . And so it always fares with our Machivillians in the end , speed they never so wel for a time . For let the Devil promise them never so fair , ( suppose it be a Kingdome ) the up-shot will be but sad and doleful : as it fared with Athaliah , who having slain all the Kings seed , that she alone might raign , lost both the government , and her life too . Or as it did with Abimelech , who slue seventy of his brethren , that he might with safety enjoy the Kingdome lost both it , and his life with it . And many the like we read of . Whence St. Ambrose observes , that the plots of the wicked , alwayes return upon their own heads . As Pope Hildebrands servant , by stumbling , was killed with that stone he should have thrown down on Frderick the Emperour , at his Devotions . Or as Griphus his mother , was made to take that draught , where-with she intended to poyson him . Yea , how little was Judas set by of the High Priests , when once he had served their turn ? How did they shake him off in that pittiful distresse , with look thou to it ? And so how poor are the witches , that in confidence of these promises , even sell their souls to the Devill . See here in these few Examples , you have the depth and solidity of our greatest and wisest Politicians , and yet lewd men , most ridiculously and absurdly , call wicked policies , wisdome , and their successe , happinesse . But herein Satan makes them of all fools the superlative , in mistaking villany and madnesse for the best vertues . And what is the summa totalis of all but this ? Faux-like , they project other mens over-throw , purchase their owne . Neither hath any man been wise to do evill , but his wisdome hath had an evill end . As ô the multitude of Examples that are recorded , to give credit to this Doctrine ! Was not the wisdome of the Serpent turned into a curse ? the wisdome of the Pharisees into a woe ? the wisdome of Achitophel into folly ? the wisdome of Nimrod into confusion ? the wisdome of the unjust Steward into expulsion out of Heaven ? the wisdome of Jezabel , into a shameful death ? &c. So that in the issue , their case proves but like the spiders , that was weaving a curious net to catch thè swallow : who when she came , bore away both net , and webb , and weaver too . Wherefore , ô God , make me but soul-wise , and I shall never envy their knowledge , that pity my simplicity : Let me be weake in policy , so I may be wise to salvation . And I cannot but wonder to see , how the most are mistaken in them : But being thus discovered , I hope it will appear , that as love & lust are not all one , so a cunnning Politician & a wise man are not both one . As we have seen some that could pack the cards , & yet were not able to play well . § 54. True , if men shall look upon them side-wayes , as Appelles painted Antigonus , that is , upon their strength of ●rain and parts alone , and not consider them whole , and together , their abilities , with their deficiencies , they will take them for wise men , and so be mistaken . But If you would know how to call them , they are properly subtle persens ? as the Holy Ghost stiles Jonadab , who gave that wicked and crafty counsell to Amnon , 2 Sam. 13. 3 , 5. And the woman of Tekoah , 2 Sam. 14. 2. And Elimas , Act. 13. 10. as being rarely gifted to deceive , and more crafty and wily then is usual . But not wise men ; for this is rather wisdome backwàrd , and to study the dangerous art of self-sophysiry , to the end they may play wily beguile themselves , and to plot self-treason , then which there is no greater , when the betrayer and betrayed , spell but one man . Again , admit them the most , they are not wise in good , though they be wise to do evill : Or if you will , wise in goods , not wise in grace : For as that old Serpent seemed to boast , that he was richer then Christ , when he said , All these are mine , Matth. 4. 9. So the Politician may truly say , for the most part , I am wiser then my plain dealing neigbour by five hundred pounds . So that in some sense it may be said of them , as one speaks of women , though partially , that they are more witty in wickednesse then men . Nor can I more fitly compare them , then to Dats , Night-crows , Owles , and Cats , which can see better in the darke , then in the light . Their wisdome is like that of the Polipus : which is a most stupid and foolish fish , yet useth great skill in taking of other fishes . Never the lesse , yield them all that hath been mentioned , this is the up-shot . They are blinde , and in darknesse , as having their beginning from Satan , the Prince of darknesse , and their end in Hell , which is the pit of darkness : and because they are wise onely to evill , their wisdome shall have but an evill end . In the dialect of the wise man , the greatest sinner is the greatest fool , Prov. 1. 7. And David thinks , there is no fool to the Atheist , Psal. 53. 1. & 49. 13. And Saint Austin tells us , that the wisest Politician upon earth , the most ample , and cunning Machivillian that lives , be he a Doctor in that deep reaching faculty , is worse then a foole : For if the Holy Ghost , saith he , termes him a fool that onely laid up his own goods , Luke 12. 18 , 20. finde out a name for him , that takes away other mens . And though worldly men call the simple fools , yet God calls the crafty fools , Jer. 8. 9. Mat. 6. 23. And of all atheisis , and fools , which seeme wise , there be no such fools in the world , as they that love money better then themselves . And so you have the wisdome of Humanists , and Politicians desciphered ; together with the wisdome of Gods servants . You see the difference between them , and therein as I suppose , that neither of the former are so wise as the godly man , nor so wise as the world reputes them , or they themselves . I confesse the one speak Latine , Greek , and Hebrew , the other Statutes , History , and Husbandry , well enough to make their neighbours think them wise : but the truth is , they seem wiser then they are , as is said of the Spaniard ; whereas the godly , like the French , are wiser then they seem . The former are wise men in foolish things , and foolish men in wise things . Sharp-eyed as Eagles , in the things of the earth , but blinde as Beetles in the matters of heaven . O that they had but the wit to know , that when all is done , Heaven is a brave place , where are such joyes , as eye hath not seene , nor care heard , neither hath it entered into the heart of man to conceive the things which God hath prepared there for them that love him , 1 Cor. 2. 9. §. 55. Now as I have shewn these two sorts of men their folly , to the end some of them may be convinced , and ashamed , and consequently become soul-wise , that so they may be saved ; which is the principal thing I drive at ( for I take no pleasure in disgracing men purposely . ) So it were as easie to prove , that all sorts of sinners , are no better then sots , and shallow-brains , in comparison of the conscientious Christian . Nor do I see , but it may prove of great , and general concernment : therefore that others also may have benefit by the same , I will briefly touch upon some particulars . And the next that I will speak to , shall be such as come neerest to these last mentioned ; that is , your Covetous , Miserly Muck-worms , who though they be neer neighbours to those Ambodexters I last spake of , yet they are not the same men . Now although you cannot name one property of a natural fool , but the Covetous man is in that particular a greater fool : Yet I will make the parallel in one onely : lest I should weary my Reader , before I have dispatcht all my Clients , or halfe listed my men . The Covetous miser , if you mark it , esteems not of things according to their true value ; but preferreth bables and trifles before things of greatest worth , which is the most remarkable property of a naturall fool , that is , being like the ignorant Indians in Florida , Virginia , New England , and K●nida , who for a Copper kettle , and a few toyes , as Beads , and Hatchets , will depart from the purest gold , and sell you a whole Countrey , with the houses and ground which they dwell upon . As Iudas preferred thirty pieces of silver , before him that was Lord of the whole world , and ransome of man-kinde : so the covetous man prefers Earth , yea hell to heaven , time to eternity , his body before his soul ; yea , his outward estate before either soule or body . Whereas the godly care for the soul , as the chief jewell , and onely treasure ; and for the body for the soules sake ; and settle their inheritance in no land but the land of promise ; their end being to possesse a kingdome without end . They are not like Shebna , who built his sepulchre in one Countrey , and was buried in another : But like our English Merchants , that traffique in Turkey , get wealth in Turky , yet plant not in Turky , but transport for England . It cannot be said of them , as it may of the most ; that they worship the golden Calfe : because they consider , that Pecunia , the worlds Queen , ( I meane that world , whereof the Devill is King ) extends her Regiments , but to the brim of the grave , and is not current one step farther . Worldly hearts are penny-wise , and pound-foolish ; they know how to set high prizes upon the worthlesse trash of this world ; but for heavenly things , or the God that owns them , they shamefully under-value . Like Judas , who valued Maries ointment , which she bestowed upon the feet of Christ , at three hundred pieces of silver , and sold his Master , on whom that odour was spent , for thirty . But it is not so with the godly ; they think it the best purchase that ever was in the world , to buy him who bought them ; in comparison of whom all things else are dross and dung , as Paul speaks , Phil. 3. 8. And indeed if we once have him , we have all thing , as the Apostle argues , Rom. 8. 32. 1 Cor. 3. 21 , 22 , 23. So that the godly's man is onely rich , the servant of Christ is Lord of all . Whereas by a just judgement of God upon the covetous Miser , who makes Mammon his god : The Devill makes them his Drudges , to get and bring him in Gold , as the King of Spain does the poor Indians ) that he may keep it in banke , for the next prodigall to spend as ill , as the other got it . As how often is that spent upon one Christmas revelling by the son , which was forty years a getting by the Father ? O fools , incomparable ! to take a world of care and paines , endure so much grief , sting of conscience , loss of credit , to deprive themselves of Heaven , damn their own souls , to get wealth : and when they have got it , not to be a jot the better for it . Yea , they are less satisfied , and contented then other men , meanlier accommedated then mean men : Yea , a poor beggar that hath nothing here , is in better estate , then a rich Miser , that hath nothing in effect , either here or hereafter . O that they would but use that ! yea , half that wit , study , and industry hereafter , to save their souls , that they have formerly done to damn them . But hear more . Aristippus cared onely for his body , as if he had had no soule : Zeno but for his soule , as if he had had no body : Achitophel for his Family alone , as if neither soule nor body had been worth caring for : but these neither for body , nor soule , nor any thing , but for a little muck to leave behind them . Yea , he can finde in his heart to goe to hell for another , that wishes him gone , and will damn his own soul to leave his son rich . Yea , what a deale of paines and care does the covetous man take for his own damnation ? ever tormenting himself to get that ; for getting whereof he shall be tormented : so himselfe is voluntarily miserable here , and hereafter , that others may be happy . And so much of the Miser . The next I will fall upon , shall be such as equall these in their Idolatry another way ; as § 56. Fourthly , what think you of common Idolaters ? are not they arrant fools ? I 'le give you but one instance mentioned , Exod. 32. and you will need no more . Turn to the place , and there you shall find , that those blockish Israelites made them a molten Calfe , and then said , This is thy god , that brought thee out of the land of Egypt , ver. 34. This is such a pregnant example , that there needs no more to prove it ; that a Beast should be their god ; yea , and a beast of their own making , and that this beast should have brought them out of Egypt , which could not move it selfe , but as it was moved , and that before it had any being . This is such a blockish absurdity , that as one would think , should never enter into the heart of him , who is endowed with a reasonable soule . But what can the Prince of darknesse propound ? that a wicked heart , ( blinded with the custome of sinne , and given up by God , to be further blinded by Satan ) will not believe , as appears by our Ranters , Shakers , and Quakers at this day . And such other fools are the Papists , though great Clerks , and wise men : who ( if I could intend to aquaint you ) maintain a thousand ridiculous tenents , stif●y defending those things for truth , which the Holy Ghost calls in expresse words , The doctrine of devils , 1 Tim. 4. 1 , 2 , 3. And most justly are they forsaken of their reason , who have abandoned God . Yea , most just it is , that they who want grace , should want wit too . If Idolaters will need set up a false god for the true , is it not equal , that the true God should give them over to the false ? Again , Fifthly , how does lust blinde and besot men ? when the Adulterer prefers a filthy strumpet before his own chaste wife , though his own lawfull Consort is known to be more comely , and lovely then the strange woman . Yea , when they shall confesse the same ( as it was the speech of one too great to name ) That were she not his wife , he could love her above all women in the world ; a word able to rot out the tongue that spake it . But take an instance of this nature , I 'le give you one amongst many very remarkable . We read , Judges 16. that Sampson cared more for his pleasure in this kinde , then his li●t . O strange debauchednesse ! his filthy lust of a Nazarite , leaves him scarce a man ! He that might not drink wine , is drunk with the cup of fornication . How could hee other then thinke , if lust had not blinded and bewitched him ? She whose body is mercenary to me , will easily fell me to others ? she will be false , if shee will be an Harlot . Was there ever such a motion made to a reasonable man ? Tell me , wherewith thou mayest be bound to do thee hurt ? Who would not have spurned such a sutor out of doors ? And when upon the tryal he saw such apparent treachery , he yet wilfully betrays his life , by her to his enemies . All sins , all passions have power to blinde , and infatuate ; but lust most of all . Never man that had dranke flagons of wine , had lesse reason left him , then this Nazarite . Many an one loses his life , but he casts it away ; not in hatred to himself , but in love to a Strumpet , He knew she aimed at nothing but his slavery , and death , yet had not power to deny her . He had wit enough to deceive her thrice , not enough to keep himself from being deceived by her . Thrice had he seen the Philistims in her chamber , ready to surprise him upon her bands ; and yet will needs be a slave to his Traitor . Yea , in effect , bids her binde him , and call in her Executioners to cut his throat . O beware of a Harlot , as you would of the Devill ! and the rather , for that under the habit of a woman , it may be the Devill in shape of a woman , as some have so been cheated . But Sixthly , what can we think of an improvident Gamester ? is not he a Fool ? who will hazard his whole estate upon the chance of a treacherous dye , that flatters him with his own hand , to throw away his wealth to another . And a Thief he is too , for if he wins , he robs another ; if he looses , he no lesse robs himself . § 57. Seventhly , let me refer it to any rational man , whether the Voluptuous Prodigal is not a stark Fool ? who suffers himself to be stolne away for an Apple : For , for a little tickling of the palate , a kind of running Banquet , he will hazard the losse of eternal comfort , and expose himself to a devouring fire , an everlasting burning ? Isa. 33. 14. And what greater folly ? Is it not a dear purchase ? an ill penni-worth ? yea , a desperate madnesse , to buy the merriment of a day , ( yea , possibly the pleasure of an hour , may deterimine it ) with ages of pangs , with eternity of unsufferable torments , that are capable of neither ease 1. or end . Nor is this all , for they run upon Gods judgements , as Balaam did upon the swords point in the Angels hand , and yet are so farre from being afraid , that they applaud their own wisdome , for giving such liberty to their lusts ; thinking no men in the world enjoy the like freedome . When indeed their bondage is much worse then the cruel and tyrannical bondage , and slavery of Egypt . For first , that bondage was of the body onely , but the service of sinne is of the whole man , body and soul . Secondly , in the bondage of Egypt , they served men ; but in this bondage , service is done to sinne & Satan , most vile Lords , which command most base , and filthy works . Thirdly , in the bondage of Egypt , the most harm was temporall , losse of liberty , smart and pain of body , in this service of sinne , the losse is eternal , even destruction in Hell for ever ( without the infinite goodnesse of God . ) Fourthly , in this bondage under Pharaoh , they had a sense of their thraldome , and desired liberty ; in this of sin , men do not so much as suspect themselves to be bound , but think themselves free , and despise liberty . Lastly , in all outward bondage , they which are bound may possibly help themselves ; as by running away , or by intreaty , or by ransome : In this bondage we lie still , as it were , bound hand and foot ( till God by his mercy deliver us ) not having so much as the least thought of relieving our selves . By all which it appears , that such who take the most liberty to sin , are the most perfect slaves in the world ; because most voluntary slaves : and that Christs service is the onely true freedome ; his yoke an easie yoke ; his burthen but as the burthen of wings to a bird ; which makes her flye the higher . Wherefore , as we serve the lawes , that we may be free : so let us serve Christ , and we shall be the freest people alive . A godly man being demanded , what he thought was the strangest , and foolishest thing in the world , answered , an impenitent sinner , or an Unbeliever : For , said he , that a man should provoke God , so gracious and mighty , that he should believe Satan the father of lies and cruelty , forget his own death so imminent and in-evitable ; obey the command of his Flesh , a Drudge so ignoble , admire the world so fickle and dangerous , prefer it before Heaven so blessed & glorious ; wilfully cast himself into hell , a place so woful and dolorous , and all for vanity , such a wretched emptinesse ; that he should feare the blasts of mens breath , and not the fire of Gods wrath ; weep for the losse of friends , & not for his soul : And lastly , that Christ should stand at the door of his heart , craving for entrance , that he may remedy all , and make him everlastingly happy ; and God call him every day , either by his Word in the mouthes of his Messengers , or by strange judgements , or extraordinary mercies upon himselfe , or others , and all in vain Such an one , sayes he , is the most foolish and degenerate creature alive : Thus I might go on to Traytors , Murtherers , Back-byters , Seducers , Drunkards , Blasphemers , Persecutors of the godly , proud persons , Hypocrites , Thieves , Atheists , and what other sinners you can name : and prove them all fools alike . But I have already ( upon one occasion or other ) done it in some other Tract. Nor do I love to tautologize , except it be for a great advantage to my Reader , and for others good : though in such a case , I can , I thank God , dishonour my selfe , that I may honour my Maker . The which if men did well ponder , they would be more sparing of their censures ; How-ever I could wish , that our Reverend Divines would afford themselves more liberty in this case then they do . There be some expressions , that we borrow from our Predecessors , that deserve to be mentioned , or used ( by a Minister that remains perhaps twenty , or thirty years in a Parish ) more then once , though it be to the same Congregation ( for that which takes not , or is not minded at one time , may at another : and how many have been converted , by that onely argument ? that God seeth all things even in the darke , when the doors are shut , and the curtains drawn . ) Nor do I think , that a dull and flat tool , or instrument would be used , when a more quick , and sharp one may be had at as easie a rate , and perhaps neerer at hand . But we are mostly ( even the best of us ) loth to deny our selves ; though it be for our Masters , ( & many of our Brethrens great gain and ) advantage . But of this by the way onely , a word or two more , that may reach to all , that are in their natural condition , and I shall conclude . § 58. In the last place , Are not all wilfull sinners arrant fools ? who Adam-like , will receive what-ever comes , or is offered them ? be it bribe , or other sinful bait , not once thinking this is forbidden fruit , and thou shalt die the death . That think the vowed enemy of their souls , can offer them a bait without a hook ? you cannot but acknowledg them stark fools , though thou thy self beest one of the number . Again , for men to dishonour God , and blaspheme his Name , while he does support and relieve them , to runne from him , while he does call them , and forget him , while he does feed them . To imitate the Common Protestants in Queen Maries time , who laughed the Martyrs to scorn , and esteemed them superstitious fools , to lose their lives and fortunes , for matters of Religion , accounting faith , holinesse , immortality of the soul , &c. meer fopperies and illusions . To be quick-sighted in other mens failings , and blinde to their own . Are not these so many infallible properties of a fool ? and yet these are the lively characters , of every sensuallist . In so much , that if I should give you a list , or Catalogue of all the fools in one City , or County : You would blesse your selves , that there are so few Bedlam houses , and yet so many out of their wits , that can not perceive or discern the same . And yet no wonder ; for as I told you-ere-while , Sensual men are so be-nighted , and puzled with blindnesse , that they know no other way , then the flesh leads them . Yea , many by losse of conscience become Atheists ; and by losse of reason , Beasts . Yea , to any thing that is spiritually good , the natural man is blinde , and deafe , and dead , as ye may see by these ensuing Scriptures , 1 Tim. 5. 6. Rom. 1. 21 , 22 , 25. Ephes. 5. 14. Isa. 6. 9 , 10. John 12 40. Psal. 69. 23. Matth. 4. 16 & 15. 14. Ephes. 4. 18 , 19. & 5. 8. 1 Pet. 2 9. Acts 28. 27. Rom. 11. 8. Matth. 23. 16 , 17. 19. 24. 26. & 27. 3 , 4 , 5. 2 Pet. 2. 16. Revel. 3. 17. Rom. 6. 13. & 8. 11. Micah 7. 16. Psal. 58. 4. Eph. 2. 1. If our Gospel be hid , it is hid to them that are lost , in whom the god of this world hath blinded , 2 Cor. 4. 3 , 4. But it is otherwise with the godly : as let Satan , or the world offer a wise Christian the bait of pleasure , or profit : his answer shall be , I will not buy repentance so dear : I will not lose my soul , to please my sense . If affliction comes , he will consider , that Gods punishments for sinne , calls for conversion from sin : and in case God speaks to him by his Word , to forsake his evill wayes , and turn again to him , he will amend his course , lest if he heare not the word , he should feel the sword . Whereas nothing will confute a fool , but fire and brimstone . The Lord spake to Manasses and to his people ; but they would not regard : Wherefore the Lord brought upon them the Captains of the Host of the King of Ashur , that took Manasses , and put him in fetters , and brought him in chains , and carried him to Babel , 2 Chron. 33. 10 , 11. Fools , saith holy David , by reason of their transgression , and because of their iniquity , Psal. 107. 17. From which words , Musculus infers , that all wilfull transgressors are arrant fools . And it is the saying of Cardan : That dishonesty is nothing else but folly and madnesse . Yea , Solomon throughout all his Proverbs , by a fool , means the natural man ; and by a wise man , a man sanctified . O that it were rightly learned , and laid to heart by all , that are yet in the state of un-regeneracy ! for it is every one of their cases . To conclude in a word , Without knowledge , the soul is not good , Prov. 19. 2. The ignorant cannot be innocent . I am the light of the world ( sayes our Saviour ) John 8. 12. & 12. 46. Where light is not , Christ is not : for Christ is light . § 59. And so according to my skill , I have performed what I at first promised . It remains before we leave it , that some use be made thereof , that so both wise and weak , may learn something from what hath been spoken of this subject . Wherefore , in the first place , If it be so , that both the sensual and rational , even all that are yet in their natural estate , are uncapable of divine , and super-natural knowledge , that they are blinde touching spiritual things . Then let not any carnal wretch hereafter dare to speak evill of the things , actions , or persons , that are out of the reach of his capacity , but silently suspend his judgement , untill he be better informed : For as it pertaineth not to the Rustick , to jugde of letters : So it belongeth not to natural men to judg of spiritual things . Yea , let those ignorant ones , that have used to speak evill of the way of truth , learn to kick no more against the pricks , lest they bring upon themselves the same curse , that their fellows did , who brought up an evill report of the Holy Land , Num. 13. 32 , 33. & 14. 23 , 24. Yea , put case they shall think they do God good service in it , as many do in persecuting , and putting to death his children and Ambassadors , John 16. 2. as a world of examples witnesse . Yea , the Jews thought they did marvellous well , in crucifying the Lord of life . But what says the holy Ghost , Prov. 14. There is a way that seemeth right unto a man : but the end thereof are the ways of death , vers. 12. Even the Powder-traytors thought they merited , when they intended to blow up the whole State . Alass , Natural men are no more fit to judge of spiritual matters , then blinde men are fit to judge of colours . And yet none more forward then they ; as you may see by those blinde Sodomites , that dealt so roughly and coursely with Lot and his two Angel● , Gen. 19. 1. to 12. That they are ignorant , and so unfit , is evident of what is recorded of Michol , 2 Sam. 6. 16. Of Nichodemus , John 3. 4. Of Festus , Acts 26. 24. And lastly , of Paul before his conversion . I was , saith he , a blasphemer , a persecutor , and an opposer of Christ and his members ; but I did it ignorantly through unbelief , 1 Tim. 1. 13. It 's worth your observing too , that he was no sooner enlightned with the saving knowledge of Jesus Christ , but he was of a contrary judgement , and preached that faith which before he condemned and persecuted . And this will be every one of their cases , in the end ; if not in this life , yet hereafter , when Hell flames hath opened their eyes , they will confesse . We fools thought his life madnesse , and his end to be without honour : How is he now numbred with the children of God , and his lot among the Saints ? And when they shall see it , they shall be troubled with horrible fear , and shall be amazed at the strangeness of his salvation , so far beyond all that they looked for : and groaning for anguish of spirit , shall say within themselves , This is he whom we once had in derision , and in a proverb of reproach , therefore have we erred from the way of truth , we wearied our selves in the way of wickedness and destruction : but as for the way of the Lord , we have not known it . The light of righteousness hath not shined unto us , nor hath the Son of righteousness arose upon us . What hath pride profited us ? or what good hath our riches and our vaunting brought us ? with more of the like , for which read , Wisdom 5. And what is the cause they acknowledg not the same now , but their blindness and folly ? and because they put their own faults in that part of the wallet that is behind them ; but ours in the other part , or end which is before them : For self-examination would make their judgements more charitable . Read al●o these Testimonies , John 15. 21. & 16. 2 , 3. Mat. 16. 23. & 22. 29. 1 Cor. 2. 8. Isa. 5. 20. But I will give you other instances . Was it not an a gu●●nt that Haman was blinde ? who thought Mordecaies not bowing the knee to hi● , a more heinous offence , then his own murthering of thousands ? Were not the Jews , Scribes & Pharisees blind , who could see more unlawfulness in the Disciples plucking a few ears of Corn on the sabbath-day ? and the Palsie man's carrying his bed ; then in their own devouring of Widows houses ? who thought they might better murther Christ , then others believe in him ? and be themselves the greatest of sinners , then our Saviour to be in company with sinners ? Was not Ahab blinde ? who thought Elijah more troubled Israel , in doing the will of the Lord , then himself in provoking the Lord above all the Kings of Israel that were before him . And the like in our dayes . Is it not the manner of thousands with us ? not only of Clownes , and ill-bred people , who walk after the flesh , in the lusts of uncleanness ( whom St. Peter cals bruit beasts , led with sensuality , and made to be taken and destroyed . ) But of proud wits , who one would think should have more brains , and know something , to speak evill of the things which they understand not , 2 Pet. 2. 12. Yea , how severely will they censure , not only things indifferent , but the most holy and approved good duties in the godly ? while they will patiently passe by the most heynous crimes , as cursing , blaspheming , &c. in themselves and others ; an infallible signe of a man not born a-new . Yea , will they not more deeply censure our serving of God , then their own blaspheming of him ? and think it a more heynous offence in us to be holy , then for themselves to be prophane , and persecute holinesse . And what one does , is a law to the rest , being like a flock of sheep ; which if they but see one take a wrong way , all the rest will follow . As you may see in the Example of Corah , and his two hundred and fifty followers , in Demetrius and his fellows , in their quarrel against Paul and his companions . And lastly , in Lots neighbours , Gen. 19. where you shall read , that when some Godlesse persons had assaulted him , and his two Angels ; before night , all the men of the City , from the young even to the old , from all quarters compassed the house round , seeking to break it open , railing upon , and reviling him . Yea , though they were strook with blindnesse , they would not leave off , untill they had wearied themselves , and felt fire and brimstone about their cars , vers. 4 to 2 5. Natural men in heavenly things , resemble Shel-fish , that have no smell : Or the Cam●lion that hath no taste . Nor do they see any more , then the meer barke or out-side●f spiritual performances , 2 Sam. 6. 16. And the Flesh ( Satans ready instrument ) will be ever suggesting to them strange surmises , touching what the Religious either say , or do . And still , the more sottish , the more censorious : For where is least brain , there is most tongue , and loudest . Even as a Brewers Cart upon the stones , makes the lowdest noise , when his barrels are emptiest . They that knowleast , will censure most , and most deeply . It is from the weakest judgements , that the heaviest judgement comes . And so the more censorious , the more sottish , seem they never so wise in the worlds account : For admit the●have a shew of wisdome ; yet for matter of Religion and saving knowledge , they know not their right hand from their left ; as it fared with those sixscore thousand Ninevites , Ionas 4. 11. So that it 's no disparagement to us , seem they never so learned : As what but their ignorance makes them so censure us . They suspect much , because they know little ; as children in the darke , suppose they see what they see not . Yea , a Dogge will be very violent in barking at his own shadow on a wall , or face in a glasse . The Duke of Von●osme seeing his own and others faces in a well , call'd for ayd against the Antipodes . Paglarencis thought himselfe cozened , when he saw his sow had eleven Pigs , and his Mare but one Foale that would be confest . So that they are like Harpast , a blinde woman in Seneca's family , who found fault with the darknesse of the house when the fault was in her want of sight . Or the Owle , that complained of the glory of the Sunne , when the fault was in her own eyes . Or like Pentheus , in Euripides his Bacchus , who supposed he saw two Sunnes , two Thebes , every thing double : when his brain alone was troubled . Or those that are vertiginous , who thinke all things turn round , all e●re : when the errour is onely in their own brains . And so much for caution to the one . § 60. Secondly , for comfort to the other ; If all natural men are ( like Sampson without his guide , ) not able without the Holy Ghosts direction , to finde out the Pillars of the house , the principles of faith : let us not wonder , that they swerve so much from the godly in their judgement , and practice : As is it any strange thing to see a blinde man stumble and fall ? Neither let us be discouraged , maugre all their slander & opposition . Nor think the worse of our selves , if such shall reproach us never so : The Corinthians exceedingly slighted Paul , he was this , and he was that ; But what says Paul ? With me it is a very small thing that I should be judged of you , 1 Cor. 4. 3 , 4. VVe know little children will often laugh at wise men , when they are about serious and necessary affairs : which notwithstanding is not an argument of the unworthiness of the things they laugh at , but of the folly of them which laugh . Will the Merchant be discouraged because his wine pleaseth not a sicke mans palate ? Much lesse cause have we to be discouraged by their distaste , or dislike of us and our actions , as having more certainty to rely upon ; they perhaps have sense , reason , and experience to rely upon , but we have them with the advantage of Gods Word , and Spirit , and Faith , three infallible witnesses . Yea , we have great cause to rejoyce , that they revile , and speak evil of us . For his is both a token of perdition to them , and to us of salvation , and that of God , as the Apostle phraseth it , Phil. 1. 28. True , they may raise any slander upon the best of us , as the Chief Priests did upon our Saviour , Math. 28. 13 , 14. and that slander may be believed time out of minde , ( as the Jewes to this day believe that his Disciples stole him cut of the Sepulchre ) Matth. 28. 15. to the hardning of many in their Atheism , and Unbelief : For what should hinder ? When Naboth was proved to be a blasphemer of God , and Susanna a whore upon oath ; and the same recorded to posterity ; when Ieremiah was reported to be an enemy to the State ? Paul a polluter of the Temple ? Steven a destroyer of the Law ? All the Disciples deceivers , and Christ himselfe a wine-bibber , a Sabbath-breaker , a seducer of the people , a Belzebub , &c. So we may perhaps under-goe the like , in one kind or other ( as the Devils servants , want neither wit nor malice to devise ; ) But what need it trouble us , so long as it shall add waight to our Crowns ? For if we any way suffer for Christ , be it but rebuke for his sake , happy are we here , and great shall our reward be in heaven , Mat. 5. 11 , 12. VVherefore let us never be ashamed of our Masters service , nor of their censures : No matter what Judas saith touching Maries ointment , so long as Christ approves of it . Did our Saviour Christ forbear to heal on the Sabbath day , because the Scribes and Pharisees took it ●ll ? no , but rather did it the more , Luke 6. 7. to 12. and Luke 13. 31 , 32. VVhen Peter and John were charged to speak no more in the name of Jesus ; their answer was , We cannot but speak that which we have heard and seen , Acts 4. 20. VVhen Michol scoft David , and called him fool for his dancing before the Arke , His answer was , I will be yet more vile , and more lowly in mine own eyes . He knew that nothing could be more heroical , then this very abasement . And it is our very case . Every scoffing Michol , ( for none else will do it ) every drunken sot , derides our holy profession : but with God and the gracious , we shall be had in honour . Yea , our very malicious , and scoffing adversaries shall honour us , by deriding us . Their dispraise is a mans honour , their praise his dishonour . VVherefore let us imitate St. Austin ; who as he feared the praise of good men , so he detested that of evill , and ungodly men . And take our Saviours counsel ; seek to justifie our judgements , to the children of wisdome , of whom she is justified ; and not to fools , by whom she is daily crucified . Neither let any think the better of such whom they extoll ; for the blinde eat many a flie . § 61. Thirdly , are the one regenerate , the other carnall ? the one of this world , the other chosen out of it ? the one children of light , and of the day , the other blinde and in darknesse ? the one Christs friends , the other his enemies ? do the one live after the flesh , the other after the spirit , Gal. 5. 15. 1 Pet. 4. 2. Then look we for no love from , or peace with them : Different dispositions can never agree . There can be no amity , where there is no sympathy . Athens and Sparta could never agree , for that the one was addicted to serve Minerva , the other Mars . Yea , when it was said of Phocian and Demosthenes , that they could never agree ; it was answered , No , how should they ? when the one drinks water , and the other wine . Much more may it be applyed to these , when the holy Ghost sayes , 2 Cor. 6. What communion between light and darknesse ? what peace between the Believer and the Infidel ? or unbeliever , vers. 14 , 15. And in another place ; Know ye not , that the amity of the world , is the enmity of God ? And that whosoever will be a friend of the world , maketh himselfe the enemy of God , Jam. 4. 4. And again , He that is borne after the flesh , will persecute him that is born after the Spirit , Gal. 4. 29. Yea , Solomon tels us directly , and in plain terms , That a wicked man is abomination to the just ; and that he who is upright in his way , is abomination to the wicked , Pro. 29. 27. Even our very ways which God hath commanded us to walke in , are abomination to them . VVhence it is , that the Naturall man can agree with all that be naturall ; be they civill , or prophane , Turkes , or Jewes , Papists or Atheists , because all these agree with him in blindnesse , and darknesse : But with a sincere , and holy Christian , a practicer of piety , he can never agree , because his light is contrary to the natural mans darknesse ; Grace in the one , is a secret disgrace to the other . VVherefore to be without enemies , or to have such our friends , we may rather wish then hope ; yea , once to expect it , were an effect of frenzy , not of hope . Onely let not us by our offending God , or jarring amongst our selves , put weapons into their hands to wound us withal : and then we are sure to have Christ ( who is able enough to vindicate all our wrongs ) to assist us , and prevent our Enemies . § 62. Fourthly , If none be truly wise , but such as have pass'd the second birth ; and that this wisdome which makes us differ , cometh downe from the Father of lights ; and that we cannot have it , except God vouchsafe to give it us : it may teach us to be humble , Job 42. 6. And not like the Ape , that is proud of his Masters jacket : And thankefull , for Heavenly notions , grow not in us ; wee spin them not out of our own breasts . Nor was there any thing in us , that makes us differ : we slept nigh half our time in ignorance , and that wee ever awakened , it was onely Gods infinite goodnesse and free grace . VVhat cause have we then to blesse the giver ? And to become suiters to our Saviour in their behalf , who are not yet awake : That he will be pleased to open their eyes , and remove that vail which is laid over their hearts , in their hearing the Gospel , 2 Cor. 3. 14 , 15 , 16. And in the mean-time , let us condole their disastres , and drop some teares in pity and compassion for their great and grievous misery . Fifthly , and lastly , If with God one spark of spiritual , experimental , and saving knowledge , be of more worth then all humane wisdome and learning , then strive we after that knowledge that will make us for ever blessed . Let us so be learned , that we may be saved . Let us not in our hearing , reading , and communication , do as little children , that looke onely upon the babies in a Booke , without regard to the matter therein contained . But like men in yeares , have more respect to the pith , and solidity of the matter , then to the phrase ; and to the profit of our souls , then the pleasing of our senses . Yea , let us so minde what we either hear or read ; that if any vertue be commended , we practice it ; if any vice condemned , we avoid it ; if any consolation be insinuated , we appropriate it ; if any good example be propounded , wee follow it . Yea , so minde wee what we hear , or read , as if it were spoke onely to each of us in particular ; which to do , is to be for ever happy . Good counsell for our young Gulls , who will hear no other Ministers but such as flatter sinne , and flout holinesse ; nor read other Books , then such as fill them with Pride , and Lust , and the Devil . So I have given you a good , and profitable Book , one faultlesse fault being born with . An answer that may satisfie such as shall make the Objection I expect , viz. about repetition , which I take to be a fault deserving thanks . If any shall finde themselves gainers by reading of this piece , let them also peruse the two fore-going parts , viz. The Hearts Index , and A short and sure way to Grace and salvation , as treating upon the most needful subjects for a natural mans conversion , that I could think of : The which being small things , are sold onely by James Crump , in Little Bartholomews , wel-yard ; And by Henry Cripps , in Popes-head Alley . ERRATA . Not to mention all the litterall mistakes , and points misplaced ; there is one fault in the Title page so grosse , ( though it past the view , both of Transcriber , Composer , Corrector , and Authour , without being discerned : ) that it would be mended with a pen , and of Floreligus , made Florilegus . FINIS . 
A67743	----	The cause and cure of ignorance, error, enmity, atheisme, prophanesse, &c., or, A most hopefull and speedy way to grace and salvation, by plucking up impediments by the roote reduced to explication, confirmation, application, tending to illumination, sanctification, devotion / by R. Younge ... Younge, Richard. 1648 Approx. 379 KB of XML-encoded text transcribed from 152 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A67743 Wing Y143 ESTC R16605 12545839 ocm 12545839 63051 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67743) Transcribed from: (Early English Books Online ; image set 63051) Images scanned from microfilm: (Early English books, 1641-1700 ; 952:31) The cause and cure of ignorance, error, enmity, atheisme, prophanesse, &c., or, A most hopefull and speedy way to grace and salvation, by plucking up impediments by the roote reduced to explication, confirmation, application, tending to illumination, sanctification, devotion / by R. Younge ... Younge, Richard. [60], 242 p. By R.I. for N. Brook ..., Printed at London : 1648. Reproduction of original in Bodleian Library. Index: p. [39]-[60] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Grace (Theology) -- Early works to 1800. Salvation -- Early works to 1800. Calvinism -- Great Britain. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 John Latta Sampled and proofread 2003-01 John Latta Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE Cause and Cure of Ignorance , Error , Enmity , Atheisme , Prophanesse , &c. OR , A most Hopefull and Speedy way to grace and salvation , by plucking up impediments by the roote . Reduced to Explication , * Confirmation , Application : tending to Illumination , sanctification , devotion . By R. YOUNGE of Roxwell in ESSEX . They call evill good and good evill , &c. They justifie the wicked , and take away the righteousnesse of the righteous from him , Isai. 5.20.23 . Wherefore slew Cain his brother , but because his own works were evill , and his brothers good , 1 Joh. 3.12 . I was before a blasphemer , and a persecutor , and injurious , but I obtained mercy , because I did it ignorantly in unbeliefe 1 Tim. 1.13 . Printed at London by R.I. for N. Brook at the signe of the Angel in Cornhill , MDCXLVIII . Courteous Reader , HAving perused this Cause and Cure of Enmity ; Prophanesse , &c. we finde it to containe , a lively description of the worlds envy and hatred to the godly : Together with a perspicuous discovery , of the originall , Continuance , Properties , and Causes of the same . In which also the Ignorance , Atheisme , and Prophannesse of most men ; are pithily & pathetically painted out ; & the remedies of either prescribed , with many forcible inducements to a pious life , and religious conversation : saving knowledge , and true wisdome soundly described , and distinguished from their counterfiets ; with the meanes to attain both : The necessity of repentance , &c. prest home . All which , is laid down pithily , orderly , and ellegantly : with much , both sinuous strength of argument , and variety of gracefull , and delightfull illustration : which may draw on the Reader , to his no small benefit , and ( through Gods blessing ) prove of much use , to all sorts that shall reade the same : whether for information , or direction ; diswasion from evill , or confirmation in good : as tending much to the comforting of beleevers in their sufferings ; and to the reclayming , or ( at least ) the convincing of such as any way oppose the way of truth . So that whatsoever time , labour or dilligence ; thou shalt spend in often reading the same : we doubt not , but the profit wil recompence thy paines abundantly . George VValker . Edm. Calamy . Joseph Caryll . An Advertisement to all such ; as speake evill of the way of truth : and of the things which they understand not , 2 Pet. 2.12 . MY brethren , many of you to my knowledge ; have read this Cure , and highly approv●d of it : but for want of acquaintance with your owne hearts , you thinke it concernes others , not you . As David thought of Nathans parable , 2 Sam. 12.1 . to 8. And Ahab of the Prophets , 1 King. 20.39 . to 43. when it concerned no lesse , then his owne life . So that these lines to you ( for want of application ) are but as so many characters , written in the water , which leave no impression behind them . For you are the same men ●till , as bitter malignants to the power of godlinesse ; and as much forestalled with prejudice against the religious as you were before . Though I did hope better things , both of you and it : & that upon good probability . For it cannot be denyed ; but I have said sufficient in this , and the succeeding parts ( which sundry of you have read also ) if not to convert , yet at least to convince all gainsayers : and consequently to stop the mouth of iniquity , which is set so wide-open : To quench those tongues , which are set on fire from hell ; And to charm the mouth , of the most envious Momus , that ever hell did hatch ; from barking at professors , and practisers of piety . Which makes mee feare , that what this will not effect , no ordinary meanes are like to doe . As what can bee further expected ? No glasse can more lively represent your faces , than this booke does your hearts ; Onely this is the misery , as when a child beholds his owne face in a glasse ; hee thinkes hee sees another child's face , and not his owne : So fares it with you . Which is the sole cause , that in the middest of so much means so few are converted : for otherwise , the word of God is so powerfull ; and the Gospel so ravishing : that the World could not stand before it , without submitting to it . Whereas for want of applying it to their owne consciences : every one can evade , whatsoever their Ministers can speak to them out of the word . I have shewne you what God in his word speakes , and proved that your condition is no whit better then the condition of Caine , and Ishmael , and Hamman , and Eliab , a●d Goliah , and Michal , and Doeg and Shemei , and Rabshekah , and Tobia , and Sandballat , and Pashur , and Zedekiah , and Herod , and Saint Paul before his conversion , and Ananias the high Preist , and Demetrius the Silver-smith , and Alexander the Copper-smith , and Elimas the Sorcerer . What , doe you looke that Christ Iesus himselfe from Heaven should call to you severally by name ; as he did to Saul : and say ho Ishmael such an one ; Or ho Elimas such an one ; Why doest thou persecute me ? I am Jesus whom thou persecutest , Acts 9.4 , 5. And this booke is an Epistle , which I have caused to be writ unto thee ; therefore see thou bee warned by it , and perswaded to repent : or I will come against thee shortly , and will fight against thee , with the sword of my mouth , except thou amend , Rev. 2.6 . — & 3.20 . And yet if Christ himselfe should doe so : I question whether you would bee any more warned , or reclaimed by it ; than Hazaell was , when the Prophet told him what abominable wickednesse hee should commit , 2 Kings 8.12 , 13. &c. Abraham tels Dives as much in effect , Lu. 13.31 . I know you thinke well of your selves , and so did Hazaell : which made him answer the Prophet , what is thy servant a Dog ; that I should doe this great evill ? though hee afterward did it , and was worse then any Dogge . Yea , you call your selves Christians , and will face us downe , that you are the servants of God : and that the word may prove your baine , the prophanest of you can snatch the comfort of every promise you hear ; as belonging to you , witnesse my Sovereign Antedote , in which there is not one word of comfort for ; or intended , for you that are scoffers : but for such as suffer reproach for the name of Christ , and for well-doing . Yet it is admirable to consider , how you comment upon those comforts , and apply every passage therein ; to your selves , & against the godly : In which case it is hard to say , whether your applying the promises in that , and such like books and sermons : or your not applying the threats , and precepts in this , and the like , will most occasion your finall impenitency . And whether it best pleases Satan , that you thus read , and heare Gods word ; or that you neither reade , nor heare it at all . Oh the many wayes that Satan hath , to gull , and delude carnall men : and how willing , and apt they are to gul , & delude themselves ! But consider ! Hath God made any promise to Scoffers ? Or can the Crosse of Christ , save them that continue malitious enemies to his Crosse ? Phil. 3.18 . No , God hath promised to shew mercy unto thousands , of them that love him & keep his cōmandments Exod. 20.5 , 6. And to forgive the most unrighteous , if they will forsake their evill wayes , and returne unto him , Isay 55.7 . And Christ hath made a generall Proclamation , that whosoever ( have they formerly been never so wicked and vicious ) shall repent and beleeve , and obey the Gospell shall be saved , Marke 16.16 . Heb. 5.9 . But withall Christ hath no lesse told us , ( and I pray marke it ) that except we repent , and beleeve , we shall for ever perish , and bee damned Marke 16.16 . Luke 13.3 , 5. and threatned , that hee will come the second time , in flaming fire , to render vengeance unto them , that know him not ; and that obey not his Gospell , 2 Thess. 1.7.8 . Psalm . 11.6 . Adding , that no unrighteous persons , shall inherit the Kingdome of God : but shall have their part , and portion in that Lake , which burneth with fire and brimstone , which is the second death , 1 Cor. 6.9 , 10. Gal. 5.21 . Revel . 21.8 . And that without holinesse , no man shall see the Lord , Heb. 12.14 , and God no lesse tels us , that hee will recompence every man , according to his workes , be they good or evill , Revel . 20.13 . and 22.12 . Rom. 2.6 . Jer. 25.14 . and 32.19 . and 50.29 . and 51.56 . Ezek. 7.4.8 , 9. and 9.10 . and 11.21 . and 16.43 . Yea hee tels us expresly ; that he will not be mercifull unto such , as flatter themselves in an evill way : but that his wrath , and jealousie shall smoake against them ; and every curse that is written in his booke shall light upon them , &c. Deut. 29.19 , 20. And that if we will not regard , nor hearken unto him , when he calls upon us for repentance : he will not hear , nor regard us , when in our distresse , and anguish we shall call upon him for mercy : but even laugh at our destruction , and mocke when our fear commeth , Prov. 1.24 . to 33. Neither is salvation more promised to the godly , in any part of the Bible ; Old Testament or New : than eternall death , and destruction is threatned to the wicked . For though to all repentant sinners , he is a most mercifull God : yet to wilfull , and impenitent sinners he is a consuming fire Heb. 12.29 . Deut. 4.24 . Doe you indeed beleeve , that hee who is truth it selfe ; speakes as hee meanes in his word ? Or will you hearken to God , and Christ , rather than to Satan and your deceitfull Heart : that would gull you of your soule , and plunge you into everlasting horror ? If so , take notice ; that Christ came not to be a Patron for sin ; but that he might destroy the body of sin , and the workes of the Devill in us 1 Iohn 3.8 . and to sanctifie , as well as to save us , Rom. 6.5 , 6. Titus 2.11 , 12 , 14. Luke 1.74 , 75. And that the very end of Gods electing , and of Christs redeeming us , was : that we might be holy , Ephe. 1.4 . Matth. 19.17 . And therefore hee binds it with an oath : That whomsoever he redeemeth , out of the hands of their spirituall enemies : they shall worship him in holinesse , and righteousnesse all the dayes of their lives , Luke 1.73 , 74 , 75. 1 Pet. 2.24 . Nor ought any indeed , to call upon Christ ; or once to name him with their mouthes : except they depart from iniquity 2 Tim. 2 . 1● . And this do all that are spirituall , 1 Cor. 2.14 , 15. Such as resolve to doe Gods will , Psalm . 111.10 . ( to whom alone Christ reveales himselfe savingly , Iohn 15.14 , 15. 1 Iohn 2.20 . ) know : that if you were Christians indeede , as you say you are : you would immitate Christ , and indeavour to square your lives according to his Gospell , 1 Iohn 2.4 , 5 , 6. Iohn 15.14 , 15. Or if you were Gods servants , you would doe what hee commands ! 1 Iohn 1.6 , 7. Mall . 1.6 . Ier. 7.23 . and 26.13 . But certainly , as Linacre said long since , so may I now . Either the New Testament is none of Christ's Gospell : or you are not Christians , Iohn 8.31 . Gal. 5.24 . 1 Iohn 5.3 . And so of the Old , either it is none of God's word : or you are none of his servants . As marke what the Holy Ghost saith ; Rom. 6. Know ye not , that to whom ye yeeld your selves as servants to obey ; his servants ye are to whom ye obey ? v. 16. to 23. 2 Pet. 2.19 . And 2 Cor. 5. If any man be in Christ , he is a new creature , v. 17.2 Tim. 2.19 . and our saviour himself , who affirmes that wee are the Children of the Devill : if wee doe the workes of the Devill , Iohn 8.34 , 44. Luke 14.26 . And what worke , or service , can the Devil put you upon like this ? which both blockes up the way to heaven so ; and opens such a flood-gate to all prophanesse : that few , or scarse any , doe sufficiently discerne and deplore . But that Satan is your Father , your King , and your God : and how you advance his Kingdom , by your daily scoffs , reproaches , &c. 1 in detaining many from entering into a Religious course . 2 in staggering many Who have made some progresse in the way . 3 in keeping many From doing the good which they would , or appearing the same which they are . 4 in beating many Cleane off from their profession . 5 in hardening many And making them resolve against goodnesse . 6 in intentionally slaying many With death eternall . the insuing pages , sufficiently shew . Onely I would ( if it were possible ) make your selves acknowledge , that you are the men there spoken of . For though all experiensed Christians know , and God in his word tels you plainely : that Satan is the God of all unbeleevers , 2 Cor. 4.4 . And their King , Iohn 14.30 . and 12.31 . And their Father , Gen. 3.15 . Iohn 8.44 . And that they are all his Servants , kept by the Devill in a snare ; and taken captive of him at his will , 2 Tim. 2.26 . And that hee ruleth by , and worketh his pleasure in ; all the children of disobedience , Ephe. 2.2 , 3. Yet poore soules , you know it not : as those foure hundred of Ahabs Prophets , in whom this evill spirit spake ; did not know that Satan spake by them , 1 Kings 22.22 . Neither did Iudas know , when he eate the sop that Sathan entred into him ; and put it into his heart to betray Christ Iohn 13.2 . For hee had more plausible ends in it , as thinking that Christ could at pleasure , deliver himselfe out of their hands , and the like . Neither do Magistrates ( when they cast the servants of God into prison ) once imagine ; that the Devill makes them his Jaylors : but hee doth so , whence that phrase of the Holy Ghost , The Devill shall cast some of you into prison , Rev. 2.10 . They are his instruments , but hee is the principall Author . Neither did Ananias , and Saphira once thinke ; that Satan had filled their hearts , or put that lye into their mouthes , which they were strooke dead for , Acts 5. yet the Holy ghost tels us plainly , that hee did so , ver . 3. No , Eve in Paradise : had not the least suspision , that it was Sathan that spake to her by the Serpent : nor Adam , that it was the Devills mind in her mouth : his heart in her lips , when tempted to eate the forbidden fruite . Nor did David once dreame , that it was Sathan , which moved him to number the people , 1 Chron. 21.1 . Much lesse did Peter ; who so dearly loved Christ ; imagine that he was set on by Sathan , to tempt his own Lord and Master with those affectionate words ; Master pity thy self : for if Christ had pitied himselfe , Peter , and all the World had perished . Yet hee was so , which occasioned Christ to answer him ; get thee behind me Sathan Mat. 16.22 , 23. Whence we may argue , that if Sathan can make the best , and wisest of Gods children and servants : who hate the very appearance of evill , 1 Thess. 5.22 . Iude 23. Eph. 5.27 . 2 Pet. 3.14 . Iam. 1.27 . have the eye of faith , and the spirits direction , and know the minde of Christ , 1 Cor. 2.12 , 13 , 15 , 16. Iohn 10.14 above others ; to doe him such service unwittingly , and besides their intention : how much more can he prevaile with , and make use of his owne servants , and children ; that delight only in wickednesse , and have not the least knowledge of , or ability to discerne spirituall things , 1 Cor. 2.14 . 2 Cor. 4.4 . 1 Tim. 4.2 . But will you know , how it comes to passe ? that you call evill good , and good evill ; put darkenesse , for light and light for darkenesse ; bitter for sweet , and sweet for bitter : that you justifie the wicked , and take away the righteousnesse of the righteous from him , Isai. 5.20.23 . And so fight under Sathans banner against Gods people : And yet take your selves to bee ( not Sathans but ) Gods servants ? I will shew you five maine Reasons of it ; I pray marke them . First , So long as you are in your naturall condition ; you have eyes and see not , eares and heare not , hearts and understand not spirituall things : As Christ himselfe plainly affirmes Matth. 13.15 . and his Apostle , Acts 28.27 . and before them both the Prophet Isay chap. 6.9.10 . And the reason of that is , you have a vaile or curtaine drawne over your hearts : which is never taken away untill ye turne to the Lord by repentance : at which time it is taken away , as you may reade , 2 Cor. 3.14 , 15 , 16. Rom. 12.2 . 1 Cor. 2.14 , 15 , 16. Secondly long custome , and the commonnesse of this sinne ; hath taken away the sense of it , 1 Tim. 4.2 . Heb. 3.13 . Yea , quite turned it from a sin ( and that the greatest ) to a vertue . As how many in this land , for all they are Traytors to God ; and take up armes against all that worship him in spirit & in truth : would yet be counted ( and are so by the blind world ) not onely honest men ; but good Christians ? Whereas if it were not so common , and in fashion : they would be counted very Atheists , and Devills : and so they are accounted of all , but them that are Atheists . How many that scoffe at , traduce , and nick-name the conscionable Puritans ; and hate them , even for the graces of Gods spirit which shine in them : would yet be counted Religious men ? whereas if it were not so usuall , and that custome had not bleered mens minds : it would bee counted no better than open rebellion , and blasphemy against God : & so it is counted , by all but them that use it . This sin is counted no sin ; and yet it is the most desperate sinne ; and does more hurt than all his fellowes . Thirdly , To helpe forward : when God sends to you his Gospell , thereby to cure and save you ; you will not be cured , Jer. 51.9 . Yea , you so hate the light of the Gospell ; that you shun it all you can least your deeds should be reprooved , John 3.19 , 10. Or else you stop your eares , and shut your eyes ; least you should see with your eyes , and heare with your eares , and should understand with your hearts ; and should he converted , and Christ should heale you , as himselfe affirmes , Matth. 13.15 . And what is light to him , that will shut his eyes against it ? Or reason to him that will stop his eares from hearing it . Fourthly , Here upon ; because you will not receive the truth in love , that you might be saved : for this cause , God gives you up to strong delusions ; that you should beleeve a lye . That all of you might be damned , who beleeve not the the truth ; but take pleasure in unrighteousnesse : They are the very words of the Holy ghost , 2 Thess. 2.10 , 11 , 12. of which see more , Rom. 1.21 . to 32. Fiftly and lastly , Sathan the God of this World ; hath blinded your mindes , that the light of the glorious Gospell of Christ , which is the image of God ; should not shine unto you , 2 Cor. 4.3 , 4. Ephes. 2.2 . 2 Thess. 2.9 , 10. 1 Tim. 4.2 . For as Sathan is the Prince of darkenesse , so hee rules in the darkenesse of the understanding : dealing with wicked men , as Faulkoners do with their Haukes , who that they may carry them quietly , and doe what they list unto them : First blinde their eyes with a hood . Neither could men else hear the Gospell ( day after day , and yeare after yeare ) which is the strong arme of the Lord , and the mighty power of God to salvation , Rom. 1.16 . and the sword of the spirit , Ephe. 6.17 . and like as a fire or an Hammer that breaketh even the rocke in peeces . Ier. 23.29 , 30. And that irresistable Cannon shot , that is mighty to beat downe all the strong holds of sinne and Sathan , 2 Cor. 10.4 . quick and powerfull And sharper then any two edged sword ; and peir●eth even to the dividing asunder of the soule and spirit , and of the joynts and marrow , and to the discerning of the very thoughts , and secret intents of the heart , Heb. 4.12 . And stand it out , even refusing the free offer of grace and salvation . Neither could they other then hate sin , & love holinesse : For ( besides that any wise man , would rather be saved than damned ) Plato a very heathen could say , that vertue if it be clearly seene ; moves great love and affection . Yea , if wee could descerne good from evill perfectly ; that subtile Serpent , could deceive no longer . And because hee cannot force men against their wills ; ( which leaves us without excuse ) for though that old Sheba , blowes many an inticing blast , to carry us away from our true allegiance to Christ Iesus our King : yet the minde of man is not capable of a violation , either from man or Sathan : therefore he useth his utmost pollicy to perswade us . And by desception of our reason ( whereby we mistake vertue for vice , and vice for vertue ) hee cheefly prevailes . For no vice could ever bee loved but for the seeming good which it makes shew of . And Sathan is so cunning a Sophister , and so dexterous a Retoritian in perswading : that hee desires no more , then to bee heard speake . As what thinke you ; if that old Serpent and Sophister , did so easily perswade Eve by himself , and Adam by her to beleeve what hee spake : though they had heard God himselfe say the contrary immediatly before : what hope have wee to stand out ? being so extreamly degenerated . If they in the state of innocency , when they had wisdome at wil , and reason at command ; found him too hard for them ; when they fell once to argue the case with him ; how much more too weake shall wee finde our selves , that are as wee are ; and when our owne flesh is become our Enemy , and his cunning Soliciter . My brethren ! be no longer deceived , but hearken more to what God speaks in his word ; lesse to the Tempter : for hee will set a faire coulour , upon the foulest sinne that ever was committed , witnesse his words to Eve , when shee eate the forbidden fruite , at the price of death eternall , Gen. 3. Witnesse the glorious pretences which Hammon made to Ahashuerosh ; that he might procure that bloody decree , against all the Iewes , Ester 3. and a thousand more which I could reckon up . And so on the contrary , what good action can bee so splendent , and glorious ; but hee will bring reasons in appearance , to make it , not onely faulty , but odious ? witnesse our saviours casting out devills : which saith he ( by the mouthes of the Scribes and Pharisees ) is done through Belzebub : hee will make the people beleeve , that either the action is evill ; or if good , not God but himselfe will have the glory of it , Matt. 12.24 . Yea , through Sathans subtilty , Christ was made the greatest offender ; that offended not once in all his life , which would make a wise man suspect his owne judgement or the common fame , & to examin things throughly , before they condemne one , whom they know no evill by . But not to weary you with instances , If hee can perswade men ( as hee hath done millions ) that they shall doe God good service , in putting his prophets to death : as Christ himselfe expresly tell us , Iohn 16.2 . What can hee not perswade them to ? As what stone so rough , but hee can smooth it ? what stuffe so pittifull , but hee can set a glosse upon it ? for like a Beare , hee can lick into fashion , the mostmis-shapen , and deformed lumpe . Or like a Dogge , heale any wound hee can reach with his tongue . Yea , your selves cannot choose but know ( except you bee starke blinde ) what golden eloquence , he will whisper in your eares ; what brasen impudence , what subtile shifts , what quainte querks , what cunning conveyances ; what jugling , shuffling , and packing hee will use ; to make any sin feasible , like the Hare which if shee dare not trust to her speed ; she will try the turne . And so on the contrary , to discourage Gods people in good . Neither could concupisence bring forth sin , without the consent of reason : and reason would never consent , so long as the eyes are open . Yea ▪ if the light of knowledge , might freely shine in the soule ; Sathans suggestions would soon make him ashamed , and vanish with all his workes of darknesse . Or if temptations , might bee but turned about and shewne on both sides ; his Kingdome would not be so populous , wherefore when he sets upon any poore soule ; he shews the baite , hides the hooke . Whence it is , that Sathan hath more servants to fight for him here below ; then the Trinity which made us : Else how should that bee true , which our saviour Christ , and his Apostles so often inculcate ? viz. that the whole World lyeth in wickednesse , 1 John 5.19 . That the number of those , whom Sathan shall deceive , is as the sand of the Sea , Revel . 20.8 . and 13.16 . Isay 10.22 . Rom. 9.27 . That the greatest number , goe the broade way to destruction : and but a few the narrow way , which leadeth unto life Matth. 7.13 , 14. That many are caled ( viz. by the outward ministery of the word ) but few chosen , Matth. 20.16 . and 22.14 . sad predictions ! Oh that we could not apply them ! but experience shewes , that among them that call themselves Christians ; scarse one of an hundred ; whose practise is answerable ; either to the gospell , their christian profession , or the millions or mercies they have received . Yea , notwithstanding the Holy ghost tells us in the word ; and wee heare it dayly ; That every man shall be judged according to his workes ; be they good or evill , Revel 20.13 . and 22.12 . And that we shall give an account , at the day of judgement : for every idle word wee speake , Matth. 12.36 . And that wee neede no other ground of our last , and heaviest doome : then ye have not given , ye have not visited &c. Matth. 25.41 . to 46. and that the righteous , shall scarsly be saved , And that many shall seeke to enter in at the strait gate and shall not be able , Luke 13.24 . the which scriptures , if they bee true ? what manner of persons ought we to be in all holy conversation , and godlinesse as the Apostle speakes , 2 Pet. 3.11 . And yet most men live , as if the Gospell were quite contrary to the rule of the Law : as if God were neither to bee feared , nor cared for . As if they were neither beholding to him , nor affraid of him : both out of his debt and danger . Yea , as if there were no God to judge , nor Hell to punish , nor heaven to reward . I cannot think of it without astonishment ! I remember Cyprian , brings in the Devill triumphing over Christ in this manner ; As for my followers sayth the Devill ; I never dyed for them , as Christ hath done for his : I never promised them so great reward , as Christ hath done to his : and yet I have more followers than hee ; and they doe more for me , than his doe for him . Oh that men would duly consider how true this is , and amend before the draw-bridge bee taken up : but this is the misery , and a just plague upon our so much formality , and prophanesse under our so much meanes of grace : there bee very few men , that make not the whole Bible , and all the Sermons they heare ; yea , the checks of their owne consciences , and the motions of Gods spirit utterly in-effectuall for want of wit and grace to apply the same to themselves , whereas if they would rightly and ingenuously apply but one text or two , as Matth. 7.12 . and 16.26 . or the like unto their owne soules : as they can unto others ( being better able to discerne others moates , than their owne beames ) they might be everlastingly happy . But this is the gift of God alone , and naturall men love their sins , better than their soules . Objection , But you will say , what is this to us ? Wee live unrebukably , wee pay every man his owne ; wee are temperate , chaste , &c. wee goe duely to Church ; pray in our families ; make conscience of swearing , lying , &c. Answer , But does it flow from a pious and good heart sanctified by the Holy ghost , 1 Tim. 1.5 . Acts 15.9 . Is it done in faith , and out of right ends as out of love , and obedience ? because God commands the same ; that hee may bee glorified , and others edified thereby . Otherwise , all your best performances ; are no better in Gods account ; then the offering of swins blood : or the cutting off of a dogs neck , as himselfe shewes Isay 58. chap. and 66.3 . 1 John 3 12. Matth. 7.22 , 23. Againe doe you pay God his dues also : doe you repent , and beleeve the Gospell : precepts and menaces , as well as promises ? doe you declare your faith by your workes ? doe you pray by the power of the spirit ? and with the understanding also ? 1 Cor. 14.15 . doe you receive the word with good and honest hearts ? reade , conferre and meditate upon it ? and also bring forth the fruits of it in your lif and conversation ? doe you sanctifie his Sabbaths ? and see that all under you doe the same ? love his children , promote his glory , and strive to gaine others to imbrace the Gospell ? instruct your children and servants , and teach them to feare the Lord ? doe you feare an oath ? hate a lye , & c ? love zeale , and devotion in others ? make conscience of evill thoughts ? vaine , and unprofitable words ? grieve for your unprofitablenesse under the meanes of grace ? for the evill which cleaves to your very best actions ? and for sins of omissions , & c ? No , you may bee good morrall honest men : but none of these graces , grow in the Gardens of your hearts . You have a forme of godlinesse , but you deny the power of it : and are reprobate to every good worke 2 Tim. 3.5 . Titus 1.16 . Yea , have you not strange conceits , and base thoughts of the best men ? doe you not deeply censure , & condemne the generation of the just ? and thinke the worse of a man , for having of a tender conscience ? doe you not envy , hate , scoffe at , nick-name , raile on and slander the people of God ; and mis-consture their actions and intentions ? watch for their halting , and combine with others against them ? doe you not with Festus , account zeale madnesse ? and religion foolishnesse with Michal ? For men of the world , think the Religious fooles , and madde-men : but the Religious know them to be fooles and madde-men . Doe you not sharpen your tongues in gall ; and dip your pens in poyson , to disgrace the graces of God in his children ? yea , have you not beaten off many from being religious by your scoffes and reproaches ? and made them resolve against goodness ? and staggered others , that have made some progresse in holinesse ? yes , every place where you come , and all that you are conversant withall , can witnesse it . Yea , you hate zeale , and devotion so invetterately ; that you can in no wise , bear with it in others . I speake not by rote ; for would I be so uncivill as you are , or doe by you , as you by others : I could name hundereds of you : though you will not confesse it , when taken in the manner ; but justifie your so doing , by many collourable pretences . For poore soules , you are so ignorant of Sathans wiles , Ephes. 6.11 . That with Saint Paul before his conversion , you persecute the Church of God : even out of zeale , to the traditions of your fathers , Gal. 1.13 , 14. Phil. 3.6 . Which is the case almost of who not ! for this sinne , is so epidemicall that take forty men where you please City or Country , As they dwell , passe the streets , or sit in their pues : and nine and thirty of them are malignants to the power of religion . You will say it is a big word ; but I have warrant for it : doth not our Saviour say , you shall be hated of all men and nations for my names sake , Matth , 10.22 . and 24.9 . which infers , that all who are not hated for religion , are haters of religion . Neither is Christ's name , any where more spoken against , then in Israel , Luke 2.34 . where all professe themselves to bee Gods people . The like place you have Matth. 5.11 . And what is meant by these words ? I will put enmity betweene the seed of the serpent and the seed of the woman , Gen. 3.15 ? but that all men living , are either the womans , or the serpents seed . As for other sins , one man is given to lust , another to intemperance , a third to swearing , a fourth to cousening , some to more than one , some to all of them : but who is not tainted with this sinne ? who is not an open or secret enemy to holinesse ? by reason of that generall contempt , which is cast upon professors . Yea , who is there , even of those that have resigned up their pride , and their lust , and their lying , and their co●sening ; or what other sinnes they have beene prone to ? with whom this sinne doth not remaine , as though they had a dispensation for this evill . Yea , and thinke they doe wond●rous well in it for they delude themselves , with a multitude of mispris●ons , and false surmises against the godly ; the soules of most men , being drowned in their senses ; and carried away with weake opinions , raised from vulgar mistakes , and shadowes of things . And which is worst of all ; they have so hardned their hearts , and so seared their consciences , with accustomary using it , even from their infancy : that a man were as good speake to a stone , ( Ezek. 11.19 . ) as admonish them of it , having Pharoah's curse upon them , an hard heart , and a seared conscience . And a bruit beast , is as capable of good councel as they . Yea , braying in a Morter , as Solomon speakes would not alter them Prov. 27.22 . Neverthelesse , though they resemble those Beasts that went into the Arke uncleane ; and came out againe uncleane : yet it shall comfort me , that I have done my best , to plucke up this infectious weede out of mens hearts : that I have hopefully ministred unto them ; whom I cannot cure . And that I have brought water enough , to wash these Blackamores white : if it were in the power of water to do it Besides I did it as well for the godlies sake , as for theirs : I considered , how my selfe was formerly forestalled with prejudice against goodnesse ; and how extreamly I mis-judged both actions and persons ; by reason of that generall contempt , which was cast upon Professors : which for many yeares hindred me from entering upon a religious course . Yea , when God of his free grace , and good pleasure had brought me out of darknesse , into his marvellous light : and touched my heart with the load-stone of the Gospell : that I was not beaten off againe , from ever being religious ; ( through the daily scoffes , and reproaches which in every place I met withall ; for refusing to doe as others , with whom I was conversant ) no reason can be rendered but that of the Apostle , whom he did predestinate ; them he also called , and justified , and saved . Rom. 8.30 . And O the depth , Rom. 11.33 . Wherefore when once my judgement was cleared , and my prejudice cured : by the sage councell of a friend , and by pondering these few scriptures , 2 Tim. 3.12 . Mat. 10.22 , 23. &c. and 24 . 9●● Luke 2.34 . and 4.29 . Iohn 15.20 . Gen. 3.15 . 1 Iohn 3.13 . 1 Pet. 4.12 , 13 , 14. Luke 14 , 27. and 6.26 . Mat. 5.10 , 11 , 12. Phill. 1.28 , 29. Both of them being driven home , or set on by the rodde of affliction : By Gods grace , I not onely shooke off this slavish yoke of bondage and feare , in which Sathan for the present held mee : But probably conjectured , that God would inable mee to discover and sound this depth of malice in Sathan & his adherents , which makes them so swel and rage against the godly : And thereby so convince the one , that they should not dare to pervert the straight wayes of the Lord , by turning away the weake from the faith : And so furnish the other , with Armour of proof against their scornes that they might see there was no cause ; nor have the least thought , or purpose of returning . For the effecting whereof , I have not beene sparing in either paines or prayer to God ; for divine a●sistance ( it being a subject , that none , ( as I conceive ) have hitherto handled ) which I found extended to me , blessed bee his holy name beyond my expectation . Indeed we may speake to the eare , but God alone hath the key of the heart , Acts 16.14 . To whose blessing I leave the successe , and its use to the world . Humbly beseeching the Almighty , that these lines may not rise up in judgement against those Hazaells ; that have read them and are never the better : And so instead of curing their sinne , prove a meanes to increase their torment . R. Y. An Alphabeticall Table , both for the Book , and for the Advertisement . A. ACtions , our best actions abominable , except they proceed from right ends , and a heart sanctified . Advertisement . Aa . Accuse , wicked accuse the godly of many things , but prove nothing . Page 68 They will coyne matter to accuse us . 70 They dazle mens eyes with false accusations . 73 And have a great advantage therein of the godly . 63 They have so hardened their hearts , that we were as good admonish a stone . Ad. Ee Adversities , distinction of them . 27 Agree , impossible the good and bad should ever agree . 132 Carnall men can agree with any , so they be not religious . 133 Though they differ in other things , they will agree against the godly . 133 Agreement in some points doth but advance hatred the more . 136 Anthipathy , a secret enmity , and antipathy between the wicked and the godly . 2 Look enmity . All means ineffectuall for want of application . Ad. A. B Want of application the cause of all impiety . Ad. A. B.Z What chiefly concernes us wee apply to others . Ad. A. Z The most prophane can apply the promises which belong only to such as suffer for well-doing . Ad. D Hard to say whether their applying the promises , or not applying the precepts and threats , doth most occasion their finall impenitency . Ad. E Assitance , divine assistance in time of triall . 192 Atheisme , fruits of it wherewith the lands abounds . Look unbeleef . 23 Atheists on earth , none in hell . 214 Fire and brimstone shall confute all Atheists . 219 The most grounded Atheisme hath a mixture of beleefe . 215.217 Atheists would give all they have to bee sure there were no bell . 216 Their convicted consciences shall be witnesses against their unbeleefe . 218 None so confirmed in Atheisme , but will feare in time of danger . 211 At least on their death beds they confesse a God. 212 B. Beliefe , unbeliefe , a cause of persecuting us . 202 Proved by testimonies . ibid. By examples . ib. By experience . 204 Men think they believe , but do not . ib. Evidences of mens unbeliefe . 205 A carnall heart flint to God , wax to Satan . 221 That most men believe not an hell , proved undeniably . 226 Did men believe the word , or a judgement to come , they durst not live as they doe . 208.226 Carnall men believe the promises , but neither the precepts , nor threats . 222 All men apt enough to presume upon Gods mercy . 220. Ad. D All true believers the children of God. 131 All unbelievers children of the divell . ib. Sathan the God , King , and father of all unbelievers . Ad. K Admonition to beware , before it proves too late . 230 All that hath or can be spoken , will prove fruitlesse , except Gods blessing doe accompany it . Ad. Hh Bruising the head , what is meant by it . 32. And what by bruising the heele . 33. Byble Gen. 3.15 . an epitomy of it . 35 C Causes of hatred and persecution eleven . 127.239 Censure , they censure our actions , and misconsture our intentions . 64 They passe over our good parts . 69 Look murmuring . To censure all for the faults of a few , is only the part of a fool . 148 But most are such fooles and beasts . ib. If Christians , we will imitate Christ , if Gods servants , we will doe what he commands . Ad. H Christians , if a tithe of them be Christians that are so called , there are millions of Christians in hell . 232 They combine together , and lay divelish plots to destroy the godly . 105 They will easily finde occasion . 107 Our serving of God shall be ground sufficient . 108 Or a Ministers saving of soules . ibid. The manner of their consultations . 106 Would we accompany them in evill , their malice would cease . 144 They condemne us that themselves may be justified . 66. Look judging . Means to confirm , comfort and strengthen us against the worlds hatred . 12 To consider before it prove too la●e . 214 They will make an evill construction of whatsoever we doe or speake 6 Constancy , such as feare God as immoveable as a rock . 253. Looke profession . They contemne the godly which is not for want of ignorance . 56 Contempt of Religion makes many resolve against goodnesse . 6 Contrariety a maine cause of hatred and persecution . 130 They are contrary and differ , 1. In their judgements touching Wisdome , Happinesse , Fortitude , Sin , Holinesse . 138 2. In their passions and affections of Love , Feare , Anger , Ioy , &c. 139 3. In their practice , and this breeds many a quarrell . 139 Sufficient hath been spoken to convince the most malicious . Ad. B They give devilish counsell against us . 72 Miserable condition of cowardly Christians . 4 Christ and his crosse inseparable . 10 They use to curse the godly . 87 And those that least deserve the same . 90 Curse us that they may discourage us . ib. Though they curse , yet God will blesse . 91 How miserably cursers shall bee cursed . 91 They that curse us , would kill us if they durst . 89 D. Of denying Christ a memorable example . 5. Look profession . Foule mouthed men and women are devills in Scripture phrase 83 Good men may differ in many things , yet agree in the maine . 157 A vast difference betweene another discipline , and another doctrine . 158 Discretion eats up devotion . 156 Wicked men thinke they grace themselves by disgracing others . 79 How fitly they are called dogs . 81 E. An enmity or war proclaimed betweene the wicked and godly . 15 The author proclayming ib. The Captaines and souldiers betweene whom . 16 Severall uses of instruction . 17 The certainty of this war. 20 Foure lessons of instruction . 21 The end why , threefold . 23 God the author , without being the author of sin . 24 Of which sundry reasons . ibid. The same further cleared . 26 Originall sin the originall of this discord . 23 The time threefold . 28 Vse of comfort . 29 The manner of their venting it . 30 The place threefold . ibid. What will be the issue , and who shall get victory . 32 This war is perpetuall . 28 It was before the flood . 40 After the flood before the law . 41 After the law before Christ. ib. In the time of Christ and his Apostles . 42 After the Apostles in the time of the ten persecutions . 43 From the primitive times hitherto . 44 In the times wherein we live . 46 It will continue to the worlds end . 50 Application of the point . 52 Twenty two signes or properties of this enmity . 53 Foure mentall . ib. Eleven verball . 62 Seven actuall . 98 Eleven causes of this enmity . 130 First cause is contrariety . ibid. This enmity makes them forget all naturall affection . 49 Severall uses of their enmity . 124 , 125 To informe us whether we be children of the devill or members of Christ. 125 Application of the point . 52.168 They envy the godly , because better then themselves . 139 Application of the point 142 And because they fare better . 166 Application first to unhallowed Ministers . 168. Secondly to the rabble . 171 The good mans honour is the envious mans torment . 168 Envy the devils cognizance , as love is Christs 54 Example of the multitude . 239 Some of their excuses . 151 Genesis the 3.15 . opened and explained . 14 F. Triall of a Christian by the fruits of his faith . Ad. Aa , Bb Naturall men feare visible powers , not the invisible God. 210 Morall men count zeale madnesse , and Religion foolishnesse . Ad. Cc. To bee a Christian requires fortitude . 160 G. Wicked men manifest their enmity against the religious by their gesture . 98 As the tongue speaks to the ear , so the gesture speaks to the eye . 99 Gods goodnesse aggravates our wickednesse . 234 No living for the godly if their enemies hands were allowed to be as bloody as their hearts . 93 Nothing more contemned then goodnesse . 143 H. All naturall men hate the religious . 2.60 The best men most hated and spoken against . 1 All the Saints have been hated and persecuted . 11 They so hate holinesse , that they will hate men for it . Ad. Cc All hated for Religion , or haters of Religion . Ad. Dd Originall of this hatred . 14 They will hate a man to the death for being holy . 6. Look persecution . None but the desperately wicked will malice his brother for goodnesse . 165 They will hate us , because they have hurt us . 104 Causes of the worlds hatred eleven . 127 Many wives , children and servants hated for being religious . 135 Hatred for Religion the most bitter , implacable , &c. 136 Their hatred extends to the whole generation of the godly . 60 But they have not so much authority as malice . 61 Though their punishment shall be never the lesse . ibid. They will neither heare themselves , nor suffer others . 104 They come not to be caught by a Minister , but to catch him , 109 But are taken in the snare they spread for others . 110 As they belong to hell , so they speak the language . 89 A holy life cannot escape persecution . 47 We may appeale to themselves who are the honester men . 145 An humble man will never bee an heretique , 102 see pride . They will hurt and maime the godly . 115 I. Ignorance a main cause of hatred and persecution . 172 Proved by testimonies . 173 By examples , ib. By experience . 176 Ignorance the cause of all sin . 175 The more Ignorant the more malicious . 177 Ignorance ever makes the worst construction of things . 178 Ignorance causeth suspition , suspition hatred , &c. ib. Look wisdome , knowledge : Objection that great Schollers and wise men doe the same , answered , 179 They have inlightned heads , but darke hearts . 179 Their deeds prove them ignorant . 180 That Indifferent to one , that is not so to another . 58 To be scrupulous no ill signe , 159 In cases of a doubtfull nature , best to take the surest side . ib. It is well for the innocent , that the wicked cannot keep their own counsell . 94 They judge others by themselves . 67 Look censure , Meanes to cleare our judgements touching the worlds hatred . 8 Men may doubt , but the Devils beleeve a judgement to come . 219 The worst of men can justifie and think well of themselves . Ad. D. Five main reasons why they fight under Sathans banner , and yet thinke themselves Gods servants . Ad. N. 1 Their Ignorance of spirituall things , ib. 2 Long custome of this sin hath taken away the sense of it . Ad. O. 3 They reject all meanes of being bettered , Ad. P. 4 Because they will not receive the truth , they are given up to beleeve lies . ib. 5 Sathan the Prince of darkenesse blindes them . Ad. Q K. What knowledge is peculiar to the godly , and what common to them with hypocrites 188 No attaining supernaturall knowledge by any naturall meanes , 190 Saving knowledge such a jewell , that God gives it to none but his children . ib. Of which many instances , 191 The same further amplified , 192 See more of this in Wisdome and in Ignorance . L. Were it not for the Law , there were no living among wicked men . 49 The first part of conversion is to love them that love God , 180 Nothing hath proved more successefull to Sathan than lyes . 79 Wicked men lye , when they speak the truth , 88 Look slander . M. Carnall men think us mad , but wee know them so . 76 Malignants as witlesse as wicked , 175 Wicked mens malice , makes them like beasts or stocks . 116 Their malice a good signe wee belong to God , 13. Look hatred . Mercy , salvation not more promised to the repentant , than damnation is threatned to the impenitent . Ad. E Christ came not to be a patron for sin , but to destroy sin in us , and to sanctifie as well as to save us , Ad. G. If we will not hear Christ now , he will not hear us hereafter . ib. A powerfull Ministery most opposed . 101 Nor will they be appeased . 103 Of Misprisson , 239 Men mistake good for evill , and evill for good . Ad. R. Most men will doe as the most doe . 163 They murmure against the godly . 62 And against God himself . ib. For being better than themselves . 63 They would murther the Saints , 117 Look cruelty . Instead of arguments they take up armes , ib. Are exceeding salvage and bloody , 118 Of which five Reasons . 119 N. Naturall men want both the light of the spirit , and the eye of faith . 189 All naturall men the devils chidren , 131 Their manner is to nickname the godly . 78 Number few , compared with the multitude , shall be saved . Ad. X. The difficulty of entring the straite gate , Ad. Y. Most men live as if they had no soules . ib. O. We must obey God rather then great ones , 153 But this they call great disorder . ib. How far we fall short of primative Christians in our obedience . 333 Occasion of writing upon this subject , Ad. Gg. Where Christ comes , there will be opposition . 143 Order and distribution of the whole Book . 37 Originall sin , the originall cause of all discord . 23 P. No peace to be expected between the seed of the serpent , and the seed of the woman , 21 Wicked men persecute the godly for being better than they . 139 Of which many examples , 140 And further amplified . 142 Formall Christians the greatest persecuters of true Christians . 145 Yet none think better of themselves , 155 Tongue-taunts in Gods account is persecution . 165 The woful reward of persecuting Christs members . 64 , 77 , 206 But they blesse themselves , and think to speed as well as the best . 208 Why persecuters are not alwayes punished here , 207 Look hatred They cry up practise , to cry down preaching 170 The preaching of some Ministers the cause of hatred and persecution . 140 Prejudice blindes them . 65 No reclaiming such as are forestalled with prejudice , 7 Prejudice , how to have it cured , and our judgements cleared . 8. Ad. Ff. The Prelates more r●ady to yeeld their aide , then the rabble to ask it . 74 Wicked men all in extreames , and either presume or dispaire , 223. Look faith . They are prone to imprison us . 111 Not for any crime . 112 But to prevent further dispute , ib. And for other the like reasons . 113 Good men will hold their profession though they lose their lives . 161 Common Protestants can be of any religion . 154 R. They rejoyce at our supposed evill estate . 58 But most if they see us sin . 59 Religion most opposed by formall professors 9 Most men can be of any religion , which shews they are truly of none . 234 They think to adde to their own reputation by detracting from others . 104 They revile and raile on the godly , 80 They so hate righteousnesse , that they will hate men for it . 75 S. Satan speakes in and by scoffers , but they know it not , of which many examples , Ad. L Satan more servants here than God , Ad. X Satan prevailes most by desception of our reason , Ad. R. Satan desires no more than to be heard speak Ad. S. Hee will put a faire collour upon the fowlest sin , and make the best action odious , Ad. T He hath perswaded millions that they do well in persecuting the Saints . Ad. V If Satan shewed the book with the baite , his kingdome would not be so populous , Ad. X Scandalous lives of some Professors , one cause of hatred and persecution , 240 Wicked men use to flout and scoffe at the Religious . 75 Even for their zeale , purity and holines , 124 They would scoffe us out of our faith , 159 And would effect the same , did not God support us . 160 Millions beaten off from being religious , by their scoffes and reproaches , 3 Some will better abide a stake , then others a scoffe ▪ 164 Scoffing counted no sin , and yet worse than all its fellows , Ad. O. P The great evill that scoffers doe . Ad. I. K All scoffers as bad as Cain , Ishmael , &c. Ad. C They are Satans servants , Ad. I The reason why all are not beaten off from goodnesse by their scoffes . Ad. F f To be scoft out of our goodnesse , how ridiculous . 162 The character of a malicious scoffer . 149 No greater argument of a foule soule , 77 They scoffe at us , God laughs at them , 76 Good counsell for scoffers , 237 Separatiō a main cause of persecution , 240 Flocking after Sermons another cause . ib. Satan and sin doe besot the wicked . 220 They use to slander the godly , 83 They traduce whom they cannot sed●ce , 65 Slanderers do satan the best service , 84 Great wits not apter to raise slanders , then others to beleeve them , 85 A slander once raised , never dies , ib. At least it leaves the scar of suspicion , ib. Wise men wil examin before they believe 86 Their policy in slandering us , 87 They slander us out of policy . 147 Slanders both make and increase jealousies , & disable us from discerning the truth . 84 Their matchles malice in slandering us . 73 It is satan that speakes in and by the slanderer . 78 A slander is the devils heart in their lips 83 Singularity our great and grievous crime , 152 They use to smite the godly , and confute them with fists , 114 Their arguments are al steele and iron , ib. Because the Law bindes their hands , they smite with their tongues , 80 How satan playes the Sophister , 158 They speak evill of us , because they cannot do evill to us . 81 They think not as they speak , 146 Satan gets more by subtlety than by violence , 63 Suffering , our Saviour suffered 22 severall wayes from ungodly men , 121 Let none look to fare better than Christ. 126 What a multitude have lost their lives for professing Christ , 42 Comfort for such as suffer . 126 God will assist such as suffer for him . 22 T. They are wont to carry tales of us to the Rulers , 67 How to hear the talebearer , 70 No musick so sweet , as to hear well of themselves , ill of the Religious . 71 The tale-bearers End. ib. The Theefe , most forward to cry stop theef , 87 They use to threaten the godly , 93 Speaking of truth , a main cause of hatred and persecution . 239 Wicked men fly the light . 101 They use to withstand and contrary the truth by us delivered . 100 V. They will undermine us in talk that they may betray us . 95 Their cunning in this case . ib. And dissimulation . 96 They have borrowed this craft from Satan , who sets them on worke . ib. Beware we trust them not . 97 W. A War proclaimed between the wicked and the godly , 15 The time when . 28 Warning , No expecting a voyce from heav●n as Saul had . Ad. C And yet if they should it would not do Ad. D They are forced to give us warning that we may prevent them . 94 All wicked men are the serpents seed . 16 We cannot anger them worse then to doe well . 137 Wicked beholding to the godly for their lives . 174 How strangely they gull themselves , 150 Many that have a depth of knowledge are not soule wise . 181 Examples of many wise in the worlds esteem yet fools in Gods account . 182 With God the greatest sinner is the greatest foole : and he most wise that is most religious . 182 God regards not braine-knowledge , except it seaze upon the heart also . 183 Rightly a manknows no more then he practiseth . 184 Saving knowledge or wisdom described . 185. That the meanest beleever knows more then the profoundest clark . 186 In what sense the word calls worldly men wise men . 187 Strong braines too wise to be saved . 102 Vengeance makes wise , whom sin makes foolish . 213 They that would have this tallent , must resolve to improve it . 194 The way to obtain true wisdome , ib. Instruction from the premises , 195. First , for all naturall men , ibid. Secondly , for such as speak evill of the way of truth , 196. Thirdly , for Gods people , 198. A Fourth Vse , 199. A Fifth , 200. A Sixt , 200. A Seventh Vse 201 , Look more in knowledge . & in ignorance What is meant by the woman and her seed , 17 Their words are to be slighted , 82 If we cannot concoct ill words , we would never indure blows , 162 They will cavill against the very word of God , and oppose the Messengers . 101 Z. They are zealous against all that are zealous . 76 They per●ecute us out of zeale , Ad. Cc Which is the case of all morrall men , Ad. ib. THE CAVSE & CVRE OF Ignorance , Error , Enmity , Atheisme , Prophaness , &c. SECT I. Question . HOw is it , that the practice of Christianity is every where spoken against , under the name of Schisme , as the chiefe Iewes told Paul in his time ? Acts 28.22 . And that so soone as men become religious and conscionable , they are made a by-word of the people , Iob 17.6 . A song of the drunkards , Psal. 69.12 . And generally hated of all , Math. 10.22 . Answer . Know yee not ( saith St. Iames ) that the Amity of the World , is the Enmity of God ? And that whosoever will be a friend of the World maketh him●elfe the enemy of God ? James 4.4 . A wicked man ( saith Solomon ) is abomination to the just , and be that is upright in his way , is abomination to the wicked , Pro. 29.27 . There is a naturall Enmity , and a spirituall Antipathy betweene the men of the World and the Children of God ; whence it is that the holy Ghost ( who can give most congruous Names to Natures ) useth in the Scripture , Gods Dictionary , not only to call wicked men Adders , Alpes , Cockatrices , Serpents , Dragons , Lyons , Tygers , &c. Psal. 10.9 . & 74.13 . & 80.13 . & 140.3 . Esay 14.29 . Dan. 7. Zeph. 3. Math. 23.33 . which are the mortallest Enemies to mankind that live ; but most frequently Wolves , and the godly Sheep , Behold ( saith our Saviour to his Apostles ) I send you forth as sheep in the midst of Wolves , Mat. 10.16 . between whom there is a strange contrariety and antipathy living , and dead , as both Naturalists and Lutinists observe . It is an everlasting rule of the Apostles , He that is borne after the Flesh will persecute him that is borne after the Spirit , Gal. 4.29 . not because he is evill , but because hee is so much better then himselfe . 1. Iohn 3.12 . because his life is not like other mens ; his wayes are of another fashion , Wis. 2.15 . for therefore speak they evill of you , because yee will no longer run with them to the same excess of ryot , 1. Pet. 4.4 . SECT . 2. Quest. BVt are not many discouraged , and others beaten off from being Religious , through the daily scoffes and reproaches , which in every place the Godly meet withall , for refusing to do as others do with whom they are conversant ? Answ. Yea millions , there being no such rub in the way to Heaven as that generall contempt which the Devill and the World have cast upon Religion and the practisers of Piety ; which makes our Saviour pronounce that man blessed that is not offended in him , Math. 11.6 . For hereby it is growne to that , that men feare nothing more then to have a name that they feare God , and are more ashamed to be holy then prophane , because holiness is worse intreated then prophaneness : with Peter we are apt to deny our Religion , when we come in company with Christs Enemies : and with David , to dissemble our Faith , when we are amongst Philistims . Like those white-livered Rulers , Iohn 12.42 . who loved the praise of men , more than the praise of God , we choose to conceale our knowledge of , and love to Christ , lest we should be mockt , have so many frownes , and frumps , and censures , and scoffes , be branded with that odious and stigmaticall name of an Hypocrite , &c. True , with Nicodemus , we owe God some good will , but we dare not shew it because of this , we would please him , yet so as we might not displease others , nor our selves . Like the young man in the Gospell , we will follow Christ , so Christ propound no other conditions , then what we like of : but what will be the issue , our Saviour saith expresly . That he will be ashamed of such at the latter day , who are now ashamed for his sake , to beare a few scoffes and reproaches from the World , Mark 8.38 . A sad saying for all such : which considered seriously , would alter the case with many ; as it fared with Vstbazanes an old Noble man , and a Christian , that had been Sapores the King of Persias Governour in his minority : Who when Sapores raised a great persecution against the Christians was so terrified , that he left off the profession : But sitting at the Court Gate when Simion an aged holy Bishop was led to Prison , and rising up to salute him ; the good Bishop frowned upon him , and turned away his face with indignation , as being loth to look upon a man that had denied the faith : whereupon Vsthazanes fell a weeping , went into his Chamber , put of his Courtly Garments , and brake out into these words ; Ah! how shall I apeare before God , and my Saviour whom I have denied ; when Simion a man will not indure to look upon me : If he frown how will God behold me when I come before his Tribunall , &c. For this Phisick so wrought with him , that he recovered not only health , but such spirituall strength , that he went boldly to the King , profest himselfe a Christian , and dyed a Martyr gloriously . SECT 3. BVt secondly , it so forestaleth ( such as are without ) with Prejudice against goodness and circumspect walking , that they resolve never to be Religious so long as they live : As how many not only stumble at Christ , the living and chief corner stone , elect of God , and precious , but quite fall as at a Rock of offence : yea , ●tterly disallow of the things that are excellent , only through the contempt which is cast upon Religion ? 1 Pet. 2.7.8 . What such mens thoughts are we may heare from the damned in Hell , We fooles thought their lives madness &c. Wisd. 5.3.4 . And experience shewes , that they will hate a man to the death , though he have nothing to condemne him , but his being holy . Yea , where Satan hath once set this his porter of Prejudice , though Christ himselfe were on earth , that soule would stumble and be offended at his very best actions , as we see in the Scribes and Pharisees , who made an evill construction of whatsoever he did or spake : For when he wrought Miracles , he was a Sorcerer : When he cast out Devils , it was by the power of Devils : When he reproved sinners , he was a seducer : When he received sinners , he was their favourer : When he healed the sick , he was a breaker of the Sabbath , &c. Iohn 8. Nor can the highest eloquence of the best Preacher ever reclaime such . For first , words are vagabonds where the admon●shed hath an evill opinion of the Admonisher Secondly , they are resolved against yeelding . Thirdly , let them be convinc't by strength of argument , the thought of those things presently passes away like the sound of a Bell that is rung . O this is a difficult Devill to be cast out , even like that which we read of , Math. 17.16 . For as all the Disciples could not cast out that Devill , no more can all the Preachers this : for the Cure of prejudice alone in one man , is more then to cure the seaven deadly sins ( as the Papists tearme them ) in another . Nay ( if I may speak it with reverence ) what meanes can God use that shall be able to convert such an one ? The nine plagues shall not prevaile with Pharaoh , the graves opening , the dead arising , the vayle of the Temple renting the light of the Sun fayling , the Centurion confessing , &c. will do no good upon the Scribes and Pharisees : Yea , though Ahab be told from the Lord , that if he go to War he shall perish , yet be goeth and speeds accordingly . SECT . 4. Quest. BVt how should weak Christians know the mystery of this iniquity , shake off this slavish yoke of bondage and feare , in which Satan for the present holds them ? Answ. Search the Scriptures , and they will so cleare your judgement , and cure your Prejudice , that in some measure you shall be enabled to quench those fiery darts , Ephes. 6.16 . I meane , the reproaches of those evill tongues , which are set on fire from Hell , Iames 3.6 . for Virgil most excellently and profoundly couples the knowledge of cause , and the conquest of all feares together . First for the informing of your judgement , our Saviour Christ and his Apostles hath abundantly foretold the same . Of a multitude of predictions I 'le only instance three or foure . All that will live godly in Christ Iesus shall suffer persecution , 2. Tim. 3.12 . Not some , but all : and what all , but even all that will live godly ? Now , methinkes , if there were no other texts in the Bible but this one , it were omnisufficient to take away Prejudice and wonder touching the Worlds hatred and calumny : but the Scriptures are full of the like , Ye shall be hated of all men and Nations ( saith our Saviour ) for my names sake , Math. 10.22 . & 24.9 . Not of a few , but of all Men and Nations , that is , all naturall men , or the greatest part of men in all Countries and Nations , yea , and for no other cause , but for professing of Christs Name . Neither is Christ a signe to be spoken against of many in Babylon , or Assyria , but of many in Israel , Luke 2.34 where Religion is profest publickly . Yea , when sincerity is wanting , the nearer the line with any opposition , the greater Eclips . The Gadereans but besought Christ to depart , his own Country men drave him out , and cast him down headlong , Luk 4.29 . Yea , who was his greatest enemy but his greatest friend , even one of his houshold-Chaplains ? And who but Ieremies familiars watched for his haulting ? Againe ( saith our Saviour ) The servant is not above his Master , Iohn 15.20 . But Christ having suffered so much , if we should rest , the Servant were above his Master , which were senslesse to thinke : For could not his wisdome , innocency , and holinesse , fence him from these scornes , and can thine fence thee ? Besides , that ancient prediction must bee fulfilled , I will put emnity between the seed of the Serpent , and the seede of the Woman Gen. 3.15 . But , if there bee no war betweene the men of the World , and the children of God ; if they should not hate and persecute us , this Prediction were not fulfilled : Yea , all the former predictions of Christ , and many , that I omit , should bee false ; which were blasphemy once to thinke . Wherefore marvell not my bretheren , though the world hate you , as Saint Iohn speakes , 1 Iohn 3.13 . Neither count it strange , as Saint Peter hath it , concerning the fiery tryall which is among you , to prove you , as though some strange thing were come unto you , 1 Pet. 4.12 , for Christ and his crosse are unseparable , Luke 14.27 . Whence that definition of Luther that a Christian is a crosse-bearer . Againe , search the whole Bible over and you shall not finde one holy man mentioned , without mention of something hee suffered from ungodly men ; as it were easie to instance , how Abel , Lot , Noah , Righteous men Abraham the Father of the faithfull , Isaac , Iacob , Ioseph Patriarches and Fathers of the Church , meek Moses , upright Sam●●l , holy David , wise Solomon , all the Lords Priests , Prophets , Apostles ; yea the harmlesse Babes and our Saviour Christ himselfe , did severally suffer from wicked and ungodly men , yea , never man came to Heaven , but first hee passed through this Purgatory : God had one Sonne without sinne , but never any one without suffering ; which makes our Saviour say , Woe be to you , when all men speake well of you , that is , when evill men speake well of you , for so did the Iews of the false Prophets , Luke 6.26 . Whereas hee pronounceth them blessed , which heare ill for well doing , Mat. 5.11 . Which leads mee to the second point . SECT . 5. SEcondly , For Scriptures to confirme , comfort , and strengthen weake Christians against the worlds hatred and calumny , these would be applyed which follow . Blessed are they ( saith our Saviour ) which suffer persecution for righteousnesse sake , for theirs is the Kingdom of Heaven , Mat. 5.10 . And againe , B●essed are yee when men shall revile you , and persecute you an● say all manner of evill against you falsly for my sake , rejoyce and bee exceeding glad , for great is your reward in Heaven , for so persecuted they the Prophets which were before you , ver . 11.12 . And Saint Peter , Rejoyce , inasmuch as yee are partakers of Christs sufferings , that when his glory shall be revealed , yee may bee glad also with exceeding joy , for if yee be reproached for the name of Christ , happy are yee , for the spirit of glory and of Go● resteth upon you ; Which on their part is evill spoken off , but on your part is gloryfied , 1 Pet. 4.12 , 13 , 14. Loe here is reward enough for all that men or divills can do against us : And what will not men undergoe , so their reward may be answerable ? This hath made thousands even ambitious to imbrace the flames . Your cruelty is our glory , said the Martyrs in Tertullians time , to their persecutors ; for the harder wee are put to it , the greater shall our reward bee in heaven . It is to my losse ( said Gordius the Martyer ) if you bate mee any thing of my sufferings . But yet further , what saith Saint Paul ? In nothing feare your adversaries , whose malice is to them a token of perdition , but to you of salvation , and that of God , Phil. 1 28. Yea , in the same Chapter , ver . 29. He preferreth the gift of suffering before the gift of beleeving : And in his Epistle to the Church of Thessalonica peremptorily concludeth , that they are elect of God , from this ground , That they received the word in much affliction with joy in the holy Ghost . They that dwell where Sathans seate is , holding fast Christs name , without denying his faith : are Protestants indeed , Revel . 2.13 . Examine these Scriptures againe and againe , for every word of them is ponderous , and consider of whom and by whom they were spoken : then certainly thou wilt confess , that if their be any Nectar in this life , 't is in sorrows wee indure for Righteousnesse . And methinks , when I heare goodnesse calumniated , I beare it the easier , because the servants of vice do it . SECT . 6 Quest. WHat is the original ground of the worlds hatred ? Ans. That Proclamation which God himselfe made in Paradise Gen. 3.15 . where hee saith unto the Serpent ; I will put enmity between thee , and the woman , and betweene thy seed● , and her seed , hee , or it , shall bruise thine head , and thou shalt bruise his heele . Quest. As to the building of an house , it is needfull , first to lay a good foundation , before wee either raise the walls , or cover it with the Roofe : so this Text being the foundation , roote , or spring of our insuing discourse , it is necessary ( for the better supporting , and also conceiving of that which follows ) clearly to open it , or take it in peeces , that every part may bee viewed severally . Ans. The whole frame , or substance of the text being a generall Proclamation of VVarre , even of its owne accord , falls , or empties it selfe into ten parts ; And they especially leade us to consider these particulars , Viz. The Thing , proclaimed , The Author , proclaiming , The Captains & Souldiers , between whom , The Cause why , The End wherefore , The Time when , The Manner how , The Place where , The Continuance , The Issue & effects . Quest. The whole being thus let fall into parts , let us take up each severall in order , and view it . And first tell me what is intimated , by this Enmity which is here proclamed . Ans. By Enmity is ment , a bitter , inveterate , irreconsiliable and endlesse hatred and devision ; opposite to that amity and familiarity , which formerly had been betweene the Woman and the Serpent . Breifly it is the very gall of the Prince of darkenesse . Quest. Who was the Author and proclamor of it ? Ans. The Authour and principall efficient of it , is God himselfe : for it we looke a little backe to the preceding verse , wee shall see that this ( I ) is Iehovah ; the eternall God , and Lord of Hosts . Quest. Betweene whom was this Enmity proclamed ? Ans. Between the Serpent , and his seed on the one side : and the woman , and her seed on the other . Quest. What is meant by the Serpent , and his seede . Ans. By the Serpent wee are to understand Sathan who opened the Serpents mouth ; and caused it to speake with mans voyce . as the Lord by an Angell , opened the mouth of Balaams Asse , Num. 22. Secondly , by the Serpents seede , is ment the whole Generation of wicked men , as interpreters conclude generally : and other Scriptures make cleare , calling them Serpents , Generations of vipers , and Children of the Divell . Mat. 23.33 . Iohn 8.44 . and 1 Iohn 3.10 . yea ! when Sathan by seducing Adam , to breake Gods law in eating the forbidden fruite , had deformed him after his own Image ; as God had formed him after his : hee intituled all his heires to that name the seede of the Serpent . Iohn 8.44 . of which more hereafter . Quest. What is meant by the woman and her seed ? Ans. By the woman is meant Eve : by her seede , wee are to understand first and cheifely Christ ; the singular seede , who was so the seed of the woman , as that hee was not of the Man. Gal. 4.4 . being borne of a Virgin. Esay 7.14 . Secondly it implyeth all the elect his members ; who are not only Eves seede , as she was the Mother of all liveing by nature ; but by faith also : as else where they are called the seed , or children of Abraham Gal. 3.29 , Quest. What may bee gathered from these tearmes thus explicated ? and what instructions afford they ? Ans. 1. That there was a twofold Kingdom set up in this world : A Kingdome of darkenesse , of sinne , and of misery ; and a Kingdome of light , of holinesse , and of happinesse : the King , and cheife Commander of the one being Sathan , the Prince of darkenesse ; the God of this world , ( that is of all wicked men in this World ) And cheife of evill spirits , his subjects all the sons of Adam , without exception , or exemption of any ; even the Elect before calling , and Regeneration ; and the reprobate without limitation . And the King of the other being Christ , called in scripture the wonderfull Councellor , the mighty God the everlasting Father and Prince of peace , the Lord of Lords and King of Kings . Isa. 9.6 . Rev. 17.14 . who is also the chief of men , even the chief son of man. His Subjects , the godly alone , by which I understand so many of the Elect , as are regenerate : though indeed wee have all received our presse-money in baptisme , and ought every one according to our ingagement ; maintain this fight against the Devil and the World. 2. That Sathan hath more Subjects , th●n any Emperor in the world ; yea , more men to serve and fight for him ; th●n the Trinity which made us : that the little handfull of the Church , is invironed , and besieged with a numberless Multitude of deadly Enemies : All the Armadoes and Troopes of Devills , all the Companies of the wicked , all the forces and powers of Hell ; have bent their Bowes , and made ready their Arrowes , that they may privily shoote at the righteous ; who are the only marke of their malice , and white at which they levell . Psa. 11.2 . I confesse among us Christians : Christ is the subject of all tongues ; Oh that hee were the object of all hearts ! but whereas the Schoole disputes of him , the Pulpit preaches of him , Hipocrites talk of him , time servers make use of him , Polititians pretend him , Profane men swear by him , Civill honest men persecute him , Millions professe him , few love him , few serve him , few care to honour him . Godly men even amongst us Christians , are like timber Trees in a wood ; here one and there one ; yea , it is to bee feared , that as once in Israel , a thousand followed Baal , for one that followed God : So now in England , many serve the world , and the flesh and the Devill , for one that truely serves God in sincerity , truth and holinesse . 3 If our Enemies are so many in number , so great in might , in malice , in experience and cunning ; as from hence wee are informed : yea , if wee have Enemies inferiour , as wicked men , exterior , as the world ; interior , as the flesh ; superiour , as the Devill ; it behooves us not to trust to our owne strength ( Hercules himselfe could not coape with two adversaries at once ) but to implore the assistance of Almighty God , and Christ our Captaine ; whose weakenesse was too strong for all their power and might ; the which beeing done ; feare not a strong Enemie against thee , seeing thou hast a stronger friend with thee . SECT . 7. Quest. WHat collect you in particular from those words ; I will put Enmity &c. Ans. This shewes the stabillity , and certainty of it , for with God , neither doth his word disagree from his intention ( because hee is truth it selfe ) nor his deede , from his word , because hee is power it selfe : God is not as man , that hee should lye ; neither as the Sonne of man that he should repent : Hath hee said , I will put enmity , and shall be not do it ? Or hath he spoaken the word , and shall not hee accomplish it ? Numb . 23.19 . Heaven and Earth shall passe away , but one jott , or tittle of ●is word shall not passe , til all bee fulfilled , Mat. 5.18 . Quest. What instruction affords this ? Ans. 1 That to be without reproaches , or persecutions , wee may rather wish then hope ; for what peace can we looke for , betweene the seede of the woman , and the seede of the Serpent , seeing God himselfe from the beginni●g hath set them at Enmity ? yea , once to expect it were an effect of frenzy , not of hope . 2 Since we can expect no peace f●om the Serpents seede ; let as many as are of the womans seede , and of Christs side ; ●nanimously hold together . It is hard to say , whither Bazil ▪ and Eusebius , who perceiving the Arrians to improve a difference between them ; to the prejudice of the Orthodox ; soone reconciled themselves , and united their forces together against the common enemy , are more to bee commended , Or the Pope to bee abhorred , who was so busie and hot against Luther , that hee neglected to looke to all Christendome against the Turke . Which declared , that hee could easier disgest Mahometisme , then Lutheronisme . The case of too many in our dayes , that thinke they love Christ fervently , though wee may justly suspect the contrary , by their being so busie , and hot against the Reformation established . Against which they cannot bring any expresse scripture ; only they seek straws to put out their own eyes , & puzzell others withall . As Bernard speaks of som● in his time ; and sure I am , it would argue more love to Christ , and obedience to his gospell ; if they would ioyne with the godly party , against Atheists , and Papists . As , let but two Mastifes bee jarring betweene themselves : when the Bare comes they forget private strife , to assayle their common Enemy . And certainly they might bee as firme friends to truth ; although they were not such bitter enemies to peace . For as the case standeth it is hard to determine whether they more intend to doe God service ; or really doe the Devill and his instruments service ; by their contradicting , and aspersing all that are not of their owne judgement . 3 If the Lord have put this Enmity , betweene us and the wicked . Here is warrant in opposing , comfort in suffering . 4 If the seede of the Woman , fight on Christs side , and they have Gods word for their warrant : they are sure to have him assist them , and prevent their Enemies : and is not that God wee fight for able enough to vindicate all our wrongs ? SECT . 8. Quest. What occasioned the Lord to proclaime this enmity ? Ans. Adams si●ne in eating the forbidden fruite . a●d Sathans malice in moving , and seducing him thereunto , was the meritorious cause : the originall of this discord , is from originall sin . Quest. What was the finall cause or end why God proclaimed it ? Ans. His end was threefold , in regard of himselfe , the wicked , and the godly . 1 In regard of himselfe : his principal ●nd was his owne glory , which should a●ise from the manifestation , or admirable composition of his justice , mercy , holinesse , wisdome , power , and providence herein . 2 In regard of Sathan , and wicked men● that hee might for the present punish one sinne with another , and in the end take due vengeance on them in their greater condemnation , and finall Ruine and destruction . 3. In regard of the Godly for their greater good , as namely that they might , by this affliction and chastisement , be stopt in their course of sin , be brought to the ●ight of their evills pas● , and made repent of them , and prevented from si●ning for the time to come , and lastly to keep them in continuall exercise , that so they might walke on in the way of holiness which will bring them to eternall happiness , and not to be condemned with the world . SECT 9. Quest. But how can God be the Author of it , without being the Author of Sin ? Ans. Very well ; Even as the temporal Magistrate may put a fello● to death , without committing of Murther : That he , which is the fountaine of all good , is not the Author of any evill herein , may appeare . 1. By considering how the case stood at this time , with Adam and al his posterity , being condemned persons , every moment expecting , and waiting for that direfull sentence to be executed , and inflicted upon them , which God before had threatned , in case they should transgress his Royall command Gen. 2.17 . namely the sent●nce of death . Which was threefold , viz. of Body which is the temporall Death . Soule , which is the spirituall Death . Body , and soule which is eternall Death . Opposite to that three-fold life of Nature , Grace , Glory . The which if it had been fully , and universally accomplisht , we could have had nothing to say , but that God was just ( as now we have no reason to give why so many should be Redeemed , but because he is mercifull ) yet because he would , according to his nature in Justice remember Mercy , he ordained a Saviour , and Remedy even Christ implyed in the Pronoune Relative , Hee , for so many as he had before predestinated , to be borne againe by his word and Spirit . Iohn 3. to a lively faith , whereby they might lay hold on this Remedy , yet with all hee did appoint , that this their way to Heaven should be thorny and troublesome . To which end he mixed with the sweet promise of Salvation , the bitter Ingredient of griefe and sorrow , Implyed in the word Enmity , but yet more to justifie this Judgement of God : that is , to make it appeare just . 2 It will appeare if we distinguish the ends of God , Sathan , and wicked men . To which purpose I will instance in our Saviours example ; Iudas delivered him to death for gaine , the Iewes for Envy , Pilate for feare , the Devill provoked each of them , through this Enmity ; Christ himselfe to obey his Fathers will , God the Father in love to sinners , and for their Redemption , each did one and the same thing . But to contrary ends : so when this Enmity breaks forth in the wicked , Sathan hath a hand in it as a malicious Author , As when he entred into Iudas and made him betray Christ , Luk 22.3 . Man himselfe as a voluntary Instrument , as when Pharoah hardened his owne heart against the Children of Israel Exod. 9.34 . God as a most Righteous Judge , and Avenger , as when hee also hardened Pharoahs heart , Exod. 9.12 but how ? even by permitting the seed of the Serpent , from his owne malicious inclination to hate the seed of the Woman : not by infusing this malice , nor by withdrawing any grace , but only by denying that grace which hee was not bound to give : he doth not infuse corruption , he doth not with hold the occasion , Even as when the Rider gives his fiery horse the Reyns , we saie he puts him on ; In mercy infusing this Enmity into the seed of the Woman , against the seed of the Serpent : Not against their persons , as they are his Creatures , but only against their condition , disposition , and wicked conversation ; we and the Devill should never have falne out , we agree but too well , but that God hath put an enmity between us . Yea in the last place , as God turned the treachery of Iudas , not only to the praise of his Justice , Mercy , &c. but to the good of all beleevers , so he turnes this Enmity of Sathan and wicked men , to his Childrens great advantage , and his own glory . And hereupon is that distinction of adversities : as they come from Sathan , they are usually called temptations ; as they come from men , persecutions ; as from God , afflictions . And well may hee work good , by evill Instruments , when every Prince , or Magistrate hath the feat to make profitable Instruments , aswell of evill persons as of good : And each Physitian can make poyson medicinable . SECT 10. Q. This rub being removed , and the passage made cleere : proceed in the wayes of your Text , and shew me the time of this Enmity . Ans. First I will make a distinction , and then give the Answer . The circumstance of time is twofold ; the time when it was proclaimed , And the time that it is to continue . 1. If wee consider the time when it was first proclaimed ; It was immediatly after the fall ▪ when Adam had newly sinned : not long after the Creation : even when time it self was not a week old , as is probably conjectured by the learned . 2. If we consider the time that this Enmity is to continue , it is either generall , or particular ; The generall time is here set downe in the Text indefinitly , I will put Enmity between ●hee and the Woman , and between they seed and her seed , which being without limitation , is to be understood largely , and so signifies that it is perpetuall without end , from the beginning of time ▪ to the end of all time , when time ( saith one ) began , this malice first began , nor will it end but with the latest Man : It is an everlasting Act of Parliament , like a Statute in Magna Charta . 3 If we consider the time more strictly , then it signifies in the Subject possest of it , the whole time of a wicked mans life : or if in time he becomes the Womans seed by a new birth , then it signifies that part of his life , which went before Regeneration : But in the Object of it , for the whole time of a godly mans spirituall life , after he is become the Womans seed , even from the morning of his new birth , to the evening of his departure hence , without intermission which makes the Psalmist cry out , for thy sake are we killed all the day long , Psal. 44.22 . Quest. What way wee gleane from hence ? Answ. Some comfort , in that this War shall once have an end : The Israellites shall not alwayes live under the Tyranny of Pharaoh , or travells of the Wildernesse : Nor the seed of the Woman alwayes under this heavy yoak of affliction and persecution : for Death shall free us from our sorrowes , aswell as from our sinnes , yea as this is their time to persecute , ours to suffer , so their time will come to suffer , ours to triumph , let me rather feele their mallice , then be wrapt up in their vengeance . SECT . II. Quest. WHat is their manner of venting this Enmity ? Answ. Sathan the Prince of Darknes , and his adherents the wicked world : do war against Christ and his Members two wayes , by Persecutions , and by Perswasions , under which two Generalls , are comprised divers and sundry particulars , which I shall severally speak of , when I come to the Properties of this Enmity , In the meane time we are to take notice , that all Sathans businesse was , and is ( at , and ever since the fall of Adam ) to slay Soule● , 1 Peter 5.8 . Iob. 1.7 . Neither doth he want Instruments in all places , to further , and promote this his designe . Quest. Now a word of the place where . Answ. The circumstance of place , is threefold . 1. If we consider the place strictly , in respect of the Subject in whom it resides : then it is principally the heart of Man unsanctified . 2. If we consider the place , where it was proclaimed , then it is Paradise , or the Garden of Eden , as verse 23. shewes . 3. But if wee consider the place , where they exercise this Enmity , then it is the place of this miserable world , where the Church is Militant indeed , Revel . 12.7 . It is said there was warre in Heaven , Michael and his Angells , fought against the Dragon : and the Dragon fought and his Angells ; But this cannot fitly be construed of Heaven in Heaven , but of Heaven on Earth : For in Heaven the Church is triumphant , and the Devill in the beginning was cast out of that Heaven , 2. Peter 2.4 . And there is no Warfare , but all wellfare , no Jarr ; but love and peace ; yea such a peace , as passeth all understanding , So that by Heaven there , is meant , the Church of God on Earth ; called in holy Scripture Heaven , and holy Ierusalem above ; for that her chiefe treasure is in Heaven . Math. 6.20 . her affections in Heaven . Colos. 3.2 . her Conversation in Heaven , Phil. 3.20 . and for that the Lord of Heaven , dwells in her heart by faith . Ephes. 3.17 . SECT . 12. Quest. WHat is promised shall be the issue , or effect of it ; and who shall get the victory ? Answ. The issue or effect is declared in these words ; He shall bruise thine head , and thou shalt bruise his heele . The meaning whereof is this . 1. By bruising of the head , is meant Sathans overthrow , and finall Ruine and distruction by Christ , in respect of his Power , Dominion , and Workes , Iohn 12.31 . and 1. Iohn 3.8 . to which purpose the words of the Apostle , are very significant . Hee also himselfe tooke part of our flesh and blood that through death he might destroy him , that had the power of death , that is the Divell , Heb. 2.14 . And he being overcome , his seed are overcome , and perish with him , Revel . 12.9 . Iohn 14.13.30 . and 12 , 31.32 . And this is the first promise of grace , and life made to Eve , and all mankind , now dead in sin , and enemies to God. Collos. 2.13 . and 1.21 . Neither is it only meant of Christ in his owne person , but it implyes that all his Members , by resisting the Devill stedfastly through faith in him , shall have victory also 1 Corinth . 15.57 . given them by the God of peace , who shall bruise Sathan under our feet shortly , as the Apostle speaketh plainely , Rom. 16.20 . Faith in the Lamb , shall put this roaring Lyon to flight : They overcame him by the blood of the Lamb , Reve. 12.11 . Secondly by his heele bruising is meant , 1. First Christs holy wayes , which Sathan should by all means ( either of Temptations , or Persecutions ) seek to suppresse : 2. And secondly his humane Nature , which Sathan should afflict all manner of wayes , untill he brought upon him That Shamefull , Death of the Crosse , Ga● . 3.13 . That Painefull , and Death of the Crosse , Ga● . 3.13 . That Cursed , Death of the Crosse , Ga● . 3.13 . For then his heele was bruised , when his Body was crucified . And it was no more then the bruising of his heele ; his divine Nature being impassible and untouched ; where note that it was the politick malice of the Devill and the World , that aymed by the death of the Generall , to disband the Army . So long as Christ lived on earth , we read of no persecution against his Disciples , Math. 9.15 . But let him be once removed , and then there is havock made of the Church , Stephen is stoned , Peter crucified , Paul beheaded , some strangled , some burned , some broyled , some brained , all but only St. Iohn murthered . And Thirdly it is meant , that all who beleeved in Christs name , shall suffer bruising , in one kinde or other for his sake : And then his heele is bruised , when his Members are afflicted : But all the hurt they can do is , but to bruise the heele . Bruise them in their Persons , Estates , Good Names ; For to hurt their best parts , their Soules , they shall never be able : yea all this bruising in the end shall turne to the further good . Of their Soules , Here in Grace , Hereafter in Glory . And so you have the matter , the Author , the Subject , the Object , the Cause , the End , the Time , the Manner , the Place , the Continuance , the Issue and effects of this Enmity . SECT . 13. Quest. BY your opening of this Text , and unveyling of the termes : I see it looketh two severall wayes , and that it reacheth out as it were with one hand , a blessing to all beleevers , aswell as a curse with the other to all wicked men and Spirits . Answ. Yea it is like a Checker ; halfe white , halfe black . Consisting as Much of Mercy and Consolation , as Judgement and terror : resembling Moses who saved the Israelites , and slew the Egyptians . For as harsh as the words sound , they are so full of grace , and mercy ; and containe so much in a little , that this text may well be called the Gospells Epitome ; yea the marrow , or pith of the whole Bible , compiled by wisdome it selfe ; A short , yet absolute Sum of all holy faith , yea the foundation of all whatsoever the Prophets and Apostles have written , or Ministers do preach ; The key of the Scriptures , as Ambrose calls the Creed ; It is but of a short sound , but of a large extent ; little in shew , infinite in sence . In fine , it is so large for matter , so short for phrase , so profound for depth , so sweet for Consolation , and yet so terrible for severity , that it well suites with the Author who spake the words and none els . Quest. I perceive then , that to draw this Well dry , to dig this Mine to the bottome , and to speak of each severall , in this universe were an Herculean work , and fit for some divine Theseus , or Solomon . Besides it would require too large a vollume , for Common use : wherefore it shall content mee , you only Anatomize that part or Member of the whole which is here termed Enmity , by laying open the veines , and Arteries thereof ; it being the very point , or mayn Center , the pole , or Cardinall Axeltree , upon which this text moves , and is turned . And that will be sufficient : For where prevailing is by lyes , there discovery is victory ; yet lest the Pages should still grow , As fi●h into a multitude , garble your notions , and give us but the very Marrow of the matter . And because Method to the matter is as fashion to Apparell ; and form to building , propose what shall be your order of distribution . Ans. As the Throne of Solomon was mounted unto , by six staires : so this Throne of Sathan , this strong hold of the wicked , may be mounted unto ( for I only intend a discovery at this time ) by a Ladder of six steps , set upon this ground which is already laid , or if this originall , be counted for one step , then the Ladder consists of seaven staves , answerable to the seven steps which led up to that Temple in Ezekiels Vision , Ezek. 40.26 . For I will draw all our present discourse , to one of these heads : ( taking liberty so to place them , as may serve best for my purpose , and the Readers benefit . ) Viz. The Originall , of Enmity . The Continuance , of Enmity . The Properties , of Enmity . The Causes , Why wicked men hate and persecute the Godly . The Ends , Why wicked men hate and persecute the Godly . The Reasons why , God permits them ; The Reasons why , The Godly suffer it so patiently . These seaven shall limit my speech , and your patient attention , and I take them only to be inherent in the words , there be some short adherent circumstances , which I shall salute as I passe , they may be within the circumference , these are in the heart and Center ; And these alone as I suppose , may serve as spectacles , to see the Devill ●nd his Workes by , in the matter of hatred and persecution . SECT . 14 Quest. TO begin with the second point proposed ( having dispatched the first ) and to proceed from Explication to Confirmation , and so to Application . How prove you that there hath been in all Ages past , is now , and ever shall be between these two Kings Sathan and Christ , and their Regiments , the wicked and the Godly , a perpetuall War , Enmity and strife , according to the Lords prediction or Proclamation ? Ans. For proofe I could produce Testimonies and examples innumerable there being scarce a Page in the Bible , which doth not ●ither expresse or imply somewhat touching this Enmity , yea as if the Scriptures contained nothing else , the holy Ghost significantly calls them the book of the Battailes of the Lord , Numb . 21.14 . as Rupertus well observes . And because examples , give a quicker impression then Arguments : the proofe shall be by Induction of particuler instances collected from the Scripures and Ecclesiasticall History , wherein I will be briefe , and only mention , Three in every Age ( though the Sea of examples hath no bottome ) for that I shall be forced to speak more at large when I come to the properties and Causes of Enmity . The continuance of the worlds Enmity in all Ages . Viz. 1. In the old world before the flood . 2. After the flood , before the Law. 3. After the Law , before Christ. 4. Since the Gospell in the time of Christ and his Apostles . 5. After the Apostles for the residue of the ten Persecutions . 6. From the Primitive times and Infancy of the Church hitherto . 7. For these present times wherein we live . 8. For the time to come unto the Worlds end . 1. To begin with the first Age , Viz. the old World before the Flood . Wee read of this War , enmity and strife between Cain and Abell , 1 Iohn 3.12 . Betweene Lamech and the holy Seed , Gen. 4.23.24 . and between those wicked Gyants , which Moses speaks of , and the sons of God , Gen. 6.2 . to .12 . Yea , those Gyants bad battle to Heaven , as our Mythologists add , to ver . 4. SECT . 15. 2. AFter the Flood , before the Law , between all the men of Sodom and righteous Lot , Gen. 19.4.9.11 . 2 Pet. 2.8 . between Hagar and Ishmael , the Bond woman and her son , and Sarah and Isaac , the Free-woman and her son , Gen. 21.9.10 . Gal. 4.29 . And between Esau and Iacob , first in the wombe , the more plainely to shadow out this enmity , Gen. 25.22.23 . and after they were borne , Gen. 27.41 . SECT . 16. 3. AFter the Law , before Christ , between Doeg and the eighty five Priests , which he slew with the edge of the sword , 1 Sam. 22.18.19 . Between Iezabell and all the Prophets of the Lord , which she destroyed , 1 Kings 18.13.14 . And between the Heads in Israel in Micahs time , and all that were good , Micah 3.2 . SECT . 17. 4. SInce the Gospell , in the time of Christ and his Apostles this enmity so manifested it selfe , not only in the Gentiles , but in the Iewes , Gods ow●e people , who first moved those persecutions against Christ and his Members , that having beheaded Iohn Baptist his Harbinger , and crucified himselfe the Lord of life , we read , that of all the Twelve , none dyed a naturall death save onely Saint Iohn , and he also was banished by Domitian to Pathmos ; and at another time thrust into a Tun of seething Oyle at Rome , as Tertullian and Saint Hierom do report : See Acts 7.51 . to 60. & 12.1 . to 5. Rom. 8.36 . Iohn 21.18.19 . Now all these , besides many other of his Disciples , suffered martyrdome meerely for professing the faith of Christ ; whereof some were stoned , some crucified , some beheaded , some thrust thorow with Speares , some burnt with fire , with a multitude of other Beleevers , for Ecclesiasticall History makes mention of two thousand which suffered the same day with Nicanor , Acts and Monuments , page 32. which makes Saint Paul cry out , I think that God hath set forth us the last Apostles , as men appointed to death , 1 Corinth . 4.9 . SECT 18. 5. AFter the Apostles , if we consider the residue of the ten Persecutions , raysed by the Romans against the Christians , which was for three hundred yeares , till the comming of godly Constantine , we find that under Dioclesian , seaventeen thousand Christians , were slaine in one month : amongst whom also was Serena the Emperesse , yea under him and nine other Emperors , there was such an innumerable company of innocent Christians put to death and tormented , that St. Hierome ( in his Epistle to Chromatius and Heliodorus ) saith , There is no one day in the whole yeare unto which the number of five thousand Martyrs might not be ascribed , except only the first day of Ianuary , who were put to the most exquisite deaths and torments that ever the wit or malice of men , or Devils could invent to inflict : we read of no lesse then twenty nine severall deaths that they were put unto , if no other be omitted . SECT . 19. 6 FRom the primitive times and infancy of the Church hitherto the Turk and the Pope have acted their parts , in shedding the blood of the Saints , as well as the Iewes and Roman Emperours : touching which , for brevities sake , I referre you to the Book of Acts and Monuments . Yet because a tast may please some , I will insert what the Holy Ghost hath foretold in the Revelation , touching the Pope , who calls himselfe Christs Vicar and supreme Head of the Church : the Angell , speaking of the Whore of Babylon , saith , Shee was drunk with the blood of the Saints and with the blood of the Martyrs of Iesus , Revell . 17.6 . Which in part was fulfilled in England , under the raigne of Queene Mary , when in one yeare , a hundred seventy six persons of good quality were burnt for Religion , with many of the Common sort : and in France , for before these late bloody Massacres , there were more then two hundred thousand which suffered Martyrdome about Transubstantiation : For the chiefe persecutors of Christ and his followers , are not Atheists , or Turks , or Iewes , but such as hold great place in the Church , Antichristians and Pseudochristians , which makes our Saviour say they shall excommunicate you , that is , they shall blot out your names from among Gods people , or cast you out from the visible outward communion of the Saints . And indeed , vertue hath ever suffered most from those , which should and seeme to uphold her : and instruders upon other mens right can indure any man , how bad soever , rather to live by them , then the servants of him whom they intrude upon , as you may see , Mat. 21.33 . to 39. where those Farmers of the Vineyard killed the servants , who came to receive their Masters rent : they did not kill the Theeves and Robbers , and spoylers of the Vineyard , but the servants ; yea , and the Son too , and the end of all was , that they might take the inheritance . Yea , the godly have ever suffered most from such as professe the same Faith and Religion with them . It hath been the complaint almost of all the Fa●●ers and Saints of God , which have written , that the faithfull , in their several times , were hated , traduced , calumniated , slandered reproached , accused , persecuted and condemne● of such as professe the same Religion with them , ( ●hough under o●her pretences , yet only fo their au●ier and holy lives , that they stucke close to the truth , made conscience of their wayes , and would not rush so boldly into sin as others . Ecclesiasticall History . lib. 6. Chap. 4.5.16 . SECT . 20. 7 TO come unto these present times wherein wee live . Is the World mended with age ? Yea , I would to God we did not find , that as it is in the little world , the older it grows the more diseased ; so in the great world , the older the more vicious ; that the consummation of times and sins were not met together upon us . But as commonly in a diseased body all the humours fall down into the Legs or feet , and make an Issue there : so the corruption of all ages hath sliden downe into this of ours , as into the feete . Many ( saith the Apostle ) walke , that are enemies to the Crosse of Christ , Phil. 3.18 . If many in Saint Paules time , more now ; for Satan , who was then bound is now loosed again out of his prison , and hath great wrath ▪ because he knows he hath but a short time , Revel . 12.12 . To speake onely of the entertainment which piety finds among such as would be counted ( not only Christians but ) Protestants , which principally I intend . Is it possible for a man to live a conscionable and unreprovable life , abstaine from drunkennesse , swearing , prophaning the Lords day , separate himselfe from evill , yea , wicked company , be zealous for the glory of God , &c. Without being traduced , calumlumniated , hated , slandered and persecuted for the same ? No , it is not possible : for if our righteousnesse doe but exceed the righteousnesse of a swearer , or a drunkard , we are sure to be persecuted for our righteousnesse , as Abel was persecuted of Caine , because his Sacrifice was better than his . If a man walk with God , he is too precise : if he will be more than almost a Christian , he is curious , phantastical , factious , and shall be mocked with the Spirit , as if the spirit of God were a spirit of dishonour and shame . How common a thing is it to wound all holinesse under the name of Puritan , a name so full of the Serpents enmity , as the egge of a Cockatrice is full of poyson ? What should I say ? The world is growne so much knave , that 't is now a vice to be honest . O the deplorable condition of these times ! Even the Devill himself durst not have been so impudent , as to have scoft at holinesse in those ancient and purer times : but now I could even sinke downe with shame , to see Christianity every where so discountenanced : our very names come into few mouths , out of which they returne but with reproaches . Amongst the rest of our sins , O God , be mercifull to the contempt of thy Servants . True , blessed be God , and good laws , we suffer little but the lash of evill tongues ; but were wicked mens powers answerable to their wils and malice , they would deliver us up to be afflicted , put us out of the Synagogues , excommunicate and kill us , as our Saviour shewes , Iohn 16.2.33 . and Mat. 24.9 . Yea , their enmity and hatred would be so virulent and bitter , that the brother would betray the brother to death the Father , the Son , and the Children would rise up against their Parents and cause them to dye , the kinsman against the kinsman , and the friend against the friend , only for professing Christs name , & being religious , as himselfe affirmes , Math. 10.34 , 35 , 36. Luke 21.16.17 . Neither is it strange , for this was one of the endes of Christs comming into the World , as appeares , Mat. 10.34.35 . where himselfe saith , Think not that I am come to send Peace , but the sword ; meaning between the seed of the Serpent & the Seed of the Woman ; for I am come to set a man at variance against his Father , the daughter-in-Law against the Mother-in-Law , and a mans enemies shall be they of his owne houshold , Luke 12.51 , 52 , 53. Neither want we precedents of this ; For , by whom was upright Abel persecuted and slain , but by his owne brother Caine ? Who scoffed at righteous Noah , but his owne son Cham ? By whom was that vertuous and religious Lady Barbara put to death , for imbracing the Christian Faith , but by her owne Father Dioscorus ? Who made Serena the Empresse , a Martyr for her faith in Christ ? but her owne Husband Dioclesian . Who helped to burne Bradford ? but Bourne , whose life he had formerly saved . And lastly , by whom was our Saviour Christ betrayed , bu● by his owne Disciple Iudas ? SECT . 21. 8. FOr the time to come , As this strife and enmity in the wicked against the Godly , was early in its entrance , taking its first being in the beginning of time , and hath constantly continued hitherto : so it will be long in continuance , and endure to the end of time , as the Scripture shewes : Yea , the last remnants of time are likely to have the most of it , because as in them love shall wax cold , Math. 24.12 . so as love groweth cold , contention groweth hot . More expresly the Holy Ghost foretels , That in the last dayes shall come such perilous times , that all who will live godly shall suffer persecution , and that toward the end of the World there shall be scoffers , false accusers , cursed speakers , fierce despisers of them that be good , such as shall turne the grace of God into wantonnesse , and deny God the only Lord , and our Lord Iesus Christ ; And being fleshly , not having the Spirit , they shall speak evill of the things which they know not ; And whatsoever things they know naturally as bruit beasts , which are without reason , in those things they shall corrupt themselves ; And that many shall follow their damnable wayes , whereby the way of truth shall be evill spoken off : And that as Iannes and Iambres withstood Moses : so these also shall resist the truth , being men of corrupt mindes , reprobate concerning the Faith , being before of old , ordained to condemnation , 2 Tim. 3.1 . to 13. 2. Pet. 2.2 . & 3.3 . Iude 4.10 . 16 , 18 , 19. And so much of the continuance . Now to wind up with a word of Application : If it be so , that all the Godly that have gone before us have been envyed , hated , traduced , nick-named , and persecuted by wicked men , and all that come after us shall be ; let no particular member of the Church look to faire better then the whole body : we see the Patriarchs went this way , the Prophets this way , the Apostles this way , the Martyrs this way , this way went all the Saints and servants of God , and do we look for an easier way ? Yea , if the dearest of Gods Children in former ages have suffered so much for Christ , beene put to such cruell deaths and torments for keeping of a good conscience ; let us praise the Lord , who hath dealt with us farre otherwise ; and pray for good Magistrates to whom , next under God , we owe the thanks : Yea , if our Fore-fathers so willingly underwent those fiery tryals , let none for shame shrink-under the burthen of an aiery tryall only . 2. If the brother persecute the brother , the son , the Father , the Parent his Childe , the Hnsband his Wife the Disciple his Lord , thinke it not strange to be persecuted of any ; for lightly they which are not persecuted , are persecutors themselves . SECT . 22. Quest. HAving proved the Continuance of this Enmity in all ages , now tell us what be the Signes and Properties of it . Ans. They are either Mentall , Verball or Actuall . The first whereof are inward and secret , the two later outward and manifest . Quest. What are the mentall properties , which you call inward and secret . Ans. They are foure in number . It being their manor 1. To envy the good Estate of the Godly . 2. To contemne the meane Estate of the Godly . 3. To rejoyce at the evill Estate of the Godly . 4. To hate them . First , it is 〈…〉 ner of wicked men , out of Enmity to envy the vertuous and good estate of the godly : For envy shall lead the Troope , as Iudas lead the Souldiers ; and it may challenge the first place in the right-hand file ( as pride doth in the Popes Catalogue of the seaven deadly sinnes ) because it was the eldest and first borne sin that ever was in the Devill , after he was cast out of Heaven , and the first that ever he begate upon our nature , after we were cast out of Paradice ; which makes St. Austin therefore call it ( as by a kind of excellency ) the Devills sin . Thus Caine envied his brother Abel , Gen. 4.5 . Saul , David , 1 Sam. 18.28.29 . and those unbeleeving Iewes , Paul , Acts 17.13 . The wicked take as much delight to see the vertuous life of an holy man , as sore eyes do to look upon the Sunne . How contrary are good Angels and evill men ? The Angels rejoyce at that , whereat these powte and stomack ; they are ready to cry and burst for Anger , at that which makes musick in Heaven . But why is it ? These Antipodes to vertue , having lost all good themselves , are vexed to see it in another : a true note to know the Serpents Seed by , for it is the Devils cognizance , 1. Iohn 3.14 , 15. as Love is Christs , Iohn 13.35 . And as it is the very Lees of vice ; so it hath a punishment answerable : for by a just judgement of God , their owne malice turnes back into their owne bowels , as it is Psalm . 7.14 , 15 , 16. and slayeth them , as the swords of Gideons enemies kild themselves , Iudges 7.22 . For that none might have cause to envy the envious man againe , but all to pity him ; envy it selfe is a fire , which consumes that fuell ; a Worme which gnaweth that gourd ; a viper , which eats through those bowels ; a Moath , which fretteth that garment wherein it is bred , nourished and maintained ; it is the consuming of the flesh , and rotting of the bones : Prov. 14 30. And for hereafter , if wicked men thus envy the vertuous and good estate of the godly in this World , which is but their Hell , or at least their Purgatory ; How will it gall them , when they shall see Abraham , and Isaac , and Iacob , and all the Prophets and Saints of God in the Kingdome of Heaven , and themselves thrust out of doores , and cast into the Lake which burneth with fire and brimstone ? This shall make them gnash their teeth for envy , as our Saviour shewes , Luke 13.28 . Math. 8.11.12 . but how just is it with God , that this fire of envy should be punished with the fire of Hell ! SECT . 23. 2. SEcondly , it is their manner and property to contemne the supposed meane estate of the godly , as Samballat , Tobiah and Gershom , with the rest of that crue , contemned Nehemiah and the Iewes , Nehem. 4.1.2 , 3. Thus Rabshakeh contemned Hezekiah and his people , 2 Kings 18.19 . to 36. and the Epicurean Philosophers Paul , Acts , 17.18 . Whereas misery , with good natures , is made a loadstone of mercy ; with base mindes , it is contrarily made a footstoole for pride to trample on ; and nothing so midnights the soule of him that is falne , as scorne and contempt . But you may observe that arrogancy is a weed that ever grows on a dunghill , and from the ranknesse of that soyle , she hath her heighth and spreadings ; for they are but puft mindes , and frothy wits , that get so to the top , and bubble thus above inferiours . As what makes them contemne us , but , together with pride , their ignorance ? For alass● , they take notice of our misery , not of our happinesse . Noahs vertues are not Chams admiration ; but his drunkennesse is his sport . Wicked men are like those ill taught children , 2 King. 2.24 . that could upbraid Elisha with his bald head , but had not the wit to consider how God had crowned that head with vertue and honour . O that they could but see all , that they would but say all : as Ephialtes , when one cast him in the teeth with his poverty , answered , Why dost thou not make rehearsall of other things also , as that I love law , and regard right ? But indeed , this were to cleane our faces , and foule their owne . But let them insult for a while , they cannot sit upon so high a cogge , but may with turning prove the lowest in the Wheele : as it fell out with Hammon , who being now made Lackey to a despised Iew , begins to envy , where halfe an houre since he had scorned ; and misery , like a Vulture , must have some body to prey upon . There is a continuall vicissitude of things : The Righteous is delivered out of trouble , and the wicked cometh in his stead , Prov. 11.8 . The wicked shall bee a ransome for the righteous , and the transgressor for the upright , Prov. 21.18 . SECT . 24. 3. THirdly , it is their manner , to rejoyce at the supposed evill estate of the godly , as the Princes of the Philistims did at Sampsons blindnesse and bondage , whom they insulted over , and made their laughing stock , Iudg. 16.25 . Peninna at Hannahs barrennesse , especially when shee went up to the house of the Lord , 1. Sam. 1.6.7 . And the Iewes at the Disciples , and the rest of the Church , when Herod vexed some , and slew others , Acts 12.1.2 , 3. Wicked men feed themselves with others adversity , as Beetles are fed with their fellowes dung : and like Flesh-flies , make the wounds of Gods children their chiefe nourishment : Yea , Crocodile-like , they would , if they might , fatten themselves with the warmest blood of godly mens lives . And not so onely ; for we have a generation , whose onely rejoycing is , Cham-like , to see another fall into some grosse sin , or infirmity : Yea , as Luther speaks , they hunger and thirst after the scandals of the godly : and if at any time through humane frailty , they doe fall into some evill , like hungry Hogges , they muzzle in their excrements , and feast upon them , as upon dainties ; there being nothing that so glads their hearts , that so opens their mouths with so much insolency and triumph ; as what cure will they take to spread the same abroad by a common fame : Yea , it were well , if they would not play the Curres , and open when they are able to sp●ing no Game . But they must needs be filthy creatures , that feed upon nothing but corruption . To delight in mens sinnes , is the sport of devils : recovery from those sinnes , is the joy of good men and Angels . Cham derides his Fathers nakednesse ; it should have been his sorrow : he makes it his sport . But it is ill for a man to make himself merry , with that which angers God. SECT . 25. 4. IT is their manner to hate the religious , as all carnall men hate the members of Christ , Matth. 10.22 . thus Ahab hated Eliah , as himselfe confessed , 1 King. 22.8 . Yea , so inveterately , that there was not one Kingdome or Nation , where he had not sent to take away his life , 1 King. 18.10 . and Haman Mordecai , which was so deadly , that he thought it too little to lay hands on Mordecai only ; wherefore he sought to destroy all the Iewes , the people of Mordecai , that were throughout the whole Kingdome of Abashuerus , Hest. 3-5 , 6. For the effecting of which , he obtained that bloody Edict , ver . 6.9 . And lest it should want successe , he offered ten thousand Talents of silver into the Kings Treasury , to have it effected . Hest. 3.9.13 . And such another was cruell Arundel , sometime Arch-bishop of Canterbury ; who vowed and swore , he would not leave a slip of Professors in this Land ; For you must know , That their hatred extendeth not to this , or that person alone , but to the whole generation of Gods Children and people . As what saith the wicked in Davids time ? Come , let us cut them off from being a Nation & , let the name of Israel be no more in remembrance . Let us take for our possessions the habitations of God , Psa. 83.4.12 And the World is no changling ; for this age wants not many such Hamans and Arundels , who so hate the Children of God , that they wish , as Caligula once did of the Romans , That they had all but one neck that so they might cut it off at a blow , where it in their power , Mic. 3.2 . Ps. 83.4 But our comfort is , they have not so much authority as malice ; resembling the Serpent Porphyrus , which abounds with poyson , but can hurt none , for want of teeth : Though their punishment shall be never the lesse . For as the will to doe God acceptable service , is accepted , as if it were service indeed : so the intent and offer of wrong shall be judged for wrong , in that Court of justice . Good and evill thoughts and desires in Gods account are good and evill workes : And so much touching the Mentall properties of this enmity . SECT . 26. Quest. WHat are their Verball properties ? Ans. They are Eleven in number : And are manifested . 1. In murmuring against the persons of the Godly . 2. In misconstruing of their actions and intentions . 3. In carrying tales of them to others . 4. In perswading others against them . 5. In scoffing at them . 6. In nicknaming them . 7. In rayling on them . 8. In raysing slanders of them . 9. In cursing them . 10. In threatning of them . 11. In undermining of them by flattery . First , ungodly men verbally manifest their enmity by murmuring against the Children of God : as Labans sons murmured against Iacob , Gen. 31.1 . The Israelites against Moses and Aaron ; Yea , against God himselfe ; for which , the utmost part of the Host was consumed with fire from Heaven , Num. 11.1 . & 14.2 , 3. And lastly , the labourers in the Vineyard against the Master of the house , and their fellowes , Matth. 20.11 , 12. And have not we the like murmurers ? O that so many Loaves and Fishes , as did feede five thousand in the Wildernesse , would but stop their mouthes , who amongst us doe both vex at others plenty of grace , and their owne want ! that doe murmure against the godly , even for no other cause , but that they alone should bee the men in whom no crime , or fault scandalous can justly bee found : that make it their Grace , both before and after dinner , to disgrace some Innocent . But so it is , That the baggage World desireth nothing more , then to scarre the face that is fairer then her selfe : whence she takes occasion , in every company , to ●rect the faylings of holy men very high , like Saint Pauls , for the gaze of all ; whereas they hide their good parts under ground , like Saint Faiths , that none may note them . Wherein also is another disadvantage , that cannot be helped . The multitude will sooner beleeve them , then our selves . Affirmations being ap●er to win beliefe , then Negatives are to uncredit them : whereby ●t fals out , that Piety is every where pusht at , an● the religious murmured at , and clamoured against in all places . If such men would know their wages : let them looke , 2 Pet. 2.12 . and there they shall finde , that as their tongues have walked against Heaven , so they shall be confined to Hell : And in the meane time , Cursed is hee ( saith the Holy Ghost ) that smiteth his neighbour secretly ; and let all the people say , Amen , Deut. 27.24 . SECT . 27. 2. BY Censuring their actions , and mis-construing their intentions● as Eliab : did Davids zeale for Gods glory to be pride and malice , 1 Sam. 17.28 . And those wicked ones , his fasting and mourning to be Hypocrisie , Psalm . 35.13 . to 17. Thus Iobs friends condemned him for an Hypocrite , Iob 4.6 . to 11. And the Iewes , Christianity to be Heresie ; and Paul , the Preacher of it , a pestilent fellow , a mover of sedition , and maintainer of schisme ; yea , all the Disciples to be deceivers , 2 Cor. 6.8 . And thus too many in our dayes , will definitively censure men for Hypocrites , whom they scarce know superficially : Yea , ( which is worse ) only because their works are good . Prejudice casteth a false colour upon the best actions : and Basenesse , what it cannot attain to , it will vellicate and deprave . But what saith Sincerity ? While my conscience is innocent , the Worlds suppositions cannot make me culpable : Let me rather , with Eliah and Micah , doe well , and heare ill ▪ then , with Ahab and Iezabel , do ill and be flattered . The Accuser of the Brethren makes choyce of wicked men , to t●aduce those whom he cannot seduce as he desireth ; as we may plainly see in our Saviours example ; who notwithstanding he fulfilled all righteousnesse , and did all things well ; for in his mouth was found no guile , nor fault in his manners , nor error in his doctrine ; Which of you ( said he ) can rebuke me of sinne ? Yet the world traduced him for a Samaritan , a Blasphemer , a Sorcerer , a wine-bibber , an enemy to Caesar , and what not ? A Deceiver and yet true , was S. Pauls Motto , 2 Cor. 6.8 , &c. And as it was then , so it is now . Wicked men deale with the Godly , as sometimes a lustfull person will doe by a chaste woman , when he cannot take away her honesty , he will take away her credit ; brag of effecting his will with her , when yet he could never have admittance into her company . Bad natures , whom they cannot reach by imitation , they will by detraction : like the Fox , what they cannot attain to , they will depresse , and seem to despise : their cunning is to condemne others , that themselves may be justified . As Caligula took off the heads from the Images of the gods , to set up his owne : Or as Merchants , who to raise the price of their own commodities , will beat down the prices of others . And have they not reason thus to do ? Yes : for how is a vicious person discredited , and made contemptible , by the vertuous life of an holy man ? We know straight lines help to shew the crooked . And it is easie to guesse , the Pharaohs fat Kine made the lean ones more ill-favoured . A swarthy and hard-featured visage , loves not the company of cleare beauties . Again , another reason is , They judge others by themselves : now they doe all their good in hypocrisie , and so thereafter judge of others . Saint Chrysostome hath given the Rule , As it is a hard thing ( saith he ) for one to suspect another to be evil who is good himselfe : so it is as hard for him to suppose another to be good , who is himselfe ill . And we see it fulfilled in Nero , who verily beleeved , that all men were foule libidinists , because himselfe was such an one . SECT . 28. 3. WIcked men manifest their enmity against the religious , by carrying tales of them unto others : as C ham carried tales to his brethren of Noahs nakednesse , his tongue was the trumpet to sound forth his Fathers shame , Gen. 9.22 . Thus Doeg carried tales to Saul of David , and Ahimelech , 1 Sam. 22.9 , 10. and the Zip●ins , two severall times brought tidings to Saul , where David had hid himselfe , to the end Saul might slay him , 1 Sam , 23.19 , 20. & 26.1 . And those Libertines , with other suborned men against Steven , to the Counsell of Priests , Acts 6.8 . to 15. And of this burthen many amongst us are in continuall travell . For how frequently doe debauched Drunkards , and incorrigible sinners ( resembling their father the Devill , who both by name Revel . 12.10 . and by nature , Iob. 1.7 , 8 , 9. is a continuall Accuser of the brethren ) carry tales to their fellowes , of such as will not consort with them ? yea , of their faithfull Ministers , especially if hee thunders in his doctrine , and lightens in his conversation , as Gregory Nazianzen speakes of Basil ? Yea , and thinke they doe as good service in it , as Secretaries , and Espialls of Princes , do to the State , when they bring in bills of intelligence ? But doe they , as they ought , with an upright minde tell both our vertues and vices impartially , as Swetonius writeth of the twelve Caesars , and so leave the upshot to collection ? No , but rather , as the Iewes did by Paul , Acts 24. charge us with many things , as that we are pestilent fellowes , movers of sedition , and maintainers of Schisme , but proving nothing , verse 13. And indeed , how should they , when every word they speake is a slander ? Or if otherwise , they look on our infirmities , they looke not on our graces , on our repentance ? No these Flyes skip over all a mans sound parts , I meane his excellencies ; to fasten on a scab , or ulcer ; resembling our Prognosticators , that are more diligent to make mention of foule weather than of faire ; stormes and thunder they much harp upon , but calme and serene dayes passe them un-observed : whereas an ingenious nature would passe over the evill where he findes more good ; considering wee are full of faults by nature ; good , not without our care and industery ; for a minde well qualified , is often beholding to the industry of the owner : and Vlysses as Homer relates , was so applauded for the accutenesse of an ingenious minde , that men spared to object unto him the deformity of his body . But these contrarily , for want of matter to expect against , will coyne it of their owne heads . And that they may deliver themselves with the greater Emphasis , will affirme as that Gymnosophist in Plutarch did , of those Orators to Alexander , That every one of them doth exceed his fellowes , and sweare that the matter is so cleare and manifest , that all the Towne rings of him ( meaning the good fellows of the Towne ) and to speake truth , the parties faults are so cleare and evident , that you may see them as well in the darke , as with a candel , as appeares by the sequell . For ●re there not some godly and faithfull , both Christians and Preachers , that have beene often ( I say not ninety five times ) accused by them , as Aristophanes was by the Athenians , and every time found innocent ? though no thankes to their accusers , for they indeavour all they can to corrupt such as heare them , and fore-stall their judgements against the good and goodnesse . O that men were so wise , as to heare the tale-bearer with indignation , examin before they trust , beleeve his reports , if infallibly true , with unwillingnesse , acknowledge it with griefe , hide our neighbours faults with honest excuses , and bury them in silence : for commonly it fares with the first relator , as it doth with a stone throwne into the water , which of it selfe makes but one circle , but that one begets a hundred , and so both offends and infects many others , but alwayes prooves himselfe to be uncharitable . It were good for other men if tale-bearers would consider this , but better for themselves . True , the wise and honest are able , as so many Angels of God , to discerne truth from slander ; though to the grief of many good hearts , no musick can be so sweet to the eares of others , as to heare well of themselves , ill of the Religious . And these , as they often set the former on worke , so they are resolutely opinionated in beleeving of lyes ( as Saint Austin speaks of the Priscillianists ) whereby they supererogate of Satan . But what is the end of these tale-bearers , and informers against good men ? Follow them to their ends , and you shall see , that if ever the Lord open their eyes to see this their fact , they are even in this life rewarded with the strappadoes of an humane soule , rackt in conscience , and tortured with the very flashes of Hell fire , and not seldome forced to lay violent hands upon themselves , being never well , nor in their owne place , till they bee in Hell , Acts 1.25 . SECT . 29. 4. IT is their manner to perswade and give devillish counsell to others , like themselves , to persecute the godly , as Balaam gave w●cked councell to Balack against the Children of Israel . when he could not be suffered to curse them , Revel . 2.14 . Th●s the Princes and Rulers did to Zedekiah the King against Ieremiah , saying , Wee beseech you , let this man bee put to death for thus he weakneth the hands of the men of Warre , &c. Ier. 38.4 . and the Iewes of Thessalonica to the people of Berea against Paul , Acts 17.13 . That the enemies of the Crosse of Christ , are still accustomed to deale after this manner with the religious , I need not demonstrate ; plain things , which our selves are daily witnesses of , need no proofe . Onely note their matchlesse malice herein ; who , that they may be sure to prevaile , first dazell their friends eyes with false accusations against us , as true and certain , as that Naboth did blaspheme God and the King ; and their associates are as sure of it , as Darius was , that the Idoll Bell did eate and drinke every day forty Sheep , twelve Kakes , and six great pots of Wine , because threescore and ten of the Priests gave it out so : And that their mortall enmity may be taken for a zeale of the Churches good , as Iudas would have his covetousnesse taken for Charity , Iohn 12.6 . And the Pharisees their Cruelty thought Piety , Matth. 23.14 . All the reproaches that the Devill , and these his Scavengers , can rake out of the Channels , of Hell , shall be flung in our faces , the worst language that hath ever been dipt in the forge , or tipt at the fire of Hell , shall be bestowed upon us ; wherein they resemble those ancient enemies of the Gospel , who clad the Martyrs in the skins of wild Beasts , to animate the Dogs to teare them . This evill world hating true Christians ( as it did Christ ) without a cause ; readily takes up Arms against the most innocent , and so cloathing them with pretended causes , to colour that her hatred , ( For as no man loves evill , but under the shew of good : so no man will appeare to hate what is good , but under the appearance of evill . ) Truth it selfe is arraigned , as a deceiver : And he by whom Kings reigne , represented as an enemy to Caesar : and under such representations to the people , he is crucified by them . Though perhaps this is more then needs , for not seldome the counselled are more ready to yeeld their ayd , then they are to ask it ; being of Maximinus his humor , who seeing none offer themselves , set on work certain vile persons to accuse the Christians of heynous crimes , that so he might persecute them with more shew of reason ; for that one may supply the others defects , the first finds an head , the second a tongue , the third hands : As Vlysses may contrive , but Diomedes must thorow with it : so altogether deale with the poore Minister , or Christian , as the Soldiers did with Christ , first blind him , then strike him , and last ask him , Who is it that smote thee ? And he may answer the best man of them , It was thou , O mine enemy , thou wast an Achitophel in the one , a Doeg in the other , a Belial in both . And let such men know , that this their instigation will end at last , either in anguish or confusion , teares or torment will become their recompence . SECT . 30. 5. IT is the manner and custome of wicked men to scoffe at the righteous , as Ishmael scoft at Isaac , Gen. 21.9 . Rabshakeh at Hezekiah , and his people , 2 Kings 18.27 . And the Philosophers at Paul , Acts 17.18 to 21. And to this day the world is too full of scoffing Atheists , and mockers of Piety . Michal was barren , yet she hath too many children , that scorn holy exercises ; every houshold almost hath some in it , if not many , of the brood of Cham and Ishmael : so that if any one refrain from impiety , refuse to doe as the rest in all excesse of ryot , he is made both their prey and laughing-stock : Yea , if he be so bold as to preach righteousnesse to them , by voyce or by example , there is instantly some Tobiah , or Sanballat , steps up to flout him . They so hate righteousnesse , that they will hate a man for it , and say of good living , as Festus did of great learning , it makes a man mad . But they cannot know who are sober , that are mad themselves . Achish and his Courtiers thought David mad , yet he was the wisest man amongst them . Yea , as old men answer young men , You thinke us fooles , but we know you are not wise : so answer we these , You think us mad that are so hot against sinnes , but wee know you mad that are so cold for your soules . Dogges will bark at the Moone : and what all men commend , you have some Thersites take delight to blast . Lot vexed himselfe because hee saw men bad : these , because men are good : not because Gods Law is broken , but because others keep it better then themselves . But these are brinish & ill made candles , which so sparkle and spit at others : it is a cursed zeale in these men , to maligne the good zeale of all men . But let them alone , they need no help to be miserable : for as they scoffe at us , so God laughs at them , He that sitteth in the Heavens shall laugh , the Lord shall have them in derision , Psal. 2.4 . Yea , Judgements are prepared for these scorners , and stripes for the backs of these fooles , Prov. 19.29 . God shall raine down fire and brimstone upon such scorners of his word , and blasphemers of his people as thou art , said Mr. Philpot the Martyr , to mocking Morgan and the rest of his persecuters . If they smart not here , as Cham did , whose scoffing only brought his Fathers Curse , and Gods upon that : And the two and forty children who were devoured of wilde Beares for scoffing at Elishas bald head , 2 King. 2.24 . and Foelix , who for one malicious scoffe , did nothing day and night but vomit blood , till his unhappy soule was fetcht from his wretched carkasse : And Pherecydes , who was consumed by worms alive , for giving Religion but a nick-name ; a small matter if thou mayst be made Judge . And Lucian , who for barking against Religion like a Dog , was by a just judgement of God , devoured of Dogs . For this let me tell them , what ever the D●vil blinding them , they think there cannot be a greater Argument of a foule soule , then the deriding of religious services : Yea , to be a scoffer , is the depth of sin : such an one is upon the very threshold of Hell , as being set down in a resolute contempt of all goodnesse . SECT . 31. 6. IT is their manner and property to nick-name the godly , as Ahab nick-named Eliah , the troubler of Israel , 1 Kings 18.17 . The wicked , Iob and David hypocrites , Psalm 35.13.14 . Iob 4.6 . to 11. The Courtiers , Ieremiah an enemy to the Common-wealth of Israel . The Iewes , Paul a factions and seditious fellow , Acts 24.14 . Yea , they tearmed all the Disciples Sectaries , Schismatickes , subverters of the State , &c. 1 Cor. 4.9.10 . And the same Devill , who spake in Ahab , and those wicked ones of old , now speaks in our loose Libertines , who nick-name the conscionable , Puritanes , and seditious persons : For doe but examine who they be which cast these aspersions upon the godly , and you shall find , that the hand of Ioab , I mean the Devill , is in this businesse . Alas , poore soules ! they are but set on by that subtile Serpent , as Zebede was by her sonnes , Matth. 20.20 . Mark. 10.35 . It is but his heart in their lips . And Satan hath ever found it infinitely successfull , to give every vice a title , and every vertue a disgrace ; for still hee hath found , that the rude and unstable multitude , onely look upon the vizard and out-side of things , which he pleaseth to put upon them , and so judge according to appearance , not righteous judgement . Neither doth the Devill onely gain by fastning reproachfull nick-names upon the religious , but his servants gain too ; much like the Thiefe , who meeting with a full purse , not onely takes it away , but returnes a stab : For in making vertue contemptible , and in depraving the godly , they are at least upon even ground with them , if they have not the better : For were all the world ugly , deformity would be no monster . Among the Myconians baldnesse is no unseemly thing , because all there are born bald : and hereupon infamous persons love to mitigate their owne shame , with others discredit . As AEsops Fox , when she had lost her taile , would have redeemed her shame , by perswading all her fellow-Foxes to cut of theirs ; yea , by despressing the good , they may possibly get the start of them . Even Heliogabulus , that beastly monster , thought to make hims●●●e the sole God , and be only worsh●●pped , by banishing all other Religions o●t of the World. ●●t let these depravers take heed , lest im●●●ting the fact of Censor Fulvius , wh●● untiled Iunos Temple to cover his ow●● house , they partake of the like judgement , run mad , and dye despairing ▪ SECT . 32. 7 IT is their manner to revile and rayle on them , as Goliah reviled and rayled on the Host of Israel , and their God , 1 Sam , 17.45 . Shimei , upon David , calling him murtherer , and wicked m●n , 2 Sam 16.7 . And likewise the mig●●y men , Psal. 31.13 . And the Iewes up●n Paul and Barnabas , Acts 13.45 . Calumny is every good mans Lackey , which followes him wheresoever hee goes ; for the Devill hath his servants in every corner ; and rotten Lungs can never send forth sweet breath . If the Law bind their hands , yet they will be smiting with their tongues : and if the Law keepe them in awe for smitting on the mouth , yet they will doe what they dare , , they will smite with the mouth . It is with these men , as it was with Zoilus , that common slanderer , who being demanded why hee spake evill of such and such , answered , because I cannot doe them evill : or else , like another Parisian Vigils , wee should feele their swords , before we heard their alarums . When the Devills hands are bound , he vomits a flood of reproaches with his tongue Revel . 12.15 . What say they ? Since we cannot attaine to their vertues , let us revenge our selves with rayling against them . It is not for nothing , that wicked men are so often is Scripture called Dogs , as Psalm . 59.6 . deliver my soule , or my darling , from the power of the Dog : and they make a noyse like a Dog , and goe round about the City , Beware of Dogs , saith S. Paul , Philip. 3.2 . which either grin with malice , or barke with reproaches , or bite with mischiefe . But blessed be God , although some of these Dogs have teeth like swords , and jaws like knives , as Solomon speakes , Prov. 30.14 . And smite cruelly , as Ieremy complaines , Chap. 18.18 . which deserve , like Shepheards Curres , to have their teeth beaten out , to prevent their biting ; yea , and their chaps muzled , for feare of opening ; yet most of them are tooth-lesse Curres , which though they barke , yet they cannot bite ; and cowardly Curres , for if you note such an one , he seldome unbuttons his tumoured brest , but when he finds none to oppose the bignes of his looks and tongue . And for such our only way is , either to slight them , as King Philip did Nicanor in the like case ; who being told by Smitichus of his evill reports and raylings , answered , Nicanor is not esteemed by the worst in Macedonia . Or else stop their mouths with some good turne , as AEneas , in the fiction , cast Cerberus the hell-hound a sweet morsell , that hee might not barke against him . The doore , when it hath been oyled , leaves creaking ; and this is good policy : for barking Curres oft-times great mastiffs wake . But as if the tearme of Dogge , were of too narrow extent , the Scripture elsewhere calls them Devils . Saint Pau● , 2 Tim. 3.3 . ( as Bishop Andrews observes from the Originall ) foretels , that in the latter dayes there shall bee men Devils , foule mouthed men , evill speakers , and 1 Tim. 3 11 he speaketh of women-devils , whose speeches are calumnious . And wherefore is the Devill called by that name , but by reason of his foul mouth in defaming ? Yea A Calumny , saith one of the Fathers , is the Devils minde in the mouth of a man , his arrow shot by mans bow ; he lendeth him his lyes and malice , and borroweth his tongue to utter them because the Devill wants a tongue . I close up this point with those words of the Prophet , either convert the persons or confound the lying lips , O God , that speake against the righteous . SECT . 33. 8. IT is their man●er to raise slanders of the godly , as those wicked men slandered Naboth , saying , he hath blasphemed God and the King , confirming the same with an oath , 1 Kings 21. Thus the wicked slandered David , Psalm . 57.4 . And the multitude Iohn Baptist , saying he had a Devill , Matth. 11.18 . It is Satans policy ( because report both makes jealousies , where there are none , and increaseth those that are ) to abuse our eares in hearing , our tongues in speaking , and our hearts in beleeving lyes , to disable us from discerning the truth . Yea , this stratagem of raising slanders upon good men , like a huge and mighty Polyphems , hath done such service to the uncircumcised , that examples thereof in Scripture are like moats in the Sunne : and it were easie to parallel former ages with this of ours , for well may we take up those words of the Psalmist , The wicked bend their bow , and make ready their arrows upon the string , that they may secretly shoot at them which are upright in heart , Psalme 11.2 . Innocency is no shelter against evill tongues . Malice never regards how true any accusation is , but how spitefull . And great wits are not more ready , with the high Priests and Elders , Matth. 28.12 , 13. to raise these slanders , then the common sort are apt to beleeve the same ; as we see by our Saviours example , ver . 15. And how many particular persons know , to their smart , that a slander once raised will scarce ever dye ; for comming once into the mouth of the vulgar , true or false , like wild-fire it can never bee quenched ; for even death it selfe , which delivereth a man from all other enemies , is not able to deliver him from this of the tongue . Whereas Truth hath much adoe to be beleeved , a lye runs far before it can be stayed . However , a man once wounded in his good name , is not cured without scarres of suspition . Yea , commonly , as a little ball rowled in the snow gathers it selfe to a great lump : so the report that is but a little sparke at first , proves a great flame , by that it hath past through many mouths . But did not mens owne wickednesse blinde them , were they not absolutely turned fooles , they would thus argue : Not he that is accused , but he that is convicted is guilty , as Lactantius hath it . In the Chancery are many accusations they never meane to prove : Neither doth any Law condenme a man , till hee comes to his answer . Upright Cato was fifty times undeservedly indited and accused by his fellow Citizens , yet was every time acquitted and found innocent . The Orator Tertullus , when hee would plead against Paul , sayes , Wee have found this man a pestilent fellow , Acts 24.5 . But , if you marke it , this foolish Tertul●us mistooke the antidote for the poyson , the remedy for the disease : Indeed , he hath some wit in his anger , and so have his followers in slandering such as excell in vertue : for whereas formerly the splendor of the others vertues hath obscured the meannesse of their credit , as the lesser light of a candle is obscured by the greater light of the Sun : so now by clouding and depraving him and all his fellows , himselfe shall be judged vertuous , ve●y cheap , accounted a man of honesty and honour , though a Paricide or a sacrilegious person . And is it not good policy for a swinish drunkard , or a beastly liver to fling durt in a holy mans face , when , first , any colour seemes the fairer , when as blacke is by ? Secondly , when ( being conscious of their owne defects ) by this meanes they draw away mens thoughts , and consideration of the beholders , from climbing up into their faults , while they are fixed and busied upon a new object ? One colour wee know , being laid upon another , doth away t●e former , and remains it selfe . A Cut-purse in a throng , when he hath committed the fact , will cry out , my Masters , take heed of your purses ; and he that is pursued will cry , stop theefe , that by this meanes hee may escape unattached . SECT . 34. 9. IT is usuall with them to Curse the godly , as Goliah cursed David , 1 Sam. 17.43 . And also Shimei , 2 Sam. 16.7 . to 15. Thus the Heathen cursed Israel , Zach. 8.13 . And thus wicked in all ages shall be so drunke with malice , that they shall spew out cursing and slander against the godly , as our Saviour hath foretold , Mat. 5.44 . And experience proves , that not a few amongst us doe steep their words in hate and curses against the good , carrying this deadly poyson , these arrows , swords , knives , razors in their mouthes , wherewith to interlace their discourse , whether in reviling the present , or backbiting the absent . There is a generation ( pity they should be called Christians ) all whose Prayers are Curses , and all their relations lyes : Or if sometimes they lend the truth their voice , they are but false witnesses in speaking of it ; for their hearts are of another judgement . As let them say with their mouths , I beleeve in God , or Our Father which art in Heaven , or God spake these words , &c. even in this they lye , for in their hearts they thinke there is no God at all : or if with their hearts they beleeve , and with their tongues confesse that there is a God , at least by their works they deny him , and the power of his word . So that all the difference between them , and very infidels , is only this , the one are infidels in their hearts , the other are infidels in their lives , as Augustine pithily . And what 's the reason they curse us , but this ? They are the Devils best schollers , and of his highest Forme ; the language of Hell is so familiar unto them , that they speake not a word of our Countrey language : And indeed , how should they speake the language of Canaan , to whom blasphemy is become the mother tongue ? Secondly , they curse us because they cannot be suffered to kill us ; for in heart and Gods account they are no better then murtherers ; nor will it bee any rare thing at the day of Judgement , for Cursers to be indited of murther : they would kill us , if they durst : they doe kill , so far as they can . I would be loath to trust his hands , that bannes mee with his tongue . It is easie to guesse how they would deale with us , if we were at their mercy . He that smiled on David in his throne , curseth him in his flight : Now his unsound and treacherous heart discovers it selfe in a tongue full of venome , a handfull of stones ; and had not David been yet too strong for his impotent Subject , he had then breathed his last . Prosperous successe hides many a false heart , as a drift of snow covers a heape of dung : but when that white mantle melts , the filthy rottennesse will soon appeare . Neither is it any sinne we commit , or offence wee give them , that they Curse us . Who could have lesse deserved those curses , those aspersions , those stones , then David ? Had Shimei beene other then a dog , hee had never so rudely barked at so harmeles a passenger . That head deserved to be tonguelesse , that body to be headlesse , that thus blasphemed an Innocent , though hee had beene lesse then the Lords Anoynted . Againe , Why would they kill our bodies , but because they could not slay our soules ? For it is soule-blood which the Serpent and his Seed thirst after , as I shall shew afterward . But alasse , if all their Curses and threats , all their aspersions and Anti-christian slanders , could flout us out of the integrity of our devotion , when our forefathers feared not the flames , we were fearfull cowards . As for their banning of us , we have learnt from Solomon , That the causelesse curse shall not come , Prov 26.2 . or at least , it shall not come where the curser meant it . Yea , the Psalmist tells us plainly , That though they curse , yet God will blesse , Psalm . 109.28 . And his blessing shall doe us good , while their curses hurt none but themselves : for what saith the Holy Ghost in the same Psalme , speaking of the desperately wicked , whose brand is , that they love cursing . The words are these , As he loved cursing , so shall it come unto him ; and as he loved not blessing , so shall it be far from him . As be cloathed himselfe with cursing , as with a rayment : so shall it come into his bowels like water , and like oyle into his bones . Let it be unto him , as a garment to cover him , and for a girdle , wherewith he shall be alwayes girded , ver . 17 , 18 , 19. Heare this all yee whose tongues run so fast on the Devils errand , Yee loved cursing , you shall have it , both upon you , about you , and in you , and that everlastingly , if you persevere and goe on . For if Christians be charged to blesse their enemies ; what will bee their case , that curse their friends ? Yea , if he which but curseth Satan curseth his owne soule , as it is , Eccles. 21.27 . What doth he that curseth the Saints and deare children of God ? Surely , their curses shall bound backe into their owne breasts , as the stones , which Shimei threw at David , did rebound upon Shimei , and split his heart ; yea , and at last knockt out his braines . Cursing mouthes are like ill made Peeces , which while men discharge at others , recoile in splinters upon their owne faces . Their words and wishes bee but whirle-winds , which being breathen forth , returne againe to the same place ; Cursed be he that curseth thee , Gen. 27.29 . Yea , hee shall be cursed with a witnesse , for even Christ , which came to save the world , shall say unto them at the last day , Depart yee cursed into everlasting fire , prepared for the Devill and his Angels , Matth. 25.41 . Where they shall doe nothing but curse for evermore , Revel . 16.11.21 . And indeed , Who should goe to Hell , if cursers should be left out ? Wherefore let all those learne to blesse , that looke to be heires of the Blessing . SECT . 35. 10. IT is their use to threaten the religious , as all the men of Sodome threatned just Lot , that they would deale worse with him then with the Angels , Gen. 19.9 . Iehoram , Elisha , saying , God do so to me , and more also if the head of Elisha shall stand on him this day , 2 Kings 6.31 . And thus Paul , before his conversion , breathed out threatnings and slaughter against the Disciples , Acts 9.1 , 2. It were no living for godly men , if their hands were allowed to bee as bloody as their hearts . But men and Devills are under restraint of the Almighty . Neither are their words more swelling , or their designes more lavish , then their atchievements be vaine , and their execution short . Benhadad sends great words unto the King of Israel , as if it were nothing to conquer him : but stay the proofe , Benhadad flyes , and Israel pursues . Commonly they that least can doe , best cavill can , and make the greatest flourish . However , it is well for the innocent , that wicked men cannot keepe their owne counsels , as God fetcheth their thoughts out of their owne mouthes , many times , even against their wills , for the good of his Children ; as we may see in Esau , when hee purposed the death of Iacob ; and in Saul , touching David ; and in Iezabel touching Elisha ; whose threats did preserve them , whom they meant to kill . The wisdome and power of God could have found evasions for his Prophets , with their enemies greatest secrecy : but now they need no other meanes of rescue , then their own lips . And it is a mercy ( deserving thanks ) from God , that the lightning of anger in a cruell mans eyes , gives us warning of the thunderbolt in his hand . But this concernes us only , when we are threatned by the potent : in other cases , our best way will bee to stand it out : for many a foe hath spoken bravely , who in the push hath made more use of his heels , then of his hands : their threats being but like a boyes squib , that onely flashes , and cracks , and stinks , but is nothing . SECT . 36. 11. IT is their manner by subtlety to undermine the godly in talke , that they may betray them , as Saul caused his servants to undermine David by flattery , thereby to worke his confusion , 1 Sam. 18.17 . And againe , verse 21.25 . thus those false Prophets , and other enemies of the truth undermined Ieremiah , seeking every way to destroy him , Ier. 18.18 . to the end of the Chap. And thus certaine of the Synagogue sought to undermine Steven , that so they might have matter wherby to informe the Councell against him , Acts 69 , 10. Their chiefe Principle is that of Lysanders , VVhere the Lyons skinne will not suffice , we must adde a scantling of the Foxes . Whereupon , as intelligencers for States , mingle themselves with all companies , but use their best art to keep themselves concealed : so doe these , you may travell with such an one as far as the Indies ; and yet finde the way into his heart a farther journey . For as High-way-men , lighting into true meaning company by the way , can talke of sincere dealing , and uprightnesse , against robbery and oppression , to take off suspition , till they spy their opportunity : so will they have semblances of religion , pretend great love ; yea perhaps doe you a reall curtesie ; but with the same intent that Saul gave Michall to David , which was only to ensnare him . Like Fowlers and Anglers , when they meane to catch and snare us , they hide their nets , and cover their hooks with the pleasing baites of flattery , setting a sunshine countenance upon cloudy thoughts : Yea , when they intend to murther , then speake they fairest ; when deadly malice dives deepest into their hearts , then the smoothest words floate in their mouthes , as no faces looke lovelyer then the painted . Now this kind of undermining they have borrowed from Satan , that old Serpent , and arch-polititian , who in the beginning useth this complement to our first Parents , Ye shall be as gods : when his drift was , to have them devils , Gen. 3.5 . Yea , he sets them on worke , who never ceaseth , either by himselfe , or by his servants to tempt and undermine the people of God , 1 Pet. 5.8 . especially at such times , as they are , or should be addressing themselves to some notable workes in performing the will of God , as we may see , Ier 1.6 . Ezek. 3.14 , 15. Nehe. 2.48.19 . & 6.5 , 6 , 7 , 10. Acts 6.9 , 10. Matth. 4.1 . But beware we trust them not , for these Hypocrites never wound so deadly , as when they stroak us with a silken ●and being like the mistaken Lanthorne in Eighty eight ; for under pretence of guiding , they will draw us into hazzard and losse among our enemies ; and whosoever puts confidence in their words , shall finde them to resemble sinking floores , which will then fail us , when our weight is on them . And so much of the Verbal properties of this enmitie . SECT . 37. Qu. IN the last place what are the Actuall Properties ? Answ. Thirdly , wicked men actually manifest their enmitie against the Religious in seven particulars : viz. 1. By scornefull gestures . 2. By withstanding their Doctrine . 3. By combining together against the Godly . 4. By imprisoning the Godly . 5. By striking the Godly . 6. By hurting the Godly . 7. By killing the Godly . First , by gesture , as Goliah against David , when he looked upon him with a disdainfull countenance , 1 Sam. 17.42 . Which is a kinde of brow-beating ; and other wicked ones , who made mowes , and nodded the head at him , Psalme 22.7 . Gaped upon him with their mouthes , as ramping and roaring Lions , verse 13. Gnashed their teeth at him , at publique meetings , Psal. 35.16 . Shaked their heads at him , Psal. 109.25 . Thus Iob complaines , That his enemies opened their mouthes against him , Iob 16.10 . And Isaiah , that the scoffing Idolaters gaped and thrust out their tongues against the godly , in his time , Isai 57.3 , 4. And the Labourers in the Parable are said to have an evil eye against the Master of the Vineyard , because he was good , Matth. 20.15 . Many will speak , that dare not strike ; and some will make mouthes , that fear to speak . Now this of gesture is a silent foe ; yet upon inquisition made , I finde none more guilty of the Serpents enmitie , than he , who speakes with his brow , and striketh with his eyes ; who , because his tongue cannot us●ly condemn a man , he will leave him suspected of ill by silence , or some disdainfull gesture : For , as his Ma●estie said most aptly and elegantly , As the tongue speaketh to the ear ; so the gesture speaketh to the eye . And though such an one be silent for want of words , yet he is not so for want of malice , even scoffes and nick-names , slander and cur●ing stickes in his teeth , and onely dares not freely come forth , because he is guilty of his owne faultinesse : and were he not a monstrous coward , not daring to speak or act for fear of ●ustice , there would be no dealing with him : yet bad as he is , being dumbe , I finde him uncapable of a verdict , and so dismisse him to leade the Van , which is both a punishment to himselfe and those that follow . SECT . 38. 2. IT is their manner to withstand and contrary the Doctrine which they are commanded by God to deliver . Thus Zidkiah the false Prophet withstood and contraried Michaia's Doctrine , 1 Kings 22.24 . The Priests , Prophets , and all the people , Ieremiahs , saying , Why hast thou prophesied in the Name of the Lord , that this house shall be like Shilo , and this Citie shall be desolate , and without an inhabitant ? Ierem. 26.8 , 9. And thus Elimas the Sorcerer withstood and contraried Paul and Barnabas in their preaching , Acts. 13.8 . And this is still the manner of wicked men ( being better acquainted with wrangling than reasoning , and deeper in love with strife that truth ) even to cavill against the good Word of God , and oppose the messenger , and what they cannot maintain by reason , a feminine testinesse shall outwrangle . These night-birds know right well , that where the Sun shines , there is small place for them to appear : whence the Ministers preaching is as great a vexation to them , as their conversation is to him : and in case he hath a ●ire in his tongue kindled with a coal from the Altar , they have a sea of water in their hearts to quench it . But if some one be more specially gifted in convincing of sin , he is sure to have treble opposition : if he molest Satan , and dispossesse him of his strong holds , Satan will molest him with a powder ; all the Drunkards in that Parish shall fall about such a Ministers eares ; yea , perhaps some neighbour Ministers that pretend gravitie and good will to God , shall more than set them on : for vertue fares hardest oftentimes from such as should uphold her . When Henry Zu●phen was Preacher at Breame ; the Catholiques sent their Chaplaines to evey Sermon to trap him in his words : but the greater part of them that were sent to hearken , were thereby converted : and did openly witnesse for him to his Adversaries teeth , that they never in all their life had heard the like , at which the Monkes and Cardinals were mad . The case of our Prelates , during the time of their High Commission . None so deep in Hell , as knowing men : strong braines are commonly too wise to be saved by the foolishnesse of preaching . But Paul the babler must be both heard and admired , before heaven can be had : yea , great Doctors must acknowledge themselves but great Dunces , in comparison of meaner men ; speaking by the Spirit of God : as it fared with the Philosopher , when he read the fir●t Chapter of Saint Iohn's Gospel , who said , This Barbarian hath comprised more s●upendious stuffe in three lines , than we have done in all our voluminous Discourses . And indeed , The wisedom from above is gentle , easie to be perswaded ; when better , reason is alleadged , Iames 3.17 . as in Peter , Iohn 13.8 . First , peremptory , but after conviction pliable . An humble man will never be an Heretique : shew him his errour , he will soon retract it . Iohannes Bugenhagius a reverend Dutch Divine lighting upon Luthers Book , De captivitate Babylonicâ , and reading some few pages of it as he sate at supper , rashly pronounced him the most pestilent and pernitious Heretique that ever the Church had been troubled with since the times of Christ : but a few dayes after , having seriously read over the Book , and well weighed the matter , he returned to his Colegioners , and recanted what he had said , affirming and proving , that Luther onely was in the light , and all the world besides in grosse darknesse , so that many of them were converted by him , and won to imbrace the same truth . Thus Satan and his instruments deal like our Pirats , who will set upon rich laden ships , but passe by those that are empty . Nor are they to be appeased after they have once begun , for that which rashnesse and follie have brought forth , pride afterwards and contumacie shall maintain to the last gaspe . Usually , an ill cause once undertaken , shall be maintained , though with bloud . Nay , rather than want cause , they will now hate such a Minister , because they have formerly hurt him : as many husbands hate their wives , onely because themselves have wronged them , or at least love them the lesse for their owne faults : all which they will defend with their tongues , though they condemne it with their consciences . Which men are like those wicked Iewes , Acts 13 45. who would neither believe the Doctrine which Paul preacht , nor abide that the Gentiles should be brought to the Faith of Christ : For they not onely forbear to hear such a Mini●●er themselves , but will dehort all their familiars : in imitation of the high Prie●●s , Scribes , and Pharisees , who in their own opinion were too good , too wise , too holy to receive Christ into their companie ; and , not content to seque●●er themselves from Christ , they disdained also that he should be conversant with Publicans and sinners . Pride was ever envious and contumelious , thinking she addes so much to her own reputation , as she detracts from others : and indeed the twinckling starres at the approach of the Sun lose their light , and after regain it not , untill darknesse be upon the deep : yea , the whiter the Swan is the more black is the Crow that 's by her . SECT . 39. 3. THey will combine themselves together , and lay devilish plots to destroy the godly , as the new King of Egypt with his people did against the children of Israel , when they perceived them to multiply so fast , Exod. 1.9 , 10. Thus the hundred and twenty Governours combined together to worke Daniels overthrow , Dan. 6. And thus Demetrius the Silver-smith , and the rest of the crafts-men , which made gain by the silver Temples of Diana , combined themselves together , to conspire the death of Paul's companions , Acts 19. And when Paul was rescued by Lysias , the next day there were more than forty of the Iewes , which bound themselves by a curse , saying , They would neither eat nor drinke ▪ till they had killed Paul ; in which conspiracie the chief Priests and Elders were likewise assistants , Acts 23.10 , 14. The Apostle saith , If God be on our side , who can be against us ? But Saint Chrysostome , in opening of those words saith , Nay rather , Who is not against us , if God be with us ? For , they cast their heads together , saith David , with one consent , and are confederate against God , and his secret ones , imagining crafty counsel against them , saying , Come , Let us root them out , &c. Psal. 83.3 , 4 , 5. How wicked men agree in persecuting the truth , and professours thereof , we may see , Acts 4.26 , 27. & Mark 14. where even old Annas , and that wicked bench of grey-headed Scribes and Eld●rs , are content to break their sleep to do mischief , and make noon of midnight . As for the manner of their consultations , they are lively exprest by the Author of the Book of Wisdom , who bringeth them in , saying thus , one to another , Come , let us lie in wait for the righteous , because he is not for our turne , but is clean contrary to our doings : he upbraideth us with our offending the Law : he was made to reprove our thoughts : it grieveth us also to look upon him , for his life is not like other mens , his wayes are of another fashion , he vaunteth to have the knowledge of God , and counteth us as bastards ; he withdraweth himselfe from our wayes as from filthinesse ; he commendeth the latter end of the just , and boasteth that God is his Father . Wherefore let us see if his workes be true ; let us prove and examine him with rebukes and torments ; let us condemne him to a shamefull death . And then gives the reason : Such things do they imagine , for their own wickednesse hath blinded them , and they do n●t understand the mysteries of God , neither hope for the reward of righteousnesse , nor can discern the honour of the soules that are faultlesse , Wisd. 2.12 . to 23. Qu. I , but what have they whereupon to ground their accusations ? For the religious mans life is commonly like Paul's , Phil. 3.6 . unrebukable , and he walketh in all the Commandments and Ordinances of the Law , without reproof , as Zacharie and Elizabeth did , Luke 1.6 . Answ. He that studies quarrels will easily finde occasion . When the Governours were resolved that Daniel should die , they soon found pretences . As suppose it be a private Christian , they will lie in wait to finde faults in him , and turne good into evil , and are of so prying an observation , that they will look farther into his actions , than the best man would willingly have them search . Nor can you easely finde the man that is not quick-sighted in other mens faults , blinde to his own . But being disappointed of their hopes , hear what they say , We shall not finde an accusation against him , he is so faithfull , Except we finde it concerning the Law of his God , Dan. 6.5 . And his punctuall obedience to Gods Lawes , and ●●icking close to the word of truth , shall serve for a need . Or secondly , If he be a Minister , they will assemble together to hear him pray and preach , that so they may catch something out of his mouth , whereof they may accuse him , as the Scribes and Pharisees dealt with our Saviour , Luke 11.54 . And those Governours with Daniel , wherein he shall not be able to speak so warily , but they will finde matter enough to insnare him , as the words shall be wrested , though indeed , to have a great audience onely shall be made crime enough : you know when the Jewes saw that a great companie were at Paul's Sermon , they were filled with envie , and fell to contradiction and blasphemie , Acts 13.45 . And the high Priests and Pharisees , when our Saviour was so flocked after , said among themselves , Perceive ye not , Behold , the World goeth after him , and if we let him thus alone , all men will beleeve in him , Iohn 11.48 . and 12.19 . They were like the Dog in the manger , that will neither eat hay himselfe , nor suffer the Horse ; yet they had a reason for it , as these have : Rome thinkes that the Gospels rising , must needs be her falling , as when the day comes , the night must end . Indeed , opinion makes them coyn that for a reason , which others will not assent unto : yea , what is truth to these men , is errour to others more wise . And when once he is questioned , every one , like Iael to Sisera , will drive a nail , to keep him from rising again . O the wicked mindes that many go to Church withall , and the great dangers that Ministers are liable unto , did not God mightily support them ! many of their hearers being like that Lawyer , which stood up to tempt Christ ; for they come not to be taught by him , but to catch him . In which case , let him preach like an Angel , yea , like Christ himselfe , he shall speak to no more purpose than Beda did , when he preacheed to an heap of stones . It is well known , saith Erasmus , that many points are condemned as hereticall in Luthers books , which in Austens and Bernards books are received for good and orthodox . But what saith David ? Though they have conceived mischief , and do travail with wickednesse , yet they shall bring forth a lye , Psal. 7.14 . For , the Lord breaketh their counsels , and bringeth their devices to naught , Psal. 33.10 . Yea , while the ungodly are whetting a knife to cut our throats . God is whetting a sword to cut their throats . Shall the powder thinke to blow up the house , and scape it selfe from burning ? No , it is a true rule , that of evil premises doth not follow a good conclusion , but from evil seeds come evil plants . SECT . 40. 4. THey are very proan to imprison the godly , cause or no cause ; as Ahab commanded Michaiah to be put into the prison house , and sed with the bread of affliction , and with the water of affliction , 1 Kings 22.27 . Thus the malicious Priests procured Ieremiah to be shut up in prison , Ier. 36.5 . And thus our Saviour shewing what entertainment the faithfull should finde in the World , foretelleth that wicked men shall lay hands on them , and deliver them up to the Assemblies , and into prisons , bring them before Kings and Rulers , for his names sake , Luke 21.12 . As Iohn Baptist , Peter , Paul , and many other of the Apostles , were put into the common prison by Herod , and the Synod of Priests , when they preached in Christs Name , Acts 5.18 . and 12.4 . and 4.3 . and 22.25 . and 28.17 . and 2 Cor. 11.23 . And ● presume the common people were more glad of the Churches losse herein , than they would have been of their own gain . But why into prison ? Why not unto death ? No thankes to Satan , nor his seed , they would destroy all . Yea , Why are not our Sanctuaries turned into Shambles , and our beds made to swim with our blouds , but that the God of Israel hath crossed the confederacie of Balak , and their wickednesse doth not prosper , their studies are the plots of our ruine , and the best they intend , is the destruction and overthrow of Religion , or the religious , or both . Again , Why these , and a thousand more in all ages shut up in prison ? What was their delinquencie ? Even this . They were too good , too holy to be endured . What was it but Iosephs goodnesse , that brought him to the stockes and Irons ? And so of Michaiah , Ieremiah , the Apostles , and all the Saints in succeeding Ages . And to speak truly , this is a deep point of policie in our Adversaries : for when all their arguments faile , by this meanes they get the better , and withall prevent further dispute . In the mid● of their anger they use this discretion , Stand not to argue , le●● thou be overcome , and let the accused plead what he can for his owne innocencie : the Wolfe would answer the Lamb , Indeed thy cause is better then mine , but my teeth are better then thine , I will devour thee : So the Devill puts off the Fox , and puts on the Lyon. Againe , we know the Moone hath so much the lesse light , by how much it is neerer the Sun ; yea , so long as the Sun shines above the Horizon , the Moone is scarcely seene . And we use to say of Homer , that the dazling beames of his Sunne makes all other Poets , like little Stars , loose their light . This made Dionysius , when he could not equall Philoxenus in Poetry , nor match Plato in discourse , condemne the one to the stone-quarries , and sell the other as a slave into the I le of Agina . And out of like consideration , have the wicked alwayes dealt with the godly , even as Iulian the Apostate did by our Saviour , who tooke down his Image in contempt , that he might set up his owne in the same place , and have the people worship it , which he knew they would never doe , so long as the other was reverenc'd . SECT . 41. 5 THey often manifest their enmity against the Religious by striking them , as Zedikiah , the false Prophet , strook Michaiah on the cheek , 1 King. 22.24 . thus Pasher strooke Ieremiah , Ier. 20.2 . And the Princes also , Chap. 37.15 . And thus Ananias the high Priest caused Paul to be smitten on the mouth , Acts 23.2 . and the Iewes whipt him five times with forty stripes save one , and others beat him with rods , 2 Cor. 11.23 , 24 , 25. And thus our rough adversaries of Rome stopt our Martyrs mouthes , and refuted them , not with reasons , nor by Law ( for the Law hath no power to strike the vertuous ) but with fists . When Polititians Rhetorick failes , Carters Logick must do the feat . Their arguments are all Steel and Iron , they speake dagger points : As Ioab discoursed with Amaza in the fifth Rib. So Zedikiah disputed with the Prophet a word and a blow ; yea , a blow without a word ; for hee smote him first , and spake to him afterwards . Every false Prophet is like Iulius the second , who threw Saint Peters keyes into the river Tiber , protesting , that thenceforth he would use and helpe himselfe with Saint Pauls sword . And in case they cannot have their wills , they resemble Achillis , who is fained to eate his owne heart , because he might not be suffered to fight . SECT . 42. 6 IT is usuall with them to hurt and maime the godly : as the whole Congregation of the Children of Israel would have served those true hearted Spyes , for seeking to appease the tumult , and speaking well of the Land of Can●a● , had not the glory of the Lord appeared in the Tabernacle of the Congregation , Numb . 14.10 . Thus the Philistims put out Sampsons eyes , when they had bound him , Iudg. 16.21 . and thus the Iewes of An●iochia and Ico●●m hurt Paul , when they ●toned him , and drew him out of the City , supposing he had beene dead , Act. 14.19 . Neither have succeeding ages wanted Alexanders , who have done much hurt to Gods people : for not seldome when reason and railing failed , have they come to plow-mans Logick , Gun-powder arguments , open violence , taking up swords to strike , or stones to cast at us , though they incurre by it the danger of the Law. Whereas religion makes wild beasts civill ; Atheisme , and Impiety makes of wise meu beasts and ●ools . How many have been known , like him in Esop , who willingly lost one eye , that his fellow might loose both . Yea , whereas the drift of such an ones preaching , in case he be a minister , is to make them like him , in whose name they preach : contrarily , the very word of God , by accident , makes them degenerate into stockes and stones : for hearing but their sins layd open , and the judgement due thereunto , they become so stupid and in sensible of reason , that now , maugre all admonition , the quarrell must end in blood : Yea , away with such a fellow from the earth , for it is not meet that he should live , Acts 22.22 . SECT . 43. 7 ANd lastly , It is their manner out of Enmity to slay the godly , as Doeg slew Ahimeleck and the re●t of the Prie●s , even fourscore and five persons , and Nob the City of Priests , whom he smote with the edge of the sword , both man and woman , child and suckling , at Sauls command , 1 Sam. 22.19 . Thus Iezabel slew all the Prophets of the Lord she could finde , 1 Kings 18.4 . And Herod , all the male children that were in Bethlehem , and al the coasts thereof , from two years old and under , that hee might make sure worke with Christ , Matth. 2.16 . And thus the Inhabitants of Ierusalem , Gods owne people , chosen out of all the World , used to make such havock of their own Prophets , that out Saviour bemoaning her case , cryeth out , O Ierusalem , Ierusalem , which killest the Prophets , and stonest them which are sent unto thee , &c. Matth. 23.37 . And thus it fares with the Saints & servants of God at this day , in such places where wicked men may have their wills . Whereas those Romish Doctors are appointed for the saving of many , they are all for distruction : like rash Empiricks , they can cure no way ; but by letting of blood ; and hereupon they turn their Massing into massacring ; the School into a Camp ; Arguments , into Armes ; teaching all their Proselytes dismall conclusions : as it hath been no rare thing , for some of their Priests in Queen Maries reign , when in arguments they have found the weaknesse of their pens , to fall to their pen-knives : In●●ead of arguments they take up armes ; and instead of zeale and the spirituall word , they use fire and the sword ; yea , treasons , are their best reasons ; the Spanish Inquisition , is their Grammer ; fire and fagot their Rheitorick ; Fleete and fetters , their Log●ck ; The Canons roar , their Musick ; poysoning , their physick ; Yea , their very building of the Church , is by blowing up of common-wealths ; and instead of fighting for God , they fight against God and his Leivtenant . And if at this day they catch but a Protestant in their net , it is a miracle if ever he escapes death , without making shipwracke of faith and a good conscience . For if we will not obey them rather then God , they have a Law by which men ought to dye , a Law like Draco's , written with blood , and sealed with death . Of which their savage proceeding , there are many reasons to be rendered . First , they must doe the workes of their father the Devil : he is a murtherer , and so his children are given to blood , Iohn 8.44 . Secondly , that their deeds of darknesse may not come to light Vriah must be put to death , least Davids adultery bee discovered , and himselfe disgraced . A living Curre you know , will doe more harme then a dead Lion : and it is a sure rule , that of Egges fried in the Pan come no ill Chickens . Thirdly , the wicked through malice seek by all meanes to cut off the godly , because their sinfull and wicked lives are reproved by their godly conversation : neither can they follow their sinnes so freely as they would , nor so quietly , without detection or check . Now if Abels good works reprove Caines evill deeds , let Caine but take away the cause , kill Abel , and the effect shall not follow . Fourthly , whereas the godly are too hard for them in disputing : take Steven for an instance : they will be even with him , by casting of stones , stop his mouth with brick-bats , fetch arguments from the Shambles ; and this they are sure will doe , when all other hopes and helps fayle . So they make their party good , if not with arguments of reason , yet with arguments of steele , and Iron . But this is a very hard way of confuting . Fifthly , their glory and credit with the World is ecclipsed , by suffering these which excell in vertue , This made Adrian and Nero to kill all such as ecclipsed their glory by any demerit : and Mercine , you know , was murthered of her fellowes , because she did excell the rest in beauty . Thus Herod , thought he could not be King , if Christ should reigne . Yea , as though hee had beene of the race of the Ottamans , he thought hee could not reigne , except the first thing hee d●d , hee killed all the males in Bethlehe , m from two yeares old and under : and the Pharisees that they should be despised , if Christ were regarded . And so much of the actual properties of this Enmity . SECT . 44. Q. IN how many of these kindes did our Saviour himself suffer ( whose example hitherto you have omitted ) in his own person of the Jewes , his Countrey-men and Kinsfolke ; yea , of the Chief Priests , Scribes , and Pharisees , who were Teachers and Expounders of the Law , and which sate in Moses Chair ? Answ. In every one of the 22. for as touching the Mental Properties . 1 They Envied him , Matth. 26.15 . 2 They Contemned him , Matth. 12.24 . & 13.55 . 3 They Rejoyced at him in his miserie and distresse , Matth. 27.29 . 4 They Hated him , Iohn 7.7 . 2. Touching the Verbal . 1 They Murmured against him , Luke 15.2 . 2 They Misconstrued his actions and intentions , Matth. 11.19 . 3 They Carried tales of him , Mat. 12.14 4 They Gave devilish counsel against him , Matth. 27.20 . 5 They Scoft at him , Matth 27 42. 6 They Nick-named him , Matth. 13 55. 7 They Railed on him , Luke 23.39 . 8 They Slandered him , Matth. 28 13. 9 They Cursed him , Gal 3 13. 10 They Threatened him , Iohn 11.53 . 11 They Undermined him in talke , that they might accuse him , Matth. 22.15 . 3. Touching the Actual . 1 They Used disdainfull gestures before him , Matth. 2● . 29.39 . 2 They Withstood and contraried his Doctrine , Luke 5.21 . Matth. 9.34 . 3 They Combined together , and laid plots to destroy him , Matth. 12.14 . 4 They Took him prisoner , Mat. 26.57 . 5 They Smote him , Luke 22.64 . 6 They Hurt and wonnded him , Matth. 27.29 . Iohn 19 34. 7 They Put him to death , even that cursed death of the Crosse , Matth. 27 . 3● . That the Scriptures might be fulfilled which saith , And thou shalt bruise his hell ; for all that he suffered was but in his Humanity , and so no more than the bruising of his heel . And why all this ? Not for any evil they found in him ; for their own words are , He hath done all things well , Marke 7.37 . He hath done , such was his power ; all things , such was his wisedom : well , such was his goodnesse : and yet crucified , and abused every way he must be . It was indeed for his zeal , purity , and holinesse , and because his life and practice was clean contrary to theirs , his Doctrine too powerfull and pure for such carnal hearts to imbrace or endure . So that it is plain , and all men may see , who are not dead in sense , how it would fare with us , might our enemies , the same Seed of the Serpent have their wils . SECT . 45. Q WHat Uses may this serve for , which hath been spoken touching the properties of this enmity , and our Saviours suffering ? Answ. First , by this tast of it's fruits learne we to detest them all . Secondly , it may serve to informe every man , whether he be of the Serpents Seed , a childe of the Devil , as he came into the world , or regenerate , and so become of the Womans Seed , a Childe of God , and Member of Christ : for as our Saviour saith , speaking of false Prophets , By their fruits ye shall know them : so I of the Seed of the Serpent , and children of the Devil , By these 22 fruits of enmity you shall know them , as well as you shall know the life by breathing , or the day by it's light . Wherefore all ye that read , reflect and cast your eyes on these Examples , which are such lively Emblems and Representations of your selves , if you be the Serpent's Seed , and yet in your sinnes . Yea , let it make you tremble ; for know assuredly , that if this spawn of enmity , formerly spoken of , remain in you ; if any of these ●ayes you persecute Christ in his Members , or but hate the good , because they will not be so evil as you are , you have not cast off this serpentine quality , which you drew from the loines of old Adam ; but it is an infallible signe , that you are of the Serpents Seed , children of the Devil , enemies to God , and all goodnes , the brethren of Cain , yea , Cain himselfe in another person , and without repentance , your portion shall be with Cain , and the rest of that cursed Crue . On the other side , doth any conscionable Christian finde himselfe hated & persecuted by ungodly men for wel-doing , for Christ's sake , for Religion and righteousnesse sake ? Let him be comforted ; for it is a manifest signe , and a notable strong evidence , that he is of the Womans Seed , regenerate and borne a new , the Childe of God , a Member of Christ's mystical Bodie , and an Heir of eternal Life . Thirdly , these Examples being written to admonish us , upon whom the ends of the world are come , may informe the Godly what they are to expect from the world : Shall any hope to be free from suffering , or t●●●ke it a strange thing , when he doth suffer for wel-doing , when our Saviour Christ himselfe suffered so much as he did , being the onely begotten Son of God , full of grace and truth ? No , the Disciple is not above his Master , nor the Servant above his Lord : If they have persecuted Christ , they will persecute you also , Iohn 15.20 . If they have called the Master of the house Beelzebub , how much more them of his household ? Matth. 10.25 . Yea , senselesse were it once to thinke , that the same enmity which spared not to strike at the Head , will forbear the weakest and remotest Limbe . Wherefore arme thou us , O God , with an expectation of that evil which we cannot avoid , yea , make thou us as strong , as Satan and his instruments are malicious , and then let them do their worst . And so much of the Kindes and Properties of this enmity . SECT . 46. The Causes . Q WHat are the Causes , why wicked and ungodly men thus hate , and persecute the religious ? Answ. The Causes being divers , may yet be reduced to three Heads , for either they be Causes in regard of God his Justice . Mercy . Wisedom . Power . Satan his permitted Malice . Subtiltie . Strength . Men Wicked . Godly . And these we might further branch , subdivide and distribute into Cause● Internal , Material , Formal , Natural . Artificial . External , Efficient . Properly . Improperly , Meritorious . Instrumental . Final . And those are either 1. Next : or , Remote . 2. By themselves : or , By accident . 3. Sufficient : or , Insufficient . But the time would be too short , o● this Treatise too long , if I should speak of every one : yea , talking Fabius would be tyred , before he could relate halfe of what is requisite to be spoken of each ; for they require whole Volumes : besides , Instructions , if they exceed , are wont , as nailes , to drive out one another . Q1 . Then select out the Principal , I mean , such as in regard of our edification , are most behoovefull for us to know . And least the pages should still grow , as fish , into a multitude , garble your notions , and give us onely the marrow of the matter . Answ. The Causes best deserving our discovery , and the worlds notice , I take to be Eleaven 1. Contrariety , 2. Ignorance , 3. Separation , 4. Speaking of Truth , 5. Infidelity , 6. Example of the multitude , 7. The preaching of some Ministers , 8. The scandalous lives of some Professours , 9. Flocking after Sermons , 10. Misprision , 11. That they may have more company here in sin , and hereafter in torment . First , a main Cause why wicked men hate and persecute the godly , is the contrariety of their natures . Q1 . How contrary are they ? Answ. As contrary and opposite one to the other , as are God and the Devill ; for the one are Children of God , 2 Cor. 6.18 . Gal. 3.26 Iohn 1.12 . And partake of the Divine Nature , 2 Peter 1.4 Being begotten , Iames 1.18 . And borne a new of God , Iohn 1.13 . 1 Iohn 3.9 By the immortal seed of the Word , Iames 1.18 . And the Spirit 's powerfull working with it , Iohn 3.5 , 8. whereby they are become like God in holinesse , 1 Peter 1.15 . And not children onely , but heires also , even the heires of God , and heires annexed with Christ , Rom. 8.17 . being his brethren , Rom. 8.29 . Members of his B●dy , 1 Cor. 12.27 . Bone of his bone , and flesh of his flesh , Ephes. 5.30 . having his Spirit dwelling in them , Rom. 8.9 to witnesse with their spirits , that they are the Children of God , verse 16. And being Temples of the Holy Ghost . 1 Cor. 6.19 . And the other are the Seed of the Serpent , and Children of the Devil , and so partake of his nature , 1 Iohn 3.8 , 10 , 12 , 14 Acts 13.10 . Iohn 6.70 . and 8 . 4● . and 14.30 . and 16.11 . Matth. 13. 38 ▪ 39. 2 Cor 4 4. 2 Tim. 2.26 . Gen. 3 15. and 5.3 . Ephes. 2.1 . to the end , and 5.14 . 1 Cor. 15.22 . Rom. 5.12.18 . Titus 3.3 . to 8. 1 Peter 2.9 , 10 , 25. Iohn 3.3.5 6. which being so , they must needs be very contrary , and if contrary , no marvell they should so ill agree , although God had not proclaimed an enmity between them . For there can be no amity , where there is no sympathy ; no reconciling of the Wolfe and the Lambe ; the Windes and the Sea ; no neighbourhood , no alliance , no conjunction is able to make the cursed ▪ Seed of the Serpent , and the blessed seede of the Woman ever agree : for Fire and Water , Light and Darknesse , Heaven and Hell are not more contrary . One bloud , one belly , one house , one education could never make Cain and Abel accord , Iacob and Esau , Isack and Ishmael at one : yea , though they be Man and Wife , Parent and Childe , yet if they be not like , they will not like , 2 Cor. 6.14 , 15. And indeed , what is the corporal sympathy to the spiritual antipathy ? Can there be such a parity between the Parent and the Childe , the Husband and the Wife , as there is a disparity between God and Satan ? No certainly , SECT . 47. A Wicked man can agree with all that are wicked , be they Papists , or Turkes , or Atheists , profane and loose persons , civil or moral men , for all these agree with him in blindenesse and darknesse : as who feeles the smart of their tongues , or hands ? not the Idolater or vile person , not the professed Atheist , the Canker-fretting Arminian , or State-betraying Jesuite : for with all these they are Haile fellow , well met : but with sincere Christians and Practicers of piety , he can never agree : the religious shall be sure of opposition , because their light is contrary to his darknesse ; grace in the one is a secret disgrace to the other . Yea , let wicked men be at never so much odds one with another , yet they will concurre and joyne against the godly : as for Example , Edom and Ishmael , Moa● and the Hagarens , Gebal and Ammon , Amalek and the Philistims , the men of Tyre and Assur had each several gods ; yet all conspired against the true God Psal. 83 5. to 9. Manasses against Ephraim , and Ephraim against Manasses ; but both against Iudah . He●od and Pilate two Enemies , will agree , so it be against Christ : they will fall in one with another , to fall out with God. The Sadduces , Pharisees , and Herodians were Sectaries of divers and adverse Factions , all differing one from another ; and yet all these joyne together against our Saviour , Matth. 22. The Libertines , Cyrenians , Alexandrians , Cilicians and Asians , differ they never so much , will joyne in dispute against Stephen , Acts 6.9 . Herod neither loved the Iewes , nor the Iewes Herod , yet both are agreed to vex the Church . I cannot think of a sitter Emblem of a naturall man , than Lime , which agreeth well with all things that are dry , and of it's own nature ; but meeting with Water , a thing directly opposite , it breakes , burnes , ●welles , smokes , crackles , skips , and scatters : so Nature will give a man leave to be any thing , save a sound Christian , and agree with all others , ●e their conditions never so contrary , provided they agree in the main , are all Seed of the same Serpent . But let the natural man meet with one that is Spiritual , they agree lik heat and cold : if one stays , the other flies ; or if both stay , they agree like two Poysons in one stomacke , the one being ever sicke of the other , be they never so near allyed . As how many a Wife is so much the more hated , because a zealous Wife ? How many a Childe lesse beloved , because a religious Childe ? How many a Servant lesse respected , because a godly Servant ? And no marvell ; for though they dwell in the same house , yet they belong to two several Kingdomes ; and albeit they both remain upon earth , yet they are governed by two severall Lawes , the ones Burguship being in Heaven , Philip. 3.20 . And the other , being a Denizon , belonging to Hell : as Irish-men are Dwelle●s in Ireland , but Denizons of England , and governed by the Statutes of this Kingdome . SECT . 48. NEither is this of theirs an ordinary hatred , but the most bitter , exorbitant , unlimited , and unplacable of all others . No such concord , no such discord , faith one of the learned , as that which proceeds from Religion . My name , ●aith Luther , is more odious unto them , then any thiefe , or mur●herer : as Christ was more detestable to the Iewer then Barrabas . Behold , saith David , mine enemies , for they are many , and they ●ate me with a cruell hatred , Psal. 25.19 . yea , so cruell , that it makes their teeth gnash , and their hearts burst againe , Act. 7.54 . which made the Truths adversaries give Saint Paul stripes above measure , 2 Cor. 11.2 , 3. And the Heathen Emperours to devise such cruell tor●ures , for all those which but profest themselves Christians . Yea , agreement in some poynts , when there are differences in the maine , does but advance hatred the more : Witnesse the Reigne of Queen Mary , and the Butchery over al France of above two hundred thousand Protestants ; besides the many thousands of late yeares : Yea , aske from East to West , from one Pole to the other ; search all Records under Heaven , if ever there was the like of the intended Powder-Plot . You cannot anger a wicked man worse , than to do well : Yea , he hates you more bitterly for this , and the credit you gaine thereby , than if you had cheated him of his Patrimony , with your owne discredit . But that there is no hatred so virulent and bitter , as that which is occasioned by vertuous living , and professing of Christs Name ; our Saviour himselfe proves copiously , Matthew 10. Luke 21. SECT . 49. Quest. WHerein consists their unlikenesse and contrariety ? Answ. Chiefly , in foure particulars ; though indeed there bee more differences between the Children of God and the Children of the Devil , than there are betweene men and beasts . First , they exceedingly differ in their judgements touching Wisdome . 1 Cor. 1.18.20 , 23. and 2.14 . and 4.10 . Luke 6.27 . to 36. Acts 26.24 . Wisd. 5.4 . Gen. 41.8 . Iob 5.13 . Prov. 28.11 . Ier. 4.22 . 1 Cor. 3.19 . Exod. 1 10. Iosh. 9.4 . Titus 3 9. Prov. 10. ver . 18. Rom. 16. ver . 19. Happinesse , Luke 6.26 . and 8.13 . Ia. 4.4 . Mark. 16.16 . Iob. 3.16 , 18. and 8.34 , 36. Rom. 6.16.18.22 . Psal. 2.3 , 4. and 10.3 . and 21.4 . 2 Tim. 2.26 . Mal. 3.15 . Revel . 3.17 . 1 Thes. 5.3 . Fortitude , Prov. 28.1 , 2. Rev. 13.6 , 7. and 12 , 13 , 17 Mar. 13.9 . Acts 7.52 . Mat. 10.28 . Gal. 4 29. Ioh. 16.2 . Sinne , Luke 16.15 . Prov. 13.19 . Marke 7.5 , 11 , 12 , 13 , Luke 7.33 , 34. Matth. 7.14 . 1 Pet. 4 18 Psal. 35.13.16 . Holinesse , Acts 26.9 . Exod. 8.26 . 1 Cor. 4.10 . and 2.14 . Prov. 13.19 . Psal. 14.1 Ier. 44.16 . to 19. Yea , they are of a reprobate judgement touching actions and persons Isa. 5.20 . and so speak , thinke and doe all by contraries , like Heliogabalus who wore shooes of Gold , and Rings of Leather . Or the Black-moores who judge of beauty by contraries . Wherefore read their words as Scholars doe Hebrew , backward , and you have the meaning : for instance do they call thee Puritan as nothing more frequent in their mouths , understand by it Saint for a Christian indeed ( as thou art ) is a Puritan in the Devils language , and a Christian in name onely ( as such an one is ) is an Atheist in Gods language . Secondly , They no lesse differ in their Passions and affections of Love , Psalm , 119.57 , 72 , and 17 , 14. Feare , Prov. 28.1 , 2. 1 Tim 4.1 . Rom. 2.14 , 15. Anger , Acts 7.52 . to 60. and 5.30 . to 34. Prov. 12.10 . Rev. 18.19 , 20. Joy , 1 Pet. 2.7 , 8. Ioh. 3.15 . Mat. 11.19 . And the like , which for brevities sake I forbeare . Thirdly they differ no lesse in practice , & this breeds many quarrels : as what more common than for all sorts and kinds of men to hate , scorne , persetute , reproach , revile , accuse , slander and condemn the Religious , because their owne workes are evill and wicked , and the others good , holy , and righteous . Wherefore slew Caine his brother , saith Saint Iohn , but because his own Workes were evill , and his brothers good ? 1 Ioh. 3.12 . Why was Ioseph accused of his Mistris for an adulterer , and thereupon committed to prison , but because hee would not bee an Adulterer like her ? Genesis 39. Yea , it was his party-coloured Coat , composed of all kinds of graces and blessings that formerly procured his Brethrens hate . And what is it that Iobs Wife expostulates with him about , but his integrity ? As if shee tooke it ill , that he took it no worse : his patience made her impatient . Wherefore was holy David , as himself complaines , almost in every Psalme Had in derison , hated , slandered , reviled , contemned and made a proverbe and song of the Drunkards , and other wicked men which sate in the gate ? but because he followed the things which were good and pleasing unto God and in him part his trust ? Psal. 11.2 . and 22.6 , 7 , 8. and 37.14 . and 69.10 , 11 , 12. And lastly ( for I might bee endlesse in the prosecution of this . ) Why were all the just , in Solomons time , had in abhomination and mockt of the wicked , but because they were upright in their way , and holy in their conversation , Prov. 29.27 . Or those numberlesse Martyrs , whose soules Saint Iohn saw under the the Alter ( Rev. 6.9 . ) killed , but for the Word of God , and for the testimony which they maintained ? And the Master himselfe ? not for any evill as themselves are forced to confesse , Marke 7.37 . which examples sufficiently prove , that all wicked men are like the women of Lemnos , who when they had every one slaine their husbands and kinsmen , exiled Hypsipyle the Kings daughter , for that she alone saved her Father alive . That great Dragon the Devill , and these his Subjects , make warre and are wroth with none but the woman , and the remnant of her Seed , which keepe the Commandements of God and have the testimony of Iesus Christ , Revel . 12.17 . All was quiet at Ephesus before Saint Paul came thither : but then there arose no small strife about that way ▪ Acts. 19.23 . &c. A Wolfe flys not upon a painted sheepe ; we can with delight look upon the picture of a Toa●● It is your active christian , that is most spighted , and persecuted . SECT . 50. BUt to apply this to our selves . I would faine know , whether the power of godlinesse , the sincere profession of the name of Christ , according to the Vow which we made in Baptisme , all kind of purity and holinesse , doth not live in persecution among us , as Protestants doe in Spaine ? Is it not a capitall crime to bee vertuous ? Is not the name of an honest man , who makes conscience of his wayes , growne odious ? Is not circumspect walking , the zeale of Gods glory in promoting the best things , frequent hearing of Sermons , singing of Psalmes holy conference , brotherly admonition , &c. counted a vice , and that vice called Puritanisme ? And must not hee who is called a Puritan , be derided , hated , persecuted , slandered and laught to scorne ? how many may complaine with Ieremy , that because they live a godly life themselves , and call upon others to doe the same , they are cursed of everyone , and counted contentious ? Ier. 15.10 . It faring with Professors , as it did with Caius Selius : of whom the Heathen were wont to say , that hee was a good man , but he was a Christian. Yea , let but a sparke of fervent devotion breake out in a Family , all the rest are up in clamors ; as when Bels ring disorderly , every man is ready with his bucket to quench the fire ; disgraced he must be for a Puritan , but onely by Laodiceans . Indifferency strives to dash zeale out of countenance , The reason is , wheresoever Christ comes , there will be opposition . When Christ was borne , all Ierusalem was troubled , and Herod cut the throats of all the children in Bethlehem : so when Christ is borne in any man , the soule is in an uproare , and Satan with his instruments are ready to kill in him every good motion , though it be never so little a Babe . That which the Antients did cheifly admire ( goodnesse ) we do most of all contemne : for is not the godly man more dispised for his godlinesse , then the wicked for his wickednesse ? Are not the members of Christ more hated , and worse intreated by us , then the limbs of the Devill ? What suppressing and disgracing is there of Hels , and Romes cheifest adversaries , under the aspersion and pretence of Puritanisme . Whereas if the same men , would but beare them company in their sins , bee drunke , sweare , temporise , contemne holinesse , mispend their time , haunt Play-Houses and Tavernes , play the good fellows , and doe as the rest doe , they should have the approbation & good word of the greatest number ; yea , if they would not be precise in their actions , nor reprove others for their evill courses ; if they would not speake against pluralities , Non-residents , lazy and good-fellow Pastors , who either starve or quite neglect , or else mis-leade their flocks ; if they would but bee prophane and wicked , and make no bones of sinne , their malice would cease , and wee should not have a Puritan in all the World. SECT . 51. AS let mee appeale from their tongues to their hearts , and from their mouthes to their consciences , whether this be not the greatest cause of their quarrell , We refuse to pledge them in their wicked customes . Or we will not breake Gods Law , to conforme to theirs . It faring betweene us and our adversaries ; as betweene Socrates , and the Athenians : who said unto them in his apollogie , I love , and imbrace you , O Athenians ▪ but yet I will obey God rather than you . Yea , may not all see ( saving such as the P●ince of darknesse hath blinded ) that those for the most part , whom the World speakes so basely of , are before men , in respect of any scandalous offences or open crimes , unblamable , and may say with the Lamb , whom they follow , Which of you can rebuke me of sinne , though with Paul , 1 Tim. 1.15 . they think themselves the worst of sinners ? And doe not their adversaries know , that the men whom they terme Puritans , are honester men , and more righteous than themselves , as Pharoah was forc'd to confesse touching Moses ? Exod. 10.16 , 17. And Saul touching David ? 1 Sam. 26.21 . Yea , I know they are perswaded well of them , even when they speake most to the contrary , though I expect not they should use them thereafter . We know Pilate judged Christ guiltlesse , but yet he put him to death . And Festus acknowledged that Paul was without crime , yet he left him in prison . I dare say Tertullus knew that he lyed , when hee called Paul a Pestilent fellow : his conscience could not chuse but answer him , Thou lyest in thy throat Tertulus , Paul is an honester man than thy selfe . And must not these mens consciences tell them , that the same they accuse so , are in their lives the most unreproveable of the Land ? Yea , I will appeal to their greatest adversaries , whether the Protestant at large , or those who are called Puritans , be of the purest Religion , and most reformed to the Primitive Church ? For not seldome are wicked mens judgements forced to yeeld unto that truth , against which their affections maintaine a rebellion ▪ And yet , as if they would stamp Gods Image on the Devills drosse , and the Devills Image on Gods silver , they justifie those actions and persons , which God condemnes , and condemn those which he justifies . True these enemies to holines spare not to cast asper●●ions on us , else how should they worke their wills ? How should Naboth be cleanly put to death , if he be not first accused of blasphemy ? 1 Kin. 21.13 . and the like of Ioseph , Eliah , Ieremiah , Susanna , Paul , Stephen , and our Saviour Christ himself But if you marke it , they are as guilty of the crimes whereof they be accused , as Ioseph was , in forcing of his Mi●tris , or as Naboth and the rest were , of those things which were layd to their charge . I speak not of those monsters , those white Devills who make Religion a stalking Hor●e to villany . I know too many dishonour God , by wearing of his livery . But what was Satan to the children of God , Iob 1.6 . though hee thrust himselfe into their company ? Or what wise man will tax all the Apostles because one was a Iudas . To argue , because some are so and so , therefore the rest are alike , is a saplesse reason , only becomming a foole . An argument , that deserves rather laughter , than beleife . Yet most men are 〈◊〉 fooles , or rather brute beasts , led with sensuality , and made to be taken and destroyed , as Saint Peter speaks , who because they love to speake evill of the way of truth , 2 Pet. 2.2.12 . If they see but an hipocrite discover himselfe , they not onely harden themselves in their sinnes , and , as it were , breake their owne necks at this stumbling block , being Satans trap , set on purpose to catch their blinde soules in , but condemn all the rest of his profession to be such as he is , save that they dissemble their hypocrisie more closly & cunningly ; which is as equal and ●u●t , as it was for Simeon and Levi to murder all the Sechemites for the offence only of Hamors Son. But as all are not theeves that Dogs bark at ; so all are not hypocrites which they terme so . But admit there were more than there are : the faults of many , should not make us uncharitable to all : Nor the goodnesse of some , make us credulous of the rest . SECT . 52. INdeed , as all our enemies are not alike witty , so they are not alike malicious , for some transcend this way , as Doeg did the rest of Sauls servants another way , you shall know such an one by these few markes ; his hatred is so inveterate and universall , that hee spends all his wits in frothy scoffes , and invectives against the whole people of God ? and as if the door were not wide enough except he set open all the windows , and break downe the walls to let in this infectious ayre , his tongue scrues something against the religious into all discourses ; and when his owne invention failes , it shall be supplyed with what he hath heard : for as the Papists never found any error spued out by the Ancients , but they have licked it up , superstitiously to abuse the same : so he never heares of any scoffe , slander , or devillish invective formerly devised , but he licks it up , that he may spit it out againe in the face of some Professor , or on the other side poyson those with whom he doth converse ; being to his company like a mad dog , that so biteth every one he meets , that they become madde too , and as apt to bite others as himselfe ; or in case he meets with another like himselfe in wit and malice , it may bee said of them , as Diogenes spake of two ill conditioned women , when hee saw them talking , See how the viper and the Aspe are changing poyson . And nothing so tickles the spleen , or glads the heart of such , as that discourse which may most shame profession , disgrace Relion , and dishonour God. But , O that ever those tongues , which dare call God Father , should suffer them●elves thus to be moved and possessed by that uncleane spirit ! Or that ever the church should own such for her children . In the Primitive times , the Church would have denied her blessing to such a Sonne , that should have thought himselfe disparaged by serving Christ , and wearing of his livery , although hee had not scoft at others : yet this man flatters himself that he is a Christian ; yea , you cannot beat him from it , but that he is as good a Christian as the precisest , and shall goe to Heaven as soone . But let him that reads , consider whether it be not a fearefull thing , to lend to Satan the heart for devinng , the tongue for uttering , and the eare for hearing of calumnies , and all this to disgrace the grace of God in his children , and make it fruitlesse to themselves and others . O impiety to be abhorred : Such sport on earth is only sport for the Fiends in Hell , and let them look to it , for such joyes may chance to cost them eternall mourning ; yea , certainly , if the infernall Tophet be not for them ( in case they repent not ) it can challenge no guests ; for I may well say unto such an one , Many sinners have done wickly , but thou surpassest them al ; thine is such a superlative , such a soul murthering sin , that no other sin can paralel it . SECT . 53. BUt thou hast plenty of excuses to pacify thy blinded and benummed conscience : Yea , thou wantest not some carnall reasons to make it good , as an easie in●ention may put false matters into true Sylogismes : And amongst the rest , thou wouldest not have men singular : wherefore that they may have lesse zeale and more temper , thou seekest to allay their heat with frumps , and scoffes , and taunts , and jeeres ; as how often doe we hear remisse professors strive to choake all forward holinesse and zeale by commending the golden meane ? For carnall men ( who cleave as close to custome , and example of the greatest number , as clay to a Cart Wheele ) thinke every one exorbitant , that walketh not after their rule , 1 Pet. 4.4 . As the Sodomites thought of Lot , Gen. 19.9 . the hundred and twenty Governours of Daniel , Dan. 6.11 . and the Caldeans of Shadrach , Meshech , and Abednego , Dan. 3.10 . to 30. Daniel of all Darius his servants was so bold as to pray three times a day , not in contempt of the King of Babilons decree , but in zeale and obedience to the God of Heavens command : the Governours ●●ranging at it , accuse him , and say , this Daniel which is of the captivity , regardeth not thee O King , nor the Decree which thou hast signed ; but doth so and so : wherfore command we pray thee , that he be cast into the Lyons den , for no decree , nor statute which the King establisheth may be altered , Dan. 6. Again , what disorder is this that I heare of you , saith Nebuchadnezzer to Shadrach , Meshech , and Abednego : will you not serve my Gods , nor worship the golden Image that I have set up , Dan. 3.14 . who answered no , be it knowne unto thee O King , wee are not carefull to answer thee in this matter : they were all as stiffe as if they had eaten a stake , and they could not bow to an Idoll : as the godly have been in all ages , not being able to wheele with the times . Yea , they that truely fear God are usually as immoveable as the Sun in its course , because they thinke , and speak , and live by rule , and not by example , and hold themselves as fast tyed , as if they had the oath given them , which the 〈…〉 solemnly presented to their Judges , 〈◊〉 to sw●rve from t●eir consciences wh●●●●mmand soever they should 〈…〉 themselves to the contrary 〈…〉 strictnesse is a great eyesore 〈…〉 men : who hate singularity , almost as they doe sanctity , which makes them so cry it down . And no marvell , for these men , and so all Protestants at large , so scorne to be singular , that they will conform to any Religion the State shall establish : yea , should they be commanded to worship a Calfe with the Israelites , Exod. 32.4 . or a golden Image with the Chaldeans , Dan. 3.7 . They would instantly doe it ; as the times of Queene Mary , witnesse : Good honest men , let them injoy their communities ; peace , and plenty : any Religion shall serve their turne . They are as indifferent as Doctor Kitching , who being Abbot , was first the Popes sworne Servant : then an halfe Papist , King Henry having cast off the Pope : a Protestant under Edward the sixt : a downe right Papist with Queene Marie : And a Parliament Protestant againe , when hee tooke the Oath of Supremasy under Queene Elizabeth . Of whose faith I take most Protestants at large to be ; For let them hear of a change in Religion , it shall never a whit trouble them : What cares a stupified worldling , for the removall of our Candlestick ? What is it to him if the superstition , and blindnesse of Popery did over-shadow the Land ? and turne day into night : It is nothing to him , if he can but see to get money . Light or darknesse , Scripture or tradition , the King or the Pope , Christ or Antichrist , are all one to him ; to heare a Sermon , or see a Masse , he likes them both alike . Perhaps they may thinke better of themselves ; and untill they be put to it , resolve stoutly : but a temporaries Religion , and flashes are but like Conduites running with wine at the coronation : that will not hold , or like a land flood , that seemes to be a great Sea , but comes to nothing . Now these are the men ( if you observe them ) that cry out so against singularity : which imputation , together with their extolling the meane , is a cunning discouragement , but it is the Devils Sophistry ; for the meane of vertue , is between two kindes , not betweene two degrees : it is a meane grace , that loves a meane degree of grace . Yet this is the onely staffe , with which the World beates all that are better then themselves . What will you be singular ? Or are you wiser then all ? Or what is this but want of discretion ? And to speake truth , that which worldly men call discretion , eates up all true wisedome : Their discretion and moderate stayednesse , devoures all true honesty , and goodnesse . But shall Lot ▪ leave his righteousnesse for such an imputation of singularity ? Or shall he not depart Sodom , because the whole City thinkes it better to stay there still ? Shall Noah leave building the Arke , and so himselfe , and his whole houshould perish , because all the World else thinkes him haire-brained ? Or must the name of a Puritan , dishearten us from the service of God ? No , but as Saint Paul said in his Apollogy , Acts 24.14 . after the way which they call heresie , so worship I the God of my Fathers : so wee in this case , After the way which prophane men call Puritanisme , let my soule desire to serve Iesus Christ. SECT . 54. Ob. I Grant ( will the more moderate worldling say ) in such cases wherein the word of God is expresse , singularity is not lawfull onely , but laudable : But ( which makes my spleene rise ) they will not conforme to things indifferent Answ. A seduced heart deceives thee in so saying , why else doest thou cast the same aspersions , upon such as are conformable . But admit they onely are thornes in thine Eyes ▪ doest thou well to hate al that are not of thy own judgement , or that have tenderer consciences then thy selfe ? No , for honest and good men may differ in opinion , not only in things triviall , but in matters of great moment ; provided they agree in the fundamental articles of the Catholique faith , and yet may , and ought to continue brotherly love and communion , as members of the same mysticall body : as many examples witnesse , both of eminent Christians , and Fathers of the Church : as also our Saviours words , who speaking of the fundamentall poynts , penneth the league thus , He that is not with us , is against us , but o● poynts not fundamentall thus , He tha● is not against us , is with us . Wherea● these differ from thee ( if thou beest a true Protestant as thou wouldest bee thought to be ) in nothing materiall , for there is a vast difference , between another discipline , and another doctrine : and they little differ , that agree in matter . Only their consciences are not so large as thine : and thou thinkest those things indifferent , which they cannot assent unto though they take more paines to satisfie and informe themselves then thou doest . But admit they be things of an indifferent nature , even actions of indifferency , when once they are felt to trench upon the conscience , lay deep obligations upon the soul , even whiles they are most slighted by carelesse hearts : there being no lesse difference in consciences , then stomacks , of which some will digest the hardest meats , and turne over substances not in their nature edible , whiles others surfeite of the lightest food , and complaine even of dainties . And indeed , every gracious heart is in some measure scrupulous , and findes more safety in feare then in presumption : And certainely , in cases of a doubtfull and questionable nature , it is ever good to take the surest side , and which draws neerest to probability . Many things are of so questionable a nature , that much may be said on either side : Now if I chuse that side , on which I am sure I shal not sin , I deserve to be excused , rather then censured ; if I use them it is possible I may sin , it may be they are not sinfull : yet I am not so sure of it that I shall not sin if I use them , as I am sure I shall not sin , nor break any of Gods Commandments if I doe not use them . This I may be bold to build upon , He that sayles amongst Rocks , it is possible hee may escape splitting , but hee is not so sure to keep his Vessell safe , and whole , as he that sayles in a cleare Sea , where no Rocks are at all . SECT . 55. Qu. BVt to speak really , and as the truth is , why doe they use all these discouragements ? An. Their onely aime is , to make us square our lives according to their Rule ; as that Gya●t did proportion the bodies of all his guests , to the bed of his Harlot ; Yea , if they would give their tongues liberty to acquaint us with their hearts and consciences , they must needs confesse , that they use that odious nickname ( devised by Satan himselfe ) for no other end , but to slout men out of their faith and holy profession , and to bring the very truth of Religion , and power of godlinesse into contempt and scorn . And indeed , whom not heroicall in fortitude ( the case standing as it doth ) would it not discourage and beat back to the world ? But thanks be given to God , his Spirit herein so hardneth and steeleth his servants , that their faces are like flint , and themselves like brazen walls , and defenced Cities , though otherwise soft in affection , and true professors of meeknesse . Yea , undoubtedly , he must be more then man ( that is , more spirit then flesh ) that can contentedly make himself contemptible to follow Christ , be pointed at for singularity , endure so many base and vile nicknames , as are every where cast upon the conscionable ( for there is scarce a house , but is haunted with these kinde of spirits , familiars , visible and carnall Devills , soule-murtherers ) have his religion ●udged Hypocrisie ; his Christian prudence , cra●t and policy ; his godly simplicity , sillinesse his zeale , madnesse ▪ his punctuall obedience to Gods Laws , rebellion to Princes ▪ his contempt of the world , ignorance : his godly sorrow , dumpishnes , &c. For these and the like as unseasonable fro●s , nip all gracious offers and beginnings in the bud , and as much as in them lyeth , with Herod labour to kill Christ in young professors Yea , the censures and scoffs of these Atheists and Worldlings , like the blasts of Rams-hornes before the wals of Iericho , lay al the strength of a young beginners vertues levell at one utterance : yea , it is the only Remora & greatest cause of arrest , if any looke heaven-ward , that makes them recoyle . True , a wise man will not be scoft out of his money , nor a just man be flouted out of his faith ▪ Yea , like Iohn Baptist , hee will hold his profession , though hee loose his head for it . If Christ have but once possest the affections , there is no dis-possessing him againe . The league that Heaven hath made , Hell wants power to breake . If the sweet doctrine of Christ be once gotten into the heart , it cannot be got out againe by all the torments which wit and cruelty can devise , as we see in the Martyrs . Neither would hee ever endure a blow , who cannot concoct a foule word . Hee that is discouraged and made returne with an Ishmaelitish persecution of the tongue : how would hee endure a Spanish Inquisition , or those Marian times ? Hee that is so frighted with a squib , how would he endure the mouth of a Cannon ? But to proceed . For a man to bee scoft out of his goodnesse , by those that are lewd , is all one , as if a man that seeth should blind-fold himselfe , or put out his eyes , because some blind wretches revile and scoffe at him for seeing : or as if one that is sound of limbs , should limpe , or maime himselfe , to please the Criple , and avoid his taunts . For my part , I had rather live hated of all men for goodnes , then be beloved of al for vice ; and rather please one good man , then content a thousand bad ones ; his single authority being sufficient to countervaile the disdain of a whole Parish of sensualists . Yet experience shewes , That divers are content to be misled with the multitude , rather then be an obiect of their scorne and derision . Yea thousands hold it the best and safest way , in differences of religion , without further question , to take the stronger part ; that so doing as the most doe , they may have the fewest to finde fault with them , and al through base cowardlinesse . Which bashful devill never leaves a great many , so long as they live ; whereby with the rich man , Luke 16. they never thinke of heaven , till tormented in the flames of hell . Whereas Satan formerly assaulted the Church by violence , now he doth it by deceit : and certainly the devill gets more by such discouragements , and the reproaches that are cast upon religion , then he did formerly by fire and Faggot ; for then the blood of the Martyrs was found to be the seed of the Church , others ( Phoenix-like ) springing out of their ashes , wheras now multitudes of souls are scoft out of their religion by wicked men . But I grieve to see how they wrong themselves , in thus wronging others : for in that wicked men do so mock and deride such as are in love with heavenly things , it is hard to say whether they doe most offend in hindering the honor of God thereby , or their neighbours wel-fare , or their own salvation . Alas , some men will better abide a stake , then some others can a mocke . Zedikiah was willing to hearken to the Prophets councell , but that this lay in his way , the Chaldeans would mock him , Ier. 38.10 . it was death to him to bee mock'd . A generons nature is more wounded with the tongue , than with the hand : yea , above hell there is not a greater punishment , then to become a Sannio , a subject of scorne : as Sampson , I doubt not , found . Alcibiades did professe , That neither the proscription of his goods , nor his banishment , nor the wounds received in his body , were so grievous to him as one scornfull word of his enemy C●esiphon . Thou thinkest not tongue-taunts to be persecution , but thou shalt once hear it so pronounced in thy bill of inditement , Ishmael did but flout Isaack , yet Saint Paul saith , he persecuted him , Gal. 4.29 . God calls the scorning of his servants by no better a name , then persecution . And what ever thou conceivest of it , let this sault be as far from my soule , as my soule from hell . And thus you see , That nothing but goodnesse is the whet●●on of their malice ; which being so , are not we heathenish Christians ? What honour of Christ is there among us , wher Religion makes one contemptible ? Is this Christian-like ? Such men may bee Christians in shew , or name , but they are devills indeed ( however they flatter themselves ) resembling the high Priests , Scribes , & Pharisees , who called themselves the Church : while they went about to kill the head of the Church : who the same night that Christ instituted the Sacrament , and consulted how to save them , did consult how they might destroy him : yea , let any indifferent stander by , ●udge whether thou beest not bottomlessely ill , who doest malice goodnesse in others , who art displeased with us , because we please God , and murmurest like the Scribes and Pharisees at the same things , whereat the Angels rejoyce : for none but a Caine , or a Devill in condition , will envy , because his owne workes are evill , and his brothers good . They are desperately wicked , that cannot indure so much as the sight of godlinesse : as he was fearefully idle , that Seneca speaks of , whose sides would ake to see another worke : Neither couldest thou doe so if the Devill were not in thine heart . And so much touching the third difference betweene the seed of the Serpent , and the seed of the woman . SECT . 56 4 FOurthly , as they hate and persecute the godly , because they doe well : so likewise , because they fare well , and are accepted before them . As why was Caine wroth with his brother Abel , and after slew him , as affirmeth the holy Ghost , but because , The Lord had respect unto Abel , and to his offering : but unto Cain and his offering , he had no respect ? Gen. 4.4 , 5. Why did Esau hate Iacob , and purpose to kill him , but because of the blessing wherewith his father blessed him ? Gen 27.41 . Isaacs blessing bred Esaus hate . Again , Wherefore did the Philistines and Abimelek envy Isaac , stop up his wells , and banish him from them , but because the Lord so abundantly blessed Isaac , as appeares , Gen. 26 12. to 18. Wherefore did Iosephs brethren hate him , not being able to speake peaceably unto him , and after sell him into AEgypt , but because his father more favoured him , and they feared he should reigne over them ? Gen. 37.4 . If Ioseph be his fathers darling , he is his brethrens eye-sore . Wherefore did Saul persecute David , and pursue after him from place to place to take away his life , but because he was so praised and preferred of the people before himselfe , and , The Lord was with David , and prospered him in every thing he tooke in hand , 1 Sam. 18.12 , 13 , 28 , 29. Davids successe is Sauls vexation : yea , he findes not so much pleasure in his Kingdome , as vexation in the prosperity of David . And lastly , ( for I passe by the elder brothers envy in the Parable against his younger brother , when his father so royally entertained him at his return , Luk. 15.28 . which is meant of the Iewes envying the Gentiles conversion ; and many the like instances . ) Why was Eliab wroth with his younger brother , 1 Sam. 17.28 . but because he should bee more exalted ? And I doubt me , whether Davids brethren were more glad , that Goliah was slaine , or angry that hee was slaine by their brother : for envy is sicke , if her neighbour be well ; and the good mans honour , is the envious mans torment : as it fared between Haman & Mordecai as hereafter the glory of Christ shall adde to these reprobates confusion , when they are driven to confesse , This is he , whom we once had in derision . SECT . 57. BUt to apply what hath been collected out of the Word . See whether these examples sute not with some , and not a few in our times . As , First , why doe a sort of Ministers ( none of the best ) I meane such as live ill and viciously , or preach ill and unprofitably , or both live ill , and preach ill , maligne , hate and traduce , yea , promote against such as preach more faithfully and powerfully , and live more holily and unblameably , but because God honours their Ministery with the conversion of soules , and their words are with such power , that the people flocke after them , as they were wont after Christ ▪ while in the meane time themselves are neglected and dis-esteemed , being as they suppose far greater scholers ( for if a Minister preach profitably , they will give it out hee is no scholer , neither can they doe Satan a greater pleasure ) and their Sermons more elaborate , for they will be as long in the conception and breeding of them , as an Elephant is of her young ; which being borne onely amazeth the hearers , and makes them at their wits end with admiration , their owne bosomes will tell them , that I speake truth . Againe , why doe these men inveigh and preach against preaching ? As , what needs so much preaching , say they ( and all stupified sensualists ) it was never a good world , since so many Lectures were set up : there was more love , and charity , and plaine-dealing among our fore-fathers ( they meane in time of Popery ) who were only verst in the Lords Prayer , Creed , and ten Commandments ; one Sermon well remembred , and put in practise , is better then ten ; yea , quoth a Minister in the pulpit , that preacht ( himselfe ) once in six weekes , that hee might silence his Parishioners , who complained for want of their daily food , you will finde this Sermon more then you will be able to practise this two months ; and no question , spake out of feeling ; for he having lived already above five ages , could never yet put those five words of his text into practise , viz. Repent and beleeve the Gospel . But the reason of this their murmuring is easie : Carnall worldlings cry up practise , to cry downe knowledge , as you may see by their own practise : even as cunning Papists will extoll Saint Iames , onely to disparage Saint Paul. This point would be further applied , but let conscience doe it ; for it is a sore that will not endure rubbing : onely this , if any man be vexed at his brother , because he fares better , and is better accepted , because he is favoured and respected of God and good men , while himselfe is neglected and disesteemed of both ; much more , if hee belch out his spleene against the religious , because they are praised and preferred before himselfe ; let him know , that this could not be if hee were not full of the venome of the serpent , Psal. 112.10 . Pro. 14.30 . SECT . 58. SEcondly , this may be applied to people of the looser sort . As , why doe their hearts rise against every holy man they see ? as some stomacks , rise at sweet-meats . Why doe all drunkards and vicious livers hate the religious , and so belch out their enmity and spleene against them , in raising and spreading of slanders as they doe ; but although , partly to rescue themselves from contempt , and procure a contrary esteeme , by putting a foule and ugly vizard upon vertue , and decking up vice in a gorgeous and comely attire ; yet chiefly , because they are precious in Gods sight , his peculiar , and chosen people out of all the world , the children of God , and members of Christ , temples of the holy Ghost : yea , chiefly , because they partake of the Divine Nature , and are one with the Father and the Sonne ? Iohn 17.14 , 21 , 22. 2 Cor. 6.18 . This is the eye-sore of our enemies and let envy looke herselfe blinde . And so much of the first Cause . SECT . 59. Quest. WHat is the second Cause , why ungodly men hate and persecute the religious ? Answ. Their ignorance of God , of Christ , and the Scriptures . Quest. How is that proved ? Answ. By Testimonies , Examples , Reason , and our own Experience . 1. First , by Testimonies : They shall hate and persecute you , yea , they shall excommunicate and kill you for my Names sake , saith our Saviour to his Disciples , because they have not knowne the Father , nor me , John 16.2 , 3. and 15.21 . And again they are an offence unto us , because they understand not the things which are of God , but the things which are of men , Matth. 16.23 . And are deceived , because they know not the Scriptures , neither the power of God , Matth. 22.29 . Luke 19.42 . 2. Secondly , by Examples and Reason . This the Apostle confesseth to have been the cause of his persecuting the Church , 1 Tim. 1.13 . Who so soon as he was inlightned with the saving knowledge of the truth , changed his note , with his name , and preached that faith , which before be persecuted , It s worth the noting , how he was no sooner informed , but he was reformed . Now if we looke upon him as Saul , wee shall see what we are by generation ; if wee looke upon him as Paul , we shall see what we are , or should be , by regeneration . Neither is it strange , that the world through ignorance , should hate and persecute the members of Christ : for upon the same ground , they even crucified Christ himselfe , Father forgive them , saith he of his murtherers , for they know not what they doe . And why have the Kings of the earth , in all ages banded themselves together against the Lord , and against his Christ , Psal. 22. But because they knew him not . John 15.21 . For if the Princes of this world had knowne , they would not have crucified the Lord of glory , as the holy Ghost speakes , 1 Cor. 2.8 . Alas poore ignorant soules , they did but imitate Oedipus : who killed his Father Laius King of Thebes ; and thought he had killed his enemy . And what do the Cavaliers now , in killing the Saints ? But as if one with his Hatchet , should cut off the bough of a tree ; upon which hee standeth . For they are beholding to the Religious , for their very breath . Neither is their great plot , any other peece of policy ; then as if the Sodomites , should make hast to turne out Lot and his Family : that fire and brimstone may make hast , to destroy them . For as when Noah , and his Family were once entred the Arke , the Flood came and destroyed the first World , Gen. 7.11 , 13. So the number of Christs Church being accomplished fire shal come down to destroy the second World , at which time , the Devill and all Reprobates shall be laid up in hell . Oh the wickednesse , and witlesnesse of our Malignants ! Methinkes the Parliament , may justly twit their unnaturall Country : as Themistocles once did his Athenians , with these words : Are yee weary of receiving so many benifits by one Assembly . And certaynly if ever it shal be dissolved without their consent , ( which God forbid ) it would faire with the causers of it , ( mens eyes being opened ) as it did with the Authors of Socrates his death : which I finde thus reported . After that Socrates was put to death at Athens ; Arastophones rehearsed a Tragedy of his , concerning Palamides : at the hearing whereof , the people were so moved : that they presently fel upon the Authors of Socrates his death , and drew them forth to punishment . But to return , to what we intend : If we consider it rightly , we shall find , that ignorance is the cause of all sin . Sin indeed at the first was the cause of ignorance , but now ignorance is the cause of sin : Swearing , and lying , and killing , and stealing , and whoring abound , saith the Prophet , because there is no knowledge of God in the land , Hos. 4.1.2 . It is a people that doe erre in their hearts . saith God , why ? because they have not knowne my wayes , Psal. 95.10 . SECT . 60. 3 THirdly , Experience proves , that none are so farre transported with a mad and supertitious zeale against the religious , as the rude rabble who can yeeld no other reason , or confession of their faith , if they be asked , then this , that they are no Puritans , or that they hate a Puritan from their soules ; when as the devill himself , who hates the Puritan they mean , most of any , can make as good a confession of his faith as this . For who are the greatest censurers , and the violentest opposers of goodnesse , are not the ignorant fry , who have more rage than reason and the more fottish still , the more insolent . As reprove one of them for swearing , or drunkennesse , or unjust dealing , or for prophaning the Lords day , for Atheisme , and the like , you are sure to be branded with the odious title of Puritane , yea you are factious , and schismaticall , if ye will not be drunke , and every whit as lewd as they are . It is worth a large smile , to observe what a clamour the blundering rabble will make against the people of God , if one in their company but mention the word Puritane , or tell them how scrupulous and precise such an one is . O what a number of sharp and deadly arrows will each of them shoot , both at the good and goodnesse , maugre all admonition ! For each being stung with the Gad-slie of mis-governed zeale , as Paul was before hee knew Christ , they presume to affirm with incredible impudence , accompanied with invincible ignorance , that there are not worse men in the world then the religious . Wherein it is hard to say , whether ignorance or malice , doe more abound : whether it be more out of the strength of will , or weaknesse of judgement . It is the nature of ignorant and carnall men ( that walke after the flesh in the lusts of uncleannesse , whom Saint Peter calls bruit beasts , led with sensuality ) to speake evill of the things they understand not 2 Pet. 2.12 . Especially in judging acts of zeale and piety , their opinion still lights upon the worst sense , like them in the s●cond of the Acts , who mocked the Apostles when they were filled with the holy Ghost , and hearing them speak languages , which they understood not , cried out , These men are drunke with new wine . Untill we be borne againe , we are like Nicodemus who knew not what it was to be born again , Iohn 3.4 . Untill we become zealous our selves , wee are like Festus , who thought zeal madnesse , Acts 26.24 . Untill we be humble our selves , we are like Michal , who mocked David for his humility , and thought him a foole , for dancing before the Arke , 2 Sam. 6.16 . Yea , to such as shall perish , or are for the present in a perishing condition , all religion seemes foolishnesse , 1 Cor 1.18 . And thus you see in grosse , that Ignorance is a main cause of hatred and persecution . Wee shall more clearly discerne how it comes to be so , if we note The Root , Ignorance , The Stem , Suspition , or Iealousie , The Sap , Hatred , The Fruit , Persecution . severally , and apart ; for ignorance causeth . Suspition ; and Suspition , Hatred ; and Hatred , Persecution . But I cannot stand upon these . SECT . 61. Qu. IF Ignorance be such a generall cause of hatred and persecution , as you have shewre , What is the reason , that so many great Scholers and wise men do also hate and persecute the godly ? Ans. Great scholers they may bee , and wise men also , in the worlds esteeme , but in the maine , and in Gods account they are nothing so : for admit they have inlightned heads , sufficient to leave them without excuse , yet because they withhold the truth in unrighteousnesse , and doe not glorifie God with their knowledge , neither are thankfull , but become vain in their imaginations , their foolish hearts are darkned ; and so while they professe themselves to be wise , in changing the truth of God into a lie , they become fools , and expresse it , by thus hating God and his children , Romans 1.18.21.22.25.30 . So that Ignorance is the cause even in them also . And indeed if they were wise , they would foresee the torments of hell , and prevent them , as Bernard speakes . Or if they knew God , they would keep his commandments , for hereby , saith Saint Iohn , is it knowne that wee know God , if we keep his Commandements , 1 John 2.3 . but he that saith I know him , and yet keepeth not his Commandements , is a lyar , and there is no truth in him , Ver. 4. Yea these have sworne to keepe the commandements , and to deny the world , and yet are not content with their owne disobedience , unlesse they cast aspersions upon them that obey . Againe thirdly , if they knew Christ , they could not but love him ; and loving him , they must needs love his members , not persecute them ; for it is the very first part of our conversion , to love them that love God , 1 Joh. 3.14 . and 4.7.8 . and Joh. 13.35 . But so many as are enemies to the crosse of Christ , shew that they never knew God in Christ. As for their wisdome and learning ; you must know that men may be ●xquisitely wise , and incomparably learned in the worlds opinion , and yet very fooles in Gods account , 1 Cor. 3.19 . As sharp-eyed as Eagles in the things of the earth , and yet as blinde as Beetles in the matters of heaven . And knowledge consisteth not so much in the quantity , as in the quality : not in the greatnesse , but in the goodnesse of it . For as a little precious stone is of more worth then many other stones of greater bulke : so one drop of wisdome guided by the feare of God , is more worth then all humane learning . One sparke of spirituall , experimentiall and saving knowledge , is worth a whole flame of secular wisdome and learning . One scruple of holinesse , one dram of faith , one graine of grace , is more worth then many pounds of naturall parts . But learning and grace doe not alwayes keep company together . Yea , O Lord , how many are there , that have a depth of knowledge , yet are not soule-wise ! That have a Library of Divinity in their heads , and not so much as the least Catechisme in their consciences ? no rare thing for men to abound in speculation , and be bar●en in devotion : to have full braines , and empty hearts ; cleare judgements , and defiled affections ; fluent tongues ; and lame hands : Yea , you shall heare a flood in the tongue , when ye cannot see one drop in the life . For example , I might instance in Balaam , whom the holy Ghost stiles a foole , 2 Peter 2.16 . And Iudas Mat. 27.3 , 4 , 5. And Paul , before his conversion , who ( even while hee was a persecuter like these men ) was eminent among the Pharisees for wit and learning , but a very Ideot among the Apostles . And lastly , the Priests , Scribes and Pharisees , who were matchlesse for their wisdome and learning , as wanting nothing , that either nature or Art could inrich them withall : yea , and they were chiefly learned in the Scripture , Gods Oracles , which will make a man wise , or nothing : and yet our Saviour ( who could not bee deceived ) calls them foure times in one Chapter blinde , and twice fools , Mat. 23.16.17.19.24.26 . Because they wanted faith and holinesse , which are the sinewes and nerves , yea the soule of saving knowledge , inlivening , feeding and strengthening the same ; for in the dialect of the Scripture , a fool is a naturall man , and a wise man , a man sanctified . Alas ! God regards not lip-learning , and tongue-wisdome , and braine-knowledge , except it ceize upon the heart also , and lead captive the affections to the government of the Gospel , whereby wee are changed and transformed into new men , after the image of Christ , 1 Cor. 2.12 . Eph. 4.20 . to 25. Col. 3.10 . except we digest our knowledge into practise , and imploy our wisdome to his glory that gave it , our neighbours good , and the furthering of our owne salvation : For with him wickednes is folly , and the greatest sinner is the greatest foole : and he most wise , that is most religious , and that offends least , Prov. 1.7 . Iob. 28.28 . Prov. 9.10.12 . and 11.3 . Deut. 4.6 . Hosea 14.9 . Iames 3.13.17 . 2 Tim. 3.15 . And he that is truly wise , thinks that to be wisdome , and folly , which God thinks so . Neither is that worth the name of knowledge which may be heard only , and not seen . Good discourse , is but the froth of wisdome ; the pure and solid substance of it , is in well framed actions . What saith the Scripture ? Keepe the Commandements of God , and doe them , for this is your wisdome and understanding before God and men , Deut. 4 6. And again , He that is a wise man and indued with knowledge , will shew it by his conversation in good works , Iames 3.13 . For , SECT . 62. RIghtly , a man knows no more then he practiseth . It is said of Christ , 2 Cor. 5 , 21. that he knew no sinne , because he did no sin : in which sense , hee knows no good , that doth no good . And certainly , they who wander in the by-paths of sin and errour , declare themselves ignorant of the right way of salvation , Rom. 3.17 . Saving knowledge of the truth works a love of the truth knowne ; it is an uniforme consent of knowledge and action , Iob 28.28 . He onely is wise , saith Solomon , that is wise for himself , Prov. 9.12 . He whose conscience pulleth all he hears and reads to his heart , and his heart to God ; who turneth his knowledge to faith , his faith to feeling , and all to walke worthy of his Redeemer he ; that subdues his sensuall desires and appetite to the more noble faculties of the soule , Reason , and Understanding , and makes that understanding of his serve him , by whom it is , and doth understand ; hee that subdues his lust to his will ; submits his will to reason , his reason to faith ; his faith , his reason , his will , himself , to the will of God , this is practicall , experimentall , and saving knowledge , to which the other is but a bare name or title . For , what is the notionall sweetnesse of honey , to the experimentall taste of it ? It is one thing to know what riches are , and where they bee ; and another thing to bee master of them . It is not the knowing , but the possessing of them , that makes rich . What saith one ? No more then the knowledge of goodnesse , maketh one to be named a good man ; no more doth the knowledge of wisdome only , cause any person properly to bee called a wiseman . And certainly , that wisdome and learning is little worth , which nothing profits the owner of it , either to vertue or happinesse . These things if ye know , happy are yee if yee doe them , Iohn 13.17 . So that he is the best Scholer , that learnes of Christ obedience , humility , &c. He the best Arithmetician , that can adde grace to grace . He the best learned , that knows how to be saved . Yea , all the Arts in the world are Artlesse Arts to this . But alas ! Naturall men are so farre from being thus learned , that not one of them doth really , and by his owne experience know the chiefe Points of Christian Religion ; such as are , Faith , Repentance , Regeneration , the Love of God , the Presence of the Spirit , the Remission of sinnes , the Effusion of Grace , the Possession of heavenly Comforts ; he knows not what the peace of Conscience , and joy in the holy Ghost is , nor what the communion of Saints means ; he knows not what it is to have a certaine and experimentall feeling , with a continuall proofe of Gods favour , in the whole passage of a mans life , and practise , &c. Prov. 24.7 . when every of these are easie and familiar to the meanest and simplest beleever . SECT . 63. Object . BUt the Word of God in divers places calls worldly men wise men ; yea ascribes the greatest wisdome and knowledge to the wicked . Answ. It s true , but in what sense ? Doe ye not perceive , that God either speaks it in a holy derision ? as , Gen. 3.22 . is to be understood : Or else hee speakes it in the person of the wicked , calling it wisdome , because worldly men deem it so : as in another place , he calls preaching , the foolishnes of preaching , because the wicked esteem preaching but foolishnesse : and as Christ calls the Pharisees just , because they justified themselves , Luke 15.7 . Or thirdly , he meanes the wisdome of the flesh , or of the world ; and that is as much , as if he had said in other words , foolishnesse : for the wisdome of the world is foolishnesse with God , and no lesse then twelve times infatuated by the wisdome of God in one Chapter , 1 Cor. 2. But to make it more plain , that no naturall man is a wise man , we must know that there is a speculative knowledge in the brain common to hypocrites with Gods children , Heb. 6.4 . And there is a spirituall and heavenly wisdom , a practicall , experimentall and saving knowledge in the heart , which keepes a man from every evill way , Prov. 2.12 . peculiar to the godly alone , Ephes. 4.8 . and 5.8 . The naturall man , saith Paul , perceiveth not the things of the Spirit of God , for they are foolishnesse unto him : but the spirituall , who have the mind of Christ , understand all things , even the deepe things of God , 1 Cor. 2.14 , 15 , 16. And again , We speake the wisdome of God in a mystery ; even the hid wisdome , which none of the princes of this world have knowne , 1 Cor. 2.7 , 8. See 1 Thess. 5.4 , 5. Whence it is , that naturall men are said to be in darknesse , Ephes. 5.8 . Matth. 4.16 . whereas the regenerate are called , Children of the light , and of the day , 1 Th●ss . 5.4 , 5. Luke 1.79 . Which comparison is very emphaticall . For as the Soule , is the lamp of the body ; and 〈◊〉 Reason , of the Soule ; and Religion , of Reason ; and Faith of Religion : so Christ is the light and life of faith . Whence it followes , that as meere sense is uncapable of the rules of reason : so reason is no lesse uncapable of the things which are supernaturall . And as to speake , is only proper to men : so to know the secrets of the kingdome of heaven is onely proper to beleevers . Sense is a meere beasts ; reason , a meere mans ; Divine knowledge is onely the Christians . Now if it be askt , Why a naturall man perceiveth not the things of the Spirit of God ? Saint Paul , in the place before quoted , answers ; He cannot know them , because they are spiritually discerned , 1 Cor. 2.14 . For if they be spiritually discerned , how should they discern them , that have not the Spirit ? For as no man can see the Sun , but by the light of the Sun : so no man can know the secrets of God , but by the revelation of God , 1 Cor. 12.8 . Mat. 16.17 . To know the mysteries of the kingdome of heaven , wee must have hearts ▪ eyes and eares sanctified from above , Deut. 29.2 , 3 , 4. Psal. 111.10 . Luk. 24.45 . Iohn 15.15 . Rom , 8.14 , 15. Neither is spiritual and ●●avenly wisdome the fruit of time and study , as the naturall is . It is not eloquence , nor Logicall demonstrations , that can make us capable of it . We cannot attaine to supernaturall and celestiall knowledge , by any naturall and terrestriall meanes . No learning , nor experience will serve to know that great mystery of godlinesse , and hid wisdome , spoken of , 1 Cor. 2.6 , 7 , 8 , 10 , &c. to know the riches of the glory of Gods inheritance in the Saints , to know the love of Christ , which passeth knowledge , &c. Ephes. 1.17 , 18. and 3.19 . Because this wisdome descendeth from above , Iames 3.17 . SECT . 64. 2 SEcondly , As none can attaine to this precious grace of saving knowledge , except it be given them from above : so , it is a jewell of such worth , that God gives it to none but his children the godly , and such as hee knows wil improve their knowledge to his glory . The servant ( saith Christ , meaning the ungodly man ) knoweth not his masters will , but I have called you friends ( speaking to his Apostles , and in them , to all that are converted ) for all things that I have heard of my Father , have I made knowne unto you , John 15.15 . Surely , saith Solomon , to a man that is good in his sight , God giveth wisdome and knowledge , Eccles. 2.26 . Intimating , that he doth not so to the evill man. The Wise , that is , the godly , saith Daniel , shall understand , but none of the wicked shall have understanding , Dan. 12.10 . A scorner seeketh wisdome , and findeth it not ; but knowledge is easie to him that wil understand . Pro. 14.6 . that is , to him that will be bettered by his understanding . Wicked men understand not judgement , but they that seeke the Lord , understand all things , Prov. 28.5 . and 3.32 . They which observe the Commandments , have a good understanding , saith David , Psal. 111.10 . the rest have an ill understanding , and a vain ; an understanding , like that of the Scribes and Pharisees , which was enough to condemn them , but not to save them . Such as are delivered up to councells , and brought before Rulers , and Kings in defence of the Gospell : are straitly charged by our Saviour , neither to premeditate , or take thought before hand how , or what to answer : because the holy Ghost shall teach them in that very houre ; what they ought to say , or rather , the holy Ghost shall speake in them , Mark. 13.9.11 . Luk. 12.11 , 12. And which of the Martyrs did not finde the same verified ? Alice Drivers , being a poore mans daughter ; and brought up at the Plow : in defence of Gods truth , and in the cause of Christ at her examination ; put all the Doctors to silence ; so that they had not a word to say , but one looked upon another . Indeed Bonner thought , hee had non-plust a plaine fellow with his Sophistry about the reall presence : But he answered him to the purpose , My Lord ( quoth he ) I cannot so well dispute for the truth , as you can against it : but I can burne for the truth , which you will never doe . And did it , a good argument to prove , that he knew truth from falshood , better than the Bishop . Thus as no man can see God , and live : so no man can see Christ , who is God , sitting at the right hand of his Father in heaven , so long as hee lives a meer naturall man , 1 Cor. 2.14 . God will not powre new wine , but into new vessells , Matth. 9.17 . Christ is said to have expounded all things to his Disciples apart , to shew , that if we will have Christ to teach us , wee must goe apart from the world . If any will doe Gods will , saith our Saviour , he shall know the Doctrine , whether it be of God , or no , Iohn 7.17 . So that no man can learne this doctrine , but he that doth it : as no man could learn the Virgins song , but they that sang it , Revel . 14.3 . Yea , if the feare of the Lord , as Solomon speakes , is the beginning of wisdome , how should they have wisdome , that have not the feare of the Lord ? All unrepentant sinners are enemies to God , servants to Satan : now we men , doe not tell our secrets to enemies ; neither will an Artificer teach another mans servant his trade : but the righteous are Christs friends , and brethren , and sisters , and father , and mother , between whom there is a kinde of familiarity , so that he makes them of his counsell , His secrets , saith Solomon , are with the righteous , Pro. 3.32 . And again , Psal. ●● . 14 . The secrets of the Lord are revealed to them that fear him , and his Covenant is to give them understanding . See this in Abrahams example , Shall I hide from Abraham that thing which I do ? saith God , Gen. 18.17 . As if this were an offence in God , if he should tell the righteous no more then he tells the wicked . Be●ides , What should he doe with a talent , that will not improve it ? And let a wicked man know never so much he is resolved to be never the better man. And they that are unwilling to obey , God thinkes unworthy to know : which is but equity . Indeed , if they will put off , concerning their former conversation , the old man , with his corruptions , and deceiveable lusts , and be changed , by the renewing of their mindes and by putting on the new man , which after God is treated in righteousnesse and true holinesse , Ephe. 4.20 . to 25. Col. 3.10 . 2 Cor. 5.17 . 1 Joh. 4.7 . Then they shall see what the good and acceptable , and perfect will of God is , as Saint Paul , and our Saviour Christ shews , Rom. 12.2 . Matth. 5.8 . For God in the person of wisdome hath made a generall promise to all that will serve him , Prov. 1. If thou wilt turne , saith God , at my correction , I will powre out my heart unto thee , and make thee understand my words , Verse 23. But else , they shall blindly goe on in persecuting Christ and his members , perhaps to the killing of his Prophets , and thinke also that they doe God good service , Iohn 16.2.3 . For as they like not to retaine God in their knowledge , saith the Apostle , so God shall give them over to vile affections , and to a reprobate minde , Rom. 1.28 . And because they will not receive the truth in love , that they might be saved , therefore God shall send them strong delusions , that they might beleeve lyes : that all they might bee damned , which beleeve not the truth , but had pleasure in unrighteousnesse , 2 Thes. 2.10.11.12 . And is it not iust with God , to say , they would none of Christ , let them welcome Sathan and Antichrist ? SECT . 65. Quest. WHat instruction from the premisses ? Ans. As it ought to stop all wicked mens mouthes : so it may both serve for direction and comfort to the godly , and to informe all . First , If it be so , that all naturall men are uncapable of divine and supernaturall knowledge , that they are blinde touching spirituall things : let not any carnall wretch hereafter dare to speake evill of the things , actions and persons , which are out of the reach of his capasity , but silently suspend his judgement , untill he is better informed . For as it pertaineth not to the rusticke to judge of Letters , so it belongeth not to naturall men to judge of spirituall things . And in matters of sensure , nothing but a certaine knowledge should make us give a certain judgement ; & in the mean time , confesse , that Ioseph may know his brethren although they know not him . He which is spirituall , discerneth all things ; yet he himselfe is Iudged of no man , 1 Cor. 2.14 . that is , of no naturall man. 2. Let those that have used to speake evill of the way of truth , learne to kicke no more against the pricks , lest they bring the same curse upon themselves , that those did , which brought up an evill report of the holy Land , viz. that , As they never entred into the terrestriall Canaan : So these never enter into the Celestiall . Yea , put case they shall think to doe God good service in it : for there is a way . saith Solomon , that seemeth right to a man , but the issues thereof are the wayes of death Pro. 14.22 . As many shall thinke , they doe God good service , in putting his children so death , Ioh. 16.2 . even that Monke thought no lesse , who poysoned Henry the seventh Emperor of Germany with the sacramentall bread . And so did the Powder Traytors , intending to blow up the whole State. Maximinian thought , the blood of christians would be an acceptable sacrifice to his Gods. So Francis the second of France ; And Phillip the second of Spaine : thought of the Lutherans blood in their dominions . In the sixth councell of Toledo it was inacted ; that the King of Spaine , should suffer none to live in his dominions that professed not the Roman Catholique Religion : Whereupon King Philip having hardly escaped shipwrack , as he returned from the Low Countries said : he was delivered by the singular providence of God , to root out Lutheranisme ; which he presently began to doe ; prosessing that he had rather have no Subjects then such . In which opinion many depart : But as men go to a Lottery , with heads full of hopes : but returne with hearts full of blankes ; so will it one day fare with these men . 3 If all who deride and persecute the godly , are ignorant persons , as hath been proved : then let not Gods children be discouraged , maugre all slander and opposition ; nor thinke the worse of themselves , if such reproach them never so . The Corinthians exceedingly slighted Paul , he was this and he was that ; But what saith Pa●l ? With me it is a very small thing , that I sh●uld be judged of you , 1 Cor. 43.3 , 4 ▪ Alasse ! the best of them ●aw no more than Saint Pauls outside ; the grace of his heart , the raptures of his soule , the ravishing delights of the inward man , and the like spirituall priviledges , more glorious than the states of Kingdomes , were to these sensualists as a covered messe . And indeed , naturall men are as ●it to judge of spirituall matters , as ●●●nd men are fit to judge of colours . We know Litle child●ē will often laugh at wise men when they are about serious & necessary affairs & busines , which notwithstanding is not an argument of the unworthines of the things they laugh at , but of the folly of them which laugh . Wil the Merchāt be discouraged , because his wine pleaseth not a sick mans palat ; when those that are in health commend it , and himselfe knowes it to be good ? Much lesse cause have we to be discouraged , having more certainety to rely upon . Our enemies have Sense , Reason , and Experience to confirme their judgements ; but we have them , with an advantage of three infalliable witnesses , Gods word , and Spirit , and Faith. Wherefore henceforward let us take our Saviours Councell , and seeke to justifie our judgements to the children of Wisdome , of whom she is justified ; and not to fooles , by whom shee is daily crucified . Neither let any thinke the better of such whom they extoll , for the blinde eate many a flye . 4 This shews that they suspect much , because they know little , as Children in the darke suppose they see , what they see not . They complaine , like the Owle , of the glory of the Sun , when the fault is in their own eyes , They are blind , yet the misery is , they see not that they are blinde ; and therefore believing that they see , they accuse others of schisme , when indeed themselves are only guilty of prejudice ; as a blinde man running against one that seeth , calls him blinde that did not shunne him . They are like Harpast , a blinde woman in Seneca's family , who would not be perswaded that shee was blinde ; but found fault with the house wherein she was , as being over darke . 5. If none are truly wise , but such as have past the second birth , it gives us to understand that the regenerate ( for the most part ) sleep nigh halfe their time in ignorance , that the wicked are never awake . And if this Wisedome commeth downe from the Father of lights , and that we cannot have it , except God vouchsafe to give it us ; It may teach us to be humble , Ioh. 42.6 . And not like the Ape , that is proud of his Masters Jacket . Heavenly notions grow not in us , we spin them not out of our owne breasts : And thankfull ; for it they be given , let us not forget the giver . 6. If all naturall men are like blinde Sampson without his guide , not able without the Holy ●hosts direction to finde out the pillars of the house , the principles of faith , let us not wonder that they swerve so much from the godly , in their judgements and practice . Is it any strange thing , to see a blinde man stumble and fall ? Yea , let us condole all their disasters , and drop some teares , in pity and compassion for their great and grievous misery . 7. And lastly , If with God one sparke of spirituall experimentall and saving knowledge be of more worth than all secular Wisdome , and Learning ; then strive we for that knowledge which will make the knower blessed . Let us so be learned ; that we may bee saved . Let us not in our hearing , and reading , and communication , doe as little children , that looke only upon the Babyes in a booke , without regard to the matter therein contained : but like men in years , have more respect to the pith and solidity of the matter , than to the phrase ; and to the profit of our soules than the pleasing of our senses . And so much of the second cause . SECT . 66. Quest. WHat is the third cause , why ungodly men hate and persecute the Religious ? Answ. Their infidelity and unbeliefe . Quest. How doth that appeare ? Answ. I will demonstrate it beyond deniall . Why doe the Heathen rage , saith David , and the people murmure , the Kings of the Earth band themselves , and the Rulers take counsell together , against the Lord , and against his Anointed , saying , Let us breake their bands , &c. Psalm . 2.1 . to 4. but this they thinke alwayes , there is no God , God is not in all their thoughts , Psal. 10.4 . And againe , They breake in peeces thy people , O Lord , and afflict thine ●eritage , &c. the reason followes , they say the Lord shall not see , neither shall the God of Jacob regard it , Psalm . 94.5 , 6 , 7. And what saith our Saviour to the Iewes , Ye seeke to kill me , because my Word hath no place in you , John 8.37 . that is , they beleeved not what he● spake , nor the Scriptures which testified of him . If yee will see it in Examples , look 2 King. 18.35 . Dan. 3.15 . Exod. 5.2 . Or if in the New Testament , see Acts 17. where the Holy Ghost makes a decision between such as did , and such as did not beleeve ; Paul , when in the Synagogue he disputed with them , by the Scriptures , opening and alleadging that Christ must have suffered , risen againe , &c. for saith the Text , So many of the Jewes as beleeved , and of the Grecians and chiefe women as feared God , joyned themselves in company with Paul and Silas . But those that beleeved not , mooved with envy , tooke unto them certaine Vagabonds , and wicked fellowes , with the multitude , and made a tumult in the City , and assaulted the house of Jason , drawing out him , and as many of the brethren as they could finde , and brought them before the people , and the heads of the City , crying ; These are they which have subverted the State of the world , and they all doe against the decrees of Caesar , &c. And lastly , looke but 1 Tim. 1. you shall heare Saint Paul most ingenuously confessing , I was a blasphemer , a persecuter , and an opposer of Christ , and his members ; but I did it ignorantly , through unbelie●e , v. 13. Now they which thinke , all whatsoever is written in Scripture , of God , of Christ , and of His Kingdome of Grace here , and glory hereafter , to be but a fable : as that impious Pope did , who was not ashamed blasphemously to boast what he had gained by Fabula de Christo : And all Machivillian Atheists , who thinke Religion to be but a Politicke device , to keep men in awe , do ; whose number is greater than is supposed . These , I say , must needs think them madde and foolish , who lose thereby either profit , or pleasure , and use them accordingly . SECT . 67. TRue , this might seeme an absurd position , if I should presume upon an Appeale to their owne blinded consciences ; for they thinke , they believe in God , and the Scriptures , as wel as the precisest : and so did those Iews , Iohn 5. which persecuted Iesus , and sought to slay him , thinke they beleeved Moses writings : but it is plain , they did not , by Christ's answer to them , who knew their hearts better than themselves : his words are , Had ye beleeved Moses , yee would have beleeved me , for he wrote of me : but if yee beleeve not his writings , how should ye beleeve my words ? ver . 46 , 47 , And againe , Ye have not my Fathers Word abiding in you , for whom he hath sent , him yee beleeve not , Ver. 38 , 39. So bring these , that persecute any of Gods Children for well doing , to the tryal , and their owne consciences shall testifie before God , that they neither beleeve the Old Testament nor the New. For did they beleeve that the godly are unto God as the Signet upon his right hand , Jer. 22.24 . Zach. 2.24 . Yea , as the Apple of his owne eye . Zach. 2.8 . and that whatsoever wrongs and contumelies are done to his Children , he accounts as done to himselfe , Psalm . 44.22 . and 69.7 , and 74.4 , 10 , 18 , 22 , 23 , and 83.2 , 5 , 6 , and 89 , 50 , 51 , and 139 , 20. Prov. 19.3 . Rom. 1.30 and 9.20 , Matth. 10.22 . and 25.45 . Luk. 21.17 . 1 Sam. 17.45 . Esay 37.4.22 , 23.28 . and 45.9 . and 54 , 17. Act. 5.39 . and 9.4 , 5. Iob 9.4 . 1 Thess , 4.8 . Iohn 15.18 , 20 , 21 , 23 , 24 , 25. Num. 16.11 . 1 Sam. 8.7 . They durst not hate , revile , slander , deride , nicke-name and persecute them , as they doe . More particularly , did they really and indeed beleive God , when he saith in his word , that whosoever shal offend one of those little ones , that beleeve in him , it were better for him rather that a Milston were hung about his neck , & that he wer cast into the sea , Marke 9 42. That he will destroy them for ever , and roote them out of the Land of the living , whose tongues imagine mischeife , and are like a sharpe Razer , that cutteth deceitfully , loving to speake evill , more than good , Psalm . 52.2 . to 5. That hee will confound such as persecute his Children , and destroy them with a double destruction , Jer. 17.18 ▪ Yea , that he will render unto their enemies seaven fold into their bosome , their reproach , wherewith they have reproached the Lord , Psalm . 79.12 . In fine , that he will rayne upon them snares of five and brimston , with storms and tempests , Psal. 11.6 . and after all , cast them into a furnace of fire , where shall be wailing and guashing of teeth , for evermore : when the just , whom they now dispise , shall shine as the Sun in the Kingdome of their Father : They durst not doe as they doe to the godly . Yea , if they did beleeve but that one place , 2 Kings 2.24 . Where God caused two and forty little Children to be devoured of wild Beares , onely for nick-naming Elisha , they durst not nick-name the religious as they doe . Indeed God doth not alwaies , nor often so eminently punish Persecutors in this life as here it fared with these children : or as it did with Lucian , who for barking against religion like a dog ; was by the just judgement of God devoured of dogges , Or as it did with Nighti●gall , parson of Crondall in Kent : who was strook dead in the Pulpit , while he was belching out his spleen against Religion and Goodnesse . Or as it did with Stephen Gardiner : who would not sit downe to dinner , till the newes came of the good Bishops burnt at Oxford . But then came out rejoycing , and saying to the Duke of Norfolk ; Now let us goe to dinner : but it was the last that ever he are , for it . Or as it fared with Arundal Arch-Bishop of Canterburys : and Stephen Gardiner Bishop of Winchester in their times : who putting to silence , both the word of God and those that purely preached it : were themselves put to silence , and so smitten in their tongues that they could not swallow their meat , nor speak for a good space before they died . True some flagitious persons God punisheth here : least his providence ; but not all , least his patience , and promise of a generall judgement should bee called in question . But , alasse ! they are so farre from beleeving wha● God threatens in his word , against these sinnes ; that they blesse themselves in their hearts , saying , we shall have peace , we shall speed as well as the best , although we walke according to the stubburnnesse of our own wills ; so adding drunkennesse to thirst , Deut. 29.19 . Yea , they preferre their condition before other mens , who are so abstemious , and make Conscience of their wayes ; even thinking , that their God deceiveth them with needlesse feares and scruples , as once Rabshekab would have perswaded the Iewes , touching their trust and considenec , 2 Kings 18.22 , 25 , 30 , 32 33 35. Yea , how ●'st possible , that any wicked man should beleive what is written of God in the Scripture , especially touching his justice , and severity in punishing sin , with eternall destruction of body and soule ? For did they really and indeed beleive God , when he saith , that his curse shall never depart from the house of the swearer , Zac. 5. They durst not sweare , yea and forsweare as they doe ; much lesse durst they take a pride inoathing of it , resembling Ballio the baud in Plautus , who was not ashamed , but even proud of Carting . Yea , which is worse , reprove a swearer , and hee will sweare the more to spite you : Which were not possible ; if beleeving God , they did not , what in them lies , give themselves over to the Devill . Againe , did they beleeve , that neither fornicacors , nor Idolaters , nor adulterers , nor theeves , nor murtherers , nor drunkards , nor swearers , nor raylours , nor lyers , nor covetous persons , nor extortioners , nor unbelevers , nor no unrighteous men shall inherit the Kingdom of Heaven ; but shall have their part in that lake which burneth with fire and brimstone , which is the second death , 1 Cor. 6 9 , 10. Revel . 21.8 they durst not continue in the practice of these sinnes , without feare , or remorse , or care of amendment . Did they beleeve that except their righteousnesse doe exceed the righteousnesse of the Scribes and Pharisees , they shall in no case enter into the Kingdome of Heaven , Matth. 5.20 . And that without holinesse no man shall see the Lord , Heb. 12.14 . with many the like , it were impossible they should live as they doe . Yea , if they did in good earnest beleeve , that there is either God , or Devill , Heaven , or Hell , or that they have immortal soules , which shall everlastingly live in blisse , or wo , and receive according to that they have done in their bodies , whether it be good or evill , 2 Cor. 5.10 . they could not but live thereafter , and make it their principall care , how to be saved . But , alasse ! they beleeve what they see , and feel , and know ; they beleeve the Lawes of the Land , that there are places and kindes of punishment here below , and that they have bodies to suffer temporall smart , if they transgresse ; and this makes them abstaine from murther , felony , and the like : but they beleeve not things invisible , and to come ; for if they did , they would as well , yea , much more , feare him that hath power to cast both body and soul into hell , as they doe the temporall Magistrate , that hath onely power to kill the body : They would think it a very hard bargaine , to win the whole world , and lose their owne soules , Luk. 9.25 . But , alasse ! if visible powers were not more feared than the invi●ble GOD , and the Halter more than Hell ( naturall men being like beasts , that are more sensible of the flash of powder , than of the Bullet ) the World would be over-runne with outrage : Whereas now , even the worst of the Serpents seed , by reason of Authority , are kept in a meane between Devils & Christians ; so living like beasts because they think they shall die like beasts , without any answer for ought they have either acted , or left undone . SECT . 68. TRue , they doe not alwayes , nor at any time altogether , think there is no GOD , or judgement to come . Not alwayes , for though at present they thinke their villany is uns●ene , because it is unpunished , according to that in the Psalmes , The wicked thinketh there is no Go● , and the reason followes , his wayes alway prosper , Psalm . 10 4 , 5 yet none as Plato speakes , are so confirmed in Atheisme , but some great danger will make them fly to the aide of a Divine power . Extremity of distresse will send the prophanest to God : as the drowning man stretcheth out his hand to that bough , which he contemned whiles he stood safe on shore : Even Sardanapalus who for all his bould denying of God , at every hearing of thunder was wont to hide his head in a hole . Yea , in their greatest jollity , even the most secure heart in the world hath some flashes of feare , that seaze on them like an Arrest of Treason ; for conscience cannot but sometimes looke out of it selfe , and see what it would not . At least , on their death beds they would give all the world to bee sure what the Scripture speakes of Hell were not true ; though all their life they supposed it but a fable . How oft doe those ruffians , that deny God at the Tap-house , preach him at the Gallowes : and confesse that in sobriety of spirit , which they oppugned in wantonnesse . And not seldome are the most lethargized consciences so awakened ere they goe to Hell , that , Spira-like , they depart desolate and desperate in , and into hellish horrors . Prosperity doth so tympanize mens soules , and entranse them from themselves , that they forget they had a Maker . Who is God ? saith Pharoah . There is no God , saith Nebuchadnezar . What God can deliver out of my hand ? saith Rabshakeh . I am God , saies Alexander . But Nebuchadnezer found there was a God. Pharaoh found what that God was . Rabshakeh found , to his cost , that there was an Almighty God , able to deliver in the Valleys ▪ as well as on the hills . Alexander found hee was not as hee supposed , and confest that hee knew himselfe mortall by two things , viz. Sleepe ▪ and Lust. And so it shall fare with these in the end . They that would stultizare in culpa , shall be forced sapere in poena . Vengeance shall make them wise , whom sinne hath made , and left foolish . At least , in hell they shall know there is a righteous Judge , that will reward every man according to his deeds ▪ & confesse , that what they once vainly imagined , was but imagined . There may bee Atheists on earth , there are none in hell . A Pope of Rome being on his death bed , said , Now comes three things to tryall , which all my life I have made doubt of : Whether there be a God , a Devill , and whether the soule be immortall : It was not long ere hee was fully resolved with a vengeance . And so shall you , O yee fools , when that houre comes , though yee flatter your selves for the present , like that desperate Pirate , who when ( ransacking and rifling a bottom ) he was told by the Master , that though no Law co●ld touch him for the present , he should answer it at the day of judgement ; replyed , Nay , If I may stay so long ere I come to it , I will take thee , and thy Vessell too . Nothing more certain than death . Amongst Lawes , some are antiquated , as that of divorce : some changed , as that of Circumcision : some dispensed withall , as that of the Sabbath ( in cases of necessity , Matth. 12.1 . to 14. ) but this statutum est , that all shall dye , and come to judgement , it is neither antiquated nor changed , nor dispensed withall . And as nothing is more certain than death : so nothing more uncertaine than the houre thereof : thy pulse may leave beating , before thou canst fetch thy breath . Wherefore thinke not , as Lot's Sons in Law , that we speake in jest : least you feel the fire & wrath of God in earnest . SECT . 69. 2 SEcondly , nor at any time doe they altogether thinke there is no God , &c. For as the best faith is but like the twilight , mixed with some degree of darknesse and infidelity : so the most grounded Atheisme , is mixed with some degree , either of beleife or doubting . What saith David , The foole hath said in his heart there is no God : in his heart he hath said it , but in his heart hee never beleeved it : No foole ever thought it peremptorily ; he would fain have it so : he cannot beleive it so : it is an opiniō which he suggests to his heart , not which his heart suggests to him : and this makes him fearful to dye , & to dye fearfully . Tully speaking of Metrodorus , an Atheist in his time , saith , Nec quemquam vidi , qui magis ea timeret , quae timenda esse negaret . They that make a flout of Hell , Affirmant mihi & tibi , non sibi ; noctu , non interdiu ; their mouthes tell us so , their hearts doe not tell their mouths so . No hell I dare say , if there were a generall collection made throughout the whole world , that there might bee no judgement day , these men would be none of the backwardest . Yea , if they had as many Provinces , as Ahasuerus had , they would give an hundred and six and twenty of them to bee sure of it . The consciences even of wicked men can never bee so charmed , or over-ruled , either by arguments , or the temptations of Sathan , that they can let goe the sense of a God-head . We are all borne Idolaters , and chuse rather to adore the Sunne , the Moone , yea the meanest of all creatures , rather than not acknowledge a Deity . You may sooner get a Conscience to beleeve all the fables in the Popish legend , or Turkish Alcaro● , than that this universall frame is without a minde . — Prima est haec ultio , quod , se Iudice , nemo nocens absolvitur — So that to say truely , they doe not , and yet they do beleive there is a God , and a Hell : for when they admit conscience into their councell , they doe beleeve : but because they would rather not beleeve it , they stifle Conscience , stop their owne eares , and flatter their hearts with the contrary opinion : Like as it fared with the Philistims of Ashdod , 1 Sam. 6. who when they had stood out that sore judgement seven months , and brought upon their god Dagon , and the whole Countrey , a very great destruction , and perceived , that all which were guilty of keeping and prophaning the Arke , suffered in the judgement , and onely they ; at last could bring forth this conclusion , Peradventure it is God's hand that smote us ; yet , it may bee , it is but a chance that hath hapened unto us , Ver. 9. Wherein it is evident , they did half beleeve , and no more ; Their consciences told their hearts there was a powerfull God , to revenge the prophaning of his Arke ; but their hearts were very loth to give assent thereunto : and so fares it with these , when they wrong and persecute his Children , Or they may be likened to those untoward Israelites , Exod. 16. Who did in part beleeve God , when hee told them , If they reserved of the Manna untill morning , it should stinke ; and that if they went to gather it on the Sabbath , they should finde none , who would have thought it foule scorne , if one should have told them , they beleeved no such thing : for all they had seene so many Miracles , yet t is apparent , they did but halfe beleeve him : for what else made them try whether hee spake true or no , after they were flatly forbidden ? ver . 20. or , Lastly , they are like the unbeleeving Iewes , who considering the Oracles that CHRIST spake , and the Miracles which he wrought , were forced to testifie both these of him ( for all they hated him ) never man spake as this man doth ; and We never saw it on this fashion : yet this have yee seen , and beleeve not , saith our SAVIOUR Iohn 6. 36. They saw , they heard , they wondered , they were convinced , yet they beleeved not : therfore their own eyes in seeing ; their own eares , in hearing ; their own hearts , in wondring ; their own convicted reasons shall but witnesse against their unbeleefe , Ioh. 16.9 . And indeed , if they did not in some part beleeve a Judgement to come , they should be worse than the very Devills themselves : there is no Hell , Quis Daemonum hoc asseret ? What Devill will so affirme ? They know it , and feele it , Why ( say the Legion to Christ ) art thou come to torment us before the time , Matth. 8.29 . And shall not men tremble to deny , what the Devils confesse ? sayes Chrysostome . Wherefore beleeve it peremptorily , ● ye fooles & mad men ; yea believe it , & avoid it , & by beleeving to purpose , ye shall avoyd it : otherwise , if ye will give more credit to your deceitful hearts , than to what the Word speaks as Eve beleeved the word of the Serpent , Adam the word of Eve , both before the Word of God , God will leave you to be confuted by fire & brimston ; if you wil not beleive what is written , you shall feele what is written . SECT . 70. Ob. BUT here it will be objected , That the wickedest man that lives , presumes upon Gods mercy in Christ , and thinkes he shall be saved , as well as the ●heife upon the Crosse ; yea , hee will prove by Scripture , that at what time soever h● repents , his sinnes shall be pardoned , Ezech. 18.21 , 22. Yea , there is scarce a man on earth , but hee thinkes to goe to Heaven . Answ. True , the flesh prophesies prosperity to sin ; yea life , and salvation , as the Pope promised the Powder Traytors ; ●nd to this the Devill sets his s●ale : whe●●upon while prosperity lasteth , they can turne the grace of God into want●n●esse , and even apply Christ's Passion , as a warrant for their licenciousnesse ; and take his death , as a licence to sin ; his Crosse , as a Letters Pattent to doe mischeife . Yea , the Devill and sinne so infatuates and besots them , that they thinke to have part in that merit , which in every pa●t they have so abused ; to be purged by that blood which now they take al occasions to disgrace ; to be saved by the same wounds , which they swear by , and so often swear away ; to have Christ an Advocate for them in the next life , when they are Advocates against Christ in this ; and that Heaven will meet them at their last hour , when all their life long they have galloped in the beaten road toward Hell. The Devil makes large promises , and perswades his , they shall have what they desire ; yet ever disappoints them of their hopes , as he did our first Parents : Diabolus mentitur , ut fallet ; vitam pollicetur , ut perimat , saith Saint Cyprian . But all one , their carnall hearts shall be flint unto God , wax to the Devil , who blowes this presumption into them ; whereby they believe the promises , let go the threatnings : You shall die , saith God , is heard , but You shall not die , saith the Devil , is believed , as it fared with Eve , when she eat the forbidden fruit . Yea , they believe the promises , that they shall have them ; but they believe not the precepts , to do them ; nor the threatnings , that they shall suffer them , for their not believing and disobedience ; which shewes , that they truly believe neither . Yea , this makes it plain , that either they believe there is no God at all , or else that God is not just , and true , nor speakes as he meanes in his word ; which is worse : or if they do believe that he is a just and true God , they believe also that they shall be punished ( as he threatens ) for their provoking of him ; and they provoke him , that they may be punished ; which is worst of all . So that take them in the best sense , they are but like David's fool , which saith in his heart there is no God , and lives thereafter : which is never a whit strange , for it is usuall with them to thinke there is no God , for whom it would make that there were none : what we would have to be , we are apt to believe . I confesse , it is hard for men to believe their own unbelief in this case : they that be most dangerously sicke , are least sensible of their own sicknesse ; much more hard to make them confesse it ; for he whose heart speakes Atheisme , will confesse with his tongue , that he believes there is a God , and that he is just , and true , and that every tittle of his Word is equally ●rue : which being granted , this must necessarily follow , that God will as well punish the disobedient , as reward the obedient ; which in another fit they are apt enough , yea too forward to believe . For it is Satan's method , first to make men so senselesse , as not to feel their sinnes at all ; and then so desperate , that they feel them too much : in the first fit men live as if there were no Hell : in the last they die as if there were no Heaven ; for wicked men are altogether in extremes ; at first they make question whether this or that be a sin , at last they apprehend it such a sin , that they make question whether it can be forgiven : either God is so mercifull , that they may live how they list ; or so just , that he will not pardon them upon their repentance . SECT . 71. BUt to prevent after claps , let this point be argued in the Court of thy Conscience : say , whether thou art guilty , or not guilty . He that believes the promises of God , to be true , believes also the commands and threatnings , and thereupon feares God , and makes conscience of sin ; otherwise , if thou beest as it were a dead man , continuing under the burthen of notorious crimes , without sorrow , or fear , or remorse , or care of amendment , Ephes. 2 1. If thou art of a reprobate judgement touching actions , and persons , esteeming good evil , and evil good , if the Devil hath so bewitched thee , that thou preferrest Hell to Heaven , and blamest those that do otherwise : if , Ishmael-like , thou mockest ; or , Cham-like , thou scoffest at the religious , or usest bitter jests against them , Psal. 1.1 . Ephes. 5.4 . If thou raisest slanders of them , or furtherest them being raised , Psal. 4.2 & 31.18 & 35.20 . As the Red Dragon , Rev. 12. cast a floud of water out of his mouth , after the Woman , when he could not reach her with his clawes , verse 15. Or any way opposest them ; for the opposition of goodnesse , gives thee the title of wickednesse , which alone is the enemy thereof , and shewes that thou art a Souldier of the great Dragon , who goes out to make War with that blessed Seed , which keep the Commandments of God , Rev. 12.17 . These or any one of these , shew that thou hast neither part nor fellowship in the Christian beliefe ▪ that thou art an Infidell , yea an Atheist , which is a higher degree of infidelity , and that thou doest no way differ from an Heathen , but onely in the saying of a Pater noster , a Creed , and , it may be , the ten Commandments : neither hast thou any more of a conscience , than fear , which fear also arises more from the power of the Magistrate , than from the Omnipotency of a God. But to make thy selfe confesse this , examine thy beliefe by thy life ; for infidelity is the bitter root of all wickednesse , and a lively Faith the true Mother of all goodnesse . Indeed if pride , sw●aring , prophaning of the Lords Day , drunkennesse , adultery , contempt of Religion and all goodnesse were fruits of Faith , then the World were full of Believers ; but Faith purifieth the Heart , Acts 15.9 . and worketh by love , Gal 5.6 . Consumes our natural unnatural corruptions , and sanctifieth the whole man th●oughout , 1 Thes. 5.23 . Acts 26.18 So that our Faith to God is seen in our faithfulnesse to men : Shew me thy faith by thy workes , saith S. Iames , that is , thy invisible beliefe , by thy visible life : for the hand is the best Commentary of the heart . What a man does , I am sure he thinkes : not alwayes what he speakes . Men may say they believe the Word , but certainly they would never speak as they speak , thinke as they thinke , do as they do , if they thought that their thoughts , words and deeds , should ever come to judgement . If men believed that Heaven were so sweet , and Hell so intolerable , as the word makes them , they would be more obedient upon earth ; the voluptuous would not say , with Esau , Give me the pottage of pleasure , take who will the Birth-right of grace here , and glory hereafter ; the Covetous would not say , Take you Heaven , let us have money . I le clear it by a similitude . If a Physician should say unto his Patient , here stands a Cordial , which if you take will cure you ; but touch not this other Vial , for that is deadly Poyson , and he refuseth the Cordial , to take the Poyson ; in this case , who can chuse but conclude , that either he believed not his Physician , or preferred death before life ? But go on . If men but believed , that God alwayes beholds them , they durst not sin . No Thiefe was ever so impudent , as to steale in the very face of the Judge . O God , let me see my selfe seen by thee , and I shall not dare to offend thee . Againe , if men believed , that there is a place of Darknesse , they would fear the workes of Darknesse . If Lot's sonnes-in-Law had believed their father , when he told them the Citie should suddenly be destroyed with fire and brimstone , and that by flying they might escape it , they would have obeyed his counsel . If the old World had believed , that God would indeed , and in good earnest bring such a Floud upon them , as he threatned , they would not have neglected the opportunity of entring the Arke , before it was shut up , and the windowes of Heaven opened : much lesse would they have scofft and flouted at Noah , while he was building it : so if you did firmely believe what the Scripture speaks of Hell , you would need no intreaties to avoid it : yea , cast but your eyes upon that fiery gulf with a full perswasion of it , and sin if you dare ▪ You love your selves well enough to avoid a knowne paine , wee know that there are Stocks and Bridewells , and Goales , and Dungeons , and Racks , and Gibbits for Malefactors , and our very feare keeps us innocent : were your hearts equally assured of those hellish torments , ye could not , yee durst not continue in those sinnes , for which they are prepared : yea , if you did truly beleeve a hell , there would bee more danger of your dispaire , than of your security . Yea , had you but so much of an historicall faith , as to beleeve the Scriptures , touching what God hath already inflicted upon sinners ; as , upon the Angells , the old world , Sod●me and Gomorrah , Pharoah and the Egyptians , Nadab and Abihu , Chora , D●than , and Abyram , with their 250 Captaines , and many thousands of the Children of Israel , together with the whole Nation of the Iewes , Hammon and Balaam , Saul and Doeg , Absolon and Achytophell , Ahab and Iesabell , Senacherib and Nebuc●adnezar , the two Captaines and their fifties , Herod and Iudas , Annanias and Saphirah , with a world of others . Much more , if you did beleeve how severely he hath dealt with his owne Children , when they sinned against him . viz. with Moses , & Aaron , and Eli , which were in singular favour with him ; yea , with David , a man after his own heart , and that after his sin was remitted ; it were impossible but you woulde feare to offend so Jealous a God : for thus you woulde argue , If God be so just and severe to his owne children , who were so good and gracious ; how shall I , a wicked and ungracious servant , that never did him a peece of good service all my dayes , looke to be dispensed withall ? If the godly suffer so many , and grievous afflictions here ; what shall his adversaries suffer in hell ? If Sampson be thus punished , shal the Philistims escape ? If the righteous shall scarcely be saved , were shall the ungodly and sinner appeare ? as the Scripture speakes : 1 Pet. 4.18 . For thou canst not Imagine , that he will deale after a new and extraordinary way with thee , and so breake the Course of his so Just , and so long continued proceedings . SECT . 72. WHerefore dally no longer with your owne soules . Are ye Christians in earnest ? Doe yee beleeve the word ? or do you not ? if ye do not ye are worse than the Devill : f●r the Devills bel●eve and tremble ; they have both faith and feare , whereas thou hast neither feare nor faith . If you be Christians , there is an hell in your Creed : if there be an hell , How dare you teare Heaven with your bla●phemies , and bandie the dreadfull Name of God in your impure mouthes , by your bloody o●thes and execrations ? How dare you ex●rcise your saucy wits in prophane s●offes at religion , and disgrace that blood , whereof hereafter you would give a thousand worlds for one drop ? It is no light or sleight offence , to contemne the brethren of the Son of God : but thou fightest against the very graces of Gods Spirit , where-ever they appeare ? and notwithstanding thou didst vow in thy baptisme , to fight under Christs banner , against the world the fl●sh and the Devill , and to continue his faith●ull souldier and servant unto thy lives end ▪ as good reason , since he laid downe his life to redeeme thee , and hath ever since protected and provided for thee ; for a very Dog will fight for his master that feeds him : thou contrarily takest part with the world , the flesh and the Devill , his mortall enemies , and takest up armes to fight against Christ. Againe , if there be an hell , and but a tithe of them Christians , who call themselves so ; what meanes our grinding of faces , like edged tooles , and our spilling of blood , like water ? What meanes our racking of rents , our detention of wages , our incredible cruelty to servants , our inclosing of Commons , ingrossing of commodities , our griping exactions , with streining the advantages of greatnesse , our inequall levies of legal payments , our spightfull suites , griping usury , our bouzing and quaffing , our bribery , perjury , partiallity , our sacriledge , simonaicall contracts , and soule-murther , our scurr● prophanesse , cousoning in bargaines , breaking of promises , perfidious underminings , pride , luxury , wantonnesse , contempt of Gods Messengers , neglect of his Ordinances , violation of his dayes , & c ? When if the Word of God be true , we need no other ground of our last and heaviest doom , than ye have not given , ye have not visited &c. Mat. 25.41 . to 46 ▪ Certainely , if the tythe of us be Christians , which call our selvrs so , there are abundance of Christians in hell : For what eyes can but runne over , to see for the most part , what lives men leade ? There was a woman much spoken of in some parts of this Land , that lived in a professed doubt of the D●ity , yea , even after Illumination and Repentance , she could hardly be comforted ; she often protested , that the vicious and offencive life of a great learned man , in the Towne where she dwelt , did occasion those damned doubts in her minde . And we reade that Linacre reading upon the New Testament the fif●h sixth and seaventh Chapters of Saint Matthews Gospell , and comparing those rules with Christians lives , hee threw downe the booke , and burst forth into this protestation , Either this is not God's Gospell , or we are not Christians . Let any man looke upon the lives of most men , and then say , whether the argument be not without all exceptions . Or let any compare Christians , that live now under Christian Governours : with those that lived formerly , under Heathan Persecutors ; and it will force them to confesse the same . Athenagoras told the Emperor , in the Primitive times : that there was not one of the Christians evill manured ; unlesse it were such as dissembled themselves Christians for some by , and sinister ends . And Tertullian saith of the Christians in his time : non aliunde noscibiles quam de emendatione vitiorum . And Chrisostome speaketh of many in his daies , whose lives were angelicall , they so walked up to their principles . It is the abstract of Religion , to imitate him whom we worship : neither are we worthy to be called Christians , except wee be like him in workes : Wee are not like Christ , except we doe whatsoever God commands , and suffer whatsoever he inflicts : Now we are naught at doing , but when it comes to suffering , we are gone : it is the happinesse of these cold times , that wee are not put to the hot fire , for tryall of our faith and love : if the Wheele should turne , which the mercy of God forbid , how many would turne from Christ , rather than burne for him ? Alasse ! the greatest number are like Orbilius the Grammarian , who not onely forgot the Letters of his Book , but even his own name : for they not only forget what is written in Christ's Gospell , but they forget also that they are Christians , & can be of any religiō , for a need which shewes their hearts are truely of none . True , Gods seede is sowne , but the Devills fruit comes up : and , like the Iewes we bring Christ Vinegar , when he thirsts for Wine . But what a shame ? What a prodigy is this ? We are bound to praise GOD above any Nation whatsoever , ( for what Nation under Heaven in●oyes so much light , or so many blessings as we ? ) above any creature , for all the creatures were ordained for our sakes : and yet Heaven , Earth and Sea , all the Elements , all the Creatures obey the Word of God ; onely men , for whom they were all made , ingratefully rebell against it . The which , as it mightily aggravates our unthankfulnesse ; so when time comes , it will gall our Consciences to death . Yea , when we shall consider , that Christ hath removed so many evils from us , and conferred so many good things upon us , that they are beyond thought , or imagination ; and that our recompence of his love , hath been onely to do that which he hates , and hate those whom he loves : it will make us speechlesse ( like him in the Gospel , who wanted his wedding Garment ) as neither expecting mercy , nor daring to aske it : for know this , that thy own Conscience will once sting thee , like an Adder , to thinke what Christ hath given , and what he would have forgiven thee , if thou would'st but have repented : to thinke how often thou hast been invited to Heaven , how easily thou mightest have escaped Hell , how often Christ by his Embassadours offered thee remission of sinnes , and the Kingdom of Heaven freely , if thou wouldest but believe and repent , and how easily thou mightest have obtained mercy in those dayes , how near thou wast many times to have repented , and yet didst suffer the Devil and the World to keep thee still impenitent , and how the day of mercy is then past , and will never dawn again . For the same Devil that now shuts your eyes , and labours to keep you blinde , during the presumption of your Life , will open them in the desperation , that shall wait on you at death , or in Hell : as it fared with the rich man , who when he was in Hell , lift up his eyes to Heaven ; but never before , Luke 16.23 . Those scorching flames opened them to purpose : sinne shuts up mens eyes , but punishment opens them . Satan seldome lets us see our folly , till we be plunged into some deep extremity ; but then he writes it in capital Letters , and pines it on our foreheads ; like one riding to the Pillory : especially on our death-beds , hee shewes us all our sinnes , in multiplying glasses . That subtil Syren , with Orphean a●ers ; and dexterous warbles : leads us to the flames of hell , and then derides us with contempt , and triumph . Like a cunning courtezan ; that dallies the Ruffian to undoe himselfe ; and then paies him with a fleere and scorne . SECT . 73. BUT I hope I have said enough , and that thou art convinc'd in thine own Conscience , that hitherto thou hast been a meer Atheist , and that through Atheisme , thou hast hated , reviled , and persecuted the godly : If not , Truth is as much Truth , when it is not acknowledged , as when it is . Now if thou dost confidently , and without peradventure beleeve what the Scripture speaks of God , Heaven , Hell , &c. If thou beleevest the threatnings and precepts , as well as the promises , and if thou bearest any love to thine owne soule , Break off thy sins by repentance , and oppose the good no longer : give no credit to the flesh , or the Devill , which prophe●●e prosperity to sinne ; but beleeve God and the Scripture , which manifestly proves , that every man shall bee judged according to his works , Revel . 12.13 . & 22.12 . Make not Christ a boulster for sin , nor Gods mercy a warrant for thy continuance in an evill course . Bee not therefore evill , because hee is good , least like the foolish builder , thou commest short of thy reckoning ; for Christ came to destroy the workes of the Devill , Iohn 3.3.8 , 9 , 10. And not to be a Patron of sin ; and there is mercy with God that hee might be feared , not that he might be despised , blasphemed , &c. Psalm . 130.4 . Yea , know this and write it in the Table-booke of thy memory , and on the table of thine heart , that if God's bountifullnesse and long suffering towards thee , does not leade thee to repentance ; it will double thy doome , and increase the pile of thy torments : for every day , which does not abate of thy reckoning , will increase it , Qui numerat dotes , numerat dies ; and thou by thy hardnesse and impenitency , shalt but treasure up unto thy selfe wrath against the day of wrath , and the declaration of the ●ust judgement of God , Romans 2 ▪ 4 , 5 , 6. And so much of the third Cause . SECT . 74. THere are Eight other Causes ( as they make them ) why they thus hate and persecute us . The first is , Speaking of Truth , for which see 1 King. 22.8.17.23 , 24.26.27 . Ier. 11.19 . and 26.8 , 9.11 . and 36.23.26 . and 38.4 , 5 , 6. Amos 5.10 . Mark 6.16 . to 29. Act. 16.19 . to 25. and 17.5.6.7.13 . and 18.11.12 , 13. and 19.26 . to 34. and 21.27 , 28.30.31 . and 22.22 , 23. and 23.1 , 2.12 , 13.14 . Gal. 4.16 . The second is , Misprision , for which see Act. 24.14 . and 26.9.10.11.24 . 1 King. 18.17 , 18. Psalm . 14. 1 Ier. 44.17 , 18 , 19. Wisd. 5.4 . Matth. 7.14 . and 13.55 , 56 , 57. and 28 , 15. Mark. 5.39.40 . and 7 , 5 , 8.9 . Iohn 2.19 , 20.21 . and 3.3.4 . and 7.15.23 , 24. and 8.15.57 , 58 , 59. & 9.16 & 16.2 . Act. 2.13 . 2 Thess. 2.10.11 , 12 , Rom. 8.5 , 6 , 7 , 8. 1 Corinth . 1.18 . to 29. and 2.7 , 8 , 10 , 11.12 , 13 , 14 , 15 , 16. and 3.18 , 19 , 20. 2 Timothy 2.26 . 1 Pet. 2.7 , 8. Revel . 3.17 . The third is , Example of the multitude , touching which read Gen. 19.4 . to 12. Numb . 14.2 , 3 , 10. and 16.1 , to 4. Matth. 27.20.25 , 27 , 39 , 49. Act. 19.24 to 30. The fourth is , Separation , for which looke Gen. 39.12 . to 21. Psal. 26.4.5 . and 101.7 . and 119.63.115 . Prov. 5.8 . and 23.20 . Ier. 15.19 . Wisd. 2.16 . Ioh , 15.19 1 Cor. 5.11 . 2 Cor. 6.17 . Ephes. 5.7 . 2 Thess. 3.6.14 . 1 Pet. 4.4 . Rev. 18.4 . The fifth is , The preaching of some Ministers , for which see Ier. 5.31 . and 8.11 . and 23.13.14 , 15 , 16 , 17.21 , 22 , 26 , 27.31 , 32. Ezek. 22.25 , 26 , 28. Mat. 9.34 . Mar. 13.22 . Ioh. 5.43 . Act. 13.8 . and 20.29.30 . Romans 16.17 , 18. 2 Cor. 2.17 . and 11.13.14.15 . 1 Tim. 4.1 , 2 , 3. 2 Tim. 3.8 . 2 Pet. 2. ch . and 3.3 . The sixth is , The scandalous lives of some Professors , for which see Gen. 9.21.22 . and 12 , 18 , 19. and 19.33 , 35 , 36. and 20.2.12.16 . and 34.13 , 14 , 15 , 16.25 , 26. to 31. 1 Sam. 2.12 . to 18. 2 Sam. 12.14 . Mat. 7.15 . and 18.7 . and 23.3.14 23 , 24 , 25 , 27. and 26.14 , 15 , 16.70.72.74 . and 27.5 . The seventh is , Flocking after Sermons for which looke Ioh. 11.48 . and 12.19 . and 6 , 2. & Acts 13.45 . Matth. 4.24 , 25. and 15 , 30. Mar. 3.10 . and 8.1 . and 10.1 , 2. Luke 5.15 . and 6.17 , 18 , 19. Eightly , the finall Cause is , that they may have more company here in sinne , and hereafter in torments . For which turne to , Psal. 35.4 , 7 , 12. & 40.14 . & 56.6 & 59.2 , 3. Matth. 23.13 , 15. Luke 11.52 . Iohn 11.48 . and 12 , 10 , 11. and 15.19 . Act. 26.11 . 1 Pet 4.4 . Revel . 12.17 . and 13 , 15. But they are all so prolix , and yet so unmeete to be abbreviated , that if I should handle them , and make of all but one Volume , they would so swel the heape , that not a few would bee deprived of the whole . Hee will buy a Manuall , or Enchiridion , that will not buy , a Commentary : and hee will read a Curranto , that will not reade a Chronicle History . Yea , it may happen to meet with Patients so desperate : that although they acknowledge it is of absolute necessity for them to be informed touching these things , yet having Queasie stomacks ; if they see their Potion bigge , aswell as bitter : will resolve to suffer , yea , to dye rather than take it . That will bee swallowed by morsells , and easily disgested : which being taken all at once , will not only cloy , but surfeit . Wherefore I have devided the whole into parts ; of which five are already published Viz. The Cure of Misprision Compleat Armory against evill society Characters of the kinds of Preaching . Sin Stigmatized . The Victory of Patience . FINIS . Imprimatur , John Downeham . Notes, typically marginal, from the original text Notes for div A67743-e10 * of Gen. 3.15 . Notes for div A67743-e340 what chiefly concerns our selves , we apply to others . and this makes all meanes to prove ineffectuall . Sufficient hath beene spoken to convince the most malitious . The reason why so few are converted . Al scoffers as bad as Cain , Ishmael , &c. No expecting a voice from heaven , as Saul had . and yet if so , it would not p●evail with them The worst think well of themselves . The most prophane can apply the promises which belong not to th●m . hard to say whether their applying the promises , or not applying the precepts and threats most occasions their impenitency . Salvation not more promised to the penitent , then damnation threatned to the impenitent . If we will not heare Christ now , he will not heare us hereafter . Christ came not to be a patron for sin but to sanctifie as well as to save us . If Christians we wil imitate Christ , if Gods servants , we will obey him . But scoffers are Satans servants . The great evill that scoffers do Satan the god , king , and father of all unbelievers . Satan speakes in and by scoffers but they know it not . Of which many examples . 1 Tim. 6. ●4 , Five main reasons why they fight under Sathans banner , and yet thinke themselves Gods servants . 1 Their ignorance of spirituall things . 2 the commonnesse of this sin hath taken away the sense of it . This counted no sin and yet worse then all his fellows 3 They reject all meanes of being bettered ▪ 4 Because they will not imbrace the truth they are given up to beleeve lyes . 5 The Prince of darkenesse blindes them . Satan prevailes most by desception of our reason . We mistake good for evill and evill for good . Sathan desires no more then to beheard speake . He will put a faire coulour upon the foulest sin and make the best action odious . He hath perswaded millions that they doe wel in persecuting the saitus . If Sathan shewed the hooke as well as the b●ite his Kingdom would not be so populous . Sathan more servants here then God. Few compared with the multitude shall be saved . The difficulty of entring the strait gate . 1 Pet. 4.18 . Yet most live as if they had no soules . The foolish ingratitude of ungodly men . Want of application on the cause of al impiety . All performances abominable except they proceed from right ends and a heart sanctified Tryall of a Christian by the fruites of his faith . Morrall men count zeal madnesse , and Religion foolishnes They so hate holinesse that they will hate men for it . They persecute us out of zeal Which is the case of not a few . All hated for religion , or haters of reigion . They have so hardened their hearts that we were as good admonish a stone . The reason why al are not beaten off by their s●offes . How to have our ●udgments cleared and our prejudice cured . Occasion of writing upon this subject . All ineffectual except God give a blessing Notes for div A67743-e19130 The religious hated , and spoken against of all , and every where . A secret enmity & antipathy betweene the wicked and Godly . Millions beaten off , from being religious : by the scoffs , & reproaches of wicked men . The mise●●ble ●ondition of cowardly Christians A remarkable example . The contempt of Religion makes many resolve against goodness . They will make an evill construction of what soever we do , or speak . No reclayming such , as are forestaled with preiudice . Meanes to cleare our Iudgments touching the worlds hatred . Religion most opposed , by formall professors . Christ & his crosse inseparable . All the saints have been hated and persecuted . Meanes to confirme comfort , & strengthen us against the worlds hatred . Their malice a good signe we belong to God. The originall of the worlds hatred . Gen. 3 15 opened & explained . An enmity proclaimed , and what it is . The Author proclaiming . The Captaines and Souldiers between whom , All wicked men are the Serpents seed . What is meant by the Woeman and her seed . Severall uses of instruction . 1. Vse . 2 Use 3 Use The certainty of this War. Lessons of Instruction from hence . 1 Lesson . 2 Lesson . 3 Lesson 4 Lesson Originall sin the orig●nall of this dis●cord . The end why ●hreefo●d , God the Author without being the Author of sin . 1. Reason . 2 Reason . The same further cleared . The distinction of adversi●ties . The time when this warr was proclaimed . 2. The time that it is to continue . 3. The time more strictly in regard of the subiect and obiect . A Vse of comfort . The manner of their venting this enmity The circumstance of place three-forld . What will be the issue & who shall get the Victory . What is meant by brusing the head . What by bruising the Heele . This text an epitomy of the whole Bible . Order and distribution of the whole booke . The continuance of it in all Ages . 1 It was before the Flood . 2 After the Flood before the Law. 3 After the Law before Christ. 4 In the time of Christ and his Apostles . What a multitude have suffered for professing Christ. 5. After the Apostles in the time of the tenne Persecutions . 6 From the primitive times hitherto . Formall Christians the greatest persecutors of true Christians . 7 In the times wherein we live . A holy life cannot escape persecution . This enmity makes them forget all ●●turall affection . 8 It will continue so long as time continues . Application of the point . Twenty two signes or properties of this enmity . 1 They envy the Godly . Envy the Devills cogni●ance as love is Christs . 2 They contemne them which is not for 〈◊〉 of ignorance 3 they reioyce at our supposed evill estate . But most if they see us sin . 4 They hate the godly . Their hatred extends to the whole generation of the Godly . But they have not so much authority as malice . Though their punishment shall be never the lesse . 5 They murmure against the godly and God himselfe . For being better then them selves . They have a great advantage of the godly . Their miserable condition . 6 They sensure our actions and mis-consture our inteutions Preiudice blindes them . They traduce whō they cannot seduce They condemne others , that thems●lves may be justified . They iudge others by themselves 7 They carry tales of us to the Rulers . Charge us with many things but proove nothing They passe over our good partes They will coyne matter to accuse us . How to heare the tale-bearer . No musick so sweet as to heare well of themselves ill of the religious . The tale-bearers end . 3 They give divelish councel against us . They dazell mens eyes with false accutions . Their matchlesse malice in slandering us . The Prelates more ready to yeeld their ayd then the rude rabble to aske it . 9. They flout and scoffe at the godly . They so hate righteousnesse , that they hate men for it . They think us mad , we know them to be mad . They are zealous against all that are zealous . They scoff at us , God laughes at them . Their punishments . No greater Argument of a foule soule 10. They use to nick-name the godly . It is the Devill that speakes in and by them . Nothig hath proved more successfull to Satan , then lies . Wicked men think to grace themselves by disgracing the godly . 11 They revile and raile on the godly . Because the Law bindes their hands they smit with their tongues . They speak evill of us because they cannot do evil to us . How fitly they are termed dogs . Their words are to bee ●lighted . Foule m●uthed men and women are devills in the Scripture phrase . Satans heart in their lips . 12. They raise slanders of the godly . Evill reports both make and increase iealousies , and disable us from discerning the truth . Slanderers Satans best servants Great wits not apter to raise slanders then othes to beleeve them . A slander once raised never dyes . At least it leaves a scar of suspition behinde . Wise men will examine before they beleeve . Their policy in slandering us . The theef most forward to cry stop theefe . 13. They will curse the godly . Wicked men lye when they speake the truth . As they belong to hell , so th●y speak the language . They that curse us would kill us if they durst . They curse those that least of all deserve it . They curse us that they may discourage us . Though they curse , yet God will blesse . How miserably cursers shall be cursed . 14. They use to threaten the godly . No living for the godly if their enemies hands were alowed to be as bloody as their hearts Well for the innocent that the wicked cannot keep their own councell . They are forced to give us warning that wee may prevent them . 15. They will undermine us in talke that they may betray us . Their cunning in this case . And dissimulation They have borrowed this craft from Satan who sets them on worke . B●ware we trust them not . 16 They manifest their enmitie against the religious by their gestu●e . As the tongue speaketh to the ear , so the gesture speaketh to the eye . 17 They will withstand and contrary the truth by us delivered . They will cavill against the very word and oppose the messengers . They fly the light . A powerfull Minister most opposed . Strong braines too wise to be saved . An humble man will never be an here●ique . Nor will they be appeased . They will hate us because they have hurt us . They neither hear him themselves nor suffer others . They adde to their own reputation by det●acting from others . 18 They combine together , and lay devilish plots to destroy the godly . The manner of their consultations . They will easily finde occasion . For our serving of God shall be sufficient . Or saving of soules . They com not to be caught by a Minister but to catch him . But are taken in the snare they spread for others . 19 They are proane to imprison the godly . Not for any crime . But to prevent further dispute . And other the like reasons . 20 Their usuall way of confuting is with fists . Their Arguments are all steel and iron . 21 They will hurt & maime the godly Their malice makes them like beasts or ●●ocks 22 usuall with them to murther the Saints . Instead of arguments they take up armes . They are savage and bloody . Of which five reasons . 1 Reaso● . 2 Reason . 3 Reason . 4 Reason . 5 Reason . Our Saviour suffered two & twenty wayes of ungodly men . 4 Mental Properties 11 verball Properties . 7 Actuall Properties . It was for his zaale purity and holinesse . Severall uses of their enmity . 1 Use. 2 Use. To informe us whether we be children of the devill or members of Christ. Comfort for such as suffer . 3 Use. Let non look to fare better than Christ. 11 Cause● . 1 The contrariety of their natures . All true beleevers ▪ the children of God. All natural men children of the Devill . Impossible the good and bad should agree . Naturall men can agree with any so they be not Religious . Yea differ they in other thngs they will joyne against the Godly . Many Wives , Children and Servants hated for being religious . Hatred fo● religion , the most bitter and implacable agreement in some points does but advance hatred the more . We cannot anger them worse then to doe wel Wherein this contrariety consists . They differ in their judgements . 1 Touching Wisdome . 2 Touching happinesse . 3 touching fortitude . 4 touching sin . 5 touching holinesse . Secondly ▪ they differ in their passions & affections . Thirdly , they differ in their practice . Wicked men persecute the godly for being better then they . Of which many examples . The same applyed . Where Christ comes ther will be opposition . Nothing more contemned then goodnesse . Would we accompany them in evill , their malice would cease . We may appeale to them●elves who are the honester men . They think not as they speak . They asperse us out of policy . To tax all for the faults of a few , is only the art of a fool . Most m●n fooles and beasts . The Character of a malicious scoffer . How strangely wicked men gull themselves Some of the● excuses . Singularity our great and grevious crime . To obey God rather than men great disorders Common protestants can be of any religion . Yet none think better of them selves . How Satan playes the S●phister . Discresion eates up devotion . Goodmen may differ in many things ; yet agree in the main , A vast difference between another discipline , and another Doctrine . That indifferent to one , that is not so to another , ●o be scrupulous 〈◊〉 ill signe . In cases of a doubtfull nature , we should take the surest side . they woul●●●our us ou● of our faith And effect the same did not God support us , To be a Christian requires fortitude . Good men will hold their profession though they lose their lives . If we cannot concoct evill words , we would nev●r endure blowes . To be scoft out of our goodnesse how rediculous The most will doe as he most to , Satan gets more by subtilty than by violence . Some will better abide a stake than others a mock . Tongue-taunts in G●ds account is per●ecution . None but the desperately wicked wil malice an other for goodnesse . 4 They are wroth with us becu●se we fare better then they Of which many examples . The good mans honour , the envious mans torment . Application first to unhollowed Ministers . They cry up practise to cry down preaching This sore will not endure rubbing . Application thereof to the rabble . A second cause is ignorance Proved 1. by testimonies . 2 By examples . Wicked beholding to the godly for their lives . Malignants as witlesse as wicked . 3 By experience . The more ignorant the more malicious . They allwaies make the worst construction of things ignorance causeth su●pition su●pition hatred , &c. Ob. That great scholers and wisemen doe the same , answered . Their actions prove them ignorant . The first part of conversion is to love them that love God. Many that have a depth of knowledge are not soule-wise . Examples of many wise in the worlds esteem , but fools in Gods account . With God the greatest sinner is the greatest fool , and he most wise , that is most religious . God regards not braine knowledge , except it seize on the heart also . Rightly a man knows no more then hee practiseth . Saving knowledge described . That the meanest beleever knows more then the profoundest naturian . In what sense the word ca● worldly men wisemen . What knowledg ! is peculiar to the godly , and what common to them with Hipocrits . Naturall men want both the light of the spirit , and the eye of faith . No attaining supernatuaral kuowledg by any natural means . Saving knowledg given to none but good men . Of which many instances . Divine assistance in time of tryall . The same further amplified . They that would have this talent must resolve to improve it The way to obtaine true wisdome . Instruction from the premises . 1. For all naturall men . 2 For such as speake evill of the way of truth , When they doe worst they think they doe well . 3 For Gods people . A fourth Use. A fifth use . A sixt use . A seventh use . The third cause is unbeleefe . Prov●d , 1 By testimonys . 2. By examples . Men think they beleeve , but doe not . Evidences of mens unbeleife . The woful reward of Persecutors . Why Persecutors are not punished here But they blesse themselves and think to speed as well as others . Did men beleeve the word they durst not live as they doe . Natural men feare visible powers but not the invisible God. None so confirmed in Atheisme but feare in time of danger . At least on their death beds they con●esse a God. Vengance makes wi●e whom sin makes foolish . Atheists on earth but none in hell . To consider before it prove too late . The most grounded Atheisme h●th a m●xture o● bele●fe . Atheists would give all they have to be sure there were no hell . They doe and yet do not beleive a God , &c. Their convicted consciences shal but witnesse against their unbeleefe . Men may doubt , but the devils beleeve a judgement to come . Fire and b●imstone shall confute all Athe●sts . They that beleeve not the threa●s can yet pre●ume upon Gods mercy . The devill and sin do infatuate and besot the wicked . A carnall heart is flint to God , wax to the Devil . Carnall men believe the promises but not the precepts nor threats Hard for men to believe their own unbeliefe . Wicked men either presume or despaire . Notes of triall touching beliefe and unbeliefe . H●w men may examine themselves Men would never do as they do if they thought they shold be called to an account . Most men beleive not an hell proved undeniably . Did men beleeve what God hath already inflicted on the Angels old World Sodom &c. they would not live as they doe . Admonition to bew●r before it proves too late . Fruits of Atheisme wherewith the land abounds . If a tithe of us are Christians then there are milions of Christians in hell . How far we come short of Primative Christians Most men can be of any religion which proves they are truly of none . How Gods goodnesse aggravates our wickednesse . Mens eyes will be opened on their death-beds or in hell . Good councell for Scoffers . eight other causes of hatred and persecution . 1 Speaking of truth . 2 misprision 3 Example of the multitude . 4 seperation . 5 The preaching of some Ministers . 6 The scandalous lives of some professors , 7 Flocking after sermons . That they may have more company here in sin , and hereafter in torment Conclusion . 
A67765	----	The prevention of poverty, together with the cure of melancholy, alias discontent. Or The best and surest way to wealth and happiness being subjects very seasonable for these times; wherein all are poor, or not pleased, or both; when they need be neither. / By Rich. Younge, of Roxwel in Essex, florilegus. Imprimatur Joseph Caryl. Younge, Richard. This text is an enriched version of the TCP digital transcription A67765 of text R218571 in the English Short Title Catalog (Wing Y178A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 246 KB of XML-encoded text transcribed from 38 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67765 Wing Y178A ESTC R218571 99830153 99830153 34603 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67765) Transcribed from: (Early English Books Online ; image set 34603) Images scanned from microfilm: (Early English books, 1641-1700 ; 1942:22 or 2539:14) The prevention of poverty, together with the cure of melancholy, alias discontent. Or The best and surest way to wealth and happiness being subjects very seasonable for these times; wherein all are poor, or not pleased, or both; when they need be neither. / By Rich. Younge, of Roxwel in Essex, florilegus. Imprimatur Joseph Caryl. Younge, Richard. [4], 64, 47-52, [2] p. printed by R. & W. Leybourn, and are to be sold by James Crumpe, a book-binder in Little Bartholomews Well-yard, London : 1655. Text and register are continuous despite pagination. At end of text: Here ends the first part, the second follows. Final leaf has "Postscript to the pleased.". Item at reel 1942:22 identified as Wing Y178. Copy has MS. annotation on verso of title page: "Found this book ye 25th June 1797. That you many know this book I claim In it I will write may name Sarah Hall 25th June 97"; similar note appears on [A]2v. Reproduction of originals in the University of Illinois (Urbana-Champaign Campus). Library and Folger Shakespeare Library. eng Poverty -- Religious aspects -- Christianity -- Early works to 1800. Wealth -- Religious aspects -- Christianity -- Early works to 1800. Discontent -- Early works to 1800. A67765 R218571 (Wing Y178A). civilwar no The prevention of poverty, together with the cure of melancholy, alias discontent. Or The best and surest way to wealth and happiness: being Younge, Richard 1655 45754 11 0 0 0 0 0 2 B The rate of 2 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2002-11 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-03 John Latta Sampled and proofread 2003-03 John Latta Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion The Prevention of Poverty , Together with the Cure of Melancholy , Alias Discontent . Or the best and surest way to Wealth and Happiness : being Subjects very seasonable for these Times ; wherein all are Poor , or not pleased , or both ; when they need be neither . By Rich. Younge , of Roxwel in Essex , Florilegus . Imprimatur Joseph Caryl . LONDON●●●nted by R. & W. Leybourn , and are to be sold by James Crumpe , a Book-binder in Little Bartholomews Well-yard , 1655. Of the Prevention of Poverty : By R. Y. VErtue is distributive , and loves not to bury benefits , but to pleasure all she can : And happy is he , that leaves such a president ; for which both the present and future Ages shall praise him , and praise God for him . It was no small comfort ( I suppose ) to Cuthemberg , Anaximenes , Triptolemus , Columbus , and other the like ; whose happiness it was to finde out Printing , the Dial , the Plough , to enrich the World with the best of Metals , with the Loadstone , and a thousand the like : But had they smothered their conceptions , as so many lights under a bushel ; and not communicated the same for the publick , it had argued in them a great dearth of charity ; whereas now ( to the glory of God , ) all men are the better for them . Nor is any employment so honorable , as for a man to serve his generation , and be profitable to many : When like the Moon , we bestow the benefits received from God ; to the profit and commodity of others . It is the Suns excellency , that his bright rayes and beamns , are dispersed into every corner of the Universe . The Tragick , Buskin ( as they say ) would fit all , that should put it on : Here is that will much benefit thee , ( being made use of ) be thy condition good or bad , rich or poor , learned or unlearned , mental or manual . The which to conceal , would argue in the Authour , either too much lucre , or too little love . Even the Physician , that hath a sovereigne Receipt , and dieth unrevealing it : robs the world of many blessings , which might multiply after his death : leaving to all survivers this collection , that he once did good to others , but to do himselfe a greater . C. E. The Prevention of POVERTY , Together with the Cure of MELANCHOLY , Alias DISCONTENT . Or the best and surest way to Wealth and Happinesse : Being Subjects very seasonable for these Times , wherein all are Poor , or not pleased , or both , when they need be neither . THE PREFACE . SECT. 1. WHen a Gentleman in Athens had his plate taken away by Ahashucrus as he was at dinner , he smiled upon his friends , saying , I thank God that his Higness hath left me any thing . So whatever befals us , this should be our meditation : It is of the Lords mercies that we are not consumed , Lam. 3. 22. Or this , He that hath afflicted me for a time , could have held me longer ; he that hath touched me in part , could have stricken me in whole ; he that hath laid this upon my name , or estate , hath power to lay a greater rod both upon my body and soul , without doing me the least wrong . And indeed if we but think of our deliverance from the fire of Hell , or that our names are writ in Heaven , it is enough to make us both patient and thankful , though the trifles , we delight in , be taken from us . But most men are so far from this , that if God does not answer their desires in every thing , they will take pleasure in nothing ; they will slight all his present mercies and former favours , because in one thing he crosses them . Like Ahab , they are more displeased for one thing they want ( or rather fain ●nd pretend they want , or at least have no right unto ) than they are thankfull for a thousand things they enjoy ; though the least mercy they injoy is beyond their best merit . They are ready to receive all , while they return nothing but sin and disobedience , wherein they more than abound ; for they have done more against God in one week , than they have done for him ever since they were born : Yea , such sotts they are , that if another displease them , they will be revenged on themselves , grow melancholy and discontent , like foolish Children , who will forbear their meat , and grow sick of the sullens , if never so little crost . Yea , though men have all their hearts can wish , and might ( if they would , and had but the wit and grace ) be as happy as any men alive , yet some small trifle shall make them weary of themselves and every thing else , as it fared with foolish Haman , Esther 5. 13. More particularly , if their purses grow light , their hearts grow heavy ; yea , as if men did delight to vex themselves ; how many are there , that of happy make themselves miserable ? or more miserable than they need , by looking upon miseries in multiplying glasses : the opinion onely of being poor , or fear that they may be so when they are old , makes them never injoy a merry day , when they neither want , nor are like to doe ; and every man is so miserable as he thinks himself . The tast of goods or evils does greatly depend on the opinion we have of them . SECT. 2. Thus millions are miserable , melancholy , discontent , by their own conceit ; when thousands would think themselves happy , had they but a piece of their happiness . Which discontent or melancholy occasions more murmuring amongsts us , than ever there was among those Israelites in the wilderness ; an unthankfulness able to make or keep them poor and miserable , and that everlastingly . Indeed , because judgement is not executed speedily , Eccles. 8. 11. they think it no sin at all , such is their ignorance , Otherwise they might know , that as the Israelites was , so their murmuring is , against even the holy One of Israel ; as Isaiah affirmed of Senuacherib , 2 King. 19. 22. And David of Goliah , a Sam. 17. 36 , 45. The Lord ( sayes Moses to the people , when they grumbled for want of bread , and also to Datban and Abiram ) heareth your murmuring against him , and what are we ? your murmurings are not against vs , but against the Lord , Exod. 16. 8. Numb. 16. 15 , 21. Onely this is the difference , multitudes of them were destroyed suddenly ( even fourteen thousand and seven hundred at a clap ) yea , they had all been consumed in a moment for their murmuring , had not Moses stood up in the gap , and interceded for them , Numb. 16. 41. to 50. and 32. 10. to 14. and 26. 64 , 65 , and 11. 12 , 33. and 14. 12 , 22 , 23. and 21. 5 , 6. Whereas millions among us do the like , and are not stung with fiery Serpents as they were : because they are reserved without repentance , to a fiery Serpent in Hell . Nor stricken with death temporall , because reserved to death eternal . But God is the same God still , and as just now as ever , though now under the Gospel , instead of corporall judgements he inflicts many times spirituall , as blindness of mind , hardness of heart , and finall impenitency , the fore-runner of eternal destruction of body and soul in that burning lake , Revel. 19 20. For why is their ruine recorded ? but for our learning and warning , 1 Cor. 10 , 11. Neither is forbearance any acquittance ; yea , to be let go on in a continual repeating of so great a sin ( under such meanes of light and grace ) uncontrouled , is the greatest unhappiness , the heaviest curse , because such seldom rest , untill they come to that evill , from which there is no redemption . God owes that man a greivous payment , whom he suffers to run on so long unquestioned , and his punishment shall be greater , when he comes to reckon with him for all his faults together . O that men would but seriously consider this , before it proves too late ! and before the draw-bridge be taken up ; for favours bestowed , and deliverances from dangers bind to gratitude ; or else the more bonds of duty , the more plagues for neglect . The contribution of blessings require retribution of obedience , or will bring distribution of judgements . Yea , argue with all the world , and they will conclude , that there is no vice like ingratitude ; and meer ingratitude returnes nothing for good , but these return evill for good , yea , the greatest evill for the greatest good , being more ingrateful to God and Christ , than can be exprest by the best Oratour alive . Our Redeemer hath done and suffered more , or would do ( did we not so daily provoke him , for which read Gods goodness and Englands unthankfulness ) more for us , than either can be exprest , or conceived by any heart , were it as deep as the Sea . Yea , God hath removed so many evils from us , and conferred so many good things upon us , that they are beyond thought or imagination . And were the whole Heaven turned into a Book , and all the Angels deputed Writers therein , they could not set down all the good which Gods love in Christ hath done us . As consider , if we are so bound to bless God for his external , temporal , inferiour , earthly , perishing benefits ( as food , rayment , friends . fire , air , water , health , wealth , life , limbs , liberty , senses , and a thousand the like ) what praise do we owe him for the lasting fruits of his eternal love and mercy ? and how thankful should we strive to be ? And as much do we owe unto God , for the dangers from which he delivers us ; as for the great and many mercies he hath bestowed upon us . Neither could we possibly be unthankful , if we seriously thought upon what God gives , and what he forgives . Besides ( which would also be thought upon ) what should we have if we did truly love and serve Christ ? who hath done all this for his enemies , neglecting and dishounouring him . SECT. 3. Now can any one in common reason meditate so unbottomed a love , and not study and strive for an answerable thankful demeanour : yet , as if all that Christ hath done for us were nothing to move us , we are so far from being thankful , that our whole life , language and religion is nought else but one continued act of muttering and murmuring ! this is the case , and it is the case of almost who not . And is this a small matter ? Is it Gods unspeakable mercy , that we are not at this present frying in Hell flames , never to be freed , and do we complain for want of a trifle ? O that we might , as we ought , lay this to heart ! and that Gods Heralds would be often , and ever minding men of this their sordid and base condition , and their grievous provoking the Lord , who is even a consuming fire , Heb. 12. 29. For to me it is a wonder , that of all other sins , this is the least preacht against . And me thinks it should cut the very hearts of those , that have felt the love of Christ , to hear him so dishonoured , who is the life of their lives , and soul of their soules , and that by those who profess themselves Christians . Nor do I think I could have pitcht upon a Subject more serious , publick and profitable , whether we consider the generally of the disease , or the necessity , commodity and common good that I hope , and is likely to come by the cure . As tell me , will it be any desertlesse office , to find out a way to help all this ? and to make the most poor and melancholy the richest and happiest men alive ? for that is my drift ; it is a Theam that perhaps hath not hitherto been thought of , at least not handled . but you will grant it as profitable a Project , when once it is effected , as was Columbus his discovery of the West Indies , yea , and I hope will extend it self to as many ; for like a cunning Angler , I have baited my hook with that , at which every fish will be sure to bite . As who , or where , is the man that desires not to be rich and happy ? I dare say , if the Great Cham , who is said to have a tree full of pearles hanging by clusters , should but make proclamation , that whoever would repair to him should have plenty of gold , he might drive such a trade , as would soon make him a Bankerupt : For as the Prophet observes , every one , even from the least unto the greatest , is given unto covetousnesse , Jerem. 6. 13. All gape after gain , and how to get is each mans thought from sun to sun , insomuch that it is to be feared , nineteen parts of all the men in Christendom are worshippers of the golden Calf . And let this serve by way of Preface , least the porch or entry prove too big for the house : Or least it should be said of me ( as once Nebuchadnezar objected to the Inchanters and Astrologians ) that I do but while away the time , because I cannot tell them this thing , they so much expect and long for , Dan. 2. 8. SECT. 4. As what will some Momus say ? Here are great words , but no security ; It s well if all prove not like the Indian Fig-tree , whose leaves are as broad as a target , when the fruit is no bigger than a bean . Many an Alchymist in projecting the Phylosophers stone , have been so confident to find that which should do all the world good , that they have distilled away great estates of their own and other mens , to whom they have promised before-hand gold in whole scuttles , but at length their glasses have broken together with themselves and all their adherents . Answer : I know it is no unusuall thing with Projectors , to list up Expectation so high , that she not seldom over-thinks the birth : But I had rather men should find more than they expect , than look for more than they shall find . Nor do I ask any more , than that you will hear all before you censure , which is no unreasonable request ; for so far as we see , we dare believe a suspected or discredited person ; and there are some dishes that we may èat , even from sluttish hands . Neither shalt thou after the perusal of it ( in case I should fall short of what I pretend ) have occasion , as many buyers , to cry out with him in the Comedy , pol ego & oleum , & operam perdidi . Yea , these two things I will peremptorily promise thee : First , That whosoever can shew thee the way better , yet none can shew thee a better way to grow rich and happy . The second is , that if thou beest not wanting to thy self , if thou wilt but observe those rules and directions which I shall produce from the mouth of God , ( who never yet deceived the trust of any , that had the wit or grace to confide in him , and obey his Precepts , thou shalt become of poor and melancholy , both rich and : happy . Wherefore be at leasure to hear what I shall say , and call your best thoughts to counsell touching this great business . CHAP. I. NOw for the better discharge of what I have undertaken , you may please to take notice , that a poor and melancholy man is like a City infested with too Enemies ( the one forraign , the other domestick ) which can never injoy peace and safety , unless the one be kept out , and the other cast out , or which is better , both subdued . The domestick , or in-bred enemy to be cast out is Melancholy ; the forraign foe to be kept out , is Poverty : of these two I will chuse to set upon the last first , and the rather , for that this being kept out , or vanquisht , the other will the sooner yeild , or with more ease be overcome . Touching Poverty , ( for that error in practise proceeds many times , originally and dangerously from errour in judgement ; and because a sound mind , and a right understanding of things will much advantage a man in the obtaining and injoying of a good and happy estate ( for the one layes the foundation , as the other raiseth the walls and roof ) and lastly , because this discourse may inrich the soul , settle the heart , and with Gods blessing change the will as well as increase wealth ( an ignorant rich man , being no better than a sheep with a golden fleece ) that so God in all may have the glory ; I will first shew what it is , and what it is not , to be rich , and then acquaint you how of poor you may become rich . As touching the first of these , it is to be observed , that most men are much mistaken in judging who are poor , and who are rich : as strongly perswading themselves , that a man is so much the happier , by how much the more he is wealthier , which is as gross a delusion as possibly can be ; for there are some cases , wherein men are never the better for their wealth , and others again , wherein they are much the worse , as thus . God giveth to every man a stock or portion of this worlds goods ( as well as of grace and wisdom ) more or lesse to occupy withall ; yea , I perswade my self there are few men , that have not once in their life a golden opportunity offered them , whereby , if they neglect it not , they may live comfortably all their dayes ; and to him who is thankfull , and useth the same well , viz. to Gods glory , and profit of himself and others , he giveth more , as to the servant which used his tallents well , he doubled them ; but to such as are unthankful , and abuse the same to their own hurt and Gods dishonour , or distrustfully hoord it up , he either taketh from them that which he had formerly given , as he took away the od talent from the servant , which had but one , and did not well imploy the same , Luke 19. 24. Or else , which is worse , he gives them all outward blessings , without his blessing upon them , and then they were better mist than had , and will do them more hurt than good , Eccles. 5 : 13 , Or thirdly , which is worst of all , he bestowes riches upon them in wrath , as he gave a King to the Israelites and Quailes : of these severally and in order ▪ Onely it will be necessary , that I first give you an account in breif , how sordldly and ingratefully they deal with God , that so you may the better see how God again requites and payes them back in their own coin , without the least tincture of injustice or severity . CHAP. II. GOD hath bestowed more blessings upon many men , than they have hairs on their heads , yea , God hath given them far larger portions of this worlds wealth , than he hath done to millions of their brethren ; they so grow and increase in substance , as if they had found out the Philosophers stone , and had the art to turn copper into gold ; or as if with Thales they had the faculty to fore-see what commodities will be cheap , and what dear : and the more God hath bestowed upon them , the greater is their debt of thankfulness , and the greater their duty of obedience : But alass , They are like the hog , that acornes feed upon , But never look up from what tree they come : Or they more regard the gift than the giver ; as Martia , Catoes daughter , found it to fare with her Suitors , who being asked why she did not marry , made answer , that she could not meet with a man that would love her more than hers . Perhaps they will profess they love God , and afford him a kind of verbal thanks ; so resembling the Elder-tree , whose slour is more worth than all the tree besides . Or Nazianzons Country of Ozizala , which abounded with gay floures , but was barren of corn ; for their thanks is a meet complement , and their lip-love no other than self-love , as any one may see by these few signs . As observe but how easily they are moved at their own injuries , how patient at Gods : let their own credits or riches be troubled , they rage like Lions , let Gods honour be questioned , they are as tame as Lambs : If the aspersion of scandal lights upon their names , there is sute upon sute , from Court to Court , all to begger the raiser of it , let the Lords dreadful name be blasphemed , they are so far from spending a penny , that they will not spare a sillable : like Jonah they are more moved for the losse of their gourd , than for all Nineveh ; which could not be if they did in the least love God , or were thankful , as they say they do and are . Yea , it were well If this were the worst , if they were onely negative , if they did return nothing for all the loving kindness of God , and good they have received from him for they return evill ; as may not God say to these , I mean all unholy and unmerciful rich men , as Sarah spake to Abraham concerning Hagar , I have given thee mine handmaid , and How I am despised in thine eyes ; And commonly this is the return that rich men make to God ; for as oftentimes he who lendeth money unto his friend , looseth both money and friend too , as Seneca observes ; so fares it between God and the ingrateful . As our stomacks are usually worst in summer , so are our appetites to grace-wards : weakest in time of prosperity and peace . And as the Moon , when she is fuller of light , is still farthest from the Sun , so the more wealth men have , the farther commonly they are from God . Too much rankness layeth the corn , and trees overladen with fruit are their own ruine . God hath thrown away a little white and red earth upon thee , and thou art like some vain Whiffler , that is proud of his borrowed chain . It had been happy for many a man , if God had permitted them to be poor still ; for as Saul was changed to another man presently upon his aneynting , so are men commonly upon their advancement , and according to our ordinary proverb , their good and their bloud rises together : As if you observe , what ever they were before , if they be now but a little crossed , they will swell like the Sea in a storm , and be more troubled at an affront from their inferiour or equall , than for death or hell . Yea , how many with their greatness have such great thoughts of themselves , that God himself must not displease them : for if an unseasonable shower doth but crosse their recreations , they are ready to fall out with heaven , and to quarrel with God himself ( like Mrs. Minkes riding to Ware ) as if they were wronged , because he did not take his times , when to rain , and when to shine , resembling therein the Horse , that being over-much pampered will grow fierce , and kick , and not abide his rider . Or the Mules Fole , who when she hath suckt her fill , and hath enough of her damms milk , casteth up her heels and kicks unkindly . But he is a very quarrellous curr , that barks at every horse , and In the silent night the very moon-shine opens his clamourous throat . Now how do we not then wonder and blesse our selves , that such men injoy so much , something , any thing ! yet hear all , and you will confess that others are more beholding to God , whom he denies , and keeps short of these bewitching baits of wealth and greatness . But I have not told you one half of their base ingratitude , for commonly when they have been fatted with Gods blessings , they not onely spurn at his precepts , but as if they studied to be superlative in their provoking of him ; they return the greatest and most malitious evill for the greatest and most admired love , even hating God and his people , John 15. 24 , 25. yea , they most spightfully and malitiously fight on Satans and sins side against Christ , and persecute his members , and the truth , with all their might , perswading , and as far as they can , inforcing others to do the same ; and all this against knowledge and conscience , as I have upon another occasion made it plainly appear , though the Devill so blinds them , that there is no convincing them thereof . Thus theis sin is many degrees beyond ingratitude it self ; it is a wickedness of that nature , that there is no name significant enough to express it . Yea , to receive so many , such good things at the hands of God , and return such , and so much evill , is a desperate wickedness not to be endured . CHAP. III. BUt observe what they get by it , and how God ( even here ) payes them again in their own coin ; whereof I will give you several instances , for God does not deal alike with all in this case , but is various in these kinds of retaliation . If I be large upon this point , consider of what consequence and concernment it is , and you will not blame me for prolixity : yea , admit it should be supposed a digression , yet would I hope to have thanks for it . First , How many are there , to whom God gives abundance of wealth , and after some few years ( for their abusing the same , and their great unthankfulness ) taketh from them again , even that which he had formerly given them ? Yea , how many hundreds are there every year , even in this City , reputed good men , yea , formerly known to be so , which all on a sudden have shut up their shop windows , and broke for thousands . Neither was the talent onely taken from him in the Gospel , that evill servant was but a type of many , that should have their talents taken away . The Hind in the Fable ( O that it were but a fable ) being hunted by the Dogs , hid her self under a vine , whose broad leaves covered her , where perceiving many sweet grapes , she in requital began to eat them , but by her breaking and pulling them , she made such a noyse and shaking of the leaves , that she was soon perceived by the hunts-men , and so taken and devoured by the Dogs ; such is the gain of unthankfulness . The ingrateful man forfe its all Gods favours even what he hath , and what he might further expect , meerly for want of paying that small quit-rent of thankfulness . Strabo reports in his 8. Book , that the Sea , raised by an earthquake , overflowed the City of Helice , distant twelve furlongs from it , and drowned all the Inhabitants thereof for their inhospitallity to the Ionians . The Lords impost for all his blessings is our thankfulness , if we neglect to pay this impost , the commodity is forfeit , and God will take it back , our returns are expected according to our receits . So that it is hard to determine , whether the ingratefull person be more wicked , or simple ; for what man is so mad , as to purchase barren lands that will bring forth nothing but weeds , bryars and thornes ? Or who will not be willing to sow plentifully , where he shall reap plentifully ? The best meanes to get more , is to be thankful for what we have , God loves to sow much where he reapes much . Thankfulness for one benefit inviteth another , but to do good to an unthankful body , is to sow corn on the sand , and such speed thereafter . For the earth , which drinketh in the rain that cometh oft upon it , and briugeth forth hearbs , meet for him by whom it is dressed , receiveth blessing from God ; but that which beareth thornes and bryars is reproved , and is neer unto cursing , whose end is to be burned , Heb. 6. 7 , 8. Whence arises this conclusion , that want of piety is the conviction of folly . But CHAP. IIII. SEcondly , admit God is pleased to continue or increase the unthankful and unmercifull mans meanes , yet he denies to add his blessing withall , and then he had as good be without it ; for no outward blessing proves a blessing , without Gods blessing upon it , Mal. 2. 2. The wealth of Croesus , were it to he given , Were not thanks-worthy , if un-blest by Heaven . That Gods blessing upon all we have or do is all in all , and that without it all is nothing , is easie to prove . The diligent hand , saith Solomon , maketh rich , Prov. 10. 4. but withall , the blessing of God makes rich , sayes the same Solomon , ver. 22. not diligence without Gods blessing , for without it all the earning of great wages , is but putting money into a bag with holes : Haggai 1 , 6. Ye have sowen much , and bring in little , ye eat , but ye have not enough , ye drink , but ye are not filled with drink , ye cloath you , but there is no warmness , and he that earneth wages , earneth wages to put it into a bag with holes ; and a great deal of the like in verse the ninth : and why all this ? they were all for themselves , and sought not the glory of God , and therefore he did blow upon it , and blast all their blessings , as the whole book shews . And the same we dayly see ; for have not many men great sees , great offices , great revenues , great gettings , and yet they can scarce keep themselves out of debt ? Yea , who more needy , and who run more in debt than those , that have hundreds and thousands a year ? whereas others that have very little , but small means , and yet maintain themselves and their families well , yea , and help their poor friends and neighbours also . Onely the word that proceedeth out of Gods mouth , makes the difference , his blessing sets forward the one , which he justly with holds from the other for their wicked unthankfulness . Though Labau changed Jacobs wages ten times , yet he could not one time change that blessing of God which was alwayes with him . A little thing which the rightoeus injoyeth is better than great riches to the wicked , Prov. 16. 8. Meat , though it have a vertue to nourish , Medicine , though it have a vertue to heal , rayment , though it can both adorn and defend the body against the injury of air and cold , wealth , though it can make rich , yet man liveth not by bread , physick , rayment , &c. onely , but by every word that proceedeth out of the mouth of God does a man live , as our Saviour speaks , Math. 4. 4. Nay , without Gods blessing the very use of their meat is taken away , for it shall not satisfie , as it fell out with them , Hosea 4. 10. And the like of other things , Except the Lord build the house , they labour in vain that build it , except the Lord keep the City , the keeper watcheth in vain . It is in vain for you to rise early , and to lye down late , and eat the bread of carefulness , Psal 127. 1 , 2. And again , Paul may plant , and Apollos may water , but it is God that giveth the increase , 1 Cor. 3. 6 , 7. as in temporal , so in spiritual food , it is not the Teacher , but the divine operation of Gods Spirit working with the word , which converteth the soul ; and for want of this blessing , and divine operation from God , even the best of outward blessings , as health , strength , riches , honours , beauty , wit , learning , &c. prove but the bane of the owners ; as Absaloms hair proved his halter . And nothing so soveraign , which ( being abused by sin ) may not of a blessing become a curse . God , when he pleaséth , can make wine infatuate , not exhillerate . He can rot the groin in the ground , blast it in the ear , wither it in the blade , rot it with unseasonable showers , when it is ripe cause vermine to devour it in the barn , yea , when it hath past the flayl , the mill , the oven , he can make it gall in the mouth , in the stomack poyson . He can either give a man meat and no stomack , or a stomack and no meat . And the same God , that can break the staffe of bread , Ezek. 4. 16. can also break the staffe of friends , riches , promotion , wit , learning , and all other meanes that we trust to , or put our confidence in , as he did the staffe of Physick to Asa , 2 Chron. 16. 12 , 13. as he restrained the fire from burning , Dan. 3. 27. and the water from drowning , Exod. 14. 21 , ●2 . and the Lions from devouring , Dan. 6. 22. Whereas if he please to give his blessing , a man shall be happy , have he any thing or nothing . Even a word out of his mouth can either sustain us without bread , as it did Moses and Elias ; or with a miraculous bread , as it did Israel with Manna ; or send ordinary meanes after a miraculous manner , as food to the Prophet by the Ravens ; or multiply ordinary meanes miraculously , as that meal and oyle to the Sareptane widdow ; or make a little meanes go a great way , and perform much , as those two mean meales of the Prophet , when in the strength thereof he travelled forty dayes 1 King. 19. 5. to 9. Unto which we may refer the strength of Moses , who being one hundred and twenty yeares old , had not his naturall strength abated , Deut. 34. 7. and the like of Caleb , Ioshua 14. 10 , 11. All things are sustained by his almighty word , how else should the whole Globe of the earth and sea hang in the middle of the air , and have no other supporter ? The onely means for grasse , and hearbs , and trees , and fruit to grow by , is rain , yet God provided for Adam all these things before ever it had rained on the earth . The usual meanes of light is the sun , howbeit God provided light before he made the sun , light the first day , the sun the fourth day , he onely said , let there be light , and there was light , Gen. 1. 3. There is no reason in the world , that seven leaves , and a few little fishes , in the Gospel , should feed four thousand , much lesse , that five loaves and two fishes should feed five thousand , meanes very insufficient to natural reason ; yet God speaking the word to them , they did it . The like whereof we may read 2 King. 4. 43 , 44. So for the apparell of the Israelites , which they had when they were young and children in AEgypt , to serve them till they were grown men , even forty yeares together in the wilderness , without being worn out , Deut. 29 5. and the like of that water and pulse , which with Gods blessing made Daniel , and his companions , fatter and fairer than all the children , which did eat the portion of the Kings meat , Dan. 1. 15. We live by food , but not by any vertue that is in it without God ; yea , without the concurence of his providence bread would rather choak than nourish us : if he withdraw his word and blessing from his creatures , in their greatrst abundance we perish . A man can receive nothing , except it be given him from heaven , Iohn 3. 27. All which should teach us confidenlty to trust in God , what ever our extremeties be ; for if God needs not his own lawfull , much lesse thy unlawful moanes . Again , if no moanes will serve the turn , or do us any good , without the blessing of God upon it , let us not forfeit his blessing by our vile ingratitude , but rather desire his blessing , though we want the meanes . Thirdly , If it be the blessing of God that makes rich , and not anything that we can do , let us take heed of ascribing the same to our wit and industry , of sacrificing to our net , and burning incense to our yarne , as the Prophet speaks , Hab. ● . 16 Fourthly and lastly , say not as many do , O that I were so rich , that I had but so much as such a man ! then should I be happy : but rather desire God , that he will bless and sanctifie unto thee what thou hast , that he may have glory , thy self and others good by the same : or else God may give thee thy desire , yea , more than thy heart can wish , as the Psalmisi speakes of the wicked , Psal. 7 3. 7 , 9. but it shall be to thy grief and sorrow : as it was said to Neroes Mother about her sons being Emperour : or as Bacchus granted the request of Midas , whose desire was , that whatsoever he touched might instantly be converted into gold ; which was little to his comfort , when even his bread , wine , the feathers of his bed , his shirt garments , and every thing else turned into that hard mettal , as Fulgentius delivers it : he had his desire , but so , as he would gladly now have unpray'd his prayers . Alass , how often does riches , without Gods blessing upon them , prove or become the owners ruine ? Many a young Heir hath a great and fair estate left him , and is cryed up as happy , but it proves to him within a while , even like the Ark to the Philistines , which did them more hurt than good ; and so fares it with all that forget God , and are unthankful to him for what they have . Neither is this all : For , CHAP. V. THirdly , there are abundance of men that God doth not onely withdraw his blessing from them , but sends his curse with the riches he bestowes . As suppose a man growes never so rich by indirect meanes , as some care nor how , but what and how much they get ; for to get one scruple of gold , they will make no scruple of conscience ; they care not to make many poor to make themselves rich : for they have consciences like a barn door , as loving money better than themselves : yea , they care not , so they may get silver if they loose their souls . Now God not seldom suffers such to grow very rich , but together with their riches , they have the curse of God , whereby they become the worse , and not the better , for them . There is an evill sickness , sales Solomon , that I have seen under the sun , to wit , riches reserved to the owners thereof for their hurt , Eccles. 5. 13. To which accords that of the Prophet Malachy , If ye will not hear it , nor consider it in your heart , to give glory to my name , saith the Lord of hosts , I will even send a curse upon you , and will curse your blesings ; yea , I have cursed them already , because ye do not consider it in your hearts , Mal. ● . 2. Their riches are seeming benefits , very curses , even gifts given in wrath , as a King unto Israel . I gave them a King in my wrath , saith the Lord , Hosea ●3 . 11. And so of their Quaeiles , He gave them their desire , but he sent leannesse into their soules , Psal. 106. 15. They did eat and were well filled , yet turned they not from their lusts ; but the flesh was yet between their teeth , before it was chewed , even the wrath of the Lord was kindled against the people , and the Lord smote the people with an exceeding great plague , Numb. 11. 33. Psal. 78 : 29 , 30 , 31. And in another place , Let their table be a suare unto them , and their prosperity their ruine , Psal. 69. 22. They had better have had no meat , then such sauce withall . The covetous Cormorant , and unthankful wretch , deales with God , as a dog does with his master , who devoureth by and by whatever he can catch , and gapeth continually after more : and it were a marvel , that God should answer him with such abundance , and as it were , be still pouring water into that vessel which already runs over , considering his monstrous unthankfulness ; were it not to rot the hoops and chines , that so the whole cask may break in pieces , were there not poyson mixt with it , I mean Gods secret curse , as I shall suddenly shew . We well know , that a Ship may be so laden , as that her very freight may be the cause of her sinking . Demonioa having betrayed Ephesus ( where all her friends and kindred were ) to Brennus of Seuona for the love of gain , was brought to a great heap of gold , and loaded so heavy therewith , that she dyed under the burthen . Tarpeia for the desire she had of all the gold bracelets which the Sabines wore about their left armes , when they went to besiege Room , sold the Fort or Castle of the City ( wherein there was a great Garrison , of which her Father Tarpeius was Captain ) to the Sabines ; and asking for reward of her treason , Fatius the Sabines General , according to his promise , when she had opened them a gaete in the night and let them in , commanded his whole Army to do as he did , who taking the bracelet which himself wore on his left arm , and his target , did hang them about her neck , and so all the rest , untill she being bowed down to the ground with the weight of them , was pressed to death under the burthen . And much after this manner does God deal with unmerciful misers , and all wicked and ungrateful men . As see the sad condition of a man , to whom God gives riches in wrath ; it is so well worth your knowledge and observation , that David was very inquisitive with the Lord about it , Psal. 73. 3. to 13 and likewise the Prophet Jeremy , chap. 12. Righteous art thou , O Lord , when I speak with thee , yet let me talk with thee of thy judgements ; wherefore doth the way of the wicked prosper ? wherefore are all they happy that deal very treacherously ? Thou hast planted them , yea , they have taken root , they grow , yea , they bring sorth fruit ; thou art neer in their mouth , and far from their reines , ver. 1 , 2 , 3. Yea , it is admirable to consider , how the tabernacles of robbers do prosper , how secure they are that provoke God , and how abundantly God giveth into their hands , Job 12. 6. They increase in riches , wax fat and shine , Jerem. 5. 28. They are not in trouble as other men , neither are they plagued like other men ; their eyes stand out with fatness , they have more than heart can wish , yea , there are no bands in their death , Psalm 73. and many the like places : But hear all , and ye will never envy their prosperity , neither will your teeth water after their dainties : as what is ever the conclusion ? their felicity and happiness is no sooner mentioned , but it followes : And thou diddest set them in slippery places , thou castedst them down into destruction , they are brought into desolation , in a moment they are utterly consumed with terrours , Psalm 73. 18. to the 21. verse . Pull them out like sheep for the slaughter , and prepare them for the day of slaughter , Ierem. 12. 3. They spend their dayes in wealth , and in a moment they go down into hell , Job 21. 13. Because they have no changes , therefore they fear not God , Psal. 55. 19. But no greater judgement , then thus to be free from judgements . Ephraim is joyned to Idols , let him alone , saith God , Hosea 4. 17. And the like : I will not visit your daughters when they are harlots , nor your Spouses when they are whores , ver. 14. and hereupon all they do is well . But think it not an argument of Gods favour or dispensation , that thou and thousands more do prosper in their wickedness , that some eminent judgement is not executed speedily upon them , while they are contriving their deep and divelish plots : For though prosperous wickednesse is one of the devils strongest chaines , yet there cannot be a greater unhappiness , an heavier curse , than to prosper in ill designs and ungracious courses . Such a mans preservation is but a reservation , as it fared with Sodom and her sisters , which were preserved from the slaughter of the four Kings , that God might rain down hell from heaven upon them . And Sennacherib , who escaped the stroak of the destroying Angell , that he might fall by the sword of his own Sons , Isai. 37. 37 , 38. Wicked men are not wise enough to cosinder , that usually God doth most afflict those whom he best affecteth ; dealing with his children , as the good husband deales with his trees , those in the garden he is ever and anon medling with them , either lopping off the superfluous branches , or scraping off the moss , or paring of the root , or digging and dunging about them , so using all good meanes to make them fruitfull ; whereas he lets them alone which grow in the hedge-row or sorrest , till at the length he comes with his Axe and cuts them down for the fire . Fatted ware , you know , is but fitted for the shambles . God puts money indeed into these earthen boxes , that have onely one chink to let in , but none to let out , with purpose to break them when they are full . What was Haman the better for all he had , when the King frowned upon him ? or the happier for being lift up the ladder , when he was to come down again with a rope ? And for ought thou knowest , this very night thou mayest loose both thy gold , thy life , and thy soul too . And therefore what ever thou makest choise of , let me rather beg with innocent Lazarus , then abound with unjust Ahab , or unmerciful Dives , so shall my turn be soon over , whilst theirs is to come and continue everlastingly . But my purpose is not so much to shew you , what will be the end of unmerciful and ungrateful men , as how their riches proves a curse to them here . That they had better be without their wealth , than that God should give it them upon such termes as he does , I shall demonstrate in these ten particulars . I pray mind them . CHAP VI . FIrst , How many are there , that by an intolerable care , and pains , and greif , and sting of conscience , and losse of credit , and undergoing many perils , get great estates , and when they have obtained all that heart can wish , by a just judgement of God , they have not power to partake of what they have , or be a farthing the better for all . As observe but what wise Solomon speaks Eccles. 6. There is an evill which I have seen under the sun , and it is common among men ; a man to whom God hath given riches , wealth , and honour , so that he wanteth nothing for his soul of all that he desireth ; yet God giveth him not power to eat thereof , ver. 1 , 2. And again , There is one alone , and there is not a second , yea , he hath neither child nor brother , yet is there no end of all his labour , neither is his eye satisfied with riches , neither saith he , for whom do I labour and bereave my soul of good : this is also vanity , yea , this is a sore travell , Eccles. 4. 8. Yea , how many such could I nominate , that are baser by being wealthier , that are no other than rich beggers , or beggers in the midst of their riches ( as Cain was a vagabond upon his own land ) upon whose estates there is set a spell , insomuch that their wealth sayes to them in effect , touch not , tast not , handle not . It is the misers curse , want in the midst of abundance , hunger in the midst of plenty , he freezes by the fires side , and is like an unhappy boy , that hath a great trusse of points to play with , and but one at his breeches to tye them together , or rather he resembles a dog in a wheel , that toyles all day to rost meat for others eating , as the wise man shews , Eccles. 6. 1. 2. The coverous Miser covers without end , but all to no end ; he onely feeds his eyes with that which should feed his belly , and cloth his back . Like him that Horace tells of in Room , called 〈◊〉 , who was so rich , that he might measure his gold by the bushell , and yet went almost stark naked , and never would fill himself half full of meat . They are like Tautalus , who stands up to the chin in water , and hath all kinds of fruits hanging over his head , but is not suffered to tast of the one , nor drink of the other : Or like an Asse , that is laden with gold , or dainty cates , but feeds upon thistles : Or like the Indians , who though they have all the gold amongst them , yet are the most beggerly and naked people alive . For as if they were such fooles , as not to know that their money will buy them all necessaries of meat , drink , apparel , and the like , they scarce wear a good garment , or eat a liberal meal , or take a quiet sleep , but are ever tormenting themselves to get that , for getting whereof they shall be tormenter . Like a true Chymist , he turnes every thing into gold , both what he should eat , and what he should wear . He is like a man rob'd , hurt and bound , who though he hath meanes to relieve himself , yet hath not liberty to go where he may be releived . As a proud man is ignorant in the midst of his knowledge , so is the covetous man poor , and needy , in the midst of his wealth : Yea a poor beggar is in better estate than a rich miser , for whereas the poor begger wants many things , the rich miser wants every thing . Crates threw his money into the Sea , resolving to drown it , least it should drown him . The drunkard casts his mony into a deluge of drink , both drowning it and himself with it : wherein the Miser and the Rioter are opposites , the one so loves money , that he will not afford himself good drink , the other so loves good drink , that he scornes money . But in severall respects , the Misers case is worse than the Prodigals , for the prodigall shall have nothing hereafter , but the covetous man hath nothing here , not shall hereafter . Riches , saith Seneca , are the wise mans servant , but the fooles master : and the miser makes himself a slave to his servant . Riches are good when the party that possesseth them can tell how to use them ; but as instruments are of no use unto them that are ignorant of musick , so are riches of no use to the covetous . So that in my judgement , that rich fool in the Gospel was far wiser than these blocks , for he having attained his purpose , got a great estate , could after all afford himself the comfort of it ; for these are his words to himself , Thou hast much goods laid up for many yeares , live at ease , eat , drink and take thy pastime , Luke 12. 19. Nay , to abound with all things , and to be never the better for them , not to partake of them , what fool or mad man hath been known so senseless ? yea , not to flatter his pretended prudence , no beast will starve in a fat pasture ; if then a man shall pinch his guts when God hath afforded him affluence ; the Asse is not so very an Asse as he . Nor do I know any beast like him , save Pharaohs seven lean and evill favoured kine , and to them he is very like : For when his large and greedy conscience hath devoured or eaten up many Customers or Clients estates , as they did the seven fat and well favoured kine , yet it cannot be known by any reall amendment , that he hath eaten them , but in his food , raiment , satisfaction of his mind , &c. he is as ill favoured as at the beginning . He doth not more lock up his goods from the theis than from himself : So that I cannot more fitly compare him to any thing , than to an Idoll , for as an Idoll hath eyes but sees not , so he hath a reasonable soul , but understands not . And most just it is , that he who is unjust to all others , should be most unjust to himself . And as a covetous man is good to no body , so he is worst of all to himself . It is the depth of misery to fall under the curse of Cham , a servant of servants , divitis servi , maxime servi , no thraldom to the inward and outward bondage too . So that if there be any creature miserable , it is the miserable miserly muck-worm ; and yet he is least to be pitied , because he makes himself thus miserable . Now this may move wonder to astonishment ! that they should take such care and paines , and cast away their soules to heap up riches , and when they have done , to be never a penny the better for them . Yea , what can any wise man think of them , are they not stark mad ? are they not fooles in folio ? What , take so much care and paines , indure so much greif , sting of conscience , losse of credit , deprive themselves of heaven , damn their own soules , to get wealth , and when they have got it , not to be the better for it : yea , they are lesse satisfied and contented than before , meanlier accommodated than mean men ; and could this possible be so , if God did not give them their riches in wrath ? nor would he otherwise deny them the use of their own ; for the wise man hath given it as a rule , That to whom God hath given riches as a blessing , he also giveth him to eat , and drink , and to take pleasure , and delight his soul with the profit of his labours , wherein he travelleth under the sun : for which see Ecces . 2. 24. and 3. 12 , 13. and 5. 17 , 18 , 19. and 8. 15. And so you have one particular to prove what I promised . But CHAP. VII . SEcondly , To this is added as another judgement , let the ingrateful merciless miser have never so much , he is never the more , but the lesse contented : As how many have mighty estates , their houses full , their shops and ware-houses full , their coffers full , their purses full , and their pastures full , and yet as if their hearts were bottomlesse , that is , still as lank and empty through an excessive desire of more , as if they did indeed want all things . The Cormorants desires are rather sharpened by injoying , and augmented by possession . For wishing still , his wishes never cease , But as his wealth , his wishes still increase . To shew that covetous men belong to hell after they dye , they are like hell while they liue : Hell is never filled , and they are never satisfied , covetous men drink brine , which increaseth thirst rather than quenches it . And though the devil should say to them as he said to our Saviour , touching the whole world , and glory thereof , all these will I give thee , ( though he needs not offer them all , for they will serve him for less ) yet all would not content them , no more than heaven it self contented Lucifer : For as the rich glutton in hell desired a drop of water , and yet a river would not have satisfied him ; for if his desire had been granted in the first , he would have required more , and then more to that , never ceasing to ask , never having enough , nor being the better when he had it : so it fares with the covetous man , his abundance no more quencheth his lust , than fuell does the flame . For as oyle kindleth the fire , which it seemes to quench , so riches come as though they would make him contented , but they make him more covetous . And is not this thy very case that art covetous ? No man more happy , in respect of outward things , then thy self , couldest thou but see it ; thou hast all things that heart can wish , and shouldest thou but come to want what thou now injoyest , and thinkest not worth thanks ; when it were past thou wouldest say , thou wast most happy , and after a little misse , wish withall thine heart , thou hadest the same again : yea , a world for such a condition and content withall . Onely the devill ( by Gods just permission ) bewitches thee to think , that thou hast not enough , when thou hast too much , and more than thou needest , or knowest what to do withall . Nor is it possible for a worldling to be contented : for whereas naturall desires are soon satisfied , those that are unnaturall are infinite . Hunger is soon apeased with meat , and thirst allayed with drink : but in burning Feavers , quo plus sunt potae plus sitiuntur aquae , they still love , amore concupi scentiae , never amore complacentiae . If covetous , or ambitious men ever feel content in these transitory things , it is no otherwise then as itching soars do in clawing and scratching fingers . And indeed how should intemperate desires be satisfied with increase , according as they are replenished , when these appetites are not capable of satiety ? Men in this case , are like poysoned Rats , which when they have tasted of their bane , cannot rest untill they drink , and then can much less rest till they drink again , swell and burst . Covetousness is like the disease called the Woolf , which is alwayes eating , and yet keeps the body lean . A moderate water makes the Mill goe merrily , but too much will not suffer it to go at all . Secondly , another reason is , Nothing can fill the heart of man , but he that made it : The heart shall be satisfied with gold , when the body shall be contented with winde . The whole world is circular , the heart of man is triangular ; and we know a circle cannot fill a triangle . Yea if it be not filled with the three persons in Trinity , it will be filled with the world , the flesh , and the devil . The heart is the seat or receptacle of spiritual things ; and the things of the world are corporal and carnal : Now carnal and corporal things , can no more fill our hearts , then spiritual things can fill our Coffers . Visible light will not cleer the invisible understanding ; nor will corporal food feed the soul . Blessed are they , sayes our Saviour , who thirst after righteousness , for they shall be satisfied , Mat. 5. 6. not they that thirst after riches , or honor , or pleasure ; for instead of being satisfied , they thirst more . Yea these Mammonists are so infinite in desiring , that could such a one swallow the whole earth that swallows all , and will swallow him ere long , it might choak him , but not satisfie him , as abundance of examples that I could give you , sufficiently prove : namely Alexander , and Crassus , and Licinius , and Marcus Crassus , and Ahab , and Haman , &c. But , CHAP. VIII . THirdly , to this is added as a further judgement , that as the more he hath the more he coveteth , so the neerer he is to his journeys end , the more provision he makes for it . Other vices are weakned with age and continuance , onely covetousness ( and that odious sin of drunkenness ) grows stronger . As the covetous wretch increaseth in yeers , so he increaseth in covetousness . What Pline writes of the Crocodile , is fitly appliable to the miserly muckworm : other creatures grow up to their height , and then decay and dye , onely the Crocodile grows to her last day . The aged worldling , though he have one foot in the grave , yet his appetite to , and persute of gain , are but new born . Yea , though he hath out-lived all the teeth in his gums , the hairs of his head , the sight of his eyes , the tast of his palate ; have he never so much , yet he hath not enough , and therefore would live to get more , and covets , as if he had a thousand generations to provide for . He so lives , as if he were never to dye ; and so dyes , as if he were never to live again . He fears all things , like a mortal man , sayes Seneca , but he desires all things , as if he were immortal . Had it not been for sin , death had never entered into the world : and were it not for death , sin ( especially the Misers . sin ) would never go out of the world . Lust is commonly the disease of youth , ambition of middle age , covetousness of old age : And Plautus maketh it a wonder to see an old man beneficent . But what saith By as , covetousness in old men is most monstrous : for what can be more foolish and ridiculous , then to provide more mony and victuals for our journey , when we are almost at our journyes end ? Wherefore remember thou , O old man , yea O remember ! that your Spring is past , your Summer over-past , and you are arrived at the fall of the leaf ; yea winter colours have already stained your head with gray and hoary hairs . Remember also , that if God in justice did not leave you , and the Prince of darkness did not blinde you , and your own heart did not grosly deceive you ; you could not possible be so senceless as you are in these three last mentioned miseries . Thus three of the covetous mans woes are past , but behold more are coming ; for God inflicts more plagues upon him , then ever he did upon Pharaoh . I 'le acquaint you only with seven more . CHAP. IX . FOurthly , his thoughts are so taken up with what he wants ( or rather desires , for he wants nothing but wit , and a good heart ) that he not once mindes or cares for what he hath , as you may see in Abab , 1Kings 21. 4. and Haman , Hester 5. 13. and Micha , Judges 18. 24. What the covetous man hath , he sees not ; his eyes are so taken up with what he wants ; yea the very desire of what he cannot get torments him , and it is an heart-breaking to him , not to add every day somewhat to his estate : besides , not to improve it so many hundreds every yeer , will disparage his wisdom more to the world , then any thing else he can do , as I have heard such an one allege , when I have told him my thoughts , about perplexing himself . But see the difference between him , and one that hath either wit or grace : whose manner it is , even in case of the greatest losses , to look both to what he hath lost , and to what he hath left ; and instead of repining , to be thankful that he hath lost no more , having so much left that he might have been deprived of . But sottish sensualists have a duller feeling of many good turns , then of one ill : they have not so sensible a feeling of their whole bodyes health , as they have of their fingers aking ; nor are they so thankful for twenty yeers jollity , as displeased for one dayes misery . Whereas an humble and good man , will see matter of thankfulness there , where the proud and ingrateful finde matter of murmuring . And so much of the fourth particular , onely let me add as a sure rule , He that in prosperity is unthankful , will in adversity be unfaithful . CHAP. X. FIftly , the Devil , by Gods just permission , prevails by his temptations , to make them think that the forbidden fruit is the sweetest of all fruits , as he did our first parents . Nor will any other content him ; each thing pleaseth him better that is not his own . And as Publius observes , other mens goods are far more esteemed by him . Plines Woolf is a true emblem of this avaritious beast : whose nature it is when he is eating his prey , though never so hungry , if he sees another beast feeding , to forsake that which he is about , to take the prey from the other . Ahab was such a Wolf , who could not content himself with his own , though he injoyed a whole kingdom , but he must wrest Naboths inheritance from him . The commandment is express , Thou shalt not covet thy neighbors house , thou shalt not covet thy neighbors wife , servant , Ox , Asse , nor any thing that is thy neighbors , Exod. 20. 17. and all that fear God observe it ; but nothing more cross to the grain of a wicked mans heart , to whom stoln waters are most sweet , and hid bread the most pleasant , Prov. 9. 17. For one so insatiably covets after another mans estate or office , that he is never the better for his own Another so loves his neighbors wife , that he even loaths and contemnes his own . Thy neighbors wife to thee , to him thines fairest , sayes the Poet . Hence hath that cursed speech issued from one too great to name , That he could love his wife above any other , if she were not his wife , a word sufficient to rot out the tongue that spake it . Solomon was a wise man , and had tryed all things . Oh that men would be so wise as to take his counsel , and injoy their own with joy and gladness of heart ; drink waters out of their own Cistern , and rejoyce with the wife of their youth , so as her brests may satisfie them at all times , and they be ravisht alwayes with her love , rather then deprive themselves of that happiness , by inbracing the bosom of a stranger , and coveting that which is anothers , Prov. 5. 15. to 21. Oh that thou wouldst be convinc'd , that thy present condition what ever it is , is the best for thee , hadst thou but the wit to see it ; and that onely good use gives praise to earthly possessions : that there are no riches comparable to content ( for this is the gift of God ) then surely thou wilt not much remember the dayes of thy life , because God answereth the joy of thine heart , Eceles. 5. 17 , 18 , 19. But no matter , they love misery ( lose the comfort of their own brest , and all outward blessings , together with the tuition of God ) and they shall have it ; for he that makes his fire with hay , hath much smoak , and but a little heat , which leads me to the sixt particular . CHAP. XI . SIxthly , another sore judgement which God inflicts upon the merciless mnckworm , for his monstrous unthankfulness , is , he injoyes not a merry day , no not a pleasant hour in seven yeers , ye if you observe it , he resembles Agelaustus , Grandfather to Crassus , who never laughed in all his life , save once when he saw a mare eating of thistles : or rather Anaxagorus Clazoenius , who was never seen to laugh or smile from the day of his birth . Joyes never so much as look in at the door of his heart ; worldly delights to him , are but like delicate meates to him that hath lost his tast . But O the cares , fears , anxieties , sighs , sorrows , suspitions , sad thoughts , restless desires , the horrors , troubles , tortures , torments , vexations , distractions , griefs , girdes , gripes , grudgings , repinings , doubts , dolors , desperation , that are the ordinary companions of the covetous . How is he hurried with desires to get , distracted with getting , vexed for what he cannot get , tortured for what he loseth , or another gaineth , troubled with fear of losing what he hath already gained ? yea his labor to gather riches is restless , his care to keep them boundless , his sorrow if he chance to lose them endless , and his fear lest he should hereafter lack cureless . Of all plagues sent into Egypt , that of the Flies was one of the most troublesome , for they never suffered men to rest , for the more they were beaten off , the more they came upon them : so of all miseries and vexations that God layes upon worldlings ; this is not the least , to be continually vexed and tormented with cares , which they neither can ( nor indeed would ) beat off by any means they are able to devise ; for they rush in upon them in the morning so soon as they awake , accompany them in the day , forsake them not at night , they follow them to bed , and will not suffer them to sleep : their thoughts will not permit them to sleep , nor their sleep permit them to rest . They afflict them in their dreams , as giving them no quiet either by day , or night , as God threatneth to wicked men by the Prophet Jeremiah , Jer. 6. I could give you a large bill of particulars ; but fear of cloying is alwayes at hand to curb me : wherefore take these few for a taste . Want does not break so many sleeps for provision the next day , as abundance does for increase . His nights are as troublesome and unquiet as his dayes ; and his dayes as the dayes of Babylons downfall . Never is more watchfulness , then where is most purpose of wickedness : see Micha 2. 1. Luk. 16. 8. Psal. 36. 4. Eccles. 5. 12. T was Chilons sentence , Misery and Usury go commonly together . If his plot be crossed , and his hand cannot act that wickedness by day , which his head hath devised by night , he is taken with a fit of of melancholy , sick of the sullens , as was Ahab . He thinks it a death , that he cannot be suffered to dye ; it is a hell to him , that the gates of hell are shut against him . Having ingrossed a commodity , if he cannot have his expected price for it , or prevail not in his sute , or cannot recover what he expected , or if any one breaks in his debt , or if he hear of a Taxe , or some unavoidable payment , and an hundred the like , every of them adds to the care and grief of his heart , which was ready to burst with care and grief before ; for he had rather be damned , then damnified ; and in case he cannot have his will of another , he will be revenged of himself , like Nanplius King of Euboea , who when he could not revenge his sons death upon Ulysses , cast himself into the Sea . Yea in case he sustain any great loss , he is ready to make himself away : as Menippus of Phenicia did , who having lost his goods , strangled himself . Or like Dinarcus Phidon , who at a certain loss , cut his own throat , to save the charge of a cord . At least he feels more sorrow in losing his mony , then ever he found pleasure in getting it : nor will any condition content him ; for the lightness of his purse , gives him an heavy heart , which yet filled , doth fill him with more care . His medicin is his malady . These rich men , are no less troubled with that they possess ( lest they should lose it ) then poor men are for that they want . In the day time , he dares not go abroad for fear of robbing ; nor stay at home for fear of killing . His thoughts are so troubled with fear of thieves , that he cannot , that he dares not sleep : yea he fears a thief worse then the devil , therefore will he be beholding to the devil for a spell to save him from the thief ; which once obtained , a little Opium may rock his cares asleep , and help him to a golden dream ; for all his minde and heart is to get mony ; if waking , he talks of nothing but earth , if sleeping , he dreams of it . Lastly , as if all his delight were to vex himself , he pines himself away with distrustful fear of want , and projecting how he shall live hereafter , and when he is old : resembling Ventidius the Poet , who would not be perswaded but he should dye a begger . And Apicius the Romane , who when he cast up his accounts , and found but an hundered thousand crowns left , murthered himself for fear he should be famished to death . CHAP. XII . SEventhly , To the former miseries which a cruel Miser is justly plagued withall , this may be added ; the dolefulness of his conscience ; for the sin of oppression lyes upon the soul as heavy as lead ; yea as the shaddow does ever follow the body , so fear and desperation in all places , and at all times , do wait upon an evil conscience . Sin armes a man against himself , & our peace ever ends with our innocency . A Pithagorean bought a pair of shoos upon trust , the Shoomaker dyes , he is glad , thinks them gained , but a while after his conscience twitches him , and becomes a continual chider ; he hereupon repairs to the house of the dead , casts in his money with these words , There take thy due , thou livest to me , though dead to all beside . Micha stole from his mother eleven hundred shekels of silver , but his complaining conscience made him to accuse himself and restore it again , Judg. 17. Il gotten goods lye upon the conscience , as raw meat upon a sick stomack , which will never let a man be well , or at ease , untill he hath cast it up again by restitution . Means ill gotten , is to the getter , as the Angels book was to Saint John , When he eat it , it was in his mouth as sweet as hony , but when he had eaten it , it became in his stomack as bitter as gall , Rev. 10. 10. The which is notably illustrated Job 20. 12. to 20. which together with the whole Chapter , is marvellous good for cruel and unmerciful men to read ; for I may not stand here to repeat it . Sweetness is promised in the bread of deceit , but men finde it as gravel , crashing between their teeth . Nor will his troubled conscience suffer him to steal a sound sleep : yea he sleeps as unquietly , as if his pillow were stuft with Lawyers per-knives . I may give ye a hint of these things from the word , but onely God and he can tell , how the remembrance of his forepast cozenages and oppression , occasions his guilty conscience many secret wrings and pinches , and gives his heart many a sore lash , to increase the fear and horror of his soul every time he calls the same to remembrance , which is not seldom : As , O poor wretches ! what do they indure ? how are they immerged in the horrors of a vulned conscience ? there is more ease in a nest of Hornets , then under the sting of such a tormenting conscience . He that hath this plague , is like a man in debt , who suspecteth that every bush he sees , is a Sergant to arest and carry him away to prison . It was Gods curse upon Cain , when he had slain his brother Abel , to suspect and fear , that every one he met would kill him : yea it makes him so afraid of every thing , that a very Maulking frights him , and it is much , that he dares trust his Barber to shave him . Dionysius was so troubled with fear and horror of conscience , that not daring to trust his best friends with a razor , he used to findge his beard with burning coals , as Cicero records . He is much like a Malefactor in prison , who though he fare well , yet is tormented with the thought of ensuing judgement . It is the hand-writing on the wall , that prints bloody characters in Belshazzars heart . So that if any should deem a man the better , or happier , for being the richer , he is very shallow ; as many looking on the outer face of things , or see but the one side ( as they used to paint Antigonus , that they might conceal his deformity on the other side ) see not how they smart in secret , how their consciences gripe them . Nor does any one know , how the shoo wrings the foot , but he that wears the same . Or admit the best that can come , as suppose they can stop consciences mouth for a time , or with the musick of their mony play it asleep for the present ; yet when they lye upon their death-beds , it will sting them to the quick . For when death hesiegeth the body , Satan will not fail to beleagure the soul ; yea then he will be sure to lay on load ; for as all corrupt humors , run to the diseased and bruised part of the body ; so when conscience is once awakened , all former sins , and present crosses joyn together to make the bruise or sore more painful . As every Creditor falls upon the poor man , when he is once arested . Or let it be granted that his con●cience never troubles him on his sick bed , and that he have no bonds in his death , as the Psalmist speaks Psal. 73. — but departs like a Lamb , which is not onely possible but probable ; for more by many thousands go to hell like Naball , then like Judas ; more dye like sots in security , then in despair of conscience : yet all this is nothing , for the sting of conscience here , though it be intollerable , is but a flea-biting to that he shall endure hereafter , where the worm of conscience dyeth not , and where the fire never goeth out . This is part of sins wages , and Satans reward : We have sinned , therefore our hearts are heavy , Isa. 59. 11 , 12. The sorrows of them that offer to another God ( as do the covetous ) shall be multiplyed , says holy David , Psal. 16. 4. Yea Seneca an heathen could say , that an evil life causeth an unquiet minde ; so that Satans government , is rather a bondage then a government , unto which Christ giveth up those that shake off his own . What his government is , you may partly guess at by the servile slaveries he puts his subjects upon . As O the many hard services which Satan puts his servants upon , and what a bad Master is he : when we read that Origen at his onely appointment , made himself an Eunuch . Democritus put out his own eyes , Crates cast his money into the Sea , Thracius cut down all the Vines , whereas David did none of these ; Ahaz made his son to pass through the fire , Jephta sacrificed his onely daughter , as the text seems to import . Wicked men think they do God good service in putting his children to death : but where do we finde any Religious Israelite , or servant of God , at such cost ? or when did God require this of his servants ? The Prophets and Apostles never whipt nor lanced themselves , but Baals Priests did this and more . And so of the Papists , those hypocrites of late yeers , and the Pharisees of old . How many sleepless nights , and restless dayes , and wretched shifts , treacherous and bloody plots and practises , does covetousness and ambition cost men ? which the humble and contented Christian is unacquainted with . How does the covetous mans heart droop wish his Mammon ? How does he turmoile and vex his spirit , torment his conscience , and make himself a very map of misery , and a sink of calamity ? it is nothing so with Christs servants . CHAP. XIII . I Have much more to enlarge of the miseries of unmerciful and ingrate full Misers , but before I speak of them , I will give you the reasons and uses of these already dispatcht , wherein I will be as brief as may be . You see that God may give men riches in wrath ; and so as they shall be never the better for them , but the worse . Now that you may not think it any strange thing , observe the reasons why , and how justly they are so served . The first Reason is , the unmerciful Misers monstrous unthankfulness , for those millions of mercies he hath received from God ( of which I shall give you an account in the second part ) this causes God either not at all to give him , or in giving him riches , to add this you have heard as a curse withall . He is unthankful for what he hath , therefore have he never so much , it shall not be worth thanks . He is cruel to the poor , therefore he shall be as cruel to himself . The poor shall have no comfort of what he hath , therefore himself shall have as little . The covetous are cozen Germans to the nine leapers , thankless persons . They are so much for receiving , that they never mind what they have received . He deals with God , as a dog doth with his master , who as Austine observes , devoureth by and by whatever he can catch , and gapeth continually for more . Nor hath covetousness any thing so proper to it , as to be ingrateful . A greedy man is never but shamefully unthankful ; for unless he have all , he hath nothing . He must have his will , or God shall not have a good look from him ; yea , as the Mill , if it go empty , makes an unpleasant and odious noise , so the covetous man , if the Lord does not satisfie his desires in every thing , he will most wickedly murmur and blaspheme his providence ; and if ever he sustaines losse , he will never forget it . He writes benefits received in water , but what he accounts injuries in marble . And for this his great ingratitude , God gives him riches , but withdraws his blessing . For as Jacob gave Ruben a blessing , but added , thou shalt not be excellent , Gen. 49. 4. so God gives the worldling riches , but sayes , thou shalt not be satisfied . He that loveth silver , shall not be satisfied with silver , Eccl. 5. 10. Yea no man more unsatisfied ; for let him have what his heart can wish , he is not yet pleased , like the Israelites , who murmured asmuch when they had Mannah , as when they had none . Secondly , the merciless Miser , never sued or sought to God for his riches ; neither does he acknowledge them as sent of God , but ascribes the increase of his means to his wit and industry . Nay he dares not pray the Lords prayer , forgive us our debts , as we forgive our debtors , left he call for a curse upon himself . Nay if he be ( as probably he is ) an Usuerer , then in respect of other men , he hath no need to pray at all , for as one observes , Each man to heaven his hands for blessing reares ; Onely the Us'rer needs not say his prayers . Blow the winde East or West , plenty or dearth , Sickness or health , sit on the face of earth , He cares not , time will bring his money in , Each day augments his treasure , and his sin . Or admit he ever calls upon God , his prayer is that some one may dye , that he may have his office , or break his day , that the beloved forfeiture may be obtained . His morning exercise being onely to peruse his bonds , look over his baggs , and to worship them , as Marcus Cato worshipped his grounds , desiring them to bring forth in abundance , and to keep his Cattel safe . And as touching hereafter , if he shall finde in his heart to pray , God will not hear him , Prov. 1. The sacrifice of the wicked , is an abomination to the Lord , Prov. 21. 27. What hope hath the hypocrite saith Job , when he hath heaped up riches ; will God hear his cry when trouble cometh upon him ? Job 27. 8 , 9. When you shall stretch out your hands , saith God to such , I will hide mine eyes from you , and though you make many prayers , I will not hear , Isa. 1. 15. God will turn him off to his gold and silver for help , as he did Jehoram to the Prophets of his Father , and the Prophets of his Mother , 2 Kings 3. 13. And it is but just and equal , that those which we have made the comfort and stay of our peace , should be the relief and comfort of our extremity . If our prosperity hath made the world our God : how worthily shall our death-bed be choaked with such an exprobration ? If God do answer such an ones prayers , it is as Archelaus answered the request of a covetous Courtier , who being importuned by him for a cup of gold , wherein he drank ; gave it unto Euripides that stood by , saying , Thou art worthy to ask and be denied , but Euripides is worthy of gifts , although he ask not . And indeed good men many times receive gifts from God , that they never dreamt of , nor durst presume to begg , which others extreamly strive after and go without . As it is feigned of Pan , that it was his good hap to finde out Ceres , as he was hunting , little thinking of it , which none of the other gods could do , though they did nothing else but seek her , and that most industriously . Now , if he neither prayes to God for what he would have , nor gives him thanks for what he gives , nor desires a blessing upon what he receives , viz. that he may be content , and satisfied therewith , How should God bestow this great blessing of contentation upon him , and a true use of his riches ? Thirdly , he cares not for grace but for gold , therefore God gives him gold without grace . He longs not after righteousness , but riches , therefore he shall neither be satisfied nor blessed ; whereas both are their portion that thirst after the former , Mat. 5. 6. He desires riches without Gods blessing , he shall have it with a curse ; he loves gold more then God , and desires it rather then his blessing upon it or grace , therefore he shall have it and want the other . Whereas if he did first seek the kingdom of heaven , all things else should be added thereunto , Mat. 6. 33. But this worldlings appetite stands not towards the things of a better life ; he findes no tast in heavens treasure ; let him but glut himself on the filthy garbage of ill-gotten goods , he cares not for Manna . He sings the song of Curio , vincat utilitas , let gain prevail , he had rather be a sinner then a begger . The Apostle Saint Peter said , silver and gold have I none , Act. 3. 6. The devil says , all these are mine , Luk. 4. 6. The Rich man , I have much goods laid up for many years , Luk. 12. 19. Now ask the covetous muckworm , whether had you rather lack with those Saints , or abound with the devil and the rich man ? his heart will answer , give me money , which will do any thing , all things , Eccles. 10. 19. Now if he prefers gold , before either God , grace , or glory , no marvail if God grant him his desires to his hurt , as he did a King and Quailes to the Israelites . CHAP. XIIII . FOurthly , he puts his trust in his riches , & not in God , loves & serves Satan more then God ; therefore he shall have his comfort , & reward from them and not from God . Yea Satan shall have more service of him for an ounce of gold , then God shall have for the Kingdom of heaven , because he prefers a little base pelf before God and his own salvation . He loves God well , but his money better , for that is his summum bonum : yea he thinks him a fool that does otherwise . What part with a certainty for an uncertainty ? if he can keep both , well and good , if not , what ever betides he will keep his Mammon , his money , though he lose himself , his soul . And yet the Lord gives far better things for nothing , then Satan will sell us for our souls ; had we the wit to consider it , as we may see , Isa. 55. 1 , 2. Again he loves his children better then the Lord , oppressing Gods children to inrich his own , for so his young ones be warm in their nest , let Christs members shake with cold , he cares not . He loves the Lord , as Laban loved Jacob , onely to get riches by him , or as Saul loved Samuel , to get honor by him . He will walk with God , so long as plenty , or the like does walk with him , but no longer ; he will leave Gods service rather then lose by it . That the Mammonist loves not God , is evident ; for if any man love the world , the love of God is not in him , 1 John 2. 15. yea the two poles shall sooner meet , then the love of God and the love of money . Nor is this all , for he not onely loves Mammon more then God , but he makes it his god , shrines it in his coffer , yea in his breast , and sacrificeth his heart to it ; he puts his trust , and placeth his confidence in his riches , makes it his hope , attributing and ascribing all his successes thereunto , which is to deny God that is above , as we may plainly see Job 31. 24 , 28. Nor ought covetous men to be admitted into Christian society . We have a great charge to separate from the covetous , Eat not with him , sayes the Apostle , 1 Cor. 5. 11. and also wise Solomon , Prov. 23. 7. Covetousness is flat idolatry , which makes it out of measure sinful , and more hanious then any other sin , as appears , Col. 3. 5. Ephes. 5. 5. Job 31. 24 , 28. Jer. 17. 5. 1 Tim. 6. 9 , 10. Fornication is a foul sin ; but nothing to this , that pollutes the body , but covetousness defileth the soul ; and the like of other sins . Yea , it is such a sordid and damnable sin , that it ought not once to be named among Christians , but with detestation , Ephes. 5. 3. It is a sound Conclusion in Divinity , That is our God , which we love best and esteem most ; as gold is the covetous mans god , and bellychear , the voluptuous mans god , and honor the ambitious mans god : and for these they will do more , then they will for God . Yea all wicked men make the devil their god ; for why does Saint Paul call the devil the god of this world ? but because wordly men do believe him , trust him , and obey him above God , and against God ; and do love his wayes and commandments better then the wayes and laws of God . We all say , that we serve the Lord , but as the Psalmist speaks , other Lords rule us , and not the Lord of heaven and earth . The covetous Mammonist does insatiably thirst after riches , placing all his joyes , hopes , and delights thereon ; does he not then make them his God ? yea God sayes , lend , clothe , feed , harbor ; The devil and Mammon , say , take , gather , extort , oppress , spoil ; whether of these are our gods ? but they that are most obeyed ? Know ye not , saith , Saint Paul , that to whomsoever ye give your selves as servants to obey , his servants ye are to whom ye obey , Rom. 6. 16. the case is plain enough , that every wilful sinner makes the devil his god ; he cannot deny it . I wish men would well waigh it . The goods of a worldling are his gods , Ye have taken away my gods , says Micha , and what have I more to lose , Jud. 18. 24. He makes Idols of his coyn , as the Egyptians did of their treasure : They have turned the truth of God into a lye , and worshipped and served the creature , forsaking the Creator , which is blessed for ever , Amen , Rom. 1. 25. The greedy Wolfe , Mole , or Muckworm , who had rather be damned then damnified , hath his Mammon in the place of God , loving it with all his heart , with all his soul , with all his minde , making gold his hope , and saying to the wedge of gold , Thou art my confidence ; and yet of all men alive , he is least contented when he hath his hearts desire , yea more then he knows what to do withall ; the issue of a secret curse . For in outward appearance they are as happy as the world can make them , they have large possessions , goodly houses , beautiful spouses , hopeful children , full purses ; yet their life is never the sweeter , nor their hearts ever the lighter , nor their meales the heartier , nor their nights the quieter , nor their cares the fewer ; yea none more full of complaints among men . Oh cursed Ciatifs , how does the devil bewitch them ! Generally , the poorer the merryer , because having food and raiment , they are therewith content , 1 Tim. 6. 8. They obey the rule , Heb. 13 , 5. and God gives his blessing . But for those that make gold their god , how should not God either deny them riches , or deny his blessing upon them ; and instead thereof , blast his blessings with a curse , and give them their riches in wrath , so that they had better be without them . If we put our trust and confidence in God , he hath promised not to fail nor forsake us , Heb. 13 , 5. But this is the man that took not God for his strength ; but trusted unto the multitude of his riches , and put his strength in his malice , Psal. 52. 7. Yea he saith in his heart , God hath forgotten ; he hideth away his face and will never see , Psal. 10. 11. He puts his certain trust in uncertain riches , 1 Tim. 6. 17. And not for want of ignorance , for to trust to God , and not to any creature or carnal policy is the greatest safty . A lesson yet to be learned of many , that do in a good measure trust in God ( which this muckworme not so much as minds ) But shall we trust God with our jewels , our souls , and not with the box , Mat. 6. 30 ? Take we heed , lest whiles he doth grant us that wherein we do not trust him ( worldly riches ) he take away that wherein we do trust him ( everlasting joy and happiness . ) Fiftly and lastly , let a graceless and ingrateful cormorant , an unmerciful miser have never so much . he neither intends to glorifie God , nor do good to others with his riches : he will not change a peece without profit , scarse let another light a torch at his candle . He will not lose a groat to gain a mans life , nor speak a sillable for God were it to save a soul . And God cares for none , that care for none but themselves , making themselves the center of all their actions and aimes . Whereas he is abundantly bountiful to publike spirits , that aime at his glory , and others good . And so ye have the Reasons , the Uses for the present , and in this place , shall be onely CHAP. XV . Three 1. Of Information , 2. Of Exhortation . 3. Of Consolation . ANd of these but a word . First for Information ; let the premisses teach us this lesson , That whatsoever is given to any one , if Christ and a sanctified use thereof be not given withall , it can be no good thing to him . Did the stalled Ox know that his Master fatted him for the slaughter , he would not think his great plenty an argument of his masters greater love to him . The Physician setteth that sick person have what he will , of whose recovery he despaireth ; but he restraineth him of many things , of whom he hath hope . We use to clip , and cut shorter the feathers of Birds or other fowle , when they begin to flye too high , or too far : So does God diminish the riches and honors of his children , and makes our condition so various , that we may not pass our bounds , or glory too much in these transitory things . As if we well observe it . First , some have the world and not God , as Nabal , who possessed a world of wealth , not a dram of grace or comfort . Secondly , some have God and not the world , as Lazarus : his heart was full of grace , and divine comfort , whiles his body lacked crumbes . Thirdly , some have neither God nor the world , nothing but misery here , nothing but torment her easter ; for the poorest are not seldom the wickedest . Fourthly , some have both God and the world , as Abraham , who was rich while he lived on earth , and dying was glorious in Heaven . Yea oftentimes they that are deerest to God , do with great difficulty work out those blessings , which even fall into the mouthes of the careless . That wise disposer of all things , knows it fit many times , to hold us short of those favors which we sue for , and would not benefit , but hurt us . Unlovely features , have more libertty to be good , because freer from Solicitors ; and though it be not a curse , yet t is many times an unhappiness to be fair ( aswell as to be strong and witty ) Helena , daughter to Jupiter and Leda , for her excellent beauty , was ravished at the age of nine yeers , by Theseus ; and once again by Paris , which caused the wars , and utter ruine of Troy . Plutarch observes , that Lisander did more hurt the Lacedemonians , in sending them store of riches and precious movables , then Sylla did the Romans in consuming the reveneues of their treasure . And as Sylvius relates , the liberallity of Princes , and especially of Metilda a Dutches of Italy , who at her death made the Pope her heir , begat ambition in the Bishops of Rome , and ambition destroyed Religion . These things are such as the possessors minde , Good if well us'd , if ill , them ill we finde . For even evil things work together for the good of the good ; and even good things work together to the evil of the evil . Lucian feigneth , that riches being sent by Jupiter from heaven , come softly and slowly , but from the infernal god comes flying apace . And the other Poets feign Pluto to be the god of riches and of hell , as if hell and riches had both one master . And indeed he that resolves to be evil , making no conscience how he comes by it , may soon be rich , but the blessings of God in our ill getting , or unworthy carriage in their use , prove but the aggravations of sin , and additions to judgement . And let this serve for the first use . Secondly , Let what hath been delivered touching the miseries of an unmerciful , miserly , muckworme , serve to make us take heed and beware of all sin , but especially of the sin of covetousness ; yea let us look to it , lest while we hunt after the worlds venison with Esau ; we lose our Fathers blessing . Can we not warm us at the Sun , but we must make an Idoll of it to worship ? must we needs either hide our faces , or bow our knees ; either renounce all profits and pleasures , or be their slaves . This is a second use . Thirdly , this , if we seriously consider it , may serve for a use of great comfort to the godly and conscientious : For if worldlings are so many wayes perplexed and distracted with cares and fears , about getting , and keeping , and losing their riches and great estates : how happy are the servants of God , that are not acquainted with any of them ? No man , sayes the Apostle , that warreth entangleth himself with the affairs of this life , because he would please him that hath chosen him to be a souldier , 2 Tim. 2. 4. They cast their care upon God , and he careth for them , who will see that they shall never want what is good and fit for them , Mat. 6. 25 , 30. But in the transgression of an evil man is his snare , sayes wise Solomon , Prov. 29 6. But of this by the way onely , for there are other plagues yet behinde , which God usually inflicts upon the merciless miser : nor would one of them be left unconsidered . CHAP. XVI . THe eighth is the loss of his credit and good name , which he seldom or never scapes , which is not a light punishment , however he esteems it . The memorial of the just shall be blessed : but the name of the wicked shall rot , sayes Solomon , Prov. 10. 7. Yea the cruel , and unmerciful mans name stinks worse then a new opened grave , His evil actions have been so many and notorious , that ( like Vitellius ) as he waxeth daily more mighty , so he grows daily more odious , so that in a few yeers , his credit proves a banckrupt with all men ; for as the Eagle by losing a feather at every flight , hath never an one left by that she is old ; so it fares with him touching his credit ; When he dyes , he alwayes goes away in a stink , as is usually reported of the devil . Nor will this his infamy dye with him , for saith the Lord by his Prophet to such , I will bring an everlasting reproach upon you , and a perpetual shame that shall never be forgotten , Jer 23. 40. It hath been proverbially spoken of him that would suddenly be rich , he must have much greedins , much diligence , little credit , and less conscience , blame enough he cannot miss of . For as shame is the fruit of sin , Rom. 6. 21. and distrust the just gain of unfaithfulness ; so it is the just judgement of God , that this cruel and hard-hearted wretch should be marked as it were with the letter law , or Cains mark , to make him hateful . That as the fig-tree , because it had no fruit , was spoiled of his leaves : so they who have made shipwrack of honesty , shall make shipwrack of credit too : that that which he seemeth to have , should be taken from him . His name shall go with a brand upon it , like Cain the murtherer , Simon the sorcerer , Judas the traytor . Thus Demas had for his title , Demas that imbraced this present world . Thus Esau was called Edom , which signifieth red , to keep his wickedness in remembrance , because he had sold his birth right for a mess of red pottage . And thus an extortioner shall not onely be dishonest and hard-hearted , but known to be so : like a rogue that is burned in the hand , or hath lost his ears ; and he shall not be able to disguise himself so with the soberness of his countenance and smooth tongue , but as though his life were writ in his forehead , whereas he scarse thought he had been known to God , every one shall point at him as he goes in the street . And not seldom , does some of his infamous actions stand upon reeord to posterity : for as Christ promised that Maries good work , should be spoken of to the worlds end ; so he hath caused Judasses evil work , and Achans evil work , and Absaloms evil work , and Jeroboams evil work , to be spoken of to the worlds end too . Yea sin and shame is so inseparable ; and God is so severe in this case , that though a man hath repented him of the sin , yet some blemish sticks to his name , even as a scar still remaineth after the wound is healed . Matthew will ever be called , Matthew the publican , and Rahab , Rahab the harlot ; Mary Magdalen will not longer be mentioned , then the devils which were cast out of her will be mentioned with her ; and the like of others . How carefully then should we avoid those actions which may ever stain us ? But all this he values not , for like that wretched worldling in Horace , he cares not what the people say , so his baggs be full . He drowns the noise of the peoples curses , with the musick of his money ; as the Italians in a great thunder , ringe their bells , & shoot off their Canons . Nor hath pride so great power over him as covetousness : He is not like Simon in Lucian , who having got a little wealth changed his name from Simon to Simonides , for that there were so many beggers of his kin , and set the house on fire wherin he was born , because no body should point at it . Nevertheless , though he prefers gaine before an honest reputation ; yet the word of God informs us , that gain got with an ill name is great loss ; and certainly that man cannot be sparing in any thing that is commendable , who is prodigal of his reputation . But herein lies the difference , gracious and tender hearts are galled with that , which the carnally-minded slight , and make nothing of . Secondly , they are not wise enough to know what a singular blessing it is to have a name spotless , a report unreprovable , and a fame for honesty and goodness , as it fared with Joseph , and Ruth , and David , and Samuel , and Ester , and Solomon , and our Saviour , and Cornelius , and those worthies mentioned in the eleventh to the Hebrews , who all obtained a good report , which proceeds of the Lord , and is bestowed as a great blessing upon such as he will honor , Gen. 39. 21. Zeph. 3. 19 , 20. Act. 10. 22. Rom. 16. 19. Ruth 2. and 3. Chapters ; which makes wise Solomon say , that a good name is better then a good ointment ; and to be chosen above great riches , Prov. 22. 1. I know well , that this miserly muckworm ( this for did pinchgut , the very basest of creatures that look upwards ) does keep up his credit with some base & ignoble persons , some blind Moales like himself , as being able to discern nothing but the barke or dregs of things . For they account of men , as we do of baggs of money , prize them best , that weigh heaviest ; and measure out their love and respect by the Subsidy Book , for onely by their wealth they value themselves , and onely by their wealth ( as Camels by their burthens ) be they valued . If he have goods enough , he both thinks himself , and others think him good enough ; they think he is best that hath most , and repute him most worthy that is most wealthy , and naught is he be needy ; accounting poverty the greatest dishonesty . Yea as if credit and reputation were onely intailed on the rich , credit grows just as fast as wealth here in the City , and in the country , reputation is measured by the Aker ; and the words weigh according to the purse . But others that are able to distinguish between good and evil , know , that either these are fools , or Solomon was not wise . Nor does he think himself more honorable , then wise and good men think him base . And certainly , if such muckworms were as odious to the rest as they are to me , they would appear in the street like Owls in the day time , with whom no honest man would converse . And why should I prefer him before a piece of copper , that prefers a piece of gold before his Maker ? God commanded in the old Law , that whatsoever did go with his breast upon the ground , should be abomination to us : how much more should we abominate the man who is indued with reason and a soul , that hath glued his heart and soul unto a piece of earth ? But of this enough . CHAP. XVII : NInthly , the next is , That as the unmerciful Miser is all for sparing , so his heir shall be all for wasting . He lives poorly and penuriously all his life , that he may dye rich . He walks in a shaddow ( saith the Psalmist ) and disquieteth himself in vain , heaping up riches , not knowing who shall gather them , Psal. 39. 6. As he hath reapt that which another sowed , so another shall thrash that which he hath reaped . He hordes up , not knowing who shall injoy it ; and commonly they injoy it who lay it out as fast . He takes onely the bitter , and leaves the sweet for others , perhaps those that wish him hanged , upon condition they had his means the sooner . Or possible it is he may have children ; which if he have , he loves them so much better then himself , that he will voluntarily be miserable here and hereafter , that they may be happy . He is willing to go in a thred-bare coat , to starve his body , lose his credit , wound his conscience , torment his heart and minde with fears and cares ; yea he can finde in his heart to damne his own soul and go to hell , that he may raise his house , leave his heir a great estate , as thinking his house and habitation shall continue for ever , even from generation to generation and call their lands by his name , as the Psalmist shews , Psalm 49. 11. He is careful to provide his children portions , while he provides no portion of comfort for his own welfare , either here or hereafter . He provides for his childrens bodies , not for their souls , to shew that he begat not their souls but their bodies . He leaves a fair estate for the worser part , nothing for the estate of the better part . He desires to leave his children great rather then good , and is more ambitious to have his sons Lords on earth , then Kings in heaven . But as he that provides not for their temporal estate , is worse then an infidel , 1 Tim. 5. 8. So he that provides not for their eternal estate , is little better then a devil , which yet is the cace of nine parts of the parents throughout the Land . But observe how his children requite him again , and how God requites him in his children ; for commonly they are such , as never give him thanks , nor in the least lament his loss ; perhaps they mourn at his funeral , yet not for that he is dead , but because he died no sooner . Nor is it any rare thing for men to mourn for him dead , whom they would by no means have still to be alive . Yea for the most part , it is but a fashionable sorrow , which the son makes shew of at his fathers death ; as having many a day wisht for that hour . A sorrow in shew onely , like that of Jacobs sons when they had sold their brother Joseph , who profest a great deal of grief for his loss , when inwardly they rejoyced . Have ye not heard of a prodigal young heir ? that incouraged his companions , with come let us drink , revel , throw the house out at windows ; the man in Scarlet will pay for all ; meaning his father who was a Judge , but he adjudged the patrimony from him to one of his yonger sons more obedient ; And good reason he had for it , for to give riches to the ryotous , is all one as to pour precious liquor into a seeve , that will hold no liquid substance ; which occasioned the Rhodians , and Lydians , to enact several laws ; that those sons which followed not their fathers in their vertues , but lived viciously , should be disinherited , and their lands given to the most vertuous of that race , not admiting any impious heir whatsoever , to inherit , as Varro well notes . But it is otherwise in this case , for ( in regard of Gods curse upon this unmerciful Muckworm ) if he have more sons then one , the eldest proves a prodigal , and he inherits . Every mans own experience can tell him , that for the most part a scatterer succeeds a gatherer ; one that wasts vertues faster then riches , and riches faster then any vertues can get them ; one that is as excessive in spending , as the other was in scraping ; for as the father choseth to fill his chests , so the son is given to satisfie his lusts . Nor could the one be more cunning at the rake , then the other will be at the pitchfork . The moneys which were formerly chested like caged birds , will wing it merrily when the young heir sets them flying . And as Cicero speaks , he roituously spends that which the father had wickedly gotten . The one would have all to keep , the other will keep nothing at all ; the former gets and spends not , the latter spends and gets not . Yea the son being as greedy of expence , as the father was in scraping ; he reddeth that with a fork in one year , which was not gathered with a rake in twenty . Yea how oft is that spent upon one Christmas revelling by the son , which was fourty yeers a getting by the Father ? Which Diogenes well considered , for whereas he would ask of a frugal Citizen but a penny , of a Prodigal he would beg a talent , and when the party asked him what he meant , to desire so much of him and so little of others , his answer should be , Quoniam tu habes , illi habebunt ; because thou hast , and they will have . I shall begg of thee but once , thy estate will so soon vanish , of them often , yea give me now a talent , I may live to give thee a groat . And at another time , hearing that the house of a certain Prodigal was offered to sale , he said , I knew well that house was so accustomed to surfeting , and drunkenness , that ere long it would spue out the master . Nay in all likelihood he foresees it himself ; and therefore as he makes short work with his estate , so not long with his life , as knowing , that if he should live long , he must be a begger . As seldom but he shortens his days some way ; for he gives himself to all manner of vice , gluttony and drunkenness , chambering and wantonness , pride , riot , contention , &c. He even banishes civility , and gives himself over to sensuality ; and such a life seldom lasts long . They may rightly be called spend-alls , for they not onely spend all they have , but themselves also ; instead of quenching their thirsts , they drown both their bodies , souls and estates in drink . They will call drawer give us an Ocean , and then leave their wits rather then the wine behinde them . One cryes to his fellow do me reason ; but the drink answers , I will leave thee no reason , no not so much as a beast hath ; for these Nabals cannot abound , but they must be drunk and surfet They have not onely cast off Religion that should make them good men ; but even reason that should make them men ; And saving only on the Sea , they live without all compass ; as a ship on the water , so they on the land reel too and fro , and stagger like a drunken man , Psal. 107. 27. All their felicity is in a Tavern , or brothell house , where harlots and sicophants rifle their estates , and then send them to robbe , or teach them how to cheat or borrow , which is all one , for to pay they never mean , and prodigallity drives them to repair their too great lavishness in one thing , by too great covetousness and injustice in another . The greatest mispenders for the most part , are constrained to be as great misgetters , that they may feed one vice with another . Now as if they had been bred among Bears , they know no other dialect then roaring , swearing and banning . It is the tongue or language of hell they speak ; as men learn before hand the language of that Country whether they mean to travel . By wine and surfetings they pour out their whole estates into their bellies . The father went to the devil one way , and the son will follow him another ; and because he hath chosen the smoother way , he makes the more hast . The father cannot finde in his heart to put a good morsel into his belly , but lives on roots , that his prodigal heir may feed on Phesants ; he drinks water , that his son may drink wine , and that to drunkenness . The one dares not eat an egge , least he should lose a chicken , and goes to hell with whay and carrots , the other follows after with Canary , Partridges , and Potatoes . These are Epicures indeed , placing Paradise in their throats , and heaven in their guts ; their shrine is their Kitchin , their Priest is their Cook , their Altar is their table , and their belly is their God . By wine and surfeiting , they pour out their whole estates into their bellies ; yet nevertheless complain against nature for making their necks so short . Aristippus gave to the value of sixteen shillings for a Patridge ; his clownish neighbor told him , he held it too dear at two pence . Why , quoth Aristippus , I esteem less of a pound , then thou dost of a penny : the same in effect sayes the prodigal son , to his penurious father ; for how else could he so soon bring a noble to nine pence , an inheritance of a thousand pounds per annum , to an annuity of five hundred shillings ? besides , the one obtains a thousand pounds with more ease , then the other did a thousand pence ; and by how much the less he esteems of money , by so much the more noble and better man he esteems himself , and his father the more base ; and hereupon he scorns any calling , and must go apparelled like a Prince . God hath inacted it as a perpetual law , In the sweat of thy face ( beit brow or brain ) shalt thou eat bread , till thou return to the earth , Gen. 3. 19. And for the best Gentleman to despise honest callings ( mental or manual ) is a pride without wit or grace . Even gallant Absalom was a great sheepmaster : the bravery and magnificence of a Courtier , must be built upon the ground of frugality . Besides , exercise is not more wholsome for the body , then it is for the minde and soul ; but this vain glorious Coxcombe is all for sports and pleasure , and seldom ceases hunting after sports ( as Esau for venison ) untill he hath lost the blessing . But he should ( O that he would ) consider , that medicines are no meat to live by . Then for his pride in apparel , you may know that by this ; he is like the Cinamon tree , whose barke is of more worth then his body ; or like the Estridge or Bird of Paradise , whose feathers are more worth then her flesh : Or some Vermine , whose case is better then her carcass . And yet this swells him so , and makes him look as big , as if the river of his blood could not be bancked within his veins ; and shift his attire he must , like the Islanders of Foolianna the ficle ; or that King of Mexico , who was wont to change his cloths four times a day , and never wear them again , imploying his leavings and cast suits , for his continual liberalities and rewards , and who would also have neither pot nor dish , nor any implement in his Citchen , or on his table , be brought twice before him . Indeed he cannot shift himself out of the Mercers books , untill he hath sold the other Lordship ; perhaps a dinner or supper at some Tavern , may cost him ten pounds or more ; for he must pay the whole reckoning , that he may be counted the best man . Yea when the shot comes to be paid , for any man to draw in his company , is a just quarrel ; and use hath made it unpleasant to him not to spend , and yet a bare head in the streets , does him more good , then a meals meat . He hath the Wolfe of vaine glory , and that he feeds untill himself becomes the food . Nor can it be long first , for an excessive and successive impairing , alwayes importeth a final dissolution . Nor hath he ever the wit to think upon sparing , till he comes to the bottom of the purse , resembling Plautus that famous comical Poet , born in Umbria , who having spent all he had on plaiers apparel , was forced for his living , to serve a Baker in turning a handmill . Like an hour-glass turned up , he never leaves running till all be out ; He never looks to the bottom of his patrimony , till it be quite unravelled ; and then ( too late ) complains that the stock of his wealth ran coarse at the fag end . His father had too good an opinion of the world , and he too much disdaines it : onely herein he speeds ( as he thinks ) a little the better , for that those who barked at his father like curs , faune upon him , and lick his hand like spaniels . He bestows upon his inferiors liberal gifts , thinking it good gain to receive for it good words , and your Worship . Thus by the frequent use of substracting pounds out of hundreds , shillings out of pounds , and pence out of shillings , the end of his account proves all Cifers . Ideness is the Coach , that brings , a man to Needam ; prodigality the pasthorse . His father was no mans friend but his own , and he ( sayes the proverb ) is no mans foe else ; be he never so old , he never attaines to the yeers of discretion ; And in case providence do not take him ward , his heirs shall never be sought after . His Vessel hath three leaks , a lascivoious eye , a gaming hand , a deified belly , and to content these , he can neither rule his heart , his tongue , nor his purse . He never proves his own man , till he hath no other , and then perhaps when want , or good counsel , or time hath made him see as much as his father did , at last he sues for a Room in an Almeshouse , that his father built ; else when he feels want ( for till then he never sees it ) he complains of greatness for ingratitude ; that he was not thought of when promotions were a dealing . Yet seeing there is no remedy but patience , when his last Acre lies in his purse , he projects strange things , and builds houses in the aire , having sold those on the ground . Not that he is a man of parts , for he is onely witty to wrong and undoe himself , Ease , saith , Solomon , slayeth the foolish , and the prosperity of fools destroyeth them , Prov. 1. 32. CHAP. XVIII . MAny an one hath his father unfeathered to warm him , but pride , drunkenness , gamming , &c. plucks them away again so fast , that he soon becomes naked and bare . He is like a barren plot of ground , for let him receive never so much seed and manuring , Sun and showers , he remaines ever dry and fruitless , and no marvail , when not onely his leud and vicious courses bring Gods curse upon all he hath or takes in hand ; but when he and what he hath , is also cursed for his fathers sake . For whereas the Holy Ghost saith of the just man , His seed shall be mighty upon earth , his generation shall be blessed , &c. Psal. 112. 2. and many the like , Psal. 103. where God hath promised to bless and reward the children ; yea , the childrens children for their fathers goodness , vers. 17. Isa. 58 , 10 , 11. 12. Psal. 37. 25 , 26 , & 112. 2. to 6. Of which I might give you examples , not a few . The children of Noah were preserved from drowning for their fathers sake , Gen 7. ● . Mephibosheth fares the better for his fathers goodness , the Kenites for Jetbroes , 1 Sam. 15. 6. and that some hundreds of yeers after , their Ancester was dead ; Phineas his seed for his sake , Numb. 25. 11 , 12 , 13. Solomon for his father Davids sake , 2 Sam. 1. 2. Ishmael for Abrahams sake , Gen. ●7 . 20. And all Israel fared the better for Abraham , Isaac , and Jacobs sake , Deut. 4 37. 1 Kings 11. 12. The loving-kindness of the Lord , sayes the Psalmist , indureth for ever , and ever , upon them that fear him , and his righteousness upon childrens children , Psal. 103. 17. Exod. 20. 6. And as God usually blesseth , and rewardeth the children for their fathers goodness , so on the contrary , Exod. 20 5. Eternal payments God uses to require of the persons only , temporary oftentimes of succession ; as we sue the Heirs and Executors of our Debtors . God hath peremtorily told us , that he will visit the iniquity of ungodly parents , upon their children , unto the third and fourth generation , Exod. 20. 5. As for the sin of Haman . his ten sons were hanged , Hester 9. 13 , 14. And so for Sauls sin , his seven sons were likewise hanged , 2 Sam. 21. 6. and thus for Achans sin , all his sons and daughters were stoned to death , and burned with fire by the Commandment of Moses , who was in Gods stead , Iosh. 7. Yea God hath peremtorily threatned , Psal. 109. that the children of a cruel and unmercifully man , shall be Vagabonds and beg their bread , and that none shall extend mercy or favor unto them , ver. 7. to 17. God will make those children beggars , for whose sakes the fathers have made so many beggars ; this is a truth which the father will not beleeve , but as sure as God is just , the Sonne shall feele . As what common and daily experience have we thereof , had men but the wit to observe it ? for hence it is , that riches ill got , shift masters so often . As rare it is , if the wealth of an Oppressor doth last to the fourth generation , seldom to the second ; for commonly in this case , as the father was the first that raised his house , by his extream getting and saving , so the son proves the last , in overthrowing his house , by excessive spending and lavishing ; as Tullius Cicero answered a Prodigal that told him he came of beggerly parents ; for no man when his means is gone , will ever after trust him with a stock to begin the world again ; the case standing with him , as it did with the unjust Steward ▪ who having wasted his masters goods for the time past , could not bee trusted with the like for the time to come ; and whereas hitherto he hath with Esau , rejected the blessing of prosperity , it will be denyed him hereafter , though he should seek it with tears , and which is worse then all , if death find him ( as is much to be feared ) as banquerout of spirituall , a , of worldly goods , it will send him to an eternal 〈◊〉 : for what can wee think of them , that do not only lose crusts & crummes , which our Savior would have carefully gathered up , John 6. 12. but even lavish & wherle away whole patrimonies ; yea , most wickedly spend them in riot , and upon Dice , Drabs , Drunkenness ? Oh the fearful account which these unthrifty Baylifs will one day have to give up , to our great Lord and Master , when he shall call them to a strict reckoning of their talents ! he was condemned that encreased not the sum concredited to him , what then shall become of him that lawlessely and lavishly spends and impaires it ? bringing in such a reckoning as this ; Item , spent upon my lusts , pleasures , and pride , fourty years , and five hundred or ten thousand pounds , &c. let them be in their right sences , they cannot think that God will take this for a good discharge of their Steward-ships , though the devill may and will make them believe , that Christ will quit all scores between him , the father , and them . And thus I have made it plain , that want and beggery is the heir apparent to riot and prodigality , and that he who when he should not , spends too much , shal , when he would not , have too little to spend , a good lesson for young gulls . I have likewise showne , that what the covetous hath basely gotten , is as ill bestowed , and worse imployed , a good item for old Curmudgens to take notice of , that so they may not starve their bodies , and damn their souls , for their sons , to so little purpose . As O that the covetous Moule , who is now digging a house in the earth for his posterity , did but fore-see how his prodigal son will consume what he with so much care and industry hath scraped together ; for should he have leave hereafter to come out of hell for an hour , and see it , hee would curse this his folly , yea , if possible , it would double the pain of his insernall torment , as it fares with Gnipho the Usurer , who ( as Lucian seigneth ) lying in hell , lamenteth his miserable estate , that one Rodochares , an incestuous Prodigal , on earth consumed his goods wastfully , which he by unjust means had scraped together so carefully ; the which seemeth to have some affinity with the word of truth ; why else is Dives being in hell torments , said to lift up his eyes , and to see Abraham a farre off and Lazarus in his bosome , parlying so seriously about his brethren , whom he had left behind him ? Luke 16. 23 , &c. Why else doth our Saviour say , that the wicked shall gnash their teeth for vexation , when they shall see Abraham , & Isaac , & Jacob in the Kingdom of heaven , and themselves thrust out of doors , Luke 13. 28. But that thou mayst the better fore-see , or at lest fore-think what will follow , I will shew thee thy case in sundry other persons . Clodius , son to Esophus the Tragedian , spent marvelous great wealth which his father left him . Epicharmus the Athenian , having a large patrimony left him by his parents , consumed it in six dayes , and all his life time after lived a begger . Apicius , in banqueting , spent great revenues , left him by his parsimonious father , and then because he would not lead a miserable life , hanged himself . Pericles , Callias , and Nicius , by prodigall lavishing and palpable sensuallity , spent in a shorttime very great patrimonies , left them by their parents , and when all their means was gone , they drank each of them a poysoned potion one to another , and dyed in the place . Again , we read that Caligula , in one year of his reign , spent prodigally , sixty seven millions of gold , which Tiberius his Predecessor had gathered together , as Tacitus tells us , and where as John the 22. left behind him , ( as Petrarch reports ) two hundred and fifty tun of gold ; insomuch that an odde fellow made this jest of him , Erat Pontifex maximus si non virtute pecunia tamen maximus . Pope Sixtus Quintus , ( called of Englishmen , a by word , for selling our Kingdom to Philip of Spain , Six Cinque , ) through his intollerable covetousness , left in his Exchequer five millions ; but his successor Gregory the fourteenth , wasted four of them in ten months and less , besides his ordinary revenues , in riot and prodigality ; and many the like which I could tyre you with ; insomuch that the curse of Epimenides is daily fulfilled , which was , that all the treasure whorded up by the covetous , should be wasted by the prodigall ; for , for the most part the Misers meanes lights into the hands of some such ding-thrifty dearth-maker , as out of a laborious Silk-worm , rises a painted Butter-flye . CHAP. XIX . AND so much of the ninth judgement which God usually inflicts upon the merciless Miser . I will adde but one more , nor needs he any more to make him compleatly miserable ; for though the former were wofull enough , yet this last is worse then all the rest , as I shall clearly demonstrate in the ensuing pages . For , Tenthly , doth covetousness reign in a man ? is he bewitcht with the love of money ? is his heart rivited to the earth ? and is he once inslaved to this sin ? if so , there is no probability , hardly any possibility , that ever he should be converted or saved ; nor is it to any more end to admonish him , then to knock at a deaf mans door , or a dead mans grave . Covetousnesse is not more the root of all evil , as the Apostle fitly stiles it , then it is the rot of all good , as is easie to prove ; it is the root of all evil , the mother and metropolis of all sins that can be named ; for there is no sin whatsoever , but it hath sprung from this cursed root , whether it be lying , or swearing , or cursing , or slandering , or Sabbath-breaking , or drunkenness , or adultery , or bawdery ; whether theft , murther , treason , cozening in bargains , breaking of promises , perfideous underminings , contempt of God and all goodness , persecuting the truth , opposing the Gospel , hatred of Gods Messengers , sleighting of his Ordinances , unbelief , idolatry , witch-craft , ante-Cristanism , sacriledge , soul-murther , &c. For whence spring all these , and what else can be named , but from covetousness ? There is no evil that a covetous man will not put in practise , so goods may come of it ; you cannot name the sin , but the Auaritions will swallow it , in the sweet broth of commodity . He that is greedy of gain , will sell the truth , sell his friend , his father , his master , his Prince , his Countrey , his conscience ; yea , with Ahab he will sell himself for money , as I might instance in a world of examples ; yea , daily experience hath taught us , since our Civil Wars , that many to advantage themselves five shillings , will indamage another five hundred pounds ; and to gain five pounds , will indanger the losing of three whole Kingdoms ; yea , when once men are bewitcht with the love of money , as Judas was , a small matter would hire them to sell Christ himself , were he now on the earth to be sold . A resolution to be rich , is the fountain of infinite evils ; yea , Covetousness is the Index , or Epitomy of , or rather a Commentary upon all sin and wickedness . Name but covetousness , and that includes all the rest , as being a sin made up of many such bitter ingredients . All vices rule , where gold reigns , at least that heart which hath once inslaved it self to this sin , may be wrought by Satan to any thing . Justice is the mistress of all vertues , and the truest tryal of a good man , but the covetous heart , is a very mint of fraud , and can readily coyne falsehoods for advantage , upon all occasions . And as it is the root or cause of all evil , so it is the rot or main hinderer of all good ; Covetousness is the grave of all goodness , it eats out the very heart of grace , by eating grace out of the heart , Rom. 1. 29. When Avarice once gets admission into the heart , it turns all grace quite out of doors ; as where salt grows , it makes the ground so barren of all other things , that nothing else will breed therein ; this is the cursed devil that mars all , Covetousness . No such impediment to conversion and salvation as it ; as for instance , Ministers wonder that their Sermons take no better , that among so many arrows none should hit the mark : but God tells us the reason , Ezek. 33. they sit before thee , and hear thy words , but their hearts go after their covetousness , ver. 31. Whence is is , that you may see swearers , drunkards , adulterers , &c. weep at a sermon , where as you never saw the covetous shed a tear , be the Doctrine never so dreadful . Oh this golden devil , this Diana of the Ephesians , doth a world of mischief , it destroyes more souls then all other sins put together , as the Apostle intimates , 1 Tim. 6. 10. Whence it is , that we shall sooner hear of an hundred Malefactors contrition at the gallows , then of one covetous Misers in his bed . The Children of Israel would not beleeve Samuel , that they had sinned in asking a King , before they saw a miracle from Heaven , even thunder and rain in wheat harvest , which was contrary to the nature of that Climate , and then they could confesse it , and repent , 1 Sam. 12. 17 , 18 , 19. But the covetous are in Pharaohes case , whom neither miracles nor judgements could prevail withall , and of whom God speaks to Moses in this manner , See that thou speak all the words , and do all the wonders before Pharaoh , which I have put in thine hand ; but I will harden his heart , and he shall not let the people go , Exod. 7. 1 , 2 , 3 , 4. And certainly , they of all others are the men to whom these ensuing Scriptures are applyable ; Go , and say unto these people , ye shall hear indeed , but you shall not understand , ye shall plainly see and not perceive ; make the heart of this people fat , make their ears heavy , and shut their eys , lest they see with their eys , and hear with their ears , & understand with their hearts , and convert , and he heal them , Isa. 6. 9 , 10. They would none of me , nor hear my voice , so I gave them up unto the hardness of their heart , and they walked in their own counsels , Psa. 81. 11 , 12. Go up unto Gilead , and take balm , O Uirgin daughter of Egypt , in vain shalt thou use many medicines , for thou shalt have none health , Jerem. 46. 11. The precious stone Diacletes , though it have many excellent soverainties in it , yet it loseth them all , if put into a dead mans mouth ; so are all means ineffectuall that are used for the recovery of the covetous , as is well imployed in those words of Abraham , to the rich Glutton , Luk. 16. 29 , 30 , 31. our Saviour expresly affirmeth , that it is easter for a Camel to go through the ey of a needle , then for a rich man ( that is , a covetous rich man ) to enter into the Kingdom of Heaven , Luk. 18. 25. and the Apostle , That no covetous man can look for any inheritance in the Kingdom of Christ , and of God , Eph. 5. 5. 1 Cor. 6. 9 , 10. Such an ones doom is set down , Deut. 17. 12. That man that will do presumptuously , not hearkening unto the Priest that standeth before the Lord to minister there , that man shall dye , saith the Lord . And again , Prov. 29. 1. He that hardeneth his neck when he is reproved , shall suddenly be destroyed , and that without remedy , implying that there is no hope of such a man ; and indeed , he that despiseth Moses law , dyeth without mercy , as the Apostle concludes , Heb. 10. 28. A covetous man , is like a sick patient that cannot spit , whom nothing will cure , or like a crackt Bell , for which there is no other remedy then the fire , or like one that hath the plague tokens , who ( as is conceived ) is past all hope , and for whom all that can be performed , is to say , Lord have mercy upon him , Deut. 17. 12. Pro. 1. Heb. 10. 28. which makes Musculus say , that Divines shall reform this vice , when Phisicians cure the gout , which is incurable . Our Mithologists tell us of many strange metamorphoses , of men turned into beasts , by Circe . Our Poets tell of Licaon , turned into a Wolf , but when a ravenous Oppressor repents , and turns pious and mercifull , there is a Wolf turned into a man , yea , a Devil turned into a Saint ; Whence the Holy Ghost ( speaking of Zacheus , and his conversion ) brings it in with an ecce , behold , as if it were a wonder that Zacheus a covetous man should be converted ; as let me referre it to the experience of the spirituall Reader , Did ye ever know , or hear , of three such covetous extortioners as Zacheus was , that repented and made restitution as he did ? no , for if you should , it were as great and as rare a miracle , as if at this day the Turk , Pope , and K. of Spain , ware at once perswaded to forsake their Idolatry and Superstition . CHAP. XX . AND yet it is no wonder , if we consider the reasons . For , First , the coverous man is an Atheist , one that ( like Davids fool ) sayes in his heart there is no God ; the Mamonist is like Leo the tenth , Hildebrand the Magician , Alexander the sixth , and Julius the second , who were all meer Atheists , who thought whatsoever was said of Christ , Heaven , Hell , the day of judgement , the immortallity of the soul , &c. to be but fables , and meer impostures , dreams , toys , and old wives fables ; and being Atheists that beleeve not a Heaven , Hell , or day of judgement , when every man shall be rewarded according to his deeds , be they good or evil ; what hope is there of their conversion or salvation ? or how should they not preferre temporal things , before coelestial and eternal ? As , what is the reason that there are few rich men that will not rather offend the Divine Majesty , then the Temporal Authority ? and few poor men that resemble not the poor Swedes in their serving of God , who always break the Sabbath , saying , it is only for rich men and Gentlemen , that have means , to keep that day ; yea , that almost all men , rich and poor , are for matter of Religion , like Sir John Kennede , who in chusing of his wife , would have her well born and educated , fair , rich , wise , kind , with the like accomodations , but quite forgot to wish her good and vertous , and was accordingly blest in his choise ; as King James ( who made many such Matches ) used the matter : the main reason of all is , men beleeve not a God , or a day of judgemert . Whence it is , that amongst all the desired priviledges of this life , men commonly leave out holinesse , which sufficiently argues their infidelity , which in these times is much propagated and strengthened ; for the plurality of faiths among many , hath brought a nullity of faith in the most . Worldly minds , mind nothing but worldly things , their busines is thought upon , not God , nor their salvation , for they make that no part of their business ; their business gives them no leave , or leisure , to think of their consciences , nor do they go to Church to serve God , but the State , which they use not as a means to save their souls , but charges . There is no Religion in them but the love of money ; most men have their souls as it were wrapt up in the port-mantua of their sences , and to them all spiritual , coelestial , and eternal things seem incredible , because they are invisible . Machiavil thought all piety and religion , to be nothing but policy , Pharoah imputed mens worshiping of God , to idleness ; They be idle , saith he , therefore they cry , let us go offer sacrifice unto our God , Exod. 5. 8. It is a foolish thing , saith Cato , to hope for life by anothers death ; Seneca jeered the Jews for casting away a seventh part of their time upon a weekly Sabbath ; and of their minds are the most among us , if they would speak out their thoughts . Let the word or Minister tell them , ( that prefer profit before honesty ) that godliness is great gain , as having the promises of this life , and of that which is to come ; yet their conclusion is , they cannot live unless they deceive , they cannot please unless they flatter , they cannot be beleeved unless they swear , as Demetrius thought he should beg , unless he might sell Images , Act. 19. 27. Nothing will sink into their heads , that cannot be seen with their eys , or felt with their fingers : We hate the Turks for selling Christians for slaves , what do we think of those Christians that sell themselves , and how odious are they ? the poorest cheat's soul ( if ever he be saved ) cost Christs precious blood , yet half a crown , yea six pence sometimes , will make him sell it , by forswearing himself . CHAP. XXI . SEcondly , another reason is , if a covetous man do repent , he must restore what he hath wrongfully gotten , which perhaps may amount to half , or it may be three parts of his Estate at a clap : which to him is as hard , and harsh an injunction , as that of God to Abraham , Gen. 22. 2. Sacrifise thy son , thine only son Isaac . Or as that of our Saviours to the young man , Luk. 18. 22. Sell all that ever thou hast , and distribute unto the poor : And is there any hope of his yeelding ? No , Covetousness is idolatry , Eph. 5. 5. Col. 3. 5. And Gold is the covetous mans god , and will he part with his God , a certainty for an uncertainty ? No , a godly man is content to be poor in outward things , because his purchase is all inward ; but nothing except the assurance of heavenly things , can make us willing to part with earthly things ; neither can he contemn this life , that knows not the other , and so long as he keeps the weapon ( evil-gotten goods ) in his wound , and resolves not to pluck it out by restoring ) how is it possible he should be cured ? Besides , as there are no colours so contrary as white and black , no elements so disagreeing as fire and water , so there is nothing so opposit to grace and conversion , as covetousness ; and as nothing so alienates a mans love from his vertuous spouse , as his inordinate affection to a filthy strumpet ; so nothing does so far separate and diminish a mans love to God , and heavenly things , as our inordinate affection to the world and earthly things ; yea , there is an absolute contrariety between the love of God , and the love of money : no servant , saith our Saviour , can serve two masters , for either he shall hate the one , and love the other , or else he shall leane to the one and despise the other , ye cannot serve God and riches , Luk. 16. 13. Here we see , there is an absolute impossibility , and in the fourteenth Chapter and elsewhere , we have examples to confirm it , All those that doted upon purchases , and farms , and oxen , and wives , with one consent made light of it , when they were bid to the Lords Supper , Luk. 14 , 15. to 23. The Gadarenes that so highly prised their hoggs , would not admit Christ within their borders , Luk. 8. Judas that was covetous , and loved money , could not love his Master , and therefore sold him . When Demas began to imbrace this present world , he soon forsook Paul , and his soul-saving Sermons , 2 Tim 4. 10. and how should it be otherwise with these Misers ? for they love and serve Mammon , they put their trust , and place their confidence in their riches ; they make gold their hope , they set their hearts upon it , and do homage thereunto , attributing and ascribing all their successes thereunto ; which is , to deny the God that is above , as we may plainly see , Iob 31. 24 , 28. and as for his love and regard to the Word of God , I will referre it to his own conscience to determine , whether he finds any more taste in it , then in the white of an egge , yea , whether it be not as distastfull to him , as dead beer after a banquet of sweet-meats . Nor is it only distastfull to his palat , for his affections being but a little luke-warm water , it makes his religion even stomack-sick : Let him go to the Assemblies , ( which he does more for fear of the Law , then for love of the Gospel , and more out of custome then conscience , as Cain offered his sacrifice , and so will God accept of it : ) he sits down as it were at Table , but he hath no stomack to eat ; his ears are at Church , but his heart is at home ; and though he hear the Ministers words , yet he resolveth not to do them ; for his heart goes after his covetousnes , as the Lord tells Ezekiel touching his Auditors , Ezek. 33. 30. to 33. And as is his hearing , such is his praying , for that also is to serve his own turn ; he may afford God his voice , but his heart is rooted and rivited to the earth ; They have not cryed unto me , saith God , with their hearts , when they howled upon their beds , and when they assembled themselves , it was but for corn and wine , for they continue to rebell against me , Hosea 7. 14. O that God had but the same place in mens affections , that riches , honours , pleasures , & their friends have ! but that is seldom seen , the more shame , folly , and madness , and the greater and juster their condemnation ; whence that terrible Text in Jeremiah , Chapter 17. Thus saith the Lord , Cursed be the man that trusteth in man , and maketh flesh his arm , and withdraweth his heart from the Lord , vers. 5. And that exhortation , 1 Tim. 6. Charge them that are rich in this world , that they be not high-minded , and that they trust not in uncertain riches , but in the living God , who giveth us abundantly all things to injoy , vers. 17. And well does that man deserve to perish , that so loves the creature , as that he leaves the Creator . CHAP. XXII . FOurthly , another reason , ( were there no other ) why it is so impossible to prevail with the covetous , is , they will never hear any thing that speaks against covetousness , ( and their refusing to hear it , shews them to be such , for flight argues guiltiness always ) Covetous men will never hear Sermons , or read Books that press to good Works , or wherein the necessity of restitution is urged ; neither had Satan any brains , if he should suffer them so to do . A Faulkner ye know , will carry divers Hawks hooded quietly , which he could not do , had they the use of their sight . Such I say , will not vouchsafe to hear reason , lest it should awake their consciences , and convince their judgements ; resembling him that would not have his Physician remove the thirst which he felt in his ague : because he would not lose the pleasure he took in quenching the same with often drinking ; they had rather have their lusts satisfied , then enstinguished . Now we know , that hearing is the only ordinary means of life and salvation ; if then the soul refuse the means of life , it cannot live . If Caesar had not delayed the reading of his Letter , given him by Artemidorus , as he went to the Senate , wherein notice was given him of all the conspiracy of his murtherers ; he might with ease have prevented his death , but his not regarding it , made the same inevitable : which together with the rest of this Chapter , gives me a just and fair occasion ( now I have obtain my purpose ) to acquaint the ingenuous Reader , why I rather call my Book , The prevention of Poverty , and best way to become Rich and Happy , then The arraignment and conviction of Covetousness ; for by this means , many a covetous wretch may out of lucre , be touled one to read it , to the saving of their souls ; who otherwise would never have been acquainted with a thousand part of their wretchedness , and so not capable of amendment . But Fiftly , suppose he should be prevailed withall to hear me , all 's one ; even an ounce of gold with him , will weigh down whatsoever can be aledged from the Word , for though with that rich man , Luk. 10. he may have a good mind to heaven in reversion , yet for all that , he will not hear of parting with his heaven , whereof he hath present possession . He can like Canaan well enough so he may injoy his flesh-pots also , and could love the blessing , but he will not lose his pottage ; and in case he cannot gain by being religious , his care shall be not to loose by it ; and that Religion shall like him best , that is best cheap , and will cost him least ; any Doctrine is welcome to him , but that which beats upon good works : Nor will he stick with the Sages , to fall down and worship Christ , but he cannot abide to present him with his gold ; No , if another will be at the charges to serve God , he will cry out , why is this waste ? as Judas did when Mary bestowed that precious oyntment upon her Saviour , which otherwise might have been sold , and so put into his bag . The love of money , and commings in of gain , is dearer and sweeter to the Muck-worm , then the saving of his soul , what possibility then of his being prevailed withall ? To other sins Satan tempts a man often , but Covetousness is a fine and recovery upon the purchase , then he is sure of him ; as when a Goaler hath locke up his prisoners safe in a Dungeon , he may go play . Covetous men are blinde to all dangers , deaft to all good instructions ; they are besotted with the love of money , as Birds are with their bain ; yea , they resolve against their own conversion . The Scribes and Pharisees , who were covetous , shut their eyes , stopt their ears , and barriocadoed their hearts against all our Saviour did or said ; yea , they scoft at his preaching , Luk. 16. 14. and of all sorts of finners that Christ preached unto , he was never scorned , and mockt , but by them , when he preached against covetousness . Christianum dogma , vertitur in scomma , and what 's the reason but this ? rich worldlings think themselves so much the wiser , as they are the richer . These things considered , no wonder that our Saviour expresly affirmeth , that it is easier for a camell to go through the eye of a needle , then for a rich man ( that is a covetous rich man ) to enter into the Kingdom of Heaven ; as well knowing , that no Physick can be found strong enough to purg out this humor . Well may they gnaw their tongues for sorrow , when they shall be tormented with fire , and boyl with great heat , and blaspheme the God of Heaven for their pains , and for their soars , but repent of their works they will not , as it is Revel. 16. 8. to 12. only others may make some good use of that evil they see in them , at least learn to beware of covetousness . I grant , that to God ( who hath commanded us to use the means ) all things are possible , for he is able , even of stones , to raise up children unto Abraham , Mat. 3. 9. but in respect of ordinary means , it is no more possible for a covetous miserly muck-worm to be converted , then it is for a dead man to be raised . And therefore , though I had rather be a Toade then a Drunkard , yet had I rather be a Drunkard then a covetous Miser , and should somewhat the more hope to go to Heaven , Mat. 21. 31 , 32. CHAP. XXIII . AND so much of the tenth plague which God inflicts upon the miserly muck-worm ; I might give you many more , for almost every thing becomes a deadly snare to such men , even every thing they see or hear of , each thought that comes into their minds , yea the very Word of God , the mercy of God , and the merits of Christ , become their bain , and shall inhanse their damnation ; for as all things shall turn together for the best , to those that love God , so all things shall turn together for the worst , unto them that hate God , as they do , John 15. 24. Rom. 1. 30. But enough hath been faid ( as I suppose ) to make good what I promised , and to prove that the cruell and unmercifull Miser is never the better for his riches , but the worse , and how God bestows these outward blessings upon him , rather in wrath then in love , with the reasons thereof ; but as you have heard what it is , not to be Rich and Happy : so in the next place hear what it is to be so . For to clear mens judgements , and for the further and fuller discharge of what I promised in the beginning , that also is to be discovered , which when I have disparcht , I shall honestly acquaint you , how of poor , melancholy , and miserable , you may become rich , happy , and comfortable ; now as touching the former of these , you are to know : That a competency of earthly things , is indeed and really the best estate in the world , if we had but the wit to know when we are well ; which makes Agur pray , Give me neither poverty nor riches , but feed we with food convenient for me , lest I be full and deny thee , and say , Who is the Lord ? or lest I be poor and steal , and take the name of my God in vain , Pro. 30. 8 , 9. He prayes against riches , as well as poverty , and that which we are to pray against , we may not desire ; and what is it our Saviour teacheth us to pray ? but Give us this day our daily bread , Mat. 6. 11. We are never so happily fed , as when we wait upon God for our daily bread , and are therewith content ; and lest our Saviovrs words should not be enough , he teacheth us this lesson no less by his own practice , then by precept ; for though he was owner of all things in the universe , yet he would have no more then just what he needed , as when he wanted money to pay tribute , he sent for no more then he was to disburse presently , Mattb. 17. 27. he might have commanded twenty pounds as well as twenty pence , but he would not , to shew that we should desire no more then will serve our turn . A competent measure of wealth to retain an honest reputation in the world , so that we neither need to flatter nor borrow , is sufficient : He is rich enough saith Jerom , that lacketh not bread , and high enough in dignity that is not forced to serve . I would saith another , desire neither more nor less then enough , I may as well dye of a surfeit as of hunger . This worlds wealth that men so much desire , May well be likened to a burning fire ; Whereof a little can do little harm But profit much , our bodies well to warm . But take too much , and surely thou shalt burn , So too much wealth , to too much wo does turn . It is a great skill to know what is enough , and greater wisedome to care for no more ; if I have meat , drink , and apparrel , I will learn therewith to be content ; if I had the world full of wealth beside , I could injoy no more then I use , the rest could please me no otherwise then by looking upon , as wise Solomon shews , Eccles. 5. 11. and why can I not thus solace my self while it is anothers ? It was a dainty disposition of one that followed a great Lord , who was often heard to say , I bless God , I have as much in effect as my Lord himself , though I am owner of little or nothing , for I have the use of his Gardens and Galleries to walk in , I hear his Musick with as many ears , I hunt with him in his Parks , eat and drink of the same with him , though a little after , and so of other delights which my Lord enjoys . And indeed , what great difference is there , save in the pride and covetousness of a mans mind ? for my part , ( let me speak it to Gods glory , and out of thankfulness ) I have no share with either of them in these delights ; I enjoy neither curious gardens , nor delicious musick , nor sumputous fare , my body will scarce permit me a cup of strong drink , I do not know that I have been free from getting cold in my head ( more or less ) one whole day this thirty years , my means will not afford me to keep either horse or man , except with the unjust Steward , I should cozen my master , yet I would not change my condition either with him or his Lord , and I doubt not but there are thousands of my mind , as preferring a retired life , spent in conversing with Authors , before all the honors , pleasures , and profits that others enjoy ; This is the gift of God , ( Eccl. 5. 15. to the end , ) and not unmeet to be spoken in the great Congregation , Psal. 35. 18 , and 119. 46. Riches and Poverty are more in the heart then in the hand ; we may be as happy and as warm in Country russet , as in Tissue ; he is wealthy that is contented , and he poor that is not , were he as rich as Croesus , he only is rich and happy , in regard of outward things , who thinks himself so , and only the covetous and uncontented are poor and miserable . The contented man in coveting nothing , enjoyes all things , though he have nothing ; even as Adam was warm , though he had no cloaths . The eys quiet , the thoughts medicine , and the minds Mitridate , is content , it is a sweet sauce to every dish , and adds pleasantness to all we do ; how many miserly muck-worms macerate themselves with perplexing thoughts , carés , and fears of want , when they want nothing but a thankfull heart ? these are miserably poor and unhappy , but it is in opinion onely , for otherwise were they but contented , they might be the richest and happiest men a live , not by adding to , or heaping up goods upon goods , but by diminishing and taking away from their greedy and covetous desire of having more . The shortest cut to riches , is by their contempt ; it is great riches not to desire riches , and he hath most that covets least , sayes Socrates , and also Seneca . CHAP. XXIV . TRue , this so transeends the condition , or indeed , the capacity of a Miser or Muck-worm , that he will count these but words , and meere bravadoes ; but that those lovers of wisedom , were so contented with a little , that they desired no more , their practice did sufficiently prove For when Alexander bad Diogenes ask what he would , his answer was , Stand aside , and let the Sun shine upon me , take not that away which thou art not able to give ; further avouching , that he was richer then himself ; for I , quoth he , desire no more then what I enjoy , wheras thou , O Emperor , canst not content thy self with all the world , but daily hazardest thy life and fortunes , to augment thy Possessions . Now all that this Heathen possest , was a Tub to dwell in , the peoples charity to maintain him , and a Dish to take up water in , the which ( when he saw a boy take up with his hand to drink ) he threw away , saying , I knew not that nature had provided every thing needfull , so little did he desire superfluities . Abdolomenes , a poor Gardiner , refused a great City offered him by Alexander . Fabricius , a noble Roman , refused a great sum of money , sent him by Pirrhus ; albeit , he was so poor , that when he dyed , his daughtets were married at the common charge of the City . Apollonius Tianeas , having divers rich gifts sent him by Vespasian , refused thē , saying , They were for covetous-minded men , and for those that had need of them , which he had not . Socrates being sent for by Archelaus to come to receive store of gold ; sent him word , that a measure of flower was sold in Athens for a peny , and that water cost him nothing . Themistocles finding rich bracelets of Pearl and precious stones lie in his path : bade another take them up , saying , Thou art not Themistocles . Anacreon the Philosopher , having received from Policrates a great reward , of ten thousand Duckets ; soon after repented himself : for he entred into such thoughts , and was so vexed with fear , care and watching for three dayes and three nights ; that he sent it back again , saying , It was not worth the pains , he had already taken about it . Democritus the Philosopher of Abdera , having learned of the Chaldeans Astronomy , and of the Persians Geometry : returned to Athens , where he gave infinite wealth to the City , reserving only a little Garden to himself . Crates , to the end that he might more quietly study Philosophy ; threw his goods into the Sea . Crates the Thebane , delivered a stock of money to a friend of his , upon condition ; that if it should happen his children proved Fools , he should deliver it unto them : but if they became learned , and Philosophers ; then to distribute it to the Common people , because said he , Philosophers have no need of wealth . Which examples I could parallel with many mentioned in the Word , as Jacob , Gen. 28. 20. and Samuel , 1 Sam. 12. 3. and Job Chap. 31. 24 , 28. Moses , Numb. 16. & 15. Jer. 15. & 10. Agar , Prov. 30. 8. Abraham , who would not receive so much as a shoe-latchet of the King of Sodom : Gen. 14. 21 , 22 , 23. David , who refused to have the threshing-floor of Araunah , except he might pay to the full for it ; and whose longing was not after the increase of corn , wine and oil ; but for the light of Gods countenance , Psal. 4. 6. 7. Yea , he more valued Gods Word , then thousands of gold and silver , Psal. 19. 10. and 119. 14 , 127. Elisha refused Naamans rich present of gold and costly garments ; though so freely offered , and so well deserved , 2 Kings 5. 16. Saint Paul in his greatest need , was as well content , as when he had the most plenty : and rather chose to work at his trade , then he would be chargeable to any , Phil. 4. 11. He coveted no mans silver , nor gold , Acts 20. 33. it was only the saving of souls , that he thirsted after , 2 Cor. 12. 14. Zaccheus , when he was once become a Christian , was so far from desiring more , that he was all for dimishing what he had : for he gave one half to the poor , and with the other he made four-fold restitution , Luke 19. 8. And the like might be shewen of all the Apostles , and lastly , of our Saviour Christ . To all which I might adde examples of many in this age , and of that that went before it ; As Sir Thomas Moore , Sir Julius Caesar , The Lord Harrington , Bishop Hooper , Mr. Bradford Martyr , Reverend Mr. Fox that wrote the Book of Martyrs , Master Wheatley , Minister of Banbury , Doctor Taylor ; and others that are yet living : were it fit to name them , that have but a small portion , a poor pittance of these earthly enjoyments ( in comparison of what others have , and are not pleased with all ) even just enough to make even at the years end , living frugally : yet are they so contented , that they desire no more , nor would they change their private and mean condition , with any men alive , be they never so rich , never so great . Nor wouldst thou think it probable , their hearts should deceive them , if thou knewest what offers they have refused . And I doubtnot , but there are many such in the land . Nor can it be thought strange , that Gods children ( whose affections are set upon heavenly things ) should be so content with a little ; that they desire no more ; when we read of one Esau , that could say , I have enough my brother , keep that thou hast to thy self , Gen. 33. 9. Yea , if it fared so with the Heathen , for the love of that wisdome and vertue , which shall have no reward , because they wanted faith and saving knowledge , how much more should Christians ? ( who have a more sure word of promise , then they had , 2 Pet. 1. 19. with Mary make choice of that better part , which shall never be taken from them , Luke 10. 41 , 42. True worldly mindes think , no man can be of any other then their own diet ; and because they finde the respects of self-love , and private profit , so strongly prevail with themselves : they cannot conceive , how these should be capable of a repulse from others . Nature thinks it impossible , to contemn honour and wealth : and because so many souls are thus taken , cannot believe that any would escape . But let carnal hearts know there are those , that can spit the world in the face , and say , Thy gold and silver perish with thee , Acts 8. 20. That had rather be masters of themselves , then of the Indies : and that in comparison of a good conscience , can tread under foot with disdain , the worlds best proffers , like shadows as they are ; and that can do as Balaam said , If Balack would give me his house-full of silver and gold ; I cannot go beyond the commandement of the Lord , Numb. 24. 13. Elisha and Gehazi , looked not with the same eyes upon the Syrian treasure ; but one with the eye of contempt , the other with the eye of admiration and covetous desire . Two men see a Masse together , one is transported with admiration and delight , the other looks upon it with indignation and scorn ; one thinks it heavenly , the other knowes it blasphemy . CHAP. XXV . NOw why are godly Christians so content with a little ? that they desire no more : certainly they could be as rich as the richest , and as wise for earthly things , as they are for heavenly . ( As when Thales was upbraided , that all his wisdome could not make him rich : setting but his minde to it , he saw by study , that there would be a great scarcity of oil , which in the time of plenty he took up upon credit , and when the want came , by his store he became exceeding rich as Laertius relates : ) but they are better pleased with a competency then to trouble themselves to get , or indeed to desire an opulency . The Christians reasons are these . First , they consider , that as a shoe fit is better then one either too big , or too little ; ( for one too big sets the foot awry ; and one too little hindereth the going ) so a mean estate is best . Better is a little with the fear of the Lord , then great treasure and trouble therewith , Prov. 15. 16. A ship of great burthen , and heavy laden , comes with great labour and difficulty , and with much a doe is brought in ; if it want ballast and lading , there is great danger of overturning ; but a light Pinace indifferently freight , comes along swiftly , and is brought to the harbour with much ease . Nor do the godly wise , desire more then they can wield , in which they resemble Aristippus , who when a servant in journeying with him , was tyred red with the weight of the money which he carried ; bid him cast out that which was too heavy and carry the rest : whereas the covetous man is like Arthipertus King of the Lombards ; who flying from Asprandus his enemy , and being to swim over the River Tesino , to save his life , took so much gold with him , that he both drowned it , and himself with it . Secondly , the poor and mean , have a deeper sense of Gods fatherly care and providence , in replenishing them , at all times of need , ( even beyond imagination or expression ) then others have , that know not what it is sometimes to want : whiles wicked mindes have their full scope , they never look up above themselves : but when once God crosseth them in their projects , their want of success , teaches them to give God his own . We should forget at whose cost we live , if we wanted nothing : And doubtless , one bit from the month of the Raven , was more pleasing to Elijah ; then a whole Table full of Ahabs dainties . Nothing is more comfortable to Gods children , then to see the sensible demonstrations of the divine care and providence , as is promised , Prov. 3. 6. In all thy wayes acknowledge him , and he shall direct thy wayes . The godly man wearies not himself with cares & fears , have he but from hand to mouth : ( never so little ) for he knows he lives not at his own cost . He considers what Saint Peter saith , 1 Pet. 5. Cast your care upon the Lord , for he careth for you , verse 7. He remembers what our Saviour saith , Matth. 6. observes the same , and never doubts of the performance ; so he takes no thought for to morrow , what he shall eat , or what he shall drink , or wherewith he shall be clothed : but applauds his own happiness , knowing that he who feedeth the fowls of the Air , and arrayeth the Lillies of the field , will be sure to feed and clothe them that are his sons and houshold servants , Matth. 6. 25 , to the end , Luke 12. 22 , to 33. Levit. 26. 3 , to 14. Phil. 4. 6. 1 Pet. 5. 7. Psal. 55. 22. Besides , as there are intercourses of sleeping and waking , of night and day , of fair weather and foul , of war and peace , of labour and recreation ; that each may set off the other , so God findes it meet , by a sense of want to humble us ; and by supplying our wants to fill us with joy and thankfulness . Ptolomie King of Egypt , going a hunting lost his way , and could get no better fare , then a course brown loaf in a Shepherds house : but this he said seemed sweeter and better to him ; then all the delights that ever he ate or met with before . Content in want , is plenty with an over-plus . The giver of all things knows how to dispence his favours so , as that every one may have cause both of thankfulness and humiliation : whiles there is none that hath all , nor any one but hath some . Thirdly , God in mercy not seldome keeps his children from riches and abundance : lest they should choak and wound them ; for they are snares and thorns , Matth. 13. 22. Indeed riches are a blessing , if we can so possess them ; that they possess not us : There can be no danger , much benefit in abundance , all the good or ill , of wealth or poverty ; is in the minde , in the use . But this is the misery , Plenty of goods , commonly occasions plenty of evils . How many had been good ? had they not been great . Divers have changed their mindes with their means , neither hath God worse servants in the world , then are rich men of the world : if adversity hath slain her thousands , prosperity hath slain her ten thousand . Commonly where is no want , is much wantonness : and as we grow rich in temporals , we grow poor in spirituals . Usually so much the more proud , secure , wanton , scornful , impenitent , &c. by how much the more we are enriched , advanced , and blessed . They spend their days in wealth , therefore they say unto God , Depart from us , for we desire not the knowledge of thy wayes ; and what is the Almighty that we should fear him ? Job 11. 13 , 14 , 15. CHAP. XXVI . FOurthly , men in a middle condition are mostly more merry and contented then others , that surfeit with abundance . Who so melancholy as the rich worldling ? and who more merry then they ? that are poorest . I have read of a rich Land-lord , that envied his poor tenant , because he heard him sing every day at his labour , yet had scarce bread for his family ; while himself wanting nothing , was full of discontent : One advised him to convey cunningly into his Cottage , a bag of money ; he did so , the tenant finding this mass , so great in his imagination , left off his singing , and fell to carking and caring how to increase it . Crescentem sequitur cura pecuniam : The Land-lord fetcheth back his money , the Tenant is as merry as ever he was . Which shews , that there is no riches comparable to a contented minde , as Plutarch is of opinion , That there are poor Kings , and rich Coblers , as wise Solon seemed to insinuate to the King , when he was vaunting of his greatness : For it was Iris a poor beggar , that he told Croesus was the happiest man in his Dominions . And when King Agis requested the Oracle of Apollo to tell him , who was the happiest man in the world ? expecting to hear himself nominated : the answer was Aglaion , who was a poor Gardiner in Arcadia , that at sixty years of age , had never gone from home , but kept himself and his family with their labour , in a fruitful plot or garden , as Livius relates . Pyrrhus opened himself to his friend Cineas , that he first intended a war upon Italy , and what then said Cineas ? then we will attempt Cicile , and what then ? then we may conquer Carthage and Affrica ; and what then said Cineas ? Why , then quoth Pyrrhus , we may rest , and feast , and sacrifice , and make merry with our friends : to which Cineas replied , ( as every servant of God would do in the like case ) and may we not enjoy all this , sweetness now ? and that without all this ado . But natural men are mad men . Yea , were great men , though good men , but asked the question ; their consciences could not but acquaint us , if they would speak out ; that true contentment seldom dwels high , whiles meaner men of humble spirits , enjoy both earth and heaven . However not a few of them have freely acknowledged it , as I have largely related in my second Part of Philarguromastix . Wherefore be pleased , ô God , to give me a contented minde : and then if I have but little in estate , I shall have much in possession . Fiftly , mean ones with their poverty , misery , ignominy , are often saved ; whiles others with their honour , and opulency go to hell . When we are judged , we are chastened of the Lord ; that we may not be condemned with the world , 1 Cor. 11. 32. Riches do so puff up some men , that they even think it a discredit to their great Worships , to worship God . Nothing feeds pride , nor keeps off repentance so much , as prosperous advantage . The Prodigal never thought of his father , till he wanted husks . We serve God , as our servants serve us : of whom many have too good clothes , others too much wages , or are too full fed to do work . As a woman finding that her hen laid her every day an egg ; for all she was very lean , had a conceit , that if she were fat and lusty , she would lay twice a day ; whereupon she fed and cram'd her thoroughly : but in a short space , she became so fat , that contrary to her expectation , she left laying altogether . Who so nourisheth his servant daintily from his childhood ; shall after finde him stubbron , Prov. 29. 21. Sixtly , they fix their affections upon heavenly riches , and not upon the temporary and transitory riches of this world : because in sicknesse , when they stand in the greatest need of all , they will not do them the least good , Your gold will not bribe a disease , your bags will not keep your head from aking , or your joynts from the Gout , a loathing stomach makes no difference between an earthen dish , and one of silver . Riches can no more put off the stone , or asswage grief , or thrust out cares , or purchase grace , or suspend death , or prevent hell , or bribe the Devil ; then a sattin sleeve can heal a broken arm . Indeed the foolish Prior in Melancthon , rolled his hands up and down in a bason full of Angels ; thinking by this means to cure his Gout : but it would not do . Yea , thou that placest thy happinesse , and puttest thy confidence in a little white and red earth ; and dotest so upon the world , tell me ? When the hand of God hath never so little touched thee , what good thy great wealth will do thee ? Therefore , ô vain desires ! and impotent contentments of men , that place their happinesse in these things : will not this your fair Herodias , appear as a stigmatized Gipsie ? Will not all the toil and cost you haue been at to get riches , appear as ridiculous ; as if a countryman should anoint his axle-tree with Amber-greece ? or as if a travaller , should liquour his boots with Balsamum . Yea , your wealth will not only not save you from evils , but help to make you more miserable , and not only here , but hereafter , Psal. 49. 6 , 7 , 8. Why then do you set so high a price upon them ? and so shamefully undervalue the riches of the minde ? which will much mitigate your grief , and increase your comfort , in what condition soever you are . But Seventhly , they little set by the wealth of this world ; because their riches may soon leave them : When with the Spider we have exhausted our very bowels , to contrive a slender web of an uncertain inheritance : one puff of winde and blast blown upon it by the Almighty , carries all away . What sayes Solomon ? Prov. 23. Cease from thy wisdome , wilt thou cast thine eyes upon that , which is nothing ? for riches taketh her to her wings , as an Eagle , and flyeth away , Verse 4 , 5. and Jer. 17. 11. Isaiah 33. 1. Prov. 12. 27. Yea , all riches are uncertain , but those that are evil gotten , are most uncertain : as examples of all ages witnesse . The first of these was verified in Job ; who lived to see himself poor to a Proverb ; and fell from the want of all misery , to the misery of all wants . And Dionysius , who fell from a Tyrant over men , to be a Tutor ever boyes , and so to get his living . And Perses son and heir , who was fain to learn an Occupation , the Black-smiths trade ; to relieve his necessity . And Henry the Fourth that victorious Emperour , who after he had fought two and fifty pitcht Battails ; became a Petitioner , for a Prebendary , to maintain him in his old age . And Geliner , that potent King of the Vandals , was so low brought : that he intreated his friend to send him a harp , a spunge , and a loaf of bread ; an Harp to consort with his misery , a sponge to dry up his tears , and a loaf of bread to satisfie his hunger . Yea , how many have we known in this City ? reputed very rich , yet have broken for thousands . There are innumerable wayes to become , poor ; a fire , a thief , a false servant , suretiship , trusting of bad customers , an unfaithful factor , a Pyrate , an unskilful Pilate , Godwines sands , a cross gale a wind , and many the like , hath brought millions of rich men to poverty . And yet this is the only winde , that blows up the Words bladder . You see little children , what pains they take to rake and scrape snow together , to make a snow-ball : right so it fares with them , that scrape together the treasure of this world , they have but a snow-bal of it , for so soon as the Sun shineth ; and God breatheth upon it , by and by it commeth to nothing . And as riches well gotten are uncertain , so those that are evil gotten , are not seldome lost with shame . As how many of our over-reachers have over-reached themselves so far ? either by perjury , forgery , receiving of stoln goods , or the like : that they have left either their bodies hanging between heaven and earth ; or their ears upon the pillory , and died in prison : so that the safest way , to praise a covetous miser is , when he is dead . But CHAP. XXVII . EIghthly , to this may be added , that if riches should not leave us , and be taken away , as they were from Job ; yet of necessity we must ere long leave and be taken from them ; as the rich man in the Gospel , was from his substance and wealth . Nor do we know now soon , for so soon as a man is born , he hastens as fast to his end , as the Arrow to the mark : each day , is another march towards death ; and that little time of stay is full of misery , and trouble : and therefore it 's fitly called a passage , a shadow , a span , a tale , a vapour , a cloud , a bubble in the water ; It is like a candle in the winde , soon blown out ; like a spark in the water , soon extinguished ; like a thin Air , soon expired ; like a little snow in the sun , soon melted ; It is like a pilgrimage , in which is uncertainty ; a flower , in which is mutability ; a house of clay , in which is misery ; a Weavers shuttle , in which is volubility ; a Shepherds tent , in which is variety ; to a ship on the sea , in which is celerity ; to smoke , which is vanity ; to a thought , whereof we have a thousand in a day ; to a dream , of which we have many in a night ; to vanity , which is nothing in it self ; and to nothing , which hath no being in the world . And which is further considerable , the young may die as soon as the old . Yea , more die in the spring , and summer of their years ; then do live to their autumn or winter : and more before ten , then after threescore . There are graves of all fizes , and likewise sculls in Golgotha , as , sayes the Hebrew proverb . One dies in the bud , another in the bloom , some in the fruit , few like the sheaf , that comes to the barn in a full age . Men may put far from them the evil day ; but they may finde it neerer then they are aware of , Revel. 22. 12. The pitcher goes oft to the water , but at length it comes broken home . The cord breaks at last , with the weakest pull , as the Spanish proverb well noteth . The tree falleth upon the last stroke : yet all the former strokes , help forwards . A whirl-winde with one furious blast , overturneth the greatest and tallest trees ; which for many years have been growing to their perfect strength and greatness : so oftentimes , the thrid of life breaketh , when men think least of death , as it fared with Saint Lukes fool , who promised himself many years , to live in ease , mirth , and jollity ; when he had not one night more to live , Luke 12. 19 , 20. For when like a Jay , he was pruning himself in the boughs : he came tumbling down , with the Arrow in his side . John the 22th . prophesied by the course of the Stars ; that he should live long : but whilest he was vainly vaunting thereof , the Chamber wherein he was , fell down , and bruised him to pieces . His glasse was run , when he thought it but new turned . And the Axe was lifted , to strike him to the ground ; when he never dreamed of the slaughter-house . And whether thy soul shall be taken from thee this night , as it fared with him formerly spoken of ; thou hast no assurance : the very first night , which the rich man intended for his rest , proved his last night . Nor was there any more between Nabals festival , and his funeral , then ten or a dozen dayes , 1 Sam. 25. 38. And could any thing have hired death , to have spared our forefathers ; they would have kept our possessions from us . Neither is this all , for if thou beest wicked , and unmerciful ; thou hast no reason to expect other , then a violent death : for which see , Job 24. 24. Psal. 37. 10 , 11. Job 36. 11 , 12. Psal. 37. 37 , 38 , 39. & 55. 23. Prov. 12. 27. Great trees are long in growing , but are rooted up in an instannt . The Axe is laid to the root , Matth. 3. 10. down it goes , into the fire it must : if it will not serve for fruit , it must for fuel . And what knowest thou ? but God may deal with thee , as Mahomet did by John Justinian of Geneva who having taken Constantinople by his treason , first made him King , according to promise ; and within three dayes after , cut off his head . God may have fatted thee with abundance , on purpose to send thee to the slaughter-house . Nay , why hath God spared thee , so long as he hath ? probably not in love to thee , but for some other end : As perhaps God hath some progeny to come from thee ; As for good Hezekiah to be born , his wicked Father Abaz is forborn . Why did Ammon draw out two years breath ? in Idolatry : but that good Iosia was to be fitted for a King . Many sacrilegious extortioners , Idollaters , &c. Are delivered , or preserved : because God hath some good fruit , to come from their cursed loynes . However , thou canst not look to live many years . The Raven , the Phenix , the Elephant , the Lyon , and the Hart , fulfill their hundred yeares : But man seldome lives to four score , and thou art drawing towards it . Besides the last moneth of the great yeare of the World ; is come upon us ; we are deep in December , And that day of the Lord shall come as a thief in the night , for when thou shalt say peace and safety , then shall come upon thee sudden destruction , as the travel upon a woman with childe , and thou shalt not escape : as the Apostle speaks , 1 Thess. 5. 2 , 3. That nothing is more certain then death , nothing more uncertain then the houre thereof : That this only is sure , that there is nothing sure here below , and that if we were owners of more land , then ever the Devil proffered to Christ ; yet when death shall knock at our door ; no more can be called ours , then the ground we are put into , needs no more proof then experience . See , Psal. 37. 35 , 36. But Ninthly and lastly , a godly mans desires , are fixed upon the riches of the minde ; which being once had , can never be lost . The which Saint Augustine only counted true riches . The wise and godly are of Pythagoras his minde : who being asked why he cared no more for riches ? answered , I despise those riches , which by expending are wasted and lost ; and with sparing , will rust and rot . They are of Stilpons judgment , who used to say ; All that is truly mine , I carry with me . They desire not so much , to lay up treasure for themselvs upon earth ; but to lay up for themselvs in Heaven , as their Lord and Master hath commanded them , Matth. 6. 19 , 20. What saith the Apostle ? Let not covetousness be once named among Saints , Ephes. 5. 3. As if that world , which many prefer before Heaven ; were not worth talking of . All worldly things are but lent us , our houses of stone wherein our bodies dwell , our houses of clay wherein our souls dwell , are but lent us : honours ; pleasures , treasures , money , maintenance , wives , children , friends , &c. but lent us : we may say of them all , as he said of the Ax-head when it fell into the water ; 2 Kings 6. 5. Alass ; they are but borrowed . Only spiritual graces are given ; of those things there is only a true donation , whereof there is a true possession : worldly things are but as a Tabernacle ; a moveable ; heaven is a mansion . Now put all these together , and they will sufficiently shew ; that he is a fool or a mad man ; that prefers not spiritual riches , ( which are subject to none of these casualties ) before temporal and transitory . And so at lenght I have shewn you what it is not , and what it is to be rich . And I hope convinced the worldling , that the richest are not alwayes the happiest : Yea ; that they are the most miserable ; who swim in wealth , wanting grace and Gods blessing upon what they do possesse : while that man is incomparably happy ; to whom God in his love and favour , giveth only a competency of earthly things , and the blessing of contentation withall ; so as to be thankful for the same , and desire no more . I will now in discharge of my promise acquaint you ; how of poor ; melancholy and miserable ; you may become rich , happy , and cheerful . CHAP. XXVIII . THe which I shal do from the Word of God . Nor need it seem strāge , that for the improving of mens outward estates , I prescribe them rules and directions from thence : For would we be instructed in any necessary truth , whether it be Theological , concerning God , Ecclesiastical , The Church , Political , The Common-wealth , Moral , Our neighbours and friends , Oeconomical , Our private families , Monastical , Our selves . Or be it touching Our Temporal estate . Civil Spiritual Eternal Souls , Bodies , Names , Estates , Posterities . We need but have recourse to the written Word . For that alone is a magazine of all needful provision , a store-house of all good instructions . And let a man study Machiavel , and all the Machiavilians , and Statepoliticians that ever wrote ; he can add nothing , or nothing of worth to what may be collected thence , touching this subject . Wherefore , if any of poor would become rich , let him use the means which tend thereunto ; observe and follow those Rules and Directions , which God hath prescribed and appointed in his Word , which are principally siae ; For as the Throne of Solomon was mounted unto by six stairs : so is this Palace of Plenty and Riches ascended unto , by six steps set upon this ground already laid . For I find in the Word , six infallible wayes to become rich ; or six sorts of men , whom God hath promised to bless with riches , and all outward prosperity . That is to say , 1 The Godly , 2 The Liberal , 3 The Thankful , 4 The Humble , 5 The Industrious , 6 The Frugal . These of all other men in the world , are sure never to want . And these are the main heads , unto which I will draw all , I shall say upon this Partition , or Division . CHAP. XXIX . FIrst , if any of poor would become rich , let him become religious : for Godliness hath the promises of this life , as well as of the life to come , 1 Tim. 4. 8. Yea , all temporall blessings that can be named , are promised to the godly , and their seed ; and to them only as both the Old and New Testament does plainly and plentifully prove . As for instance in Deuteronomy the 28th . God hath promised ; that if we will hearken diligently unto his voice , observe and do all his Commandements , and walk in his wayes , we shall be blessed in the city , aand blessed in the field , blessed in our going forth , and in our comming home , blessed in the fruit of our bodies , and in the fruit of our ground , and in the fruit of our cattel , the increase of our kine , and the flocks of our sheep . That he will bless us in our store-houses , and in all that we set our hands unto ; and make us plentiful in all good things : and that we shall have wherewith to lend unto many , and not borrow , Verse 1 , to 15th . and Chap. 7. 11 , to 19th . To which may be added many the like places ; As , Blessed is the man that feareth the Lord , and delighteth greatly in his commandements : wealth and riches shall be in his house , Psal. 112. Verse 1 , to 4th . Wait on the Lord , and keep his way , and he will exalt thee to inherit the land , Psal. 37. 34. The Lord will with-hold no good thing from them that walk uprightly , Psal. 84. 11. Delight thy self in the Lord , and he shall give thee thine hearts desire , &c. Psal. 37. 3 , to 7. Fear ye the Lord , ye his Saints : for nothing wanteth to them that fear him . The Lions do lack , and suffer hunger , but they that seek the Lord , shall want nothing that is good , Psal. 34. 9 , 10. Whatsoever we ask , we receive of him : because we keep his commandements , and do those things which are pleasing in his sight , 1 John 3. 12. What rare and precious promises are these ? to which I might add very many of like nature . All which David had the experience of , who tels us that he greatly rejoyced in the strength and salvation of the Lord , and the Lord gave him his hearts desire , and did not with-hold the request of his lips : Yea , he prevented him with the blessings of goodness , and set a crown of gold upon his head , Psal. 21. 1 , 2 , 3 , 4. And the like of Abraham , and Lot , and Job , and Solomon . Let us first seek the Kingdom of God , and his righteousness , and all other things shall be ministred unto us , or come in as it were upon the bargain , as our Saviour hath assured us , Matth. 6. 33. Talis est ille qui in Christo credit , die qua credidit , qualis ille qui universam legem implevit ; saith Hierom , We have a livery and seisin , of all the precious promises , both in the Law and Gospel , in the first moment of our faith . Yea , even an earnest , and partly a possession of Heaven it self : Ephes. 2. 6. Neither are these promises made only to the obedient themselves : but riches , and all earthly blessings are entailed upon their seed also , Psal. 112. His seed shall be mighty upon earth , the generation of the righteous shall be blessed , Verse 2 , 3. Nor is riches , and outward prosperity promised to the godly , and their seed as others usually enjoy them , that is , single and barely , but they have a promise of them , with a supply and addition of all other good things , that may make them every way happy , as that their prosperity shall be durable and lasting . That with riches they shall have credit , honour , and promotion with long life added . That they shall be happy and prosper in all they have or do : as having God their Protector , who with mercy is said to compass them about on every side , Psal. 32. 10. That they shall be freed from all fears and dangers , and obtein victory over all their enemies ; together with death , hell , and the devil . That they shall be freed from the Law , and likewise from sin , and the penalty thereof . That they shall have peace external , internal , eternal . And joy , even the joy of the holy Ghost : which is both glorious , and unspeakable . That they shall not only persevere , but also grow in grace , and true wisdom . That all things whatsoever , shall make for their good . That both their persons and performances shall be good and acceptable ; which before were wicked and abominable . That by the prayer of faith , they shall obtein of God , whatsoever they shall ask in Christs Name , and according to his Word . And in fine , all other good things , that can be named ; whether temporal , spiritual , or eternal : are by the promise of God entailed , upon them that love him , and keep his commandements , and upon their seed , as I could plentifully and most easily prove , were it pertinent to the matter in hand . Nor is all this , that God hath promised to those that serve him , so great a matter comparatively ; as that we need wonder at it , or once question the same : For If he spared not his own Son , but delivered him to death for us ; how shall he not with him freely , give us all things also ? Rom. 8. 31 , 32. It is the Apostles argument . Great , yea , too great things are they for us to receive ; but not too great , for the great and good God of Heaven and earth to give : all the fear is on our part , whether we be such to whom the promise is made . For all Gods promises are conditional . And though of these outward good things , he hath promised abundance : yet it is upon the condition of faith and obedience : as appears by all the fore-mentioned places ; so that if we be not wanting in our duty , and obedience to God ; God will not be wanting in any good thing to us : Nor can we look that God should make good his promises , if we make them void , by not observing the condition , as that we may do by our distrusting him . If we will not dare to trust God upon his promise so confidently as we would a friend , or some great man that is able and honest . Besides , the Lord hath promised , that there shall be no want to them that fear him ; and that no good thing will he with-hold , from them that walk uprightly , Psal. 34. 9. & 84. 11. Where observe two things , there shall be no want to such , and such shall want no good thing : so that he must be such an one , to whom the promise is made ; and he must also be sure , that it is good for him , which is promised . But oftentimes it is not good , for a man to abound with earthly blessings : as strong drinke is not good for weake brains . Yea , if any thing be wanting to a good man , he may be sure it is not good for him : and then better that he doth want it , then that he did enjoy it , and what wise man will complain of the want of that , which if he had , would prove more hurtful then gainful to him ? as a sword to a mad man , a knife to a childe , drinke to them that have a Fever , or the Dropsie . No good thing will God with-hold , &c. and therefore not wants themselves , which to many are also good , yea , very good things , as I could reckon up many : want sanctified , is a notable means to bring to repentance , to work in us amendment of life , it stirs up to prayer , it weans from the love of the world , it keeps us always prepared for the spiritual combate , discovers whether we be true believers or hypocrites , prevents greater evils of sin and punishment to come ; It makes us humble , conformable to Christ our head , increaseth our faith , our joy and thankfulnesse , our spiritual wisdom , and likewise our patience , as I have largely shewen in The Benefit of Affliction . To coonclude , All good things were created for the good , and therefore are they called goods ; because the good God created them for good men to do good withal . Therefore as Jacob got the blessing , so he gat the inheritance also : to shew that as the faithful have the inward blessing , so they have the outward blessing too ; when they will do them good , and cause them to do good . Yea , in this case , even as the sheaffs fell before Ruth : so riches shall fall in our way , as they did to Abraham , and Lot , and Jacob , and Job , and Joseph , upon whom riches were cast they knew not how ; but as if God had onely said , Be rich ; and they were rich straight . But that this is the true and only way to wealth and happiness , needs no more proof then that which is recorded of Solomon 1 Kings 3. 2 Chron. 1. where the Lord appearing to him in a dream , said , Ask what I shall give thee . And he asking only an understanding heart , to discern between good and evil ; that he might the better discharge that great place , whereunto God had called him ; wherein Gods glory , and the peoples good , was his principal aime and end : Heare what the Lords answer is , Because this was in thine heart , and thou hast not asked riches , wealth or honour , nor the life of thine enemies , neither yet hast asked long life , but hast asked wisdom and knowledge for thy self , that thou mightest judge my people , over whom I have made thee King : Wisdom and knowledge is granted unto thee ; and I will give thee riches , & wealth and honour , such as none of the Kings have had that have been before thee , neither shall there any after thee have the like , &c. Yea , he was so surpassing rich , that he gave silver in Jerusalem as stones , and gave Cedars as the wilde fig-trees that grow abundantly in the plain , 1. King. 10. 27. 2 Chron. 1. 7 , to 13 , 14 , 15. Lo , the true way to Wealth , honour , and happiness , is ; to desire grace , that we may glorifie God , and do good : for cleering whereof , I 'le give you a similitude , A man spies a fair apple on a tree , hath a longing desire to it ; whereupon he falls a shaking the tree with all his might : at length it not only comes down , but many other come down to him together with it . And so much to prove , that the way to become rich , is first to become godly . If any shall ask why the godly are not alwayes , nor oft rich , notwithstanding these promises ? I answer , that God not seldom withholds these outward blessings , from his own people in great love , only affording them all things that they have need of . Our heavenly Father , who knows us better then we know our selves , and what is good and fit for us , ( even as the Nurse knows better then the childe , and the Physician better then the Patient ; ) knows too well , how apt we are to abuse these his mercies ; and that we cannot abound with earthly blessings , but we grow proud and surfeit of them : as we see Solomon himself did , who was the wisest ( next to Adam in his innocency ) that ever lived : and likewise how happy it is for them , to be kept short . And when the All-wise God does fore-see , that men will serve him as the Prodigal son served his father : who only prayed untill he had got his patrimony , and then forsook him , and spent the same in riot to the givers dishonour ; even as the cloud that is lifted up , and advanced by the Sun obscures the Sun . In this case he either denies them riches in mercy , as he denied Saint Paul in his suit , 2 Cor. 12. 8 , 9. And our Saviour himself , Matth. 26. 39. Or grants them their riches in wrath , Hosea 13. 11. Psal. 106. 15. of which I have largely spoken in the foregoing pages , where I have declared how miserable they are , who swim in wealth , wanting grace , and Gods blessing upon what they do possesse . This is the first and main step to riches , and the next is like unto it , viz. bounty and liberality to the poor members of Jesus Christ . For , CHAP. XXX . SEcondly , He that would be a rich man , let him be a merciful man , and do good with what God hath already given him , be it never so little . for there is not a more sure and infallible way , to increase and multiply a mans outward estate , then in being charitable to the poor , if we will believe Gods Word . As what saith our Saviour ? Give and it shall be given unto you , good measure , pressed down , and shaken together , and running over shall men give into your bosome , Luke 6. 38. Matth. 7. 2. Mark 4. 24. In which regard , it may be truly said : Eleëmosyna non est divitiarum dispendium , sed ditescendi potius compendium quaestusque omnium uberrimus . And to this accords that place in the Proverbs , There is that scattereth , and is more increased : but he that spareth more then is right , shall surely come to poverty , Proverbs 11. 24. The liberal person shall have plenty , and he that watereth , shall also have rain , Verse 25. And the like in the Psalms , Wealth and riches shall be in the house of him , that hath compassion of , and giveth to the poor , Psal. 112. 3 , to 10. See here how bounty is the best and surest way to plenty . But notable to this purpose is that , Prov. 28. 27. He that giveth to the poor , shall not lack . A rare and incomparable priviledge never to want . And yet this is a bargain of Gods own making . Plenty shall furnish the table , where Charity takes away , and gives to the poor . He hath sparsed abroad , ( sayes the Psalmist ) and given to the poor , his benevolence remaineth for ever , Psal. 112. 9. He hath alwayes to give , that hath a free and bountiful heart to give , sayes Saint Bernard . And of this the Prophet Isaiah does assure us , The liberal man ( sayes he ) deviseth liberal things ; and by liberality he shall stand , Isaiah 32. 8. A man would think , he should rather fall by being so liberal & bountiful : but this is the right course to thrive , and hold out . Nor was it ever known , that God suffered a merciful and bountiful man to want ; ordering his affairs with discretion , Psal. 112. 5. But you have not heard a tithe of these promises : for the Scriptures no lesse abound in them , then silver did in the dayes of Solomon : of which only a few more , for I had rather press you with weight , then oppresse you with number of arguments . What saith the Wiseman ? Prov. 3. Honour the Lord with thy substance , and with the first-fruits of all thine increase : so shall thy barns be filled with abundance , and thy presses shall burst with new wine , Verse 9 , 10. In which regard , whhat is this way expended , may be likened to gold the best of metals : of which experience teacheth , that the third part of a grain , will gild a wyre of 134 foot long ; Or rather to those loaves and fishes in the Gospel : for as they did increase and multiply , even while they were distributing : so do our riches ( and indeed all other gifts . ) Even out of that which the hand reacheth to the mouth , it self is nourished . And thus you see , that ( if either Old or New Testament be true ) not getting , but giving is the true and ready way to abundance . That to give in this case , is the way to have ; that parsimony , is no good husbandry : & that we are the richer for disbursing . Which makes Chrysostome say , that the gainfullest Art is Almsgiving . And hence it is , that the Scripture compares Almsgiving , to sowing of seed , 2 Cor. 9. 6. he that soweth sparingly , shall reap sparingly : but he that soweth bountifully , shall also reap bountifully . The Apostle compares giving to sowing , to note unto us the great gain , and advantage that commeth thereby , for who knoweth not what gain a good husbandman , hath by his sowing ? He casteth his seed into the ground , and only forbeareth it a few moneths , and when the season comes , he reaps a harvest of thirty , fourty or an hundred for one increase . And the like of lending or putting money to interest : to which the Scriptures also compare it , Prov. 19. Psal. 37. He who hath pitty on the poor , lendeth unto the Lord : and that which he hath given , will he repay him again , Prov. 19. 17. The Lord is content , to acknowledge himself the charitable mans debtor . Yea , by our liberality to the poor , our most gracious Redeemer , acknowledgeth himself gratified and ingaged ; as himself does most fteely and fully acknowledge , Matth. 25. I was an hungry and ye gave me meat , &c. And for as much as ye have done it unto the least of these my brethren ye have done it unto me , Verse 35 , 36 , 40. The poor mans hand , is Christs Treasury or Bank ; as one fitly calls it , and by putting thereinto , a man becomes a Creditor to his Saviour . Neither will he pay or recompence us , as we do our creditors . For as Augustine well notes ; what we receive , by way of return , is not ten for an hundred , or an hundred for ten , but an hundred for one , yea , a thousand thousand for one ; an hundred for one here in this world , and in the world to come life everlasting , together with a Kingdom , even an immortal , eternal Kingdom of glory and happinesse in heaven , which is not to be valued with ten thousand worlds . Ann why all this ? but in recompence of feeding , clothing and visiting his poor brethren , and members , when they were destitute . Where note but the incomparable , and infinite difference , between the receit and the return : as , ô the unmeasurable measure of our Saviours bounty ! And how happy is that man , that may become a creditor to his Saviour ! heaven and earth shall be empty , before he shall want a royal payment . Wherefore hearke n to this , all you self-lovers , that are only for your own ends : Do you indeed love your selves ? and your souls ? would you be rich indeed , and that both here and hereafter ? then be charitable to the poor , even to the utmost of your ability : for this giving is not only an act of charity , but also of Christian policie : since we shall not only receive our own again , but the same also with great increase : for as it fared with the widow of Sarepta . whose handfull of meal and cruse of oil with which she relieved the Prophet ; the more she spent , the more it increased , and the more she had ; so shall this precious oil , bestowed on the poor for Christs sake , be returned upon our heads in great measure , as some that I could name can say , out of admirable experience , and others should finde , would they but so far forth believe the Lord , as to try him : Which makes Saint Augustine say , That the charitable man is the greatest usurer in the world . I know this is such a paradox to misers , and men of the world ; that nothing seems to them more absurd and ridiculous : what ? perswade them that giving away their goods , is the way to increase them ? You must make me a fool ( will such an one say ) before I can believe it , and therein he speaks truer then he is aware of : for these are the very words of St. Paul ; He that will be wise , let him become a fool that he may be wise , 1 Cor. 3. 18. The wisdom of God is foolishness with the world : and so is the wisdom of the world foolishness with God , 1 Cor. 2. 14. & 3. 19. To carnal reason it is as unlikely a thing , as that which Elisha told to the King of Israel , 2 Kings 7. that whereas the Famine was so great in Samaria one day that mothers aet their own children : yet the next day there should be such plenty , that a measure of fine flower should be sold for a sheckle , and two measures of barley for a sheckle . As improbable , as that Abraham should have a son , being almost an hundred years old ; and Sarah past child-bearing . As impossible , as that Lazarus should again live , after he was stark dead , buried , and stanke again . Yet as unlikely , improbable , and impossible as they seemed to be : yet they came to pass , and God did not break his promise , nor disappoint the hopes of such as had the wit , and grace to confide in him : no more will he in this case , which is by far the easier to be performed . And what though carnall mindes ( like that Noble-man , who was trodden to death in the gate of Samaria , for his incredulity ) will not believe , yet truth is truth , as well when it is not acknowledged , as when it is . And I wish men would take heed of unbelief and giving God the lie : for , as there is nothing he so abhors , as that his own houshold servants should not dare to trust him , as we may see in that example of the Noble man , 2 Kings 7. 17 , 24. & likewise in those Israelites , Psal. 78. when they said , Can God furnish a table in the Wilderness ? He smote the Rock that the waters gushed out , and the streams overflowed ; but can be give bread also ? Can he provide flesh for his people ? Yes , he could and did it , to their small comfort that made the exception . For because they believed not in God , and trusted not in his salvation , the fire of the Lord burnt among them , and consumed them . He gave them flesh , even quailes in his wrath , until they were choaked , Psal. 78. 10 , to 38. and , Numb. 11. 33 , 34. But admit God should not answer thy greedy desire , in multiplying thy estate : yet if he do that which is better for thee , viz. give thee a competency together with a more contented minde then now thou hast , or ever wouldst have , wert thou as rich as Crassus : would it be ever the worse , or hadst thou any cause to complain ? no , but greatly to rejoyce , as I have shewn in the foregoing part . Wherefore trust God with Abraham , who above hope believed under hope , Rom. 4. 18 , to 22. For Faith is to God , as Bathsheba was to Solomon , so in favour , that the King will deny her nothing that good is . This is the second means , which God hath appointed for the improvement of our outward estates : or the second step to riches and all outward prosperity , viz. bounty and liberality to the poor . CHAP. XXXI . THe third and fourth are thankfulness , and humility ; which are no way inferiour to the former . Thankfulness and humility are the only means to enrich us with Gods blessings : but pride and unthankfulness , is the only way to make God withdraw , and take from us both himself , and his blessings . Because the King of Assyria said , By the power of mine arme have I done it , and by my wisdom , for I am prudent : therefore , saith the Lord , I have removed the borders of the people , and have spoiled their treasures , and have pulled down the Inhabitants like a valiant man , Isay 10. 13. AEsops Crow not content with her own likenesse , borrowed a feather of every bird ; and she became so proud , that she scorned them all : which the birds observing , they came and pluckt each one their feather back , and so left her naked : even so does God deal with all proud and ingrateful persons . There is nothing more pleasing to God , nor profitable to us ; both for the procuring of the good we want , or continuing the good we have ; then humility and thankfulness : Yea , to the humble and thankful soul , nothing shall be wanting . God will sowe there , and there only , plenty of his blessings ; where he is sure to reap plenty of thanks and service : but who will sowe those barren sands , where they are sure not only to be without all hope of a good harvest , but are sure to lose both their seed and labour . Yet fools as we are , we forfeit many of Gods favours , for not paying that easie quit-rent of thankfulness . Ingratitude forfeits mercies , as Merchants do all to the King , by not paying of custome . Because Pharaoh saith , The River is mine own , therefore God saith , I will dry up the River , Ezek. 29. 3 , to 13. Isaiah 19. 5 , 6. Deut. 11. 9 , 10. Tamberlain having overcome Bajazet , he asked him whether he had ever given God thanks , for making him so great an Emperour ? he confest ingenuously , he had never thought of it ; to whom Tamberlain replyed , that it was no marvel so ingrateful a man , should be made such a spectacle of misery . When the people sought themselves only , and how to have their houses ceiled and sumptuous , neglecting the house of God and his honour , thus it fared with them : Ye have sowen much , and have reaped little ; and he that earneth wages , carneth wages to put it into a bag with holes . Ye looked for much , and lo it came to little : and when ye brought it home , I did blow upon it . I called for a drought upon the land , and upon all that it bringeth forth ; and upon all the labour of the hands , &c. Again , when they sought Gods glory , and were thankful , mark the difference : even from this very day will I bless you , saith God , Hag. 1. 4. to 12 & 2 , 18 , 19. He that is unthankful for a little , is worthy of nothing : whereas thanks for one good turn , is the best introduction to another . Holy David was a man after Gods own heart , and therefore he ever mixeth with his prayers praises . Bless the Lord , ô my soul , sayes he , and forget not all his benefits , Psal. 103. 2. And being of a publick spirit , he discovers the secrets of this skill , as when he saith , Let the people praise thee , ô God , let all the people praise thee : then shall the earth bring forth her increase , and God , even our God , shall give us his blessing , Psal. 67. 5 , 6 , 7. Wherefore be not like the Swine , that feeds upon the Acorns , without ever looking to the Oake ; from whence they fall . Or the Horse , that drinks of the Brook , and never thinks of the Spring . Yea , since God is the fountain , from which all our enjoyments flow ; let this be our continual determination : He hath given us all the grace , good , and happiness we have ; and we will give him all the possible thanks , and honour we can . Yea , teach us , ô Lord , to receive the benefit of thy merciful favour , and to return thee the thanks , and the glory . And the like of Humility , Blessed are the meek ( saith our Saviour ) for they shall inherit the earth , Matth. 5. 5. The reward of humility , and the fear of God , is riches , and honour , and life , Prov. 22 , 4. If there be a hollow in a valley lower then another , thither the waters gather ; And the more lowly we are in our own eyes , the more lovely we are in Gods : the more despicable in our selves , the more acceptable in him , as is seen in the example of the Publican , Luke 18. 13 , 14. And the Prodigal , Luke 15. 18 , 19 , &c. Nor can any thing make us more acceptable to God , then the conscience of our own unworthiness : when with Jacob we can say , O Lord , I am not worthy of the least of all the mercies , which thou hast shewed unto thy servant : For with my staff I passed over this Jordane , and now I am become two bands , Gen. 32. 10. When with the Publican we can confesse , I am not worthy to lift up mine eyes to heaven , Luke 18. 13 , 14. And with the Prodigal , I am not worthy to be called thy son , Luke 15. And with the Centurion , I am not worthy thou shouldest come under my roof , Luke 7. 6. And with John Baptist , and Saint Paul , the like , I am not worthy , I am not worthy . This is the way to obtein what we would have at the hands of God : who resisteth the proud , but giveth grace to the humble , Jam. 4. 6 , 10. Prov. 29. 23. & 15. 33. & 18. 12. Unto him will I look , saith the Lord , even to him that is poor , and of a contrite spirit ; and that trembleth at my words , Isaiah 57. 15. He hath filled the hungry with good things , but the rich he hath sent empty away , Luke 1. 52 , 53. So that if thou expectest to have God bless and prosper thee , then beware thou forgettest not , at whose cost thou livest : Beware , lest when thou hast eaten and art full , and when thy herds and thy flocks multiply , and thy silver , and thy gold is increased , and all that thou hast is inlarged ; thine heart be lifted up , and thou forget the Lord thy God ; and thou say in thine heart , My power , and the might of mine hand hath got me this wealth : but on the contrary , Remember that it is the Lord thy God , that hath given thee power to get wealth , and that it is only his blessing that makes rich . This is Gods own counsel set home with a very strict charge to all that have not a minde to perish , Deut. 28. 10 , to 20. Many are the examples I might give you , of such as have been undone by their pride . While Saul was little in his own eyes , God made him head over the twelve Tribes of Israel , and gave him abundance ; but when out of his greatness , he abused his place and gifts , God took them all away again . And so it had like to have fared with Hezekiah , when he but began to be puffed up with the wealth , and precious things that God had given him , 2 Kings 20. 12 , to 19. But most remarkable is the example of Nebuchadnezzar ; who when he ascribed all to himself , saying , Is not this great Babel which I have built , with the might of my power , and for the glory of my majesty ? was presently deprived of his Kingdom , and all that he had , and sent to graze with the beasts : but when he was humbled to the very ground , acknowledged the Author , and ascribed all to the God of heaven , he had his Kingdom , and all else restored unto him , Dan. 4. The way to obtein any benefit , is to acknowledge the Authour , and devote it in our hearts to the glory of that God , of whom we receive all : For by this means shall God both pleasure his servants , and honour himself . And indeed , that he may be honoured by our wisdom , riches , graces ; is the only end , for which he gives us to be wise , rich , gracious . And who hath more interest in the grape , then he that planted the Vine ? Who more right to the crop , then he that oweth the ground , and soweth the seed ? Therefore , Let not the wise man glory in his wisdom , nor the strong man in his strength , nor the rich man in his riches , Jer. 9. 23. For we have not only received our talents from God , but the improvement also is his meer bounty . Of him , and through him , and for him , are all things : to whom be glory , for ever , Amen . Rom. 11. 35 , 36. And so much of the fourth means to grow rich . CHAP. XXXII . FIfthly , the next means , which God in his Word hath appointed to this end , is labour and industry in some lawful calling : for it is the beating of the brain , or the sweating of the brow , not the bare talk of the lips , or desire of the heart , that makes rich , according to the common Proverb , Wishers and woulders are seldom or never good housholders . The idle person , sayes Solomon , shall be clothed with rags : and the sluggards poverty cometh upon him , as an armed man ; but the hand of the diligent maketh rich , Prov. 10. 4. & 12 , 27. The Greeks have a saying , That plentifulness follows painfulness , and that all things are made servants to care , and industry . Caius Furius , by his painful dexterity , and unwearied labour , got more means out of one small field , then his neigbours out of many great ones : whereupon he was accused to the Magistrate , as if by witchcraft , he had conveyed the corn of other mens ground , into his own ; but he came with all his goodly rustical instruments , with his strong and lusty daughter , and his well fed Oxen , and spake thus to the Judges : See , my Lords , these be my witchcrafts and sorceries ; but I cannot shew you my watchings and sweatings ; which being done and spoken , he was presently absolved by the sentence of all . Whence the Apostle exhorts the Ephesians , to labour in their several callings , if they would have sufficient for themselves , and wherewith to help others . And this makes Solomon , in praising the vertuous woman for her bounty , note that she works willingly with her hands , and that her candle was not put out by night , Prov. 31. 10 , to 31. And Saint Luke the like of Dorcas , her pains and industry in making coats and garments , Acts 9. 36 , 39. And what but Idleness makes so many beggers , and base persons ? It is the most corrupting Fly , that can blow in any humane minde : We learn to do ill , by doing what is next it , nothing . Whence it is that vice so fructifies , in our Gentry and Servingmen : who have nothing to employ themselves in , for they only sit to eat and drink , lie down to sleep , and rise up to play ; this is all their business , and this brings thousands of them to beggery or worse . Be therefore painful , and industrious in thy calling : and God will undoubtedly prosper and replenish thee , with the good things of this life . This is another step . CHAP. XXXIII . SIxthly , if thou wouldest thrive and grow rich , then be frugal and thrifty in spending : For thrift ( which is a due saving from sinful , and needless expences ) and a wary husbanding of what we get , hath made as many rich men , as painful getting . It is our Saviours rule , so to dispose of that plenty which God in his goodness hath bestowed upon us , that nothing be lost . John 6. 12. And it is a rule , which all good men will be sure to observe : For He who gets what he hath justly , Payes what he owes duly , Requites favours received thankfully , Considers the case of the poor cordially , Will not , yea dares not spend prodigally , Let means come in never so plentifully . And yet he of all men , is sure of a lasting competency , Prov. 28. 27. Jam. 4. 2 , to 10. Frugality , sayes Justine , is the mother of vertues . But an expensive man ( whatsoever his gettings be ) by wasting , and overlashing of his estate is sure not to thrive . As it fared with that Captain in Tully ; who was not a peny the richer , for that huge summe of money given him , because he had done with it , as a naked man would do with the Nuts that he gathers ; carry them all away in his belly , for lack of pockets . And this the Poets insinuate , by their lusty Giant Briarius : who had nothing to shew , of all his comings in ; because his fifty bellies did consume the gettings of his hundred hands . All the labour of that man or Monster , was for his mouth ; and did slide through his throat . Devorat os oris , quicquid lucratur os ossis . To want and waste , differ but in time . A poor man hath no riches , a prodigal shall have none . The Vessel that runneth out unduly , will be empty , when men come to draw out of it : so will the state be , if we let it leak like a crackt vessel : But what the difference is , betwixt a wise and prudent frugality , and a vain expence of Gods benefits , we may learn from , Gen. 42 , &c. where notwithstanding the seven years of famine , Egypt had corn enough , when all other Countreys were without , and the people ready to famish : which needed not have been , if they had been more sparing in the seven plentiful years : for those years of plenty , were not confined to Egypt : other Countreys adjoyning , were no less fruitful , as the Learned aver . But that Prodigality hath brought many rich men to poverty , and poor men to beggery , I have sufficiently shewn in the 17th . Chapter . And so much of the means , whereby of poor a man may become rich : I come in the last place to shew you , how you may be happy , as well as rich , and cured of all your care , misery , and melancholy : which is the principal thing I desire to pleasure you withall . For millions there are that are mighty rich , and yet are the most miserable , melancholy , and discontented men alive . Here ends the First Part , the second follows . Postscript to the Pleased . ACcording to my skill , I have taught you to improve your estates : but as to profit your soules , would more please me and pleasure you ; so I have to that end , taken the greater pains , in providing proper remedies ( of the same alloy ) for each soul seduced , or afflicted . If such as they concern , shall be pleased to make use of them ; they may ( with Gods blessing ) not only have their vices lessened , their knowledge increased , and their mindes cheared and comforted : but probably they shall find in them , the flower , cream , or quintessence , of what would otherwise cost them twenty years reading to extract . If you meet not with those little pieces , that are printed in this small Character , at the Stationers : At James Crumps a Book-binder in Little Bartholomews Well-yard , you may have them all ; being in number two and twenty . 
A15848	----	The victory of patience and benefit of affliction, with how to husband it so, that the weakest Christian (with blessing from above) may bee able to support himselfe in his most miserable exigents. Together with a counterpoyson or antipoyson against all griefe, being a tenth of the doves innocency, and the serpents subtilty. Extracted out of the choisest authors, ancient and moderne, necessary to be read of all that any way suffer tribulation. By R.Y. Younge, Richard. 1636 Approx. 397 KB of XML-encoded text transcribed from 162 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A15848 STC 26113 ESTC S102226 99838023 99838023 2380 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A15848) Transcribed from: (Early English Books Online ; image set 2380) Images scanned from microfilm: (Early English books, 1475-1640 ; 1056:15) The victory of patience and benefit of affliction, with how to husband it so, that the weakest Christian (with blessing from above) may bee able to support himselfe in his most miserable exigents. Together with a counterpoyson or antipoyson against all griefe, being a tenth of the doves innocency, and the serpents subtilty. Extracted out of the choisest authors, ancient and moderne, necessary to be read of all that any way suffer tribulation. By R.Y. Younge, Richard. [10], 259, [47] p. Printed by R. B[adger] and are to be sold [by M. Allot] at the blacke Beare in Pauls Church-yard, London : 1636. R.Y. = Richard Younge. With an index. Names in imprint from STC. With STC 26112.7, "The state of a Christian", inserted before page 1. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Patience -- Religious aspects -- Early works to 1800. Christian life -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-01 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE VICTORY OF PATIENCE , And benefit of Affliction , with how to Husband it so , that the weakest Christian ( with blessing from above ) may bee able to support himselfe in his most miserable Exigents . Together with a Counter poyson or Antipoyson against all griefe , being a Tenth of the Doves Innocency , and the Serpents Subtilty . Extracted out of the choisest Authors , ancient and moderne , necessary to be read of all that any way suffer Tribulation . By R. Y. All that will live godly in Christ Iesus shall suffer persecution , 2 Tim. 3.12 . LONDON , Printed by R. B. and are to be sold at the black Beare in Pauls Church-yard . 1636. TO THE READER . NOthing in this world can bee framed so perfect , but it shall have some delinquensies ; to prove that more were in the Comprisor : and it is almost as easie to find faults , as to make them . To spy the inconveniences of a house built , is nothing : but to lay the plot well , at first , requires the pate of a good Contriver . All Alchymists can doe well till they come to doing : But there is a further distance from nothing to the least thing in the world ; then between it and the greatest . All publique actions are subject to diverse , and uncertaine Interpretations ; for a great many heads judge of them , and mens censures are as various as their palats , Matth. 21. Our writings are as so many dishes ; our Readers , guests . Bookes are like faces ; that which one admires , another slights . Why ? Some will condemne what they do as little understand as they doe themselves : Others , the better a thing is , the worse they will like it . They hate him ( saith Amos ) that rebuketh in the gate , and they abhor him that speaketh uprightly , Amos 5.10 . You know , Herods festered conscience could not endure Iohn Baptists plaister of truth ; a galled backe , loves not the curry Combe ; a deformed face , loathes the true glas , nothing is so hatefull to the desperatly wicked , as good Counsell : with Balaam they grutch to be stayed in the way to death , and fly upon those that oppose their perdition . And how should they other then miscarry ; who have a Pirate ( the flesh ) for their guide ? So that if a man should observe the wind of Applause , he should never sowe ; or regard the clouds of Aspersion , hee should never reape . But I had rather hazard the censure of some , then hinder the good of others : yea , I had rather misse of what I expect , then faile to do my utmost . Wherefore , I present to thee , curteous Reader , a posey of such flowers as I have gathered abroad . If they be liked ( as Phidias said , concerning his first portrayture ) expect more ; if not , onely this . To fore-relate their variety , and severall worths , were to imitate an Italian Host , meeting you on the waies , and promising before hand , your fare and entertainment ; Wherefore let it please you to see and allow your cheare . Only , in generall ; my Booke is a feast ; wherin holsomnesse strives with pleasantnesse , and variety with both . Each Chapter severall is a severall dish , stuft full of notable sayings and examples ( for that 's the meate ) by which a man may , not only become more eloquent , but more wise ; not alone , able to say well , but to doe well ; for quaint and elegant phrases , on a good subject , are baites , to make an ill man vertuous . Pithy sentences , curious metaphors , witty apophthegmes , sweet similitudes , and rhetoricall expressions ( which Aristotle would have , as it were , sprinkled in the most serious discourses ) are to the minde , as musicke to the body ; which ( next to sleepe ) is the best recreation . Or as pleasant and delectable Sause , which gives a more savory tast to holsome , and profitable Divinity . And thou shalt finde but few here , which are not both sinewy , and sharpe : mucrones verborum , pointed speeches ; either fit to teach , or forcible to perswade , or sage to advise , and forewarne ; or sharpe to reprove , or strong to confirme , or piercing to imprint ▪ But alas ! most men regard not what is written , but who writes : valew not the mettall , but the Stampe which is upon it . To these , I say little , as they deserve little : and turne my speech to all that reserve themselves open , and prepared , to receive each profitabe instruction , and continuall amendment ; to the ingenious Reader , that sucks hony from the selfe same flower which the Spider doth poyson ; wishing him to come , that out of this Treatise which he did not know before ; and well note what speakes to his owne sinne : And perhaps he may , in this short journey make more true gaine , then Salomons Navy did from Ophir , or the Spanish fleete from the West Indies ; for in so doing , he shall greatly increase his knowledge , and lessen his vices . In one day he may reade it , and ever after , be the better for it . But methinkes I am too like a carelesse Porter ; which keepes the guests without dores , til they have lost their stomackes ; wherfore , I wil detaine you no longer in the porch , but unlock the dore , and let you in . THE BENIFIT of AFFLICTION , and how to husband it so that ( with blessing from above ) the weakest Christian may be able to support himselfe in his most miserable Exigents . CHAP. 1. Why the Lord suffers his children so to be traduced , and persecuted , by his and their enemies : and first , That it makes for the glory of his power . IN the former Treatises I have proved , that there is a naturall enmity and a spiritual Antipathy betweene the Men of the World , and the children of GOD ; betweene the seed of the Serpent , and the seed of the Woman . And that these two Regiments being the Subjects of two severall Kings , Satan and CHRIST , are governed by Lawes opposite and cleane contrary each to the other : whereby it comes to passe , that grievous temptations and persecutions doe alwayes accompany the remission of sins : That all men ( as Austine speakes ) are necessitated to miseries , which bend their course towards the Kingdome of Heaven . For godlinesse and temptation are such inseparable attendants on the same person , that a mans sins be no sooner forgiven , and hee rescued from Satan , but that Lion fomes , and roares , and bestirs himselfe to recover his losse . Neither can Gods love be injoyed , without Satans disturbance . Yea , the World and the Devill therefore hate us , because God hath chosen us . If a Convert comes home , the Angels welcome him with Songs , the devils follow him with uproare and fury , his old acquaintance with scornes and obloquie ; for they thinke it quarrell enough that we will no longer runne with them to the same excesse of riot , 1 Peter 4.4 . That we will no longer continue miserable with them : they envie to see themselves casheired , as persons infected with the plague will scoffe at such of their acquaintan●e , as refuse to consort with them as they have done formerly . It is not enough for them to be bad themselves , except they raile at , and persecute the good . He that hath no grace himselfe , is vexed to see it in another : godly men are thornes in wicked mens eyes , as Iob was in the devils ; because they are good , or because they are deerely beloved of God : If a mans person and wayes please God , the world will be displeased with both . If God be a mans friend , that will be his enemy ; if they exercise their malice , it is where he shewes mercy : and indeed he refuseth to be an Abel , whom the malice of Cain doth not exercise ( as Gregory speaks : ) for it is an everlasting rule of the Apostles , He that is borne after the flesh , will persecute him that is borne after the Spirit , Gal. 4.29 . not because he is evill , but because he is so much better than himselfe , 1 Iohn 3.12 . Because his life is not like other mens , his wayes are of another fashion , Wisd. 2.15 . I have also shewed the Originall , continuance , properties , causes , ends , and what will be the issue of this enmity ; and therein made it plaine , that as for the present , they suit like the Harpe and the Harrow , agree like two poisons in one stomack , the one being ever sick of the other : so , to reconcile them together , were to reconcile Fire and Water , the Wolfe and the Lambe , the Windes and the Sea together ; yea , that once to expect it were an effect of frenzie , not of hope . It remaines in the last place that I declare the Reasons , why God permits his dearest children so to be afflicted ? The godly are so patient in their sufferings ? With other Grounds of comfort , and Vses : And first of the first . The Reasons why God suffers the same , are chiefly sixteene ; all tending to his glory , and their spirituall and everlasting good , benefit , and advantage : for the malignity of envie ( if it be well answered ) is made the evill cause of a good effect to us ; God and our soules are made gainers by anothers sin . The Reasons and Ends which tend to Gods glory , are three . 1 It makes for the glory of his Power . 2 It makes for the glory of his Wisdome . 3 It makes much for his glory , when those graces which he hath bestowed upon his children , do the more shine through imployment . It maketh for the glory of his Power : Moses having declared , in what manner the Lord permitted Pharaoh to oppresse the children of Israel , more and more , still hardning his heart , shewes the reason of it in these words , That I may multiply my miracles and wonders in the Land of Aegypt , That I may lay my hand upon Pharaoh , and bring out mine Armies , even my people by great judgements , that my power may be knowne , and that I may declare my Name throughout all the world , Exod. 7.3.4 . & 9.16 . When that multitude of Amonites and Moabites came to war against Iehosaphat and the Children of Israel , intending to cast them out of the Lords inheritance , and utterly destroy them , to the dishonour of God ; the Lord by delivering them from that sore affliction gained to himselfe such honour and glory , That ( as the Text saith ) the feare of God was upon all the Kingdomes of the Earth , when they heard that the Lord had fought so against the enemies of Israel , 2 Chron. 20.29 . The judgement was upon some , the feare came upon all ; it was but a few mens losse , but it was all mens warning , 1 Cor. 10.11 . When the Lord brought againe the Captivity of Sion ( saith the Psalmist , ) Then said they among the Heathen , the Lord hath done great things for them , Psal. 126.1 , 2. God provides on purpose mighty adversaries for his Church , that their humiliation may be the greater in sustaining ▪ and his glory may be greater in deliverance : yea , though there bee Legions of devils , and every one stronger than many Legions of men , and more malicious than strong , yet Christs little Flock lives and prospers ; and makes not this exceedingly for our Makers , for our Gardians glory ? Gods power is best made knowne in our weaknesse , 2 Cor. 12.9 . Impossibilities are the best advancers of his glory ; who not seldome hangs the greatest waits upon the smallest wyars , as he doth the earth upon nothing : For what wee least beleeve can bee done , we most admire being done ; the lesser the meanes , and the greater the opposition , the more is the glory of him who by little meanes doth overcome a great opposition : yea , it is greater glory to God to turne evils into good by overmastering them , then wholly to take them away . Now if ●hy very enemies thus honour thee , how should thy friends ( bought with thy precious bloud ) glorifie thee ? But the sweetest of honey lieth in the bottome . I passe therefore from the first to the second Reason . CHAP. 2. That it makes for the glory of his Wisdome . 2 SEcondly , it maketh for the glory of his marvellous and singular wisdome when he turneth the malice of his enemies to the advantage of his Church . I would ( saith Paul ) yee understood brethren that the things which have come unto me , are turned rather to the furthering of the Gospell . So that my bonds in Christ are famous throughout all the judgement Hall , and in all other places , Insomuch that many of the brethren in the Lord , are imboldned through my bonds , and dare more frankely speake the word , Phil. 1.12 , 13 , 14. In all other cases a gentle resistance heightens the desire of the seeker ; in this , the strength of opposition , meeting with as strong a faith , hath the same effect . Againe , how admirably did the Lord turne the malice of Iosephs brethren when they sold him into Aegypt . And that devilish plot of Haman against Mordecay and his people , ●o the good of his Church in generall , and of Ioseph and Mordecay in particular ? Gen. 45.8.11 . Hester 9.1 , 2 , 3. Their plots to overthrow Ioseph and Mordecay , were turned by a Divine Providence to the onely meanes of advantaging them . And herein was that of the Psalmist verified , Surely the rage of man shall turne to thy praise , Psal. 76.10 . It is not so much glory to God to take away wicked men , as to use their evill to his owne holy purposes ; how soone could the Commander of Heaven and Earth rid the world of bad members ? But so should hee lose the praise of working good by evill instruments : it suffiseth that the Angels of God resist their actions while their persons continue ; God ( many times ) workes by contrary meanes : as Christ restored the Blind-man to his sight , with clay and spittle ; he caused the Israelites to grow with depression , with persecution to multiply , Exod. 1.12 . The bloud of the Martyrs is the seed of the Church , Persecution enlargeth the bounds of it , like as Palmes oppressed , and Camomile trod upon , mount the more , grow the faster . T is as easiy for God to work without meanes , as with them ; and against them , as by either ; but assuredly it makes more for the Makers glory , that such an admirable harmony should be produced out of such an infinite discord . The World is composed of foure Elements , and those be contraries : the Yeare is quartered into different seasons : the minde of man is a mixture of disparities , as joy , sorrow , hope , feare , love , hate , and the like : the body doth consist and is nourished by contraries , how divers even in effect aswell as taste ( wherein variety hits the humour of all ) are the Birds and Beasts that feed us ? And how divers againe are those things that feed them ? How many severall qualities have the Plants that they brouze upon ? which all mingled together , what a well temepred Sallad do they make ? Thus you see that though faith be above reason , yet is there a reason to bee given of our faith . O what a depth of wisdome may lye wrapt up in those passages , which to our weak apprehensions may seeme ridiculous ! CHAP. 3. That the graces of God , in his children , may the more s●ine through imployment . 3 THirdly it maketh for Gods glory another way , when those graces which he hath bestowed upon his children , doe the more shine through imployment , and are the more seene and taken notice of by the world ; surely if his justice get such honour by a Pharaoh ; much more doth his mercy by a Moses : now Abrahams faith , Iobs patience , Pauls courage and constancy , if they had not beene tried by the fire of affliction , their graces had beene smothered as so many lights under a bushell , which now ( to the glory of God ) shine to all the world ; Yea , not onely their vertues , but the gracious lives of all the Saints departed , do still magnifie him even to this day in every place we heare of them , and move us likewise to glorifie God for them : wherefore happy man that leaves such a president , for which the future Ages shall praise him , and praise God for him . Who could know the faith , patience , and Valour , of Gods Souldiers , if they alwayes lay in Garrison , and never came to the skirmish ? Whereas now they are both exemplary , and serve also to put to silence the ignorance of foolish men , 1 Pet. 2.15 . One Iupiter set out by Homer the Poet , was worth ten set out by Phidias the Carver , saith Philostratus ; because the former flew abroad through all the world , whereas the other never stirred from his Pedistall at Athens : so at first , the honour and splendor of Iobs integrity was confined to Vz ( a little corner of Arabia , ) yea , to his owne Family ; whereas by meanes of the divels malice , it is now sp●ead as farre as the Sunne can extend his beames , or the Moone her influence ; for of such a Favorite of Heaven , such a Mirour of the Earth , such a wonder of the World , who takes not notice ? Who could know whether we be Vessels of gold , or drosse , unlesse we were brought to the Touch-stone of temptation ? Who could feele the odoriferous smell of these Aromaticall spices , if they were not pownded and bruized in the morter of affliction ? The worlds hatred and calumny to an able Christian , serves as bellowes to kindle his devotion , and blow off the ashes , under which his faith lay hid ; like the Moone , he shines cleerest in the night of affliction : If it made for the honour of Saul and all Israel , that he had a little Boy in his Army , that was able to incounter that selected great Gyant , Goliah of the Philistims , and overcame him ; how much more doth it make for Gods glory , that the least of his adopted ones should be able to incounter foure enemies ? The World. The Flesh. The Devill , and The Death . The weakest of which , is 1 The Flesh. 2 The World. Now the Flesh being an home-bred enemy , a Dalilah in Sampsons bosome , a Iudas in Christs company ; like a Moath in the Garment bred in us , and cherished of us , and yet alwayes attempting to fret and destroy us : and the world a forraigne foe , whose Army consists of two wings , Adversity on the left hand ; Prosperity on the right hand ; Death stronger than either , and the Devill stronger than all ; And yet that the weakest childe of God onely through faith in Christ ( a thing as much despised of Philistims , as Davids sling and stone was of Goliah ) ●hould overcome all these foure ; wherein he shewes himselfe a greater Conquerour , that William the Conquerour ; yea , even greater than Alexander the Great , or Pompey the Great , or the Great Turke : for they onely conquered in many yeeres a few parts of the world , but he that is borne of God overcommeth the whole world , and all things in the world , 1 Iohn 5. And this is the victory that overcommeth the world , even our faith , Vers. 4. and Makes not this infinitely for the glory of God ? Yea , it makes much for the honour of Christians . For , art thou borne of God ? hast thou vanquished the world that vanquisheth all the wicked ? Blesse God for this conquest . The King of Spaines overcomming the Indies was nothing to it . If Satan had knowne his afflicting of Iob would have so advanced the glory of God , manifested Iobs admirable patience to all Ages , made such a president for imitation to others , occasioned so much shame to himselfe , I doubt not but Iob should have continued prosperous and quiet ; for who will set upon his adversary , when he knoweth he shall be shamefully beaten ? This being so , happy are they who when they doe well , heare ill ; but much more blessed are they , who ●ive so well , as that their backbiting adversa●ies seeing their good works , are constrained to praise God , and speake well of them . CHAP. 4. That God suffers his children to be afflicted and persecuted , by ungodly men , that so they may be brought to repentance . NOw the Reasons which have chiefly respect to the good of his children in their sufferings , being thirteene in number , are distinguished as followeth : God suffers his children to be afflicted by them 1 Because it Brings them to repentance . 2 Because it Workes in them amendment of life . 3 Because it Stirs them up to prayer 4 Because it Weanes them from the love of the world . 5 Because it Keeps them alwayes p●epared to the spirituall combate . 6 Because it Discovers whether we be true beleevers , or hypocrites . 7 Because it Prevents greater evils of sin and punishment to come . 8 Because it makes them Humble . 9 Because it makes them Conformable to Christ their head . 10 Because it Increaseth their Faith. 11 Because it Increaseth their Ioy and thankfulnesse . 12 Because it Increaseth their Spirituall wisdome . 13 Because it Increaseth their Patience . First , the Lord suffers his children to be vexed and persecuted by the wicked , because it is a notable meanes to rouze them out of carelesse security , and bring them to repentance , he openeth the eares of men ( saith Elihu ) even by their corrections , that he might cause man to turne away from his enterprize , and that he might keepe back his soule from the pit , Iob 33.16 , 17 , 18. The feeling of smart will teach us to decline the cause ; those bitter sufferings of Iob toward his later end , made him to possesse the iniquities of his youth , Iob 13.26 . Whereby ( with Solomons Evis-dropper , Eccles. 7.21 , 22. ) he came to repent of that whereof he did not once suspect himselfe guilty ; it made him not thinke so much of what he felt , as what he deserved to feele : Sathans malice not seldome proves the occasion of true repentance , and so the devill is overshot in his owne Bow , wounded with his owne weapon . I doubt whether that Syrophenician had ever inquired after Christ , if her daughter had not beene vexed with an uncleane spirit ; yea , whether the devill had beene so effectually cast out , if he had with lesse violence entred into her , Mark 7. Our afflictions are as Benhadads best Counsellors , that sent him with a corde about his neck to the mercifull King of Israel . The Church of God under the Crosse is brought to a serious consideration of her estate , and saith , Let us search and try our wayes and turne to the Lord , Lam. 3.40 . Manasses also the King of Iudah , that horrible sinner , never repented of his idolatry , murder , witchcraft , &c. till he was carried away captive to Babel , and there put in chaines by the King of Ashur . But then ( saith the Text ) hee humbled himselfe greatly before the God of his fathers , 2 Chro. 33.11 , 12. Yea , the prison was a meanes of his spirituall inlargement . The body that is surfetted with repletion of pleasant meates must be purged with bitter pils ; and when all outward comforts faile us , we are willing to befriend our selves with the comfort of a good conscience , the best of blessings . Affliction is the Hammer which breakes our rockie hearts ; adversity hath whipt many a soule to heaven , which otherwise prosperity had coached to hell : was not the Prodigall riding post thither , till he was soundly lasht home againe to his Fathers house , by those hard-hear●ed and pittilesse Nabals which refused to fill his belly with the husks of the Swine ? And indeed seldome is any man throughly awaked from the sleepe or sin , but by a●fliction ; but God by it , as it were by a strong purge , empties and evacuates those surerfluities of malice , envie , pride , security , &c. whererewith we were before surcharged . The Serpents enmity may be compared to the Circumcision-knife which was made of stone , unto Rubarbe which is full of choller , yet doth mightily purge choller ; or to the sting of a Scorpion , which though it be arrant poyson , yet proveth an excellent remedy against poifon . For this , or any other affliction when we are in our worldly pompe and jollity , pulleth us by the eare and maketh us know our selves : I may call it the Summe of Divinity , as Pliny cals it the Summe of Philosophy ; for what distressed or sick mau was ever lascivious , covetous , or ambitious ? He envies no man , admires no man , flatters no man , dissembles with no man , despiseth no man , &c. That which Governours or Friends can by no meanes effect , touching our amendment , a little sicknesse or trouble from enemies will , as S. Chrisostome observes . ) Yea ▪ how many will confesse , that one affliction hath done more good upon them , than many Sermons ; that they have learned more good in one daies or weekes misery , than many yeeres prosperity could teach them ; untouched fortunes and touched consciences seldome dwell together ; and it is usuall for them that know no sorrowes , to know no God : repentance seldome meets a man in jollity , but in affliction the heart is made pliable and ready for all good impressions ; and so the very end which God aimes at in setting those Adders upon thee , is , that thou shouldst prie narrowly into thine owne forepast actions ; which if thou dost , an hundred to one thou wilt finde sin , it may be this very sin the cause of thy present affliction : and untill thou dost sift and try thine owne heart for this Achan , and finde out which is thy Isaac , thy beloved sin , looke for no release , but rather that thy sorrowes should be multiplied , as God threatned Eve. The skilfull Chyrurgion when he is launcing a wound , or cutting off a limbe , will not heare the Patient though he cry never so , untill the cure be ended ; but let there be once a healing of thy errours , and the Plaister will fall off of it selfe ; for the Plaister will not stick on when the soare is healed . If the Fathers word can correct the childe , he will fling away the rod , otherwise he must look to have his eyes ever winterly . Thus as the two Angels that came to Lot lodged with him for a night , and when they had dispatched their errand , went away in the morning : So afflictions which are the Angels or the Messengers of God , are sent by him to do an errand to us ; to tell us , we forget God , we forget our selves , we are too proud , too selfe-conceited , and such like : and when they have said as they were bid , then presently they are gone . Why then complainest thou , I am afflicted on every side ? Why groanest thou under thy burden , and criest out of unremedied paine ? Alas , thou repentest not ; trouble came on this message to teach thee repentance , give the messenger his errand , and hee 'l be gone : He that mournes for the cause of his punishment , shall mourne but a while ; he that mournes onely for the punishment , and not for the cause , shall mourne for ever : the soule cannot live while the sinne lives ; one of the two must dye , the corruption , or the Person ; but Repentance is a Supersed●as , which dischargeth both sinne and sorrow , moving God to be mercifull , the Angels to be joyfull , Man to be acceptable , and only the Devill to be melancholy . CHAP. 5 That it serves to worke in us amendment of life . 2 SEcondly , the malice of our enemies serves to worke in us amendment of life , the outward cold of affliction doth greatly increase the inward heate and fervor of the Graces of God in us . Indeed no Chastizement ( saith the Author to the Hebrewes ) for the present seemes to be joyous , but grievous ; But afterwards it bringeth the quiet fruit of righteousnesse to them that are thereby exercised , Hebr. 12.11 . God strips the body of pleasures to cloath the soule with righteousnesse , and oftentimes strengthens our state of grace by impoverishing our temporall estate : Oftentimes the more Prosperity , the lesse Piety . It was an observation of Tacitus , that raisiing of the fortune , did rarely mend the disposition , onely Vespasian was changed into the better ; few men can disgest great felicity ; Many a man hath been a looser by his gaines , and found , that that which multiplied his outward estate ▪ hath abated his inward . Now who will esteeme those things good which make us worse , or , that evill , which brings such gaine and sweetnesse ? Before I was afflicted ( saith David ) I went astray , but now doe I keepe thy Commandements , Psal. 119.67 . Happy was he , Iohn 9. in being borne blind , whose game of bodily sight made way for the spirituall , who of a Patient became an Advocate for his Saviour , who lost a Synagogue , and found Heaven , who by being abandoned of sinners was received of the Lord of glory : God rarely deprives a man of one faculty , but he more then supplyes it in another . Hannibal had but one eye , Appius , Claudius , Timelon , and Homer were quite blinde , So was Muliasses King of Tunis , and Ioh. King of Bohemia ; But for the losse of that one Sence they were recompenc'd in the rest , they had most excellent memories , rare inventions , and admirable other parts : Or suppose he send sicknesse , the worst Feaver can come , does not more burne our bloud than our lust ; And together with sweating out the Surfets of nature at the poores of the body , we weepe out the sinfull corruption of our nature at the poares of the Conscience ; Yea the Author to the Hebrewes saith of Christ Himselfe , that though he were the Sonne , yet ( as he was man ) He learned obedience by the things which Hee suffered , Heb. 5.8 . As in humane proceedings , Ill manners beget good Lawes ; So in Divine , the wicked by their evill tongues beget good and holy lives in the Godly ; Nothing sooner brings us to the knowledge and amendment of our faults , then the scoffes of an enemy , which made Philip of Macedon acknowledge himselfe much beholding to his enemies ( the Athenians ) for speaking evill of him , for ( saith he ) they have made me an honest man , to proove them lyers : Even barren Leah when she was despised became fruitfull . So that we may thanke our enemies , or must thanke God for our enemies ; Our soules shall shine the brighter one day for such rubbing ; Yea put case we be gold , they will but trye us ; If Iron , they will scower away our rust . The malice of wicked men serves to the godly , as the Thorne to the brest of the Nightingale , the which ( if she chance to sleep ) causeth her to warble with a renewed cheerfulnesse . These very tempestuous showers bring forth spirituall flowers and hearbs in abundance : Devotion ( like fire in fro●ty weather ) burnes hottest in affliction . Vertue provoked , addes much to it selfe : With the Arke of Noah , the higher we are tossed with the floud of their malice , the neerer we mount towards Heaven . When the waters of the floud came upon the face of the earth , downe went stately Turrets and Towers ; but as the waters rose , the Arke rose still higher and higher . In like sort when the waters of afflictions arise , downe goes the pride of life , the lust of the eyes ; In a word , all the vanities of the world . But the Arke of the soule ariseth as these waters rise , and that higher and higher , even neerer and neerer towards Heaven . I might illustrate this point by many observable things in nature : We see Well-waters arising from deep Springs , are hotter in Winter then in Summer , because the outward cold doth keep in and double their inward heate : And so of mans body , the more extreme the cold is without , the more doth the naturall heate fortify it selfe within , and guard the heart . The Corne receives an inward heate and comfort from the Frost and Snowe which lyeth upon it : Trees lopt and pr●ned flourish the more , and beare the fuller for it : The Grape when it is most pressed and trodden , maketh the more and better wine ; The dro●●e gold is by the fire refined ; Winds and Thunder cleeres the ayre ; Working Seas purge the Wine ; Fire increaseth the scent of any Perfume ; Pounding makes all Spices smell the sweeter ; Linnen when it is buckt and washt and wrung and beaten , becomes the whiter and fayrer ; The earth being torne up by the Plough , becomes more rich and fruitfull ; Is there a peece of ground naturally good ? Let it lye neglected , it becomes wilde and barren ; Yea and the more rich and fertile that it is of it selfe , the more waste and fruitlesse it proveth for want of Tillage and Husbandry ; The Razor though it be tempered with a due proportion of steele , yet if it passe not the Grindstone or Whetstone , is neverthelesse unapt to cut ; yea though it be made once never so sharpe , if it be not often whetted it waxeth dull . All which are lively Emblems of that truth which the Apostle delivers , 2 Cor. 4.16 . Wee faint not , for though our outward man perish , yet the inward man is renewed daily ▪ Even as a Lambe is much more lively and nimble for sheering . If by enmity and persecution ( as with a knife ) the Lord pareth an● pruneth us , it is , that we may bring forth t● more and better fruit ; and unlesse we deg●nerate , we shall beare the better for bleeding ; as Anteus , every time rose up the stronge● when Hercules threw him to the ground , because he go● new strength by touching of his Mother . O admirable use of affliction ; health from a a wound ; cure from a disease ; out of griefe , joy ; gaine out of losse ; out of infirmity , strength ; out of sin , holinesse ; out of death , life : yea , we shall redeeme something of Gods dishonour by sin , if we shall thence grow holy . But this is a harder Riddle than Sampsons to these Philistims . CHAP. 6. That is stirs them up to prayer . 3 THirdly , because they quicken our devotion , and make us pray unto God with more fervency . Lord ( saith Isaiah ) in trouble they will visite thee , they powred out prayers when they chastening was upon them , Isay 26.16 . In their affliction ( saith Hosea ) they will seeke thee diligently , Hosea 5.15 . The truth of this may be seene in the examples of the Children of Israel , Iudges 3.9 , 15. Elisha , 2 Kings 6.18 . Hezekiah , 2 Kings 19.15 , 16. Stephen , Acts 7.59 , 60. And lastly , in Iehosaphat , who being told that there was a great multitude comming against him from beyond the Sea , out of Aram , it followes , That Iehosaphat feared , and set himselfe to seeke the Lord , and proclaimed a fast throughout all Iudah ; Yea , they came out of all parts and joyned with him to inquire of the Lord , 2 Chron. 20.3 , 4 , 13. Neither doth it make us alone which suffer , earnest in prayer , but it makes others also labour in prayer to God for us , 2 Cor. 1.10 , 11. And indeed the very purpose of affliction is , to make us importunate ▪ he that heares the secret murmurs of our griefe , yet will not seeme to heare us till our cries be loud and strong ; as Demosthenes would not plead for his Client till he cried to him , but then answered his sorrow , Now I feele thy cause . We aske and misse , because wee aske amisse : we beat backe the flame , not with a purpose to suppresse it , but to raise it higher , and to diffuse it . And a deniall doth but invite the importunate , as we see in the Canaanitish woman , Mat. 15. Our holy longings are increased with delayes ; it whets our appetite to be held fasting , and whom will not Need make both humble and eloquent ? If the case be woefull , it will be exprest accordingly ; the despaire of all other helpes , sends us importunately to the God of power ; but while money can buy Physick , o● friends procure inlargement , the great Physitian and helper is not sought unto , nor throughly trusted in . It is written of the children of Israel , that so soone as they cried unto the Lord , he delivered them from their servitude under Eglon King of Moab , yet it is plaine , they were eighteene yeeres under this bondage undelivered , Iudg. 3.14 , 15. Doubtlesse they were not so unsensible of their own misery as not to complaine sooner then the end of eighteene yeeres : the first hower they sighed for themselves , but now they cried unto God. They are words , and not prayers , which fall from carelesse lips ; if we would prevaile with God , we must wrestle ; and if we would wrestle happily with God , we must wrestle first with our owne dulnesse ; yea , if we felt our want , or wanted not desire , we could speake to God in no tune but cries , and nothing but cries can pierce Heaven : the best mens zeale is but like a fire of greene wood , which burneth no longer than whiles it is blowne . Affliction to the soule is as plummets to a Clock , or wind to a Ship ; holy and faithfull prayer , as oares to a Boat , and ill goeth the Boat without oares , or the Ship without winde , or the Clock without plummets . Now are some afflicted in reputation , as Susanna was ; others in children , as Elie ; some by enemies , as David ; others by friends , as Ioseph ; some in body , as Lazarus ; others in goods , as Iob ; others in liberty , as Iohn . In all extremities let us send this messenger to Christ for ease , faithfull and fervent prayer ; if this can but carry the burthen to him , he will carry it for us , and from us for ever . CHAP. 7. That it weanes them from the love of the world . 4 FOurthly , our sufferings weane us from the love of the world , yea , make us loathe and contemne it , and contrariwise fix upon Heaven , with a desire to be dissolved . S. Peter at Christs transfiguration enioying but a glimpse of happinesse here , was so ravi●hed and transported with the love of his present estate , that he breakes out into these words , Master , it is good for us to be here ; he would faine have made it his dwelling place : and being loth to depart , Christ must make three Tabernacles , Mat. 17.4 . Whereas S. Paul having spoken of his bonds in Christ , and of the spirituall combate , concludeth , I desire to be dissolved , and to be with Christ , which is best of all , Phil. 1.22 , 23. We cannot so heartily thinke of our home above , whiles we are furnished with these earthly contentments below ; but when God strips us of them , straitwayes our minde is homewards . Whiles Naomies Husband and Sons were alive , we finde no motion of her retiring home to Iudah ; let her earthly staies be removed , she thinks presently of removing to her Countrey : a delicious life , when every thing about us is resplendent and contentfull , makes us that we have no mind to go to Heaven ; wherefore as a loving Mother when she would weane her Childe from the dug , maketh it bitter with Wormewood or Aloes ; so dealeth the Lord with us , he maketh this life bitter unto us by suffering our enemies to persecute and oppresse us ; to the end we may contemne the world , and transport our hopes from Earth to Heaven ; he makes us weepe in this Vale of misery , that we may the more eagerly long for that place of felicity , where all teares shall be wip't from our eyes ; and we are very ungratefull if we doe not thank him for that which so overcomes us , that it overcomes the love of the world in us . And this is no small abatement to the bitternesse of adversities , that they teach us the way to Heaven : the lesse comfort we finde on earth , the more we ●eeke above . When no man would harbour that unthrift Son in the Gospell , he turned back againe to his Father , but never before . When it ceased to be with Sarah after the manner of the world , she conceived Isaac : so when it ceaseth to be with us after the manner of the worlds favourites , we conceive holy desires , quietnesse , and tranquillity of minde , with such like spirituall contentments . Zeno hearing that his onely Barke wherein all his wealth was shipped was cast away , cried out O Fortune , thou hast done well to put me into my Gowne againe to imbrace Philosophy : better the estate perish than the soule . Our wine ( saith Gregory ) hath some Gall put into it , that we should not be so delighted with the way , as to forget whether we are going . Prosperity is hearty meat , but not digestible by a weake stomack ; strong wine , but naught for a weake braine : The prosperity of fooles destroieth them , Prov. 1.32 . Experience shewes , that in Countries where be the greatest plenty of fruits , they have the shortest lives , they doe so surfet on their aboundance : and it is questionable whether the inioying of outward things , or the contemning of them , be the greatest happinesse : for to be deprived of them is but to be deprived of a Dye , wherewith a man might either win or lose ; yea , doth not a large portion of them many times prove to the Own●r like a treacherous Dye indeed , which flatters an improvident Gamester with his owne hand to throw away his wealth to another ? Or to yeeld it the uttermost , gold may ma●e a man the richer , not the better ; honour may make him the higher , not the happier : and all temporall delights are but as flowers , they only have their moneth and are gone ; this morning in the bosome , the next in the B●some . The consideration whereof , made the very Heathen Philosophers hate this world , though they saw not where to finde a better . The diseases of the body are the medicines of the soule ; the impairing of the one , is the repairing of the other : Therefore wee faint not ( saith S. Paul ) though our outward man perish , yet the inward man is renewed daily , 2 Cor. 4.16 . Lais of Corin●h while she was young , doated upon her glasse , but when she grew old and withered , she loathed it as much , which made her give it up to Venus . Nothing feeds pride nor keepes off repentance so much as prosperous advantage . T is a wonder to see a Favourite study for ought but additions to his Greatnesse ; God shall have much adoe to make him know himselfe . The cloth that hath many stains must passe through many larders ; no lesse than an odious leaprosie will humble Naaman ; wherefore by it the only wise God thought meet to sawce the valour , dignity , renowne , victories , of that famous Generall of the Syrians . If I could be so uncharitable as to with an enemies soule lost , this were the only way , let him live in the height of the worlds blandishments ; for how can he love a second Mistresse that never saw but one beauty , and still continues deeply inamour'd on it ? We often see , nothing carries us so far from God , as those favours he hath imparted to us . T is the misery of the poore to be neglected of men ; t is the misery of the rich to neglect their God : many shall one day repent that they were happy too soone . Many a man cries out , O that I were so rich , so healthfull , so quiet , so happy , &c. Alas , though thou hadst thy wish for the present , thou shouldst ( perhaps ) be a loser in the sequell . The Physitian doth not heare his Patient in what he would , yet heareth him in taking occasion to do another thing more conducible to his health . God loves to give us cooles and heats in our desires , and will so allay our joyes , that their fruition hurt us not : he knowes that as it is with the body touching meats , the greater plenty , the lesse dainty ; and too long forbearance causes a Surfet when we come to full food ; So it fares with the minde touching worldly contentments ; therefore he feeds us not with the dish , but with the spoone , and will have us neither cloyed , nor famished . In this life , Mercy and misery , griefe and Grace , Good and bad , are blended one with the other ; because if we should have nothing but comfort , Earth would be thought Heaven : besides , if Christ tide lasted all the yeare , what would become of Lent ? If every day were Good-friday , the world would be weary of Fasting . Secundus cals death a sleepe eternall ; the wicked mans feare , the godly mans wish . Where the conscience is cleere , death is looked for without feare ; yea , desired with delight , accepted with devotion : why , it is but the cessation of trouble , the extinction of sin , the deliverance from enemies , a rescue from Satan , the quiet rest of the body , and infranchizement of the soule . The Woman great with childe , is ever musing upon the the time of her delivery : and hath not he the like cause , when Death is his Bridge from wo to glory ? Though it be the wicked mans shipwrack , 't is the good mans putting into harbour : And hereupon finding himselfe hated , persecuted , afflicted , and tormented , by enemies of all sorts , he becomes as willing to die as dine . And indeed , what shouldst thou doe in case thou seest that the world runs not on thy side , but give over the world , and be on Gods side ? Let us care little for the world , that cares so little for us ; let us crosse ●aile , and turne another way ; let us go forth therefore out of the Campe , bearing his reproach ; for we have no continuing Citie , but we seek one to come , Heb. 13.13 , 14. CHAP. 8. That it keepes them alwayes prepared to the spirituall combate . 5 FIfthly , the Lord permitteth them often to afflict and assaile us , to the end we may be alwayes prepared for tribulation : as wise Mariners in a calme , make all their tacklings sure and strong , that they may be provided against the next storme , which they cannot look to be long without . Or as experienced Souldiers in time of peace , prepaire against the day of battell ; and so much the rather , when they look every day for the approach of the enemy . We are oft times set upon , to the end that we may continually buckle unto us the whole Armor of God , prescribed by Paul , Ephes. 6.13 . to 19. That we may be alwayes ready for the battell by walking circumspectly , not as fooles , but as wise , Eph. 5.15 . Therefore redeeming the time , because the dayes are evill , Vers. 16. For as those that have no enemies to incounter them , cast their Armour 〈◊〉 and let it 〈◊〉 , because they are secure from danger ; but when their enemies are at hand , and sound the Alarum , they both wake and sleep in their armour , because they would be ready for the assault . So if we were not often in skirmish with our enemies , we should ●ay aside our spirituall armour ; but when we have continuall use of it , we still keepe it fast buckled unto us ; that being armed at all points , we may be able to make resistance , that we be not surprized at unawares . Sampson could not be bound , till he was first got asleepe : Wouldst thou not be overcome , be not secure . Seneca reports of Caesar , that he did quickly sheath the sword , but hee never laid it off . The sight of a weapon discourageth a Theefe . While we keepe our Iavelins in our hands we escape many assaults . So that a Christians resolution should be like King Alfreds , Si modò victor eras , ad crastina bella pavebas , Si modo victus eras , ad crastina bella parabas . If wee conquer to day , let us feare the skirmish to morrow . If we be overcome to day , let us hope to get the victory to morrow . An assaulted City must keepe a carefull watch ; yea , the provident Fenman mends his bankes in Summer least his ground be drowned in winter . And we must so take our leaves of all afflictions , that we reserve a lodging for them , and expect their returne . CHAP. 9. How it discovers whether we bee true beleevers or hypocrites . 6 SIxthly , that we may experimentally know our selves , and be knowne of others whether we be true beleevers or hypocrites . There must be differences among you ( saith Saint Paul ) that the approved may bee knowne , 1 Cor. 11.19 . For as Thrashing separates the straw , and Wynowing the chaffe from the Corne ; So persecution separates the hypocrite from the company of beleevers , Luke 22.31 . None but a regenerate heart can choose rather to suffer affliction with the people of God , then to enjoy the pleasures of sin . An easie importunity will perswade Orpah to returne from a Mother in law to a Mother in nature , from a toylesome journey to rest , from strangers to her kindred , from a hopelesse condition to likelihoods of contentment ; A little intreaty will serve to move nature to be good to it selfe : to persist in actions of goodnesse , though tyranny , torment , death and hell stood in our way ; this is that conquest which shall be crowned with glory ; Gold and Silver are tryed in the fyer , men in the furnace of adversity ; As the furnace proveth the Potters Vessell ; so doe temptations try mens thoughts , Eccles. 27.5 . Behold ( saith the Angell to the Church of Smyrna ) it shall come to passe that the Divell shall cast some of you into Prison , that you may be tryed , Revel . 2.10 . This Child ( saith old Simeon , meaning Christ ) is appoynted for a signe to be spoken against , that the thoughts of many hearts may be opened , Luke 2.34 , 35. O how wicked men manifest their hatred and enmity against God and his people so soone as Persecution ariseth because of the Word ! yea by it the malice of Sathan and the world are better knowne and avoyded . But to come more punctually to the poynt . Affliction tryeth whether a man hath grace in his heart or no ; Set an empty Pitcher ( the resemblance of a wicked man ) to the fier , it crackes presently , whereas the full ( which resembles the Child of God ) will abide boyling ; Gold imbroidered upon Silke , if cast into the fire looseth his fash●on , but not his waight , Copper loseth his fashion and waight also ; Magistracy and misery will soone shew what manner of men we be ; either will declare us better or worse then we seemed . Indeed , Prosperity ( saith one ) best discovers vice , but Adversity doth best discover Vertue . Plato being demanded , how he knew a wise man , answered ; When being r●buked he would not be angry , and being praised he would not be proud : Wicked men grow worse after afflictions , as water growes more cold after a heat . Nature is like Glasse , bright but brittle ; The resolved Christian like Gold , which if we rub it , or beate it , or melt it , it will endure the teste , the touch , the hammer , and still shine more orient ; For Vertues like the Stars , shine brightest in the night , and fairest in the frost of Affliction . More particularly , Affliction is a notable meanes , to try whether we have faith or not ; Nothing is more easie then to trust God , when our Barnes and Coffers are full ; And to say , give us our daily bread , when we have it in our Cubbards ; But when we have nothing , when we know not how nor when●● to get any thing , then to depend upon an invisible bounty , this is a true and noble act of faith . Againe touching other graces , how excellently was Iobs patience and sincerity made known by Sathans malice , when he brought forth those Angelicall words ; What ? shall we receive good at the hand of God , and not receive evill ? Iob 2.10 . When he stood like a Centre unmoved , while the circumference of his estate was drawne above , beneath , about him , when in prosperity he could say , if my mouth hath kist my hand ; and in adversity , the Lord giveth , and the Lord taketh , blessed be the name of the Lord. He was not so like the wicked as they are like dogs that follow the meat , not the man ; Alas they are but bad workes that need rewards to crane them up withall , for neither paine nor losse , much lesse the censure of lewd persons will trouble a well planted mind . Againe , God suffers us to suffer much , more especially to try our perseverance , which is a grace so good and acceptable , that without it there is nothing good , nor acceptable ; And indeed how shall a man shew his strength unlesse some burthen be laid upon his back , or his constancy ? The Spaniell which fawneth when he is beaten , will never forsake his Master ; And Trees well rooted will beare all stormes ; The three Children walked up and downe in the fiery flames praising God ; And a Blade well tryed deserves a treble price . How did the Church of Pergamus approve her selfe ; Yea how was she approved of God which hath the sword with two edges , when she held out in her workes even where Sathan dwelt and kept his Throne , I know thy workes ( saith God ) and that thou keepst my Name , and hast not denyed my faith , even in those dayes when Antipas my faithfull Martyr , was slain among you , where Satan dwelleth , yea where his Throne is , and where some maintaine the Doctrine of Balaam , and the Nicholaitans , and teach that men ought , &c. Rev. 2.13 , 14. Persecution is the Sword whereby our Salomon will try which is the true naturall Mother , which the pretended . Afflictions are the waters where our Gideon will try whether we are fit Souldiers to fight the Battle of Faith ; We are all valiant Souldiers till we come to fight ; Excellent Philosophers till we come to dispute , good Christians till wee come to master our own lusts ; But it is opposition that gives the tryall , when Corruptions fight against the graces and cause Argent to seem more bright in a fable Field ; But to go on . A man is made known whether he be feeble or strong by the provocation of an enemy : even calme tempers when they have been stirred , have bewrayed impetuousnesse of passion . Now he that overcommeth his own anger ( saith Chilo ) overcommeth a strong enemy , but he that is over●ome by it , is a whiteliver ( saith Hermes ) for wrath proceedeth from feeblenesse of courage and lacke of discretion ; As may appeare in that , Women are sooner angry then men , the Sicke sooner then the healthy , and Old men sooner then Young. Againe , it s nothing to endure a small tryall or affliction , every Cock-boate can swim in a River , every Sculler sayle in a Calme , every man can hold up his head in ordinary Gusts ; but when a blacke storme arises , a tenth wave flowes , deep calls unto deep ; Nature yeelds , Spirit faints , Heart fayles ; Wheras grace is never quite out of heart , yea is confident when hopes are adjourned , and expectation is delayed . Finally , Affliction and Persecution humbleth the spirits of the repentant , tryeth the faith and patience of the sincere Christian , but hardneth the hearts of the ungodly ; Wicked men ( like some Beasts ) grow mad with baiting ; If crosses or losses rush in upon them they fall to the language of Iobs Wife , Curse God and dye , or to that of the King of Israels Messenger , Why should I serve God any longer ? 2 King. 6.33 . CHAP. 10. That it prevents greater evills of Sinne and Punishment to come . 7 SEventhly , the LORD by this evill of Chastisement for sins past , preventeth the evills of sin , and greater punishments for the time to come . The Lord ( saith Elihu ) correcteth man , that hee might turne away from his enterprize , and that he might keepe backe his soule from the Pit , and that his life should not perish by the sword , Iob 33.17 , 18. The sharpnesse of crosses are Gods spirituall hedge ; This salt doth not onely preserve from Corruption , but also eate out Corruption . We are chastened of the Lord ( saith the Holy Ghost ) that we might not be condemned with the world , 1 Cor. 11.32 , Erring soules be corrected that they may be converted , not confounded ; If Paul had not been buffeted by Sathan and wicked men , he had beene exalted out of measure , 2 Cor. 12.7 . Pride is so dangerous a poyson , that of another poyson there was confected a counterpoyson to preserve him from it , God would rather suffer this chosen Vessell to fall into some infirmity then to be prowd of his singular priviledges Least I should be exalted above measure through the abundance of Revelations ; ( there was the poyson of Pride insinuating it selfe ) I had a Thorne in the flesh , the messenger of Sathan to buffet me ; There was the Counterpoyson or Antidote which did at once make him both sick and whole ; The enjoyment of the worlds peace might adde to my content , but it wil indanger my soule ; how oft doth the recovery of the body , state , or minde occasion a Relaps in the soule ? Turne but the Candle , and that which keeps me in , puts me out ; The younger brother shall not have all his portion least he run Riot ; All the life of Salomon was full of prosperity , and therefore we find , that Salomon did much forget God , but the whole life of David had many enemies and much adversity , and therfore we see by his penitentiall Psalmes , & others , that David did much remember God : As Salt with its sharpnesse keeps flesh from corrupting ; So their malice keeps our soules from festering ; Bees are drowned in Honey , but live in Vineger . Now if sweet meats breed Surfets , t is good sometimes to taste of bitter , its good somvvhat to unloade when the ship is in danger by too liberall a ballast . I will tell you a Paradox ( I call it so because few will beleeve it , but it is true ) many are able to say , they have learned to stand by falling , got strength by weaknesse . The burnt Child dreads the fire ; A broken bone well set is faster ever after ; Like Trees we take deeper root by shaking ; And like Torches , we flame the brighter for bruizing and knocking : God suffered Sathan to spoile Iob of his substance , rob him of his Children , punish him in his body ; Yet marke but the Sequell well , and you shall find , that he was crost with a blessing . As the Physitian in making of Triacle or Mithridate for his Patient useth Serpents , Adders , and such like poyson that he may drive out one poyson with another ; Even so our spirituall Physitian is pleased to use the malice of Sathan , and wicked men when he tempereth to us the Cup of affliction , that hereby he may expell one evil● with another ; Yea two evills with one , namely , the evill of sin , and the evill of punishment , and that both temporall and eternall . He suffers us to be afflicted , because he will not suffer us to be damned ; such is the goodnesse of our heavenly Father to us , that even his anger proceeds from mercy ; he scourgeth the flesh , that the spirit may be saved in the day of Iesus Christ , 1 Cor. 5.5 . Yea , Ioseph was therefore abased in the dungeon , that his advancement might be the greater . It s true , in our thoughts we often speake for the flesh , as Abraham did for Ismael , O that Ismael might live in thy sight ! no , God takes away Ismael and gives Isaac ; he withdrawes the pleasure of the flesh , gives delight to the soule . The man sick of a burning feaver cries to his Physitian for drinke ; he pities him , but does not satisfie him ; he gives him proper physick , but not drink . A man is sick of a Plurisie , the Physitian lets him bloud , he is content with it ; the arme shall smart to ease the heart . The covetous man hath a plurisie of riches , G●d le ts him bloud by poverty ; let him be patient , it is a course to save his soule . So if God scourge us any way , so we bleed not ; or till we bleed , so we faint not ; or till we even faint , so we perish not ; let us be comforted : for if the Lord prune his Vine , he meanes not to root it up : if he minister physick to our soules , it is because he would not have us dye in our sins ; all is for salvation . What if Noah were pent up in the Arke , so long as he was safe in it : what if it were his prison , so long as it was his Fort also against the waters ? I might illustrate the point , and make it plaine by sundry and divers comparisons . We know , one naile drives out another ; one heat another ; one cold another : yea , out of admirable experience I can witnesse it , that for most constitutions there is not such a remedy under Heaven for a cold in the head , or an accustomed tendernesse , as a frequent bathing of it in cold water ; I can justly say , I am twenty yeeres the younger for it . Yea , one sorrow drives out another ; one passion another ; one rumour is expelled by another : and though for the most part , contraries are cured by contraries ; yet not seldome will Physitians stop a Lask with a Purge ; they will bleed a Patient in the Arme , to stop a worse bleeding at Nose . Againe , in some Patients they will procure a gentle Ague , that they may cure him of a more dangerous disease . Even so deales God with us ; he often punisheth the worser part of man ( saith S. Ierome , ) That is , the body , state , or name , that the better part ( to wit ) the soule , may be saved in the day of judgement . Neither are chastisements any whit lesse necessary for the soule , than medicines are for the body : many a man had beene undone by prosperity , if they had not beene undone by adversity ; they had perished in their soules , if they had not perished in their bodies , estates , or good-names . It s probable Naamans soule had never beene cleansed , if his body had not beene leaprous : and though affliction be hard of digestion to the naturall man , yet the experienced Christian knowes , that it is good for the soule , that the body is sometime sick ; and therefore to have his inward man cured , he is content his outward man should be diseased ; and cares not so the sins of his soule may be les●ened , though the soares of his flesh be increased . And why is it not so with thee ? I hope thou desirest thy soules safety above all ; and thou knowest , the stomack that is purged must be content to part with some good nourishment , that it may deliver it selfe of more evill humours . Of what kinde ●oever thy sufferings be , it is doubtlesse the fittest for thy soules recovery ; or else God ( the onely wise Physitian ) would not appoint it . Now who would not be willing to bleed , when by that meanes an inveterate sicknesse may be prevented ? Yea , it is a happy bloud-letting which saves the life , which makes S. Austine say unto God ; Let my body be crucified , or burnt , or doe with it what thou wilt , so thou save my soule . And another , let me swim a River of boyling brimstone to live eternally happy , rather than dwell in a Paradise of pleasure to be damned after death . CHAP. 11. That it makes them humble . 8 EIghthly , that we may have an humble conceipt of our selves , and wholly depend upon God. We received the sentence of death in our selves ( saith the Apostle ) because we should not trust in our selves , but in God , who raiseth us up from the dead , 2 Cor. 1.9 . When Babes are afraid , they cast themselves into the armes and bosome of their mother . I thought in my prosperity ( saith David ) I shall never be moved , But thou didst hide thy face and I was troubled . Then turned I unto thee , &c. Psal. 30.6 , 7 , 8. When a stubborne Delinquent being committed was no whit mollified with his durance , but grew more perverse than he was before , one of the Senators said to the rest , Let us forget him a while , and then he will remember himselfe ; the Heart is so hot of it selfe , that if it had not the Lungs , as Fannes to blow wind upon it , and kindly moisture to coole it , it would soone perish with the owne heat : and yet when that moisture growes too redundant , it againe drownes the Heart . Who so nourisheth his servant daintily from his childhood , shall after finde him stubborne . We see then there is danger in being without dangers ; and what saith S. Paul ? Lest I should be exalted out of measure , there was given unto me the Messenger of Satan to buffet me , 2 Cor. 12.7 . Our adversaries as well as our sins are Messengers sent from Satan to buffet us ; and the best minds troubled , yeeld inconsiderate motions . As water violently stirred sends up bubbles , so the vanities of our hearts , and our most secret and hidden corruptions ( as dregs in a glasse ) shew themselves when shaken by an injury , though they lay hid before . And so the pride of man is beaten downe as Iob speaks , Iob 33.17 . The sharpe water of affliction quickens our spirituall sight . So proud are we by nature , that before we come to the triall , we think that we can repell the strongest assault , and overcome all enemies by our owne power ; but when we feele our selves vanquished and foiled by every small temptation , we learne to have a more humble conceit of our owne ability , and to depend wholly on the Lord : and this is set downe , Deut. 8.2 - & 13.3 . to the end . We esteeme our Inches , Ellues , till by triall of evils we finde the contrary ; but then alas , how full of feeblenesse is our body , and our minde of impatience ? If but a Beesting our flesh , it swels , and if but a tooth ake , the Head and Heart complaine . How smal trifles make us weary of our selves ? What can we doe without thee ? Without thee , what can we suffer ? If thou be not ( O Lord ) strong in our weaknesse , we cannot be so much as weake ; we cannot so much as be . Selfe-conceit and desire of glory , is the last garment that even good men lay aside : Pride is the inmost coat which we put on first , and which we put off last ; but sore affliction will make us give all to Him , of whom whatsoever we have , we hold . And we cannot ascribe too little to our selves , nor too much to Him , to whom we owe more than we can ascribe . If then I be not humbled enough , let me want the peace or plenty I have ; and so order my condition and estate , that I may want any thing , save my selfe . CHAP. 12. How it makes them conformable unto Christ their Head. 9 NInthly , that we may be conformable to Christ our Head ; and like our elder Brother who was consecrated through afflictions , reviled , buffeted , spit upon , crucified , and what not ? For we must suffer with him , that we may be also glorified with him , Rom. 8.17 . When the Iewes offered Iesus Gall and Vinegar , he tasted it , but would not drink ; he left the rest for his Church , and they must pledge him . Whosoever ( saith our Saviour ) beareth not his crosse and commeth after me , cannot be my Disciple , Luk. 14.27 . For hereunto are ye called , saith S. Peter , For Christ also suffered for us , leaving us an example , that we should follow his steps , 1 Pet. 2.21 . Againe , The Disciple , saith Christ , is not above his Master , but whosoever will be a perfect Disciple shall be as his Master , Luke 6.40 . Yea , S. Paul made this the most certaine testimony and seale of his Adoption here , and glory afterward ; his words are these , having delivered , that the Spirit of God beareth witnesse with our spirit , that we are the children of God : & having added , If we be children , we are also heires , even the heires of God , and heires annexed with Christ : if so be that we suffer with him , that we may also be glorified with him ; making suffering as a principall condition annexed , which is , as if he had said , it is impossible we should be glorified with him , except we first suffer with him , Rom. 8.16 , 17. Whereupon having in another place reckoned up all priviledges which might minister unto him occasion of boasting , he concludeth , that what things were gaine unto him , those he accounted losse for Christ , that he might know the fellowship of his sufferings , and be made conformable to his death , Phil. 3.10 . Againe , by suffering we become followers of our brethren who went before us . Brethren ( saith S. Paul ) ye are become followers of the Churches of God , which in Iudea are in Christ Iesus , because ye have also suffered the same things of your owne Countrey men , even as they have of the Iewes , 1 Thess. 2.14 . It was the lot of Christ , and must be of all his followers to doe good and to suffer evill . Wherefore let us be exhorted in the words of S. Peter , to rejoyce in suffering , forasmuch as we with all the Saints , are partakers of Christs sufferings , that when his glory shall appeare , we may be glad and rejoyce , 1 Pet. 4.13 . CHAP. 13. That it increaseth their faith . 10 TEnthly , because the malice of our enemies serves to increase our faith for the time to come , when we consider how the Lord hath delivered us formerly . God hath delivered me ( saith Paul ) out of the mouth of the Lion , ( meaning Nero ) and he will deliver me from every evill worke , and will preserve me unto his heavenly Kingdome , 2 Tim. 4.17 , 18. When Saul tels David , Thou art not able to goe against this great Philistime to fight with him , for thou art a Boy , and he is a man of war from his youth : what saith David ? Thy servant kept his Fathers Sheepe , and there came a Lion , and likewise a Beare , and tooke a Sheepe out of the flocke , and I went out after him and smote him , and tooke it out of his mouth , and when he rose against me , I caught him by the beard and smote him and slew him ; so thy servant slew both the Lion and the Beare . Therefore ( marke the inference ) this uncircumcised Philistime shall be as one of them ; Yea , ( saith he ) the Lord that delivered me out of the paw of the Lion , and out of the paw of the Beare , he will deliver me out of the hands of this Philistine , 1 Sam. 17.33 . to 37. Observe how confidently he speakes . The Tree of faith the more it is shaken with the violent stormes of trouble , the faster it becomes rooted by patience . He can never be a good souldier , that hath not felt the toile of a battell ; yea , the more deliverances he had , the greater was his faith : for after the Lord had delivered him often out of extreme exigents ; namely , from this great Goliah , the cruelty of Saul , the unnaturall insurrection of Absalom , and the unjust curses of Shemei , he was able to say , I trust in God , neither will I feare what flesh can do unto me , Psal. 56.4 . And in Psal. 3. I will not be afraid for ten thousand of the people that should beset me round about , Vers. 6. And in Psal. 18. By thee I have broken through an host , and in thy Name I will leape over a wall . His experience had made it so easie to him , that it was no more than a skip or jumpe : we men indeed therefore shut our hands , because we have opened them , making our former kindnesses arguments of sparing afterwards . But contrarily , God therefore gives , because he hath given ; making his former favours arguments for more . It is Davids only argument , Psal. 4. Have mercy upon me ( saith he ) and hearken unto my prayer : Why ? Thou hast set me at liberty when I was in distresse , Vers. 1. I might likewise here shew from 2 Chron. 20.29 . Phil. 1.12 , 13.14 . how the delivering of some increaseth the faith of others ; but I passe that . That we may live by faith , and not by sence , he first strips us of all our earthly confidence , and then gives us victory , and not before ; lest he should bee a loser in our gaine , his helpe uses to shew it selfe in extremity : he that can prevent evils , conceales his aide till dangers be ripe , and then he is as carefull as before he seemed connivent . Daniel is not delivered at the beginning of his trouble , he must first be in the Lions den , and then he findes it . Those three Servants are not rescued at the Ovens mouth , in the Fo●nace they are . That is a gracious and well-tried faith , that can hold out with confidence to the last . The Lion seemes to leave her young-ones , till they have almost kill'd themselves with roaring and howling , but at last gaspe she relieves them , whereby they become the more couragious . When the Prophet could say , Out of the depths have I cried unto thee ( instantly followes ) and not till then the Lord heard me : the Lord saw● him sinking all the while , yet lets him alone till he was at the bottome . Every maine affliction is our Red-sea , which whiles it threats to swallow , preserves us : now when it comes to a dead lift ( as we say ) then to have a strong confidence in God is thankworthy . Hope in a state hopelesse , and love to God under signes of his displeasure , & heavenly mindednesse in the midst of worldly affaires & allurements , drawing a contrary way , is the chiefe praise of faith : to love that God who crosseth us , to kisse that hand which strikes us , to trust in that power which kils us ; this is the honourable proofe of a Christian , this argues faith indeed . What made our Saviour say to that Woman of Canaan , O Woman , great is thy faith : but this , when neither his silence nor his flat deniall could silence her . Matth. 15. It is not enough to say , God is good to Israel , when Israel is in peace and prosperity , and neither feeles nor wants any thing : but God will have us beleeve that he is good , even when we feele the smart of the rod , and at the same time see our enemies ( the wicked ) prosper . It best pleaseth him when we can say boldly with Iob , Though hee kill me , yet will I trust in him . When our enemies are behind us , and the Red-Sea before us , then confidently to trust upon God is much worth . When we are in the barren wildernesse almost famished , then to beleeve that God will provide Manna from Heaven , and water out of the Rock , is glorious : when with the three Children we see nothing before us but a fiery Fornace ; to beleeve that God will send his Angell to be our deliverer , this is heroicall , Dan. 3.28 . And those which are acquainted with the proceedings of God well know , that cherishing ever follow stripes , as Cordials do vehement evacuations , and the cleere light of the morning a darke night : yea , if we can looke beyond the cloud of our afflictions , and see the sunshine of comfort on the other side of it . We cannot be so discouraged with the presence of evill , as hartned with the islue . Cheere up then , thou drooping soule , and trust in God , what ever thy sufferings be , God is no tyrant , to give thee more than thy loade ; and admit he stay long , yet be thou fully assured he will come at length . In thee doe I trust ( saith the Psalmist ) all the day ; He knew that if hee came not in the Morning , hee would come at Noone ; if hee came not at Noone , hee would come at Night ; At one houre of the day or other hee will deliver me : and then as the Calme is greater after the Tempest then it was before ; so my joy shall be sweeter afterwards then it was before ; The remembrance of Babylon wil make us sing more joyfull in Sion . If then I find the Lords dealing with mee to transcend my thoughts , my faith shall be above my reason , and thinke , he will worke good out of it , though I yet conceive not how . CHAP. 14. That it increaseth their joy and thankefulnesse . 11 BEcause our manifold sufferings and Gods often delivering us , doth increase our joy and thankfulnesse , yea make after-blessings more sweet ; By this we have new Songes put into our mouthes , and new occasions offered to praise the Author of our deliverance . When the Lord brought againe the Captivity of Sion ( saith David in the person of Israel ) wee were like them that dreame , meaning , the happinesse seemed too good to be true ) Then was our mouthes filled with laughter , ( saith he ) and our tongues with joy , The Lord hath done great things for us wherof we rejoyce , Psal. 126.1 , 2 , 3 , 4. And how could their case bee otherwise , when in that miserable exigent , Exod. 14. they saw the Pillar remove behind them , and the Sea remove before them they looking for nothing but death ? Is any one afflicted ? I may say unto him as that harbinger answered a Noble man complaining that he was lodged in so homely a roome ; you will take pleasure in it when you are out of it ; For the more greivous our exigent , the more glorious our advancement , A desire accomplished delighteth the soule , Prov. 13.19 . We reade how that lamentable and sad decree of Ahasuerus through the goodnesse of God was an occasion exceedingly to increase the Iewes joy and thankfulnesse , insomuch that ( as the Text sayth ) the dayes that were appointed for their death and ruine were turned into dayes of feasting and joy , and wherein they sent presents every man to his neighbour , and guifts to the poore , Ester . 9.17.22 , to 28. And this joy and thankefulnesse was so lasting , that the Iewes cease not to celebrate the same to this day . Gods dealing with us is often harsh in the beginning , hard in the proceeding , but the cōclusion is alwayes comfortable . The joy of Peter , and the rest of the Church was greater after he was delivered out of Prison by the Angell , Act. 12. And the joy of Iudith and the rest of Bethulia when she returned with Holofernes head , then if they never had been in distresse , Iudith 13. The Lord depreives us of good things for a time , because they never appeare in their full beauty , till they turne their backs and be going away . Againe he defers his ayde on purpose to increase our desires before it comes , and our joy when it is come , to inflame our desires , for things easily come by , are little set by ; to increase our joy for that which hath been long detayned , is at last more sweetly obtained ; but suddenly gotten , suddenly forgotten . Abrahams Child at seventy yeares was more welcome then if he had beene given at thirty . And the same Isaac had not been so precious to him if he had not been as miraculously restored as given , his recovery from death made him more acceptable : The benefit that comes soone and with ease is easily contemned , long and eager pursuite endeeres any favour : The Wise men rejoyced exceedingly to find the Starre ; The Woman to find her peece of silver ; the Virgin Mary to find her and our IESUS : CHRIST alwaies returnes with incrase of joy ; yea the LORD keepes us fasting on purpose , that our tryall may be perfect , our deliverance wellcome , our recompence glorious . Yea the delivering of some , increaseth the joy of others , and causeth them to praise God for , and rejoyce in their behalfe that are delivered , Acts 12.14 . We never know the worth of a benefit so well as by the want of it , want teacheth us the worth of things most truly . O how sweet a thing is peace to them that have been long troubled with wars and tedious contentions ? How sweet is liberty to one that hath beene long immured within a case of walls ? How deere a Iewell is health to him that tumbles in distempered bloud ? Let a man but fast a meale or two , oh how sweet is browne bread , though it would not down before ? Yea when Darius in a flight had drunk puddle water , polluted with dead Carkasses , he confest never to have drunke any thing more pleasant ; the reason was , he alwaies before used to drinke ere hee was athirst . We are never so glad of our freinds company , as when he returnes after long absence , or a tedious voyage . The nights darkenesse maketh the light of the Sunne more desirable ; a Calme is best welcome after a Tempest : Good things then appeare of most worth , when they are knowne in their wants ; When we have lost those invaluable comforts which we cannot well be without , the minde hath time to recount their severall worths ; and the worthes of blessings appeare not untill they are vanisht ; When we would have some Fiers flame the more , we sprinkle water upon them ; Even so when the LORD would increase our joy and thankefulnesse , Hee allayeth it with the teares of affliction , misery sweetneth joy , yea the sorrowes of this life shall ( like a darke vaile ) give a lustre to the glory of the next , when the LORD shall turne this water of our earthly afflictions into that wine of gladnesse , wherewith our soules shall bee satiate for ever . We deceive our selves to thinke on earth continued joyes would please ; Plenty of the choycest dainties is no daynty . Nothing would be more tedious then to be glutted with perpetuall Iollities ; Were the body tied to one dish alwaies , though of the most exquisite delicate that it could make choice of ; yet after a small time it would complaine of loathing and saciety , and so would the soule if it did ever epicu●e it selfe in joyes , I know not which is the more useful ; Ioy I may choose for pleasure ; but Adversities are the best for profit ; I should without them want much of the joy I have . Well then , art thou vexed , persecuted , and afflicted by some cruell and malicious Saul ? and is it grievous to thee for the present ? Why , that which hath been hard to suffer is sweet to remember , at last our Songes shall bee lowder then our Cryes . CHAP. 15. How it increaseth their spirituall wisedome . 12 OVr suffereings make us teachable and increase in us spirituall wisedome . He delivereth the poore in his affliction , and openeth their eare in trouble , Iob 36.15 . And againe , He openeth the eares of men even by their corrections , Iob 33.16 . We are best instructed when we are most afflicted ; Pauls blindnesse tooke away his blindnesse , and made him see more into the way of life ; then could all his learning at the feet of Gamaliel . And what saith Naaman upon the clensing of his Leprosie ? Now I know there is no God in all the earth but in Israel . O happy Syrian that was at once cured of his Leprosie and his misprision of God. The Prodigall sonne regarded not his Fathers admonition so long as he injoyed prosperity ; That which makes the body smart , makes the soule wise . Algerius the Martyr could say out of experience , He found more light in the dungeon , then without in all the world : Yea , what will not affliction teach us , when even the savagest Beasts are made quiet and docible with abating their food , and rest , or by adding of stripes ? Even as the Clay with water , and the Iron with fire , are made pliable and apt to receive impression from the workman ; Even so when wee are soaked in the flouds of sorrow , and softned in the fire of affliction , we are aptest to receive the impression of Gods Law into our hearts , when hee speakes unto us by his Ministers ; If the Lord breakes us in peeces with the Plow of his Iustice , then let the Seedsmen ( his Ministers ) sowe the seed of his Word , we shall receive it through the furrowes of our eares into the ground of our hearts , and grow up in wisdome and saving knowledge ; yea the soule waxeth , as the body wayneth , and is wisest to prescribe when the bones and sinnewes are weakest to execute : neither do we hereby become wise for our owne soules good only , but affliction makes us wise and able to doe others good also that are in any the like affliction . Blessed be God ( saith Saint Paul ) which comforteth us in all our afflictions , that we may be able to comfort them which are in any affliction , by the comfort wherewith we our selves are comforted of God 2 Cor. 1.4 . Yea the whole Church , and every particular member thereof have their wisdome and knowledge improved even by their greatest enemies . If Arius & Sabellius had not vexed the Church , the deepe mysteries of the Trinity had not beene so accurately cleered by the Catholike Doctors . Subtill arguments well answered , breed a cleere conclusion ; heresie makes men sharpen their wits the better to confute it ; as Worme-wood though it be bitter to the taste , yet it is good to cleere the eyes : yea further , the very stormes of persecution make us look to our tackling , patience ; and to our Anchor , Hope ; and to our Helme , Faith ; and to our Card , the Word of God ; and to our Captaine , Christ : whereas security , like a calme , makes us forget both our danger and deliverer . Experience is the best informer , which makes Martin Luther say , When all is done , tribulation is the plainest and most sincere divinity . And another most emphatically , That Prayer , Reading , Meditation , and temptations , make a Divine . So that to bee altogether exempt from misery , is a most miserable thing . CHAP. 16. How it increaseth their patience . 13 BEcause the malice of our enemies makes for the increase of our patience , We rejoyce in tribulation , saith Paul , knowing that tribulation bringeth forth patience , Rom. 5.3 . My brethren , saith S. Iames , count it exceeding joy when ye fall into divers temptations , knowing that the triall of your faith bringeth forth patience , Iames 1.2 , 3. Thus the malice of our enemies doth both prove and improve our patience : see it exemplified in Iob and David , whose practise doth most excellently confirme this point ; you know Iob was not so miserable in his afflictions , as happy in his patience , Iob 31.35 , 36 , 37. And David after he had been so many yeeres trained up in the Schoole of Affliction , and exe●cised with continuall sufferings from innumerable enemies of al sorts , became a wonder of patience to all succeeding Ages : as take but notice of his cariage towards Shimei , and you will say so ; when this his impotent Subject cursed and cast stones at him and all his Men of war , called him Murderer , wicked man , &c. he was so far from revenging it , when he might so easily , or suffering others , that you shall heare him make that an argument of his patience which was the exercise of it , Behold , my sonne ( saith he ) which came forth of my bowels seeketh my life ; how much more now may this Benjamite do it , 2 Sam. 16.11 . The wickednesse of an Absolon may rob his Father of comfort , but shall helpe to adde to his Fathers goodnesse : ●t is the advantage of great crosses , that they swallow up the lesser . One mans sin cannot be excused by anothers , the lesser by the greater : if Absolon be a Traitor , Shimei may not curse and rebell ; but the passion conceived from the indignity of a stranger , may be abated by the harder measure of our owne . A weake heart faints with every addition of succeeding trouble , the strong recollects it selfe , and is grown so skilful that it beares off one mischiefe with another : as in the Fable , when the new and old Cart went together , the new made a creaking noise under the loade , and wondred at the silence of the old , which answered , I am accustomed to these burdens , therefore beare them , and am quiet . So , what a degree of patience have some men attained unto ? What a load of injuries can some Christians digest , that have beene frequent in sufferings , and long exercised in the Schoole of Affliction ? Not that they beare them out of basenesse or cowardlinesse because they dare not revenge , but out of Christian fortitude because they may not ; they have so conquered themselves that wrongs cannot conquer them . Nay we reade of some Ethnicks that could say this of themselves . When Alcibiades told Socrates that he could not suffer the frowardnesse and scolding of Zantippe as he did , Socrates answered , but I can , for I am accustomed to it . And we reade , that Aristides after his exile , did not so much as note them that were the cause of his banishment , though he were now advanced above them . Yea Diogenes , rather than want exercise for his patience , would crave almes of dead mens statues ; for being demanded why he did so , he answered , That I may learne to take denials from others the more patiently . Now if we can therefore suffer because we have suffered , we have well profited by our afflictions , otherwise not ; to shew that there is nothing so hard and difficult but may be attained to by use and custome : give me leave to cleere it by some familiar instances . We know the custome of any hardship ( whether it be labour , cold , or the like ) makes it easie and familiar : you shall have a common Labourer worke all day , like a Horse , without once sweating or being weary . Let a Scholler or Gentleman but dig one quarter of an houre , you must give him leave to take breath all the day after . The face that is ever open , yea , the eye that is twice as much open as shut , is able perpetually to endure the coldest wind can blow , when as the rest of the parts would complaine of the least blast that is cold . Let him that is next neighbour to the Belfrey tell me , whether ringing doth so molest his silent sleepe now , as formerly . Yea , the fall of the River Nilus which makes a new commer stop his eares , to the naturall inhabitants is not so much as heard . At Milton neere Sittingborne in Kent , is ( or lately was ) one William Allen a Taylor , that eats betweene 30. and forty graines of Opium every day , the tythe whereof would kill him that is not accustomed thereunto , neither can he sleepe ( no not live ) without it ; he began but with one graine , and so increased the quantity as the operation and quality of it decreased . If any question the truth of this , they need but repaire to the signe of the Rose in Bucklers Bury and be satisfied : but this is nothing , for you have slaves in the Turkish Gallies , that will eat neere an Ounce at a time as if it were bread . Neither , in my judgement , is it lesse rare for men to drink a Pottle or a Gallon of the richest old Canary every day , as is usuall with some of our Sack-drinkers and Good-fellowes , without the least inflammation ; it hath no other operation in them then a cup of Six hath with me , or hath had with them in diebus illis . To conclude , as that Maide which Plinie speakes of , by an accustomary picking Spiders off the Wall and eating them , digested them into nourishment : And as Mithridates by his accustomed eating of poyson , made his body unpoisonable . So the godly , notwithstanding they are by nature as a wilde As●e Colt , as Zophar speakes , Iob 11.22 . Yet by their frequent and accustomary suffering of injuries these wilde Asses are made tame , & the ablest to carry burthens of any creature : yea , though they were once as fierce and cruell as Wolves , Leopards , Lions , & Beares , and as mischievous as Aspes , and Cockatrices ; yet Christ will so change their natures , partly by his word , and partly by his rod of affliction , that they shall now be as apt to suffer evill as they have been to offer it : What else meanes the Prophet , when he tels us that the Wolfe shall dwell with the Lambe , and the Leopard with the Kid , and the Lion with the Calfe , so that a little childe shall leade them ; that the Cow and the Beare , and the Lion and the Bullock , shall eat straw together ; that the sucking childe shall play upon the hole of the Aspe , and the wained child shall put his hand upon the Cockatrice hole , Isay 11.6 . and so forward . And so you see that according to the ancient proverbiall speech , Vse makes perfectnesse ; and that custome is not unfitly called a second nature . Wouldest thou then attaine to an unconquerable patience , and be able to undergoe great trialls hereafter , accustome thy selfe to a silent suffering of thy present and smaller griefes , tongue provocations and the like . If with Milo thou shalt but take up a Calfe , some small crosse , and injoyne thy selfe to carry the like every day a little , in processe of time thou shalt be able to carry an Oxe , the strongest and biggest affliction can come . CHAP. 17. Reasons of Patience . That the godly are patient in suffering of wrongs , because innocent . NOw that some may be perswaded to make this use of their sufferings , and that we may also put to silence the ignorance of others ( foolish men who are mistaken in judging of this matter , supposing it a base thing to suffer injuries unrevenged ) see the Reasons which deservedly makes Gods children so patiently to suffer wrongs that the men of the world never dreame of : And how through the study of vertue and Christian prudence , they make the servile passions of their minds ( feare and anger ) subject to the more worthy faculties of their soules , reason and understanding . We beare their reproaches and persecutions patiently . Either in regard of of Our selves . Our Enemies . Our Selves and our Enemies . Our Enemies and Others . GOD. CHRIST , and the Saints . In regard of our selves . 1 Because We are innocent . 2 Because It is more laudible to forgive then to revenge . 3 Because Suffering is the only way to prevent suffering . 4 Because Our sins have deserv'd it , and a farre greater affliction . 5 Because Our sufferings are counterpoysed and made sweet , with more than answerable blessings . 6 Because Our patience brings a reward with it . First , they beare the slanders and reproches of wicked men patiently , for that they are false and so appertaine not unto them . Socrates being railed upon , and called by one all to naught , took no notice of it , and being demanded a reason of his patience , said , it concernes me not , for I am no such man. Diogenes was wont to say when the people mockt him , They deride me , yet I am not derided , I am not the man they take me for . This reason is of more force from the mouth of an innocent Christian. If a rich man be called poore , or a sound Christian , hypocrite , hee slights it , he laughs at it , because he knoweth the same to be false , and that his Accuser is mistaken ; whereas if a Beggar be called , bankrupt , or a dissembler , hypocrite , hee will winch , and kick , and bee most grievously offended at it . Marius was never offended with any report that went of him , because if it were true it would sound to his praise ; if false , his life and manners should prove it contrary . And indeed , the best confutation of their slanders , is not by our great words , but by our good workes . Sophocles being accused by his owne children , That hee grew Dotard , and spent their patrimonies idely , when he was summoned did not personally appeare before the Magistrates , but sent one of his new Tragedies to their perusall , which being read , made them confesse , This is not the worke of a man that dotes . So against all clamours and swelling opprobies , set but thine innocency and good life ; thou needest doe no more . That body which is in good health , is strong , and able to beare the great stormes and bitter cold of Winter , and likewise the excessive and intemperate heat of the Summer : but with a crazie and distempered body it is far otherwise . Even so , a sound heart and cleare conscience will abide all trialls ; in prosperity it will not be lifted up , in adversity it will not be utterly cast downe : whereas the corrupt heart and festred conscience , can indure nothing ; even a word if it be pleasing puffes him up with pride ; if not , it swels him with passion : no greater signe of innocency when we are accused then mildnesse : as we see in Ioseph , who being both accused and committed for forcing of his Mistresse , answered just nothing we reade of , Gen. 39 , 17 , 18. And Susanna , who being accused by the two Elders of an hainous crime ( which they alone were guilty of ) never contended by laying the fault upon them , but appeales unto God whether she were innocent or no. The History of Susanna , Vers. 42 , 43. And Hanna , whose reply to Ely , when he falsely accused her of drunkennesse was no other , but Nay my Lord count not thy Handmaid for a wicked woman , 1 Sam. 1.15 , 16. Neither is there a greater Symptome of guiltinesse , than our breaking into choller , and being exasperated when we have any thing laid to our charge , witnesse Cain , Gen. 49. That Hebrew which struck his fellow , Exod. 2.13.14 . Saul , 1 Sam. 20.32 , 33. Abner , 2 Sam. 3.8 . Ieroboam , 1 King. 13.4 . Ahab , 1 Kings 22.27 . Amazia , 2 Chron. 25.16 . Vzziah . 2 Chron. 26 19. Herod the Tetrarch , Luke 3.19.20 . The men of Nazareth , Luke 4.28 , 29. The Pharisees , Iohn 8.47.48 . And the High Priest and Scribes , Luke 20 , 19 , 20. And this is one reason why the former are compared to Sheep and Lambes ( Emblemes of innocency ) which being harmed will not once bleate , and the latter unto Swine , which will roare and cry if they be but toucht . But to leave these Swine and returne to the men we were speaking of . A good conscience is not put out of countenance with the false accusations of slandrous tongues : it throweth them off , as Saint Paul did the Viper , unhurt . Innocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge ; the breast-plate of righteousnesse , the brazen wall of a good conscience feareth no such Canons . The Conscionable being railed upon , and reviled by a foule mouth , may reply as once a Steward to his passionate Lord , when he called him Knave , &c. Your Honour may speake as you please , but I beleeve not a word that you say , for I know my my selfe an honest man. Yea , suppose we are circled round with reproaches , our consciences knowing us innocent , like a constant friend , takes us by the hand and cheeres us against all our miseries . A just man , saith Chrysostome , is impregnable , and cannot be overcome , take away his wealth , his good parts cannot be taken from him , and his treasure is above ; cast him into prison and bonds , he doth the more freely enjoy the presence of his God ; banish him his Countrey , he hath his conversation in Heaven , kill his body , it shall rise againe : so he fights with a shadow that contends with an upright man. Wherefore , let all who suffer in their good names , if conscious and guilty of an enemies imputations , repent and amend ; if otherwise , contemne them , owne them not so much as once to take notice thereof : yea , seeing God esteemes men as they are , and not as they have beene ; although formerly thou hast beene culpable , yet now thou mayest answer for thy selfe as Paul did for Onesimus , Though in time past I was unprofitable , yet now am I profitable : and oppose to them that sweet and divine sentence of sweet and holy Bernard , Tell me not Sathan what I have beene , but what I am and will be . Or that of Beza in the like case , Whatsoever I was , I am now in Christ a New Creature , & that is it which troubles thee , I might have so continued long enough ere thou wouldest have vexed at it , but now I see thou dost envie me the grace of my Saviour . Or that Apothegme of Diogenes to a base fellow , that told him he had once beene a forger of money , whose answer was , 'T is true , such as thou art now ; I was once , but such as I am now thou wilt never be . Yea , thou maist say , by how much more I have formerly sinned , by so much more is Gods power and goodnesse now magnified . As S. Augustine hearing the Donatists revile him for the former wickednesse of his youth , answered , The more desperate my disease was , so much the more I admire the Physitian : Yea , thou maist yet straine it a peg higher , and say , the greater my sins were , the greater is my honour ▪ as the Devils which Mary Magdalen once had , are mentioned for her glory . Thus if we cannot avoid ill tongues , let our care be not to deserve them , and 't is all one as if wee avoided them . CHAP. 18. That it is more laudable to forgive , than revenge . 2 BEcause it is more generous and laudable to forgive , than revenge : certainly in taking revenge a man is but even with his enemy , but in passing it over he is superiour to him , for it is a Princes ▪ part to pardon ; yea quoth Alexander , There can be nothing more noble , than to do well to those that deserve evill . Princes use not to chide when Embassadours have offered them undecencies , but deny them audience ; as if silence were the way royall to correct a wrong . And certainly he injoyes a brave composednes , that seats himselfe above the flight of the injurious claw . Agathocles , Antigonus , and Caesar , being great Potentates , were as little moved at vulgar wrongs , as a Lion at the barking of Curres : and who so truly noble as he that can doe ill and will not ? You 'l confesse then 't is Princely to disdaine a wrong ; and is that all ? No , forgivenesse saith Seneca , is a valiant kind of revenge : and none are so frequent in pardoning as the couragious . He that is modestly valiant , stirs not till he must needs , and then to purpose : who more valiant than Ioshua ? and he held it the noblest victory to overcome evill with good : for the Gibeonites tooke not so much paines in comming to deceive him , as he in going to deliver them . And Cicero more commends Caesar for overcomming his owne courage in pardoning Marcellus , than for the great victories hee had against his other enemies . Yea , a dominion over ones selfe , is greater than the Grand Signiory of Turkie . And indeed , for a man to overcome an enemy , and be overcome by his owne passions , is to conquer a petty Village with the losse of a large City . Yea , if the price or honour of the conquest is rated by the difficulty ; then to suppresse anger in thy selfe , is to conquer with Hercules one of the Furies ; To tame all passions is to leade Cerberus in chaines : and to indure afflictions and persecutions strongly and patiently , is with Atlas , to beare the whole world on thy shoulders , as saith the Poet. Every Beast and Vermine can kill : it is true prowes and honour to give life , and preserve it . Yea , a Beast being ●narl'd at by a Cur , will passe by as scorning to take notice thereof . I , but is it wisdome so to doe ? Yes , none more wise than Salomon : and he is of opinion ; That it is the glory of a man to passe by an offence , Pro. 19.11 . We fooles thinke it ignominy and cowardise to put up the lye without a stab ; a wrong without a challenge : but Salomon , to whose wisdome all wise men will subscribe , was of another judgement . And Pittacus the Philosopher holds , That pardon is better than revenge , inasmuch as the one is proper to the spirit , the other to a cruell Beast . How Socrates whom the Oracle of Apollo pronounced the wisest man alive , and all the rest of Philosophers approved of it , both by judgement and practice ; We shall have occasion to relate in the reasons ensuing . No truer note of a wise man than this ; he so loves as if he were to bee an enemy , and so hates as if he were to love againe ; as with fire , the light stuffe and rubbish kindles sooner than the solid and more compact ; se anger doth sooner inflame a foole than a man composed in his resolutions . This the Holy Ghost witnesseth , Eccles. 7.9 . Bee not thou of a hasty spirit to be angry : for anger resteth in the bosome of fooles . Some have no patience to beare bitter scoffes : their noses are too tender to indure this strong and bitter Wormewood of the braine . Others againe like tyled houses , can admit a falling sparke unwarmed ; it may be coales of Juniper without any danger of burning . Now what makes the difference ? the one hath a good head-peece and is more solid , the other are covered with such light drie straw that with the least touch they will kindle and flame about your troubled eares : and when the house is on fire , it 's no disputing with how small a matter it came . I confesse I finde some wise men extremely passionate by nature , as there is no generall rule but admits of some exception̄s : and these as they are more taken with a joy , so they taste a discontent more heavily . And others againe none of the wisest , who are free from being affected : and as they never joy excessively , so they never sorrow inordinately but have together lesse mirth and lesse mourning , like patient Gamesters winning and losing are all one . But for the most part it is otherwise . Yea , impatience is the Cousin German to frenzie . How oft have we heard men that have beene displeased with others teare the name of their Maker in peeces ? And lastly , this of all others is the most divine and Christian like revenge , witnesse our Saviour Christ , who even then triumphed over his enemies , when most they seemed to triumph over him , Col. 2.15 . And the Martyrs who are said by the Holy Ghost to overcome the great Dragon , that old Serpent called the Devill and Sathan , in that they loved not their lives unto the death , Revel . 12.11 . And holy David , who when he had Saul at his mercy , instead of cutting off his head , as his servants perswaded him , only cut off the ●●p of his Garment , and after , thought that too much also . And at another time when the Lord had closed him into his hands , finding him asleep in the Fort , instead of taking away his life , as Abishai councelled him , he tooke away his Speare , and instead of taking away his blood from his heart , he takes a pot of water from his head . That this kinde of revenge for a man to finde his enemy at an advantage , and let him depart free , is generous and noble , beyond the capacity of an ordinary man ; you may heare Saul himselfe confesse , 1 Sam. 24.17 . to 23. Againe , when the King of Syria sent a mighty . Host to take Elisha , and the Lord had smote them all with blindnesse , and shut them into Samaria , what doth the Prophet ? Slay them ? no. Indeed the King of Israel would faine have had it so , his fingers itcht to be doing : but Elisha commanded bread and water to be set before them , that they might eat and drink , and go to their Master , 2 King. 6.22 . So we see the cudgell is not of use , when the Beast but only barkes : nay , tell me , how wouldst thou endure wounds for thy Saviour , that canst not indure words for him ? if when a man reviles thee thou art impatient , how wouldst thou afford thy ashes to Christ , and write patience with thine owne blood . CHAP. 19. That s●ffering is the only way to prevent suffering . 3 BEcause suffering is the only way to prevent suffering . Revenge being one of those remedies which ( not seldome ) proves more grievous than the disease it selfe ? When once Zantippe the Wife of Socrates , in the open street pluckt his cloake from his back ; some of his acquaintance counselled him to strike her : Yea ( quoth he ) you say well , that while we are brawling and fighting together , every one of you may clap us on the backe and cry , hoe , well said , to it Socrates : yea , well done Zantippe , the wisest of the twaine . When Aristippus was asked by one in dirision , where the great high friendship was become that formerly had bin betweene him and Estines ? he answers , it is asleep , but I will goe and awake it , and did so , least their enemies should make it a matter of rejoycing . When Philip of Macedon was told that the Grecians spake evill words of him , notwithstanding hee did them much good , and was withall counselled to chastise them ; he answers , Your counsell is not good ; for if they now speake evill of us having done them go odonely , what would they then if we should do them any harme ? And at another time being counselled either to banish or put to death one who had slandered him ; hee would doe neither of both , saying , It was not a sufficient cause to condemne him , and for banishing , it was better not to let him stir out of Macedonia where all men knew that hee lyed , thon to send him among strangers , who not knowing him , might admit his slanders for truth . And this made Chrysippus when one complained to him that his friend had reproached him privately , Answer : Ah , but chide him not , for then he will doe as much in publike . Neglect will sooner kill an injurie than revenge . These tongue-Squibs or crackers of the braine will dye alone if we revive them not : the best way to have them forgotten by others , is first to forget them our selves . Yea , to contemne an enemie , is better than either to feare him or answer him . When the Passenger gallops by , as if his feare made him speedy , the Cur followes him with open mouth and swiftnesse ; let him turne to the brawling Cur and he will be more fierce ; but let him ride by in a confident neglect , and the Dog will never stir at him , or at least wil soon give over and be quiet . To vex other men is but to tutor them how they should againe vex us . Wh●n two friends fall out , if one bee not the wiser , they turne love into anger and passion , passion into evill words , words into blowes , and when they are fighting , a third adversary hath a faire advantage to insult over them both . As have you not sometimes seene two Neighbours like two Cocks of the Game peck out one anothers eyes to make the Lawyers sport ; it may be kill them . As while Iudah was hot against Israel , and Israel hot against Iudah , the King of Syria smote them both ; at least Sathan that common and arch-enemy will have us at advantage . For as man delighteth when two Dogs , or two Cocks are a fighting , to incourage them and prick them forward to the combate . Even so doth Sathan deale with us ; controversies like a paire of Cudgels are throwne in by the Devill , and taken up by male-contents , who baste one another while he stands by and laughs . Yea , as the Master of the Pit oft sets two Cocks to fight together unto the death of them both ; and then after mutuall conquest suppeth per-chance with the fighters bodies . Even so , saith Gregory doth the Devill deale with men . He is an enemy that watcheth his time , and while wee wound one another , hee wounds and wins all our soules . Thus like the Frog and the Mouse in the Fable , while men fight eagerly for a toy , the Ki●e comes , that Prince and chiefe Fowle that ruleth in the Aire ▪ and snatcheth away both these great warriers ; or like two Emmets in the Mole-hill of this earth , wee fight for the mastery , in meane while comes the Robin-red-breast and picks both up , and so devours them . But on the other side , by gentlenesse wee may as much pleasure our selves . It is said of Aristides when he perceived the open scandall which was like to arise by reason of the contention sprung up betweene him and Themistocles , that hee besought him mildely after this manner ; Sir , we both are no meane men in this Common-wealth ; our dissention will prove no small offence unto others , nor disparagement to our selves ; wherefore good Themistocles let us be at one againe ; and if we will needs strive , let us strive who shall excell other in vertue and love . And wee reade of Euclides , that when his Brother ( in a variance betweene them ) said , I would I might dye if I be not revenged of thee ; he answered againe , nay let me dye for it , if I perswade thee not otherwise before I have done : by which one word he presently so wonne his brothers heart , that he changed his minde , and they parted friends . And this was Davids way of overcomming , 1 Sam. 24. He whose Harp had wont to quiet Sauls frenzie , now by his kindnesse doth calme his fury , so that now he sheds teares instead of blood : here was a victory gotten and no blow stricken . The King of Israel set bread and water before the host of the King of Syria , when he might have slaine them , 2. Kin. 6.23 . What did he loose by it , or had he cause to repent himselfe ? No : he did thereby so prevent succeeding quarrels , that as the Text saith , The bands of Aram came no more into the Land of Israel ; so every wise Christian will doe good to them that doe hurt to him ; yea , blesse and pray for them that curse him , as our Saviour adviseth : neither is he a foole in it , for if grace comes ( and nothing will procure it sooner than prayers and good examples ) though before they were evill enemies ; now they shall neither be evill nor enemies . It was a witty answer of Socrates , who replied when one askt him , why he tooke such a mans bitter railing so patiently ; It is enough for one to be angry at a time . For if a wise man contend with a foolish man , saith Salomon , whether he be angry or laugh , there is no rest , Pro , 29.9 . Whereas gentle speech appeaseth wrath , and patience bridleth the secret pratlings of mockers , and blunteth the points of their reproach . Rage is not engendred but by the concurrence of cholers , which are easily produced one of another , and borne at an instant . When the stone and the steele meets , the issue ingendred from thence is fire : whereas the Sword of anger being strucke upon the soft pillow of a mild spirit , is broken . The shot of the Cannon hurts not wooll and such like yeelding things , but that which is hard , stubborne and resisting . He is fuller of passion than reason , that will flame at every vaine tongues puffe . A man that studies revenge keepes his owne wounds greene and open , which otherwise would heale and do well . Anger to the soule is like a coale on the flesh or garment ; cast it off suddenly it doth little harme , but let it lye , it frets deepe . Wherefore saith one , their malice shall sooner cease than my unchanged patience . A small injury shall go as it comes , a great injury may dine or sup with me , but none at all shall lodge with me ; for why should I vex my selfe because another hath vexed me ? That were to imitate the foole that would not come out of the pound , saying , they had put him in by Law , and he would come out againe by Law : or Ahab , who because he could not have his will on Naboth , would be revenged on himselfe . As the mad man teares his owne haire because he cannot come at his enemies : or little children , who one while forbeare their meat if you anger them ; another time if you chance to take away but one of their Gugawes amongst many other toyes which they play withall , will throw away the rest , and then fall a puling and crying out right . Or Dogs which set upon the stone that hath hurt them with such irefull teeth that they hurt themselves more than the thrower hurt them ; and feele greater smart from themselves than from their enemy : which makes Archelaus say , it is a great evill , not to be able to suffer evill . And a worthy Divine of ours , I will rather suffer a thousand wrongs than offer one , I will suffer an hundred rather than returne one , I will suffer many ere I will complaine of one , and endeavour to right it by contending ; for saith he , I have ever found , that to strive with my Superiour is furious , with my equals , doubtfull , with my inferiour , ●ordid and base , with any full of unquietnesse . Satyrus , knowing himselfe cholerick , and in that whirry of minde apt to transgresse , when he but suspected ill language from any , he would stop his eares with wax , lest the sense of it should cause his fierce blood to seeth in his distempered skin . And good reason ; for the Emperour Nerva , by passionate anger got a Feaver that killed him . And the Emperour Valentinianus dyed by an eruption of blood through anger . And Vinceslaus King of Bohemia , in his rage of choler against his Cup-bearer fel into a palsie that killed him . Againe , Caesar , although he could moderate his passions having in that civill garboyle intercepted a packet of Letters written to Pompey , from his Favourites , brake them not open but burnt them immediately . And Pompey committed those Letters to the fire before he read them , wherein he expected to finde the cause of his griefe . All three upon wise and mature ground , that they might not play booty against themselves in furthering an enemies spite . And certainly if wee well consider it , we shal meet with vexations enough that we cannot avoid if we would never so faine . Aud yet some ( as if they did delight to vex their owne soules ) will be very inquisitive to know what such an one said of them in private : but had they as much wit as jealousie , they would argue thus with themselves ; smal injuries I would either not know , or not minde , or knowing them I would not know the Author ; for by this I may mend my selfe and never malice the person . I might goe on and shew you that Greece and Asia were set on fire for an Apple . That not a few have suffered a sword in their bowels , because they would not suffer the lye in their throats . As how few of these Salamāders who are never well , but when they are in the fire of contention , are long lived ? The Raven , the Elephant , and the Hart , which have no gall : ( Patient Christians ) one of them out-live many of the other . But two and twenty yards is enough for a peece . CHAP. 20. That they beare injuries patiently , because their sins have deserved it , and a far greater affliction . 4 HE suffers his enemies reproaches and persecutions patiently , because his sins have deserved it , and a far greater affliction . David felt the spight of his enemies , but acknowledgeth his sin to be the cause , 2 Sam. 16.11 . Yea , their revilings and persecutions happily bring to his remembrance , that himselfe before his conversion , hath likewise censured , reviled , or persecuted others . It may bee his naturall , spirituall , or politicall parents , in some kinde or other : as who can plead innocency herein ? Dion of Syracuse being banished came to Theodorus Court a suppliant , where not presently admitted hee turned to his companion with these words , I remember I did the like when I was in the like dignity . When thou receivest an iniury , remember what injuries thou hast offered : looke not to be exempt from the same wrongs which thou hast done ; for he that doth wrong may well receive it : we may well suffer patienly , when we know we suffer iustly . To look for good and to do bad , is against the law of Retaliation . Now if we make this use of our sufferings , what more precious than the reproaches of an enemy ? for thereby we shall sooner and more plainely heare of our faults than by a friend ; although neither in a good manner nor to a good end . We have great need ( quoth Diogenes ) of faithfull friends or sharpe enemies . Every one hath use of a Monitor , but friends in this kind are so rare , that no wise man would willingly forgoe his enemy at any rate . This being premised , namely that we endure nothing from our enemies , but that we have justly deserved from God. Yea , that we are more beholding to our greatest enemies touching the knowledge of our selves , than the best friend we have ; how should we not with David refuse to revenge our selves in case any wicked Shimei raile , curse , or cast stones at us , have we never so much power and opportunity to doe it ? Yea , admit some , Abishai would doe it for us , how should we not say , let him alone , suffer him to curse , for the Lord hath bidden him , 2 Sam. 16.11 . It hath alwayes beene the manner of Gods people to look up from the stone to the hand which threw it , and from the effect to the cause . What saith Ioseph to his envious brethren that sold him into Aegypt ; yee sent not me hither , but God , Gen. 45.8 . And Iob being rob'd by the Sabeans , they being set on by Sathan , doth not say , the Devill took away , or the Sabeans tooke away , but the Lord hath taken away , Iob. 1.21 . And David speaking of his son Absoloms treason , I was dumbe and said nothing ; why ? because it was thy doing . Psal. 39.9 . And what thinke you was the reason our Saviour Christ held his peace and answered nothing , as the Text saith , but suffered his enemies , The Chiefe Priests , Scribes , and Pharisees , and Pilate , to revile him , and crucifie him ; but to approve the equity and justice of God the Author thereof ? for although it were blasphemy to say he was a sinner ; yet taking upon him the sinnes of the whole world , he knew those sinnes had deserved as much , and therefore hee is silent , Mat. 26.62 , 63. It s true , other reasons are given ; as that he answered nothing , because it was now his time to suffer , not to do ; his worke was now to be crucified , and not to be dignified ; or as another , he spake not a word to Herod , because Herod had taken away his voice in beheading Iohn Baptist : but this without doubt was the maine reason . Even in like manner it is with the truly gracious ; they being wronged doe not suffer rage to transport them as it doth beasts , to set upon the stone or weapon that hath hurt them , but they look higher , even to God that occasioned it . Or if they be angry , they ●urne their malice from the person which punisheth them , to the sin by whi●● and for which he came to have leave and power to punish them ; and to themselves for committing such sinnes . It is not the punishment , but the cause of it makes them sorrowfull : and if in case they doe returne an answer , it is after the manner of Epictetus , who would not deny the sins his enemy taxed him with , but reproves his ignorance rather , in that being unacquainted with the infinity of his crimes , he layes only two or three to his charge ; whereas indeed he was guilty of a Million : or according to Philip of Macedon his example , who would not punish Nicanor , although he openly spake evill of him , saying , when he heard thereof , I suppose Nicanor is a good man , it were better to search whether the fault be in us or no : so no sooner shall an holy mans enemy accuse him of hypocrisie , pride , passion , covetousnesse ; &c. but he will goe to God , and accuse himselfe , and complaine , I am so indeed ; yea , with Paul , I am the chiefe of all sinners , I am more vile than his tearmes can make me , and I much marvell my punishment is no greater than to heare a few ill and bitter words . And indeed one would thinke whatsoever is not paine nor sufferance , or admit it be paine and sufferance , so long as it is not a curse , but a crosse , may well be borne without grumbling . What said that Gentleman in Athens to his friends , when Ashuerus came and tooke away halfe his Plate , as hee was at dinner with them , they admiring that he was not a whit moved thereat ? I thank God , quoth he , that his Highnesse hath left me any thing . Yea , Mauricius that good Emperour , when he , his wife , and his five sons were taken , his wife and sons put to death , and himselfe waiting for the like ●atall stroke , could conclude thus , Iust art thou , O Lord , in all thy wayes , and holy in all thy workes , as it is in the Psalmes . And a Martyr , when he was burning at a stake ; Welcome flames , my sin hath deserved more than here I can be able to suffer . And certainly they are angry with Heaven for justice , that are angry with them for injustice . Wherefore if thou hast beene heretofore so simple a● to returne like for like , henceforward lay thy hand upon thy mouth , and say with Iob , Once have I spoken , but I will answer no more , ye● , twice , but I will proceed no further , Iob 40.4.5 . I will not so much consider how unjust man is that gives the wrong , as how just God is that guideth it . And this would be our meditation in all other cases , namely , to thinke whose hand strikes , whether by a Plure●●e , or a Feaver , or a Sword , or what ever the Instrument be ; and to conclude , the blow is Gods , whatsoever , or whomsoever is used as the weapon : yea , it comes not without our desert , for God is just ; nor shall be without our profit , for God is mercifull . And he that doth not argue thus , comes short of the very Heathen . For Socrates could tell the Athenians , when they condemned him to dye , that they could doe nothing but what the gods permitted , and nature had before ordained . And in common reason , can a Clocke goe without a weight to move it , or a keeper to set it ? no. CHAP. 21. They are patient because their sufferings are counterpoysed and made sweet with more than answerable blessings . 5 HE beareth the crosse patiently , because it is counterpoysed and made sweet with more than answerable blessings . What saith Iob ? Shall we receive good at the hands of God , and not evill ? he was content to eat the crust with the crumme . Indeed his wife ( like the wicked ) would only have faire weather ; all peace and plenty , no touch of trouble : but it is not so with the godly , who have learnt better things . Who will not suffer a few stripes from a father , by whom he receiveth so much good , even all that he hath ? Diogenes would have no nay , but Antisthenes must entertaine him his Scholler , insomuch that Antisthenes to have him gone was forc't to cudgell him , yet all would not doe : he stirs not , but takes the blowes very patiently , saying , Vse me how you will , so I may be your Scholler and heare your daily discourses I care not . Much more may a Christian say unto God , Let me injoy the sweet fruition of thy presence , speake thou peace unto my conscience , and say unto my soule , I am thy salvation , and then afflict me how thou pleasest , I am content , yea , very willing to beare it : for these are priviledges which make Paul happier in his chaine of Iron , than Agrippa in his chaine of Gold ; and Peter more merry under stripes , than Caiphas upon the judgement-seat . Yea , if we well consider the commodity it brings , we shall rather wish for affliction , than be displeased when it comes , Col. 1.24 . For it even bringeth with it the company of God himself , I wil be with you in tribulation saith God to the disconsolate soul , Psal. 91.15 . When Sidrack , Mishack , and Abednego were cast into the fiery Fornace , there was presently a fourth came to beare them company , and that was God Himselfe , Dan. 3.23 . to 27. Yea , God is not only with them to comfort them in all their tribulations , 2 Cor. 1.4 . but in them : for at the same time when the Disciples were persecuted , they are said to be filled with joy , and with the Holy Ghost , Acts 13.52 . And as our sufferings in Christ do abound , so our consolation also aboundeth through Christ , 2 Cor. 1.5 . And lastly he doth comfort us according to the dayes we are afflicted , and according to the yeares we have seene evill , Psal. 90.15 . And if so , our sufferings require patience with thankfulnesse , as it fared with Iob. The Lord hath taken some comfort from us , but hath much more given unto us : therefore blessed be the name of the Lord. So Sathan and the World may take many things from us , as they did from Iob : but they can never take away God from us that gives all , and therefore blessed be the name of the Lord. Besides we looke for a Crowne of glory , to succeed this wreath of Thornes : but if we are never tried in the field , never set foot to runne the race of patience , how can we looke for a Garland ? Ten repulses did the Israelites suffer before they could get out of Aegypt , and twice ten more before they could get possession of the promised Land of Canaan . And as many did David indure before he was invested in the promised kingdome : many lets came before the Temple was re-edified . All men would come to Heaven , but they doe not like the way ; they like well of Abrahams bosome , but not of Dives doore . But God seeth it fit for us to taste of that cup of which his Son dranke so deepe , that we should feele a little what sin is , & what his love was ; that we may learne patience in adversity , as well as thankfulnesse in prosperity , while one scale is not always in depression , nor the other lifted ever high ; while none is so miserable , but he shall heare of another that would change calamities with him . CHAP. 22. That they are patient , because patience brings a reward with it . 6 BEcause patience in suffering brings a reward with it , in reason a man would forgive his enemy even for his owne sake , were there no other motive to perswade him : for to let passe many things of no small moment , as that if we forgive not , we can do no part of Gods worship that is pleasing to him : for we cannot pray aright , 1 Tim. 2.8 . We cannot communicate in the Sacrament , but wee make our selves guilty of Christs bloud , 1 Cor. 11.27 . Matthew 5.24 . We cannot be good hearers of the word , Iames 1.21 . and that it maketh a man captive to Satan , Ephes. 4.26 , 27. and many the like : If ye forgive men their trespasses ( saith our Saviour ) your heavenly Father will also forgive you ; but if you forgive not men their trespasses , neither will your heavenly Father forgive you your trespasses , Mat. 6.14 , 15. So he that will not be in charity shall never be in Heaven . And why should I doe my selfe a shrewd turne , because another would ? Yea , when we pray to God to forgive us our trespasses , as we also forgive them that trespasse against us , and doe not resolve to forgive our brethren ; wee doe in effect say : Lord condemne us , for we will be condemned : whereas he that doth good to his enemie , even in that act doth better to himselfe . It is a singular sacrifice to God , and well pleasing to him to do good against evill , and to succour our very enemy in his necessity . But we may perchance heape coles of fire upon the others head , Rom. 12.20 . though we must not doe it with an intent to make his reckoning more , but our reckoning lesse ? Againe , Blessed is the man , saith S. Iames , that indureth temptation ( viz. with patience ) for when hee is tryed , hee shall receive the Crowne of life , Iames 1.12 . And this made M●ses not only patient in his sufferings , but joyfull , esteeming the rebuke of Christ greater riches than all the treasures of Aegypt . For saith the Text , he had respect unto the recompence of the reward , Heb. 11.26 . And well it might ; for whereas the highest degree of suffering is not worthy of the least and lowest degree of this glory , Rom. 8.18 . S. Paul witnesseth , that our light affliction which is but for a moment ( if it be borne with patience ) causeth unto us a far most excellent and eternall weight of glory ; while we looke not on the things that are seene , but on the things which are not seene , 2 Cor. 4.17 , 18. Where note the incomparablenesse and infinite difference betweene the work and the wages , light affliction receiving a weight of glory , and momentany afflictions eternall glory ; answerable to the reward of the wicked , whose empty delights live and dye in a moment ; but their insufferable punishment is interminable and endlesse : their pleasure is short , their paine everlasting ; our paine is short , our joy eternall . What will not men undergoe , so their pay may be answerable ? The old experienced Souldier feares not the raine and stormes above him , nor the numbers falling before him , nor the troupes of enemies against him , nor the shot of thundring Ordnance about him , but lookes to the honourable reward promised him . When Philip asked Democritus , if he did not feare to lose his head , he answered , No : for ( quoth he ) if I dye , the Athenians will give me a life immortall ; meaning , he should be statued in the treasury of eternall fame : if the immortality ( as they thought ) of their names , was such a strong reason to perswade them to patience , and all kinde of worthinesse ; what should the immortality of the soule be to us ? Alas , vertue were a poore thing , if fame only should be all the Garland that did crowne her : but the Christian knowes , that if every paine he suffers were a death , and every crosse an hell , he shall have amends enough . Why , said Ambrose on his death bed , we are happy in this , we serve a good Master , that will not suffer us to be losers . Which made the Martyrs such Lambes in suffering , that their persecutors were more weary with striking , than they with suffering . And many of them as willing to dye as dine . No matter ( quoth one of them ) what I suffer on earth , so I may be crowned in heaven . I care not , quoth another , what becommeth of this fraile Barke my flesh , so I have the passenger , my soule , safely conducted . And another ▪ If at night thou grant me Lazarus boone , Let Dives dogs lick all my sores at noone . And a valiant Souldier going about a Christian atchievement ; my comfort is , though I lose my life for Christs sake , yet I shall not lose my labour , yea , I cannot indure enough to come to Heaven . Neither doe they think that God is bound to reward them any way for their sufferings ; no , if he accepts me when I have given my body to be burned ( saith the beleever ) I may account it a mercy . Thus hope refresheth a Christian , as much as misery depresseth him ; it makes him defie all that men or devils can do , saying , take away my goods , my good name , my friends , my liberty , my life , and what else thou canst imagine ; yet I am well enough , so long as thou canst not take away the reward of all , which is an hundred fold more even in this world , and in the world to come life everlasting , Marke 10.29 , 30. Now if this be so , how should we not with a great deale of comfort and security , passe through a sea of troubles , that we may come to that haven of eternall rest ? How should we not cheare up one another , as Iewell did his friends in banishment , saying , This wor●d will not last ever ? And indeed we doe but stay the tyde , as a fish left upon the fands . Ob. I but in the meane time my sufferings are intolerable , saith the fainting soule . Answer : Sol. It is no victory to conquer an easie and weake crosse ; these maine evils have crownes answerable to their difficulty , Rev. 7.14 . No low attempt a star-like glory brings ; but so long as the hardnesse of the victory shal increase the glory of the triumph , indure it patiently , cheerefully . 2 Secondly , as patience in suffering brings an eternall reward with it in Heaven , so it procureth a reward here also : suffer him to curse , saith David touching Shemei , ( here was patience for a King to suffer his impotent subject , even in the heat of bloud and midst of war to speak swords , and cast stones at his Soveraigne , and that with a purpose to increase the rebellion , and strengthen the adverse part ) but marke his reason : It may be the Lord will looke upon mine affliction , and do me good : Why ? even for his cursing this day , 2 Sam. 16.12 . And well might he expect it , for he knew this was Gods manner of dealing : as when he turned Balaams curse into a blessing upon the children of Israel , Num. 23. And their malice who sold Ioseph to his great advantage . Indeed these Shem●is and Balaams whose hearts and tongues are so ready to curse and raile upon the people of God , are not seldome the very meanes to procure a contrary blessing unto them ; so that if there were no offence to God in it , nor hurt to themselves , we might wish and call for their contempt , cruelty , and curses , for so many curses , so many blessings . I could adde many examples to the former , as how the malice of Haman turned to the good of the Iewes : the malice of Achitophel to the good of David , when his counsell was turned by God into foolishnesse : the malice of the Pharisees to him that was borne blind , when Christ upon their casting him out of the Synagogue , admitted him into the Communion of Saints , Iohn 9.34 . The malice of Herod to the Babes , whom he could never have pleasured so much with his kindnesse , as he did with his cruelty ; for where his imp●ety did abound , there Christs pittie did super-abound , translating them from their earthly mothers armes in this valley of teares , unto their heavenly Fathers bosome in his Kingdome of glory . But more pertinent to the matter in hand is that of Aaron and Miriam to Moses , when they murmured against him , Num. 12. where it is evident that God had never so much magnified him to them , but for their envie . And that of the Arians to Paphnutius , when they put out one of his eyes for withstanding their Heresie : whom Constantine the Emperour , even for that very cause , had in such reverence and estimation , that hee would often send for him to his Court , lovingly imbracing him , and greedily kissing the eye which had lost his owne sight , for maintaining that of the Catholike Doctrine : so that we cannot devise to pleasure Gods servants so much , as by despighting them . And thus you see how patient suffering is rewarded both here and hereafter , according to that asseveration of our Saviour , Verily I say unto you , there is no man that hath forsaken or suffered any thing for my sake and the Gospels , but he shall receive an hundred fold , now at this present , and in the world to come eternall life , Marke 10.29 , 30. But admit patience should neither be rewarded here nor hereafter ; yet it is a sufficient reward to it selfe : for hope and patience are two soveraigne and universall remedies for all diseases . Patience is a counterpoison or antipoison for all griefe . It is like the Tree which Moses cast into the waters , Exod. 15.25 . for as that Tree made the waters sweet , so patience sweete●s affliction ; it is as Larde to the leane meat of adversity . The taste of goods or evils doth greatly depend on the opinion wee have of them , and contentation , like an old mans spectacles , makes those characters easie and familiar that otherwise would puzzle him shrewdly . Afflictions are as we use them ; there is nothing grievous if the thought make it not so : even paine it selfe ( saith the Philosopher ) is in our power if not to be disanulled , yet at least to be diminish'd through patience : Patience is like a golden shield in the hand , to breake the stroke of every crosse , and save the heart though the body suffer . A sound spirit , saith Salomon , will beare his infirmity , Prov. 18.14 . Patience to the soule is as the lid to the eye ; for as the lid being shut , when occasion requires , saves it exceedingly ; so patience intervening betweene the soule and that which it suffers , saves the heart whole , and cheeres the body againe . And therefore , if you marke it , when you can passe by an offence , and take it patiently and quietly , you have a kinde of peace and joy in your heart , as if you had gotten a victory , and the more your patience is , still the lesse your paine is ; for as a light burthen at the armes end weigheth heavier by much than a burden of troble weight , if it be borne on the shoulders which are made to beare ; so if a man set patience to beare his crosse , the weight is nothing to what it would be if that were wanting ; wherefore , saith one , being unable to direct events , I governe my selfe , and if they apply not themselves to me , I apply my selfe to them ; if I cannot fling what I would , yet I will somewhat mend it , by playing the cast as well as I can . O that all implacable persons who double their sufferings through long study of revenge would learne this lesson ! then would they find that patience can no lesse mitigate evils , than impatience exasperates them . A profitable prescription indeed ( may some say ) but of an hard execution ! hard indeed to the capacity of a carnall conceipt , yea , altogether impossible to flesh and bloud . If thou art only beholding to nature , and hast nought but what thou broughtest into the world with thee , well mayest thou envie at it , but thou canst never imitate it ; for to speake the truth , faith and patience are two miracles in a Christian. Cassianus reporteth , that when a Martyr was tormented by the Infidels , and asked by way of reproach what miracle his CHRIST had done ; he answered , he hath done what you now behold , inabled me so to beare your contumelies , and undergoe all these tortures so patiently , that I am not once moved , and is not this a miracle worthy your taking notice of ? Indeed what have we by our second birth , which is not miraculous in comparison of our natural condition ? It was no lesse than a miracle for Zacheus , a man both rich and covetous , to give halfe his goods to the poore , and make restitution with the residue , and all this in his health . It was a great miracle that Ioseph , in the armes of his Mistrisse should not burne with lust . It is a great miracle for a man to forsake Houses and Lands , and all that a man hath , yea , to hate Father and Mother , and Wife and children , and his owne life to be Christs Disciple . It is a great miracle to rejoyce in tribulation and smile death in the face . It is a great miracle that of fierce and cruell Wolves , Beares , Lions , we should bee transformed into meeke Lambes , and harmelesse Doves : and all this by the foolishnesse of preaching Christ crucified . Indeed they were no miracles , if Nature could produce the like effects : but shee must not looke to stand in competition with grace . Saint Paul before his conversion , could doe as much as the proudest naturall man of you all ; his words are , If any other man thinketh that hee hath whereof hee might trust in the flesh , much more ● , Phil. 3.4 . Yet when he speaketh of patience and rejoycing in tribulation , he sheweth , That it was because the love of God was shed abroad in his heart by the Holy Ghost which was given unto him , Rom. 5.5 . of himselfe he could doe nothing , though he were able to do all things through Christ which strengthened him , Phil. 4.13 . Hast thou then a desire after this invincible patience ? seeke first to have the love of God shed abroad in thy heart by the Holy Ghost . Wouldst thou have the love of God ? Ask it of him by prayer ; who saith , if any of you lacke in this kinde , let him Aske of God that giveth to all men liberally , and upbraideth not , and it shall be given him , Iames 1.5 . Wouldst thou pray that thou mayst be heard , Aske in faith and waver not , for he that wavereth is like a wave of the Sea , tost of the winde , and carried away , Verse 6. Wouldst thou have faith ? be diligent to heare the word preached , for Faith comes by hearing , Rom. 10.17 . Vnto him therefore that is able to doe exceeding abundantly above all that wee can ask or think , I commend thee . CHAP. 23. Because our enemies are ignorant . 2. Reasons in regard of our enemies are three . 1 because They are ignorant . 2 because They are rather to bee pitied , than maligned or reckoned of . 3 because Their expectation may not be answered . 1 HE wel considers the ignorance of his enemies , who being carnall , fleshly , unregenerate , cannot discerne the spirituall objects at which they are offended . Father forgive them ( saith our SAVIOUR of his enemies ) for they know not what they doe , Luke 23.24 . Socrates being perswaded to revenge himselfe of a fellow that kicked him , answered , if an Asse had kickt me , should I have set my wit to his , and kicke him againe ; or if a Mastife had bitten mee , would you have me go to Law with him ? And when it was told him another time , that such an one spake evill of him , hee replyed ; alas the man hath not as yet learned to speake well ; but I have learned to contemne what he speakes . Diogenes being told that many despised him , answered ; It is the wise mans portion to suffer of fooles . Aristotle , being told that a simple fellow railed on him , was not once moved , but said , let him beate me also being absent , I care not ; we may well suffer their words , while God doth deliver us out of their hands : for if we go on in a silent constancy , say our eares be beaten , yet our hearts shall be free . And this heroicall resolution had Saint Paul , that chosen Vessell ; I passe very little to bee judged of you ; ( meaning blind sensualists ) or of mans judgment ; hee that judgeth me is the Lord , 1 Cor. 4.3 , 4. I regard not ( quoth Plato ) what every one saith , but what he saith , that seeth all things . Cato was much ashamed if at any time he had committed any thing dishonest , but els , what was reproved by opinion onely , never troubled him ; yea , when a foole struck him in the Bath , and after , being sorry for it , cryed him mercy , he would not come so neare revenge , as to acknowledge he had been wronged ; Light injuries are made none by a not regarding . The ignorant multitude among the Iewes , said , that S. Iohn had a Devill , and that Christ was a Glutton and a wine bibber ; But what saith he by way of answer ; Wisedome is justified of her Children , Matth. 11.18 , 19. For if the whole world doe contemne a generous Christian , he will even contemne that contempt , and not thinke it worthy a roome in his very thoughts , that common receptacle or place of entertainement . And indeed , he that le ts loose his anger upon every occasion , is like him that lets go his Hawke upon every bayte . Besides , we may apprehend it a wrong , when it is none , if we take not heed : for those things passe many times for wrongs in our thoughts , which were never meant so by the heart of him that speaketh . Words doe sometimes fly from the tongue , that the heart did never hatch nor harbour ; Wherefore , unlesse we have proofes that carry weight and conviction with them , let not our apprehension grow into a suspition of evill ; else while we thinke to revenge an injury , we may begin one , and after that repent our misconceptions ; And it is alwaies seen , that a good mans constructions are ever full of charity and favour ; either this wrong was not done , or not with intent of wrong ; or if that , upon misinformation ; or if none of these , rashnesse the ●ault , or ignorance shall serve for an excuse . And indeed , in things that may have a double sense , it is good to thinke the better was intended ; for so shall we both keep our friends , and quietnesse . CHAP. 24. Because they are rather to bee pittied than maligned , or reckoned of . 2 BEcause their adversaries are rather to be contemptuously pittied , than maligned or reckoned of ; and that whether we regard their present , or future estate . Concerning the present ; If a man distracted ( and so are wicked men touching spirituall things ) do raile on us , wee are more sorry for him , than for our selves : let us doe the like in a case not unlike . When Iulian in a mocke asked Maris Bishop of Chalcedon , why his Galilean god could not helpe him to his sight , he replyed , I am contentedly blind , that I may not see such a Tyrant as thou art . Anger alone , were it alone in them , is certainely a kind of basenesse and infirmity , as well appeares in the weaknesse of those Subjects in whom it raigneth , as Children , Women , Old folkes , sicke folkes , yea a soare disease of the mind . Socrates , hidding good speed to a dogged fellow , who in requitall of his kind salutation , returned him a base answer , the rest of his Company rayling on thē fellow , were reprehended by Socrates , in this manner ; If any one ( quoth he ) should passe by us diseased in his body , or distracted in his minde , should wee therefore bee angry ? or had wee not more cause to bee filled with joy and thankefulnesse , that we our selves are in better case ? What need we returne rayling for rayling ? All the harme that a common Slanderer can doe us with his foule mouth , is to shame himselfe . What neede had David to loade himselfe with an unnecessary weapon ? one sword can serve both his enemy and him : Goliahs owne weapon shall serve to behead the Master ; so this mans owne tongue ●hall serve to accuse himselfe , and acquit thee . Yea , as David had Goliah to beare his sword for him ; so thy very enemy shall carry for thee both Sword and Target , even sufficient for defence , as well as for offence . Wherefore in these cases it hath beene usuall for Gods people , to behave themselves like dead Images , which though they be railed on and reviled by their enemies , yet have eares , and heare not ; mouthes , and speak not ; hands , and revenge not ; neither have they breath in their nostrils , to make reply , Psal. 115.5 , 6 , 7. If you will see it in an example , looke upon David ; he was as deafe and dumbe at reproach , as any stock , or stone . They that seek after my life ( saith he ) lay snares , and they that goe about to doe me evill , talke wicked things all the day ( sure it was their vocation to backbite and slander ) but I was as deafe , & heard not ; and as one dumbe , which doth not open his mouth . I was as a man that heareth not , and in whose mouth are no reproofes , Psal. 38.12 , 13. This innocent Dove was also as wise as a Serpent , in stopping his eares , and refusing to heare the voice of these blasphemous Inchanters , charmed they never so wisely . And as touching their future estate ; Fret not thy selfe ( saith David ) because of the wicked men , neither be envious for the evill doers ; for they shall soone bee cut downe like grasse , and shall wither as the greene hearbe , Psal. 37.1 , 2. This doth excellently appeare in that remarkable example of Samaria , besieged by Benhadad , and his Host , 2 Kings 7.6 , 7. And thus are they to bee contemned and pittied while they live ; and when they dye . 3 After death , the Lord knoweth how to deliver the godly out of temptation ( saith Peter ) & to reserve the unjust unto the day of judgement to be punished , 2 Peter 2.9 . Vpon this consideration , when Dionysius the Tyrant had plotted the death of his Master Plato , and was defeated by Platos escape out of his Dominions ; when the Tyrant desired him in writing not to speake evill of him , the Philosopher replied : That he had not so much idle time as once to thinke of him , knowing there was a just God would one day call him to a reckoning . The Moone lookes never the paler when Wolves houle against it ; neither is she the slower in her motion , howbeit some Sheepherd or Lion may watch them a good turne . 4 And lastly , if we consider our owne future estate , we have no lesse cause to contemne their evill words ; for it is not materiall to our well or ill being , what censures passe upon us ; the tongues of the living availe nothing to the good or hurt of those that lye in their graves ; they can neither diminish their joy , nor yet adde to their torment ( if they find any , ) there is no Common Law in the new Ierusalem ; their truth will be received , though either plaintiffe or defendant speakes it . Nay , suppose they should turne their words into blowes , and ( instead of using their tongues ) take up their swords and kill us , they shall rather pleasure than hurt us . When Iohn Baptist was delivered from a double prison , of his owne , of Herods , and placed in the glorious liberty of the Sonnes of God , what did he lose by it ? His head was taken off , that it might be crowned with glory ; he had no ill bargaine of it , they did but hasten him to immortality : and the Churches daily prayer is , Come Lord Iesus , come quickly . Yea , what said blessed Bradford ? In Christs cause to suffer death , is the way to Heaven on horseback ; which hath made some even slight the sentence of death , and make nothing of it . It is recorded of one Martyr , that hearing the sentence of his condemnation read , wherein was exprest many severall tortures , of starving , killing , boyling , burning , and the like , which he should suffer ; he turnes to the people , and with a smiling countenance sayes ; And all this is but one death : and each Christian may say ( of what kinde soever his sufferings be , ) The sooner I get home , the sooner I shall be at ease . CHAP. 25. That their expectation may not be answered . 3 BEcause he will not answer his enemies expectation ; in which kind he is revenged of his enemy , even while he refuseth to revenge himselfe . For as there is no such griefe to a Iester or Iugler , as when he doth see that with all his jests , tricks , and fooleries , he cannot move mirth , nor change the countenances of them that see and heare him ; so there can be no greater vexation to a wicked and malitious enemy , then to see thee no whit grieved nor moved at his malice against thee ; but that thou dost so beare his injuries , as if they were none at all . Yea , he which makes the triall , shall finde that his enemy is more vexed with his silence , than if he should returne like for like . Dion of Alexandria was wont to take this revenge of his enemies ; amongst whom there was one , who perceiving that by injuring and reviling of him he could not move him to impatience , whereby he might have more scope to raile ; went and made away with himselfe , as Brusonius reports . And Mountaine tels us of a Citizen that having a Scould to his Wife , would play on his Drum when shee brawled , and rather seeme to be pleased with it , than angry ; and this for the present did so mad her , that she was more vexed with her selfe , than with him : but when she saw how it succeeded , and that this would not prevaile , in the end it made her quite leave off the same , and prove a loving wife , that so she might overcome him with kindnesse , and win him to her bow , by bending as much the other way ; that so , like a prudent Wife , she might command her Husband by obeying . And whosoever makes the triall , shall finde , that Christian patience , and magnanimous contempt , will in time either draine the gall out of bitter spirits , or make it more overflow to their owne disgrace : so that the best answer is either silence , or laughter ; or if neither of these will do , a Cudgell . The best answer to words of scorne and petulancy , saith learned Hooker , is Isaac's Apologie to his brother Ismael , the Apologie which patience and silence make , ( no Apologie ) and we have our Saviours president for it : for when false witnesses rose up and accused him falsely before the Priests , Scribes , and Elders , it is said , that Iesus held his peace : that infinite wisdome knew well , how little satisfaction there would be in answers , where the Sentence was determined , where the Asker is unworthy , the Question captious , words bootlesse , the best answer is silence . Let our Answer then to their Reasons be , No ; to their scoffes nothing . And yet when the slanders which light on our persons rebound to the discredit of our profession , it behoveth us not to be silent in answering truly , when as our adversaries are eloquent in objecting falsely ; an indignity which only toucheth our private persons , may be dissembled ; as Austine replied to Petillian ; Possumus esse in his copiosi pariter , sed nolumus esse pariter vani . But in the other case , the retorting of a poisoned weapon into the adversaries owne breast , is laudable . It is the weaknesse of some good natures ( the more is the pitty ) to grieve and to be angry at wrongs received , and thereby to give advantage to an enemy . But what would malice rather have , then the vexation of them whom it persecutes ? We cannot better please an adversary , than by hurting our selves : and this is no other than to humour envie , to serve the turne of those that maligne us , and to draw on that malice , whereof we are already weary : whereas carelessenesse puts ill wil out of countenance , and makes it withdraw it self in a rage , as that which doth but shame the Author , without hurt of the Patient . In a causelesse wrong , the best remedy is contempt of the Author . CHAP. 26. Because it is for our credit to be evill spoken of by them , and would be a disparagement to have their good word . ● . Reasons joyntly respecting our selves and our enemies are two , 1 Because it Were a disparagement to have their good word . 2 Because it Is the greatest praise to be dispraised of them . 1 Because it were a great disparagement unto the godly , if they should have the good word and approbation of wicked men . 2 Secondly , because it is the greatest praise unto the godly , to be dispraised of the wicked . These two reasons being neere of kinne , in speaking of them I will cast both into the similitude of a Y , which is joyned together at one end , brancht in the middle . And first to joyne them both together . The condemnation and approbation of wicked men , is equally profitable and acceptable to good men : for every word they speake of the conscionable , is a slander , whether it be good or evill : whether in praise or dispraise , his very name is defiled by comming into their mouthes : or if this do not hold in all cases , yet ( as a Reverend Divine saith ) it is a praise to the godly , to be dispraised of the wicked ; and a dispraise to be praised of them ; their dispraise is a mans honour , their praise his dishonour : so that when deboysed persons speake ill of a man , especially their Minister , the worse the better ; for to be well spoken of by the vicious , and evill by the vertuous ; to have the praise of the good , and the dispraise of the bad , is all one in effect , as Salomon sheweth ; They that forsake the Law ( saith he ) praise the wicked ; but they that keepe the Law , set themselves against them , Proverbs 28.4 . Thus much of both Reasons joyntly , now of each severally ; and First , That it is a disparagement to a godly man to be well spoken of by the wicked . When it was told Antisthenes , that such an one who was a vitious person , spake good words of him , he answered , What evill have I done , that this man speakes well of me ? To be praised of evill men ( saith Bion the Philosopher ) is as evill , as to be praised for evill doing . Out of which consideration our Saviour Christ rejected the evill spirits testimony , which though it were truth , yet he would not suffer the Devill to say , Thou art the Christ the Sonne of God , or that Holy One , but rebuked him sharpely , and injoyned him to hold his peace , Luke 4.35 . No , he would not suffer the Devils at another time to say , That they knew him , Vers. 41. And good reason , for he knew that the Devils commendations would prove the greatest slander of all . Neither would S. Paul suffer that maide which had a spirit of Divination , to say , he was the Servant of the most high God , which shewed them the way of salvation , Acts 16.17 , 18. well knowing that Sathan did it to this end , that by his testimony and approbation , hee might cause them ( which formerly beleeved his doctrine ) to suspect him for an Impostor and Deceiver , and that he did his miracles by the helpe of some Familiar spirit . And indeed , if the good report of wicked men , who are set on worke by Sathan , did not derogate from the godly , or from the glory of God , Sathan should bee divided against himselfe ; and , if Sathan be divided against himselfe , saith ou● Saviour , how shall his Kingdome stand ? Now wee know hee seeketh to advance his Ki●●●dome by all possible meanes , and conseque●●●ly in this . Wherefore if we enjoy any wicked mans love , and have his good word , we may justly suspect our selves are faulty in one kinde or other ; for 't is sure he could not doe so , except he saw something in us like himselfe . If every thing were unlike him , how is it possible he should love us ? Difference breeds disunion , and sweet congruity is the Mother of love . This made Aristotle , when a Rakeshame told him , he would rather be hanged by the neck , than be so hated of all men as he was , reply , And I would bee hanged by the neck , ere I would be beloved of all , as thou art ; And Phocion , to ask , when the people praised him , what evill have I done ? It was a just doubt in him , and not an unjust in any that are vertuous like him , which occasioned one to say ; their hatred I feare not , neither doe I regard their good will. Secondly , a wicked mans tongue is so far from being a slander , that it makes for our credit , to be evill spoken of by them . To be evill spok●n of by wicked men , saith Terence , is a glorious and laubable thing ; and another , It is no small credit with the vile , to have a vile estimation . As a wicked mans glory is his shame ; so the godly mans shame ( for doing good ) is his glory : and to be evill spoken of for well-doing , is peculiar to good men , as Alexander used to speake of Kings . Yea , saith Epictetus , It is the highest degree of reputation , for a man to heare evill when he doth well . And Iob is of his judgment , which makes him say , If mine adversary should write a booke against me , would I not take it upon my shoulder , and bind it as a Crowne unto me ? Yes , I would , &c. Iob 31 , 35 , 36 , 37. And who having the use of Reason ( especially sanctified ) will not conclude ) , that Religion and holinesse must needs be an excellent thing , because it hath such enemies as wicked men and wicked spirits ? What saith that Ethnick in Seneca , in this behalfe ; Men speake evill of mee , but evill men . It would grieve me if Marcus Cato , if wise Lae●ius , if the other Cato , or either of the Scipioes should speake so of me , but this as much comforts me : for to be disliked of evill men , is to be praised for goodnesse . O happy art thou , saith Picus Mirandula , who livest well amongst the bad ; for thou shalt either win them , or silence them , or exasperate them . If thou win them , thou shalt save their soules , and adde to thy owne glory ; If thou silence them , thou shalt diminish of their torment , and prevent the contagion of their sin ; If thou exasperate them thereby to hate and traduce thee for thy goodnesse , then most happy , for thou shalt not onely bee rewarded according to the good which thou do'st , but much more according to the evill which thou sufferest . And S. Peter ; If any man suffer as a Christian ( that is , for righteousnesse sake ) let him not be ashamed ; but let him glorifie God in this behalfe , 1 Pet. 4.15 , 16. The reason is given by Saint Austin , with whom this speech was frequent ; They that backbite me , &c. do against their wills increase my honour , both with God and good men . Alas , the durty feet of such Adversaries , the more they tread and rub , the more lustre they give the figure graven in gold ; their causeles aspersions do but rub our glory the brighter . And what else did Iudas , touching Mary , when he depraved her in our Saviours presence , for pouring that pretious oyntment on his feet ? Iohn 12. which was the only cause that in remembrance of her it shold be spoken to her praise , whersoever the Gospell shold be preached throughout the whole world , Mar. 14.9 . O what a glorious renowne did the Traytors reproach occasion her ? Now to make some use of this point : If the language of wicked men must be read like Hebrew , backward , and that all good men doe so for the most part , it being a sure rule , that whosoever presently gives credit to accusations , is either wicked himselfe , or very childish in discretion ; then let us count their slanders , scoffes and reproaches the most noble and honorable badges and ensignes of honor and innocency that can be : And in case we are told that any such person doth raile on us , let our answer be , he is not esteemed , nor his words credited of the meanest believer which understands any thing of Satans wiles ; And thus we see , that a man of a good life needeth not feare any who hath an evill tongue , but rather rejoyce therein ; for he shall be praised of Angels in Heaven , who hath , by renouncing the world , eschewed the prayses of wicked men on earth . CHAP. 27. Because our enemies may learne , and be wonne by our example . 4 IN the fourth place , one reason why we beare injuries so patiently , is , That our enemies and others may learne and bee wonne by our example , which oft prevailes more than precept : As how many Infidels were wonne to the Christian Faith , by seeing Christians indure the flames so patiently ? Wherefore in all things ( saith Paul to Titus ) shew thy selfe an example of good workes , Tit. 2.7 . Vnder the generall of good workes is included Patience , as one maine speciall . The servant of the Lord must not strive ( saith Paul to Timothy ) but must be gentle towards all men , suffering the evill men patiently , instructing them with meeknesse that are contrary minded , proving if God at any time will give thē repentance , that they may know the truth , 2 Tim. 2.24 , 25. Aristippus being demanded , why he tooke so patiently Dionysius spitting in his face , answered , the Fishermen to take a little Gudgion , doe abide to be imbrued with slime and salt water ; And should not I , a Philosopher , suffer my selfe to be sprinkled with a little spittle , for the taking of a great Whale ? A word seasonably given , after we have received an injury , like a Rudder sometimes steares a man quite into another course . The nature of many men is forward to accept of peace , if it be offered them , and negligent to sue for it otherwise ; They can spend secret wishes upon that which shall cost them no endeavour ; unlesse their enemy yeelds first , they are resolved to stand out . But if once their desire and expectation be answered , the least reflection of this warmth makes them yeelding and plyable ; We need not a more pregnant example then the Levites father in Law ; I do not see him make any meanes for reconciliation ; but when remission came home to his doore , no man could entertaine it more thankfully , seeing such a singular example of patience , and good condition in his Son. When Iron meets with Iron , there is a harsh and stubborne jar ; but let wooll meet that ruffer mettle , this yeelding turnes resistance into imbracing ; Yea a man shall be in more estimation with his enemy ( if ingenious ) having vanquisht him this way , then if he had never been his enemy at all . Thy greatest enemy shall , if he have any sparke of grace , confesse ingeniously to thee , ( as Saul once to David ) Thou art more righteous than I , for thou hast rendred me good , and I have rendred thee evill . And such a conquest is like that which Euagrius recordeth of the Romans , namely ; That they got such a victory over Chosroes , one of the Persian Kings , that this Chosroes made a Law ; That never after any Kings of Persia should move war against the Romans . Actions salved up with a freee forgivenesse , are as not done : Yea , as a bone once broken , is stronger after well setting ; so is love after such a reconcilement . But this is not all ; for happily it may ( and not a little ) further Gods glory , and make Satan a looser : as thus , let us shake off their slanders , as Paul did the Viper ; and these Barbarians , which now conceive so basely of Gods people , will change their mindes , and say we are petty gods ; Yea , will they say , surely theirs is a good , and holy , and operative Religion , that thus changes and transformes them into new Creatures . The hope whereof should make us thinke no indeavour too much . For if Zopyrus the Persian was content ( and that voluntarily ) to sustaine the cutting off his nose , eares , and lips , to further the enterprize of his Lord Darius against proud Babylon ; what should a Christian be willing to suffer , that the Lord of Heaven and Earths cause may be furthered against proud Lucifer , and all the powers of darknesse ? But suppose thy patient yeelding produceth no such effect , as may answer these or the like hopes , yet have patience still , and that for two reasons . 1 First , seeme you to forget him , and he will the sooner remember himselfe . 2 It oft fals out , that the end of passion is the beginning of repentance . Therefore if not for his sake , yet at least for thy owne sake be silent ; and then in case thou hearest further of it from another , if ill , beware of him , but condemne him not , untill thou hearest his owne Apologie , for Who judgement gives , and will but one side heare , Though he judge right , is no good Iusticer . CHAP. 28. Because they will not take Gods Office out of his hand . 5. Reasons in regard of God are three . The 1 hath respect to his Office. 2 hath respect to his Commandement . 3 hath respect to his Glory . Reason , 1 Because he will not take Gods Office out of his hand , who saith , avenge not your selves , but give place unto wrath , for vengeance is mine , and I will repay it , Rom. 12.19 . Peter speaking of our Saviour Christ , saith , When hee was reviled , hee reviled not againe ; when hee suffered , hee threatned not , but committed it to him that judgeth righteously , 1 Peter 2.23 . And the holy Prophet of himselfe , I returne not reviling for reviling , for on thee , O Lord , do I wait , thou wilt heare me , my Lord , my God ; meaning , if I call to thee for a just revenge , Psal. 38.13 , 14 , 15. If the Lord see it meet that our wrongs should be revenged instantly , he will do it himselfe ; as he revenged the Israelites upon the Aegyptians : and so that all standers by shall see their fault , in their punishment , with admiration . Now I know , saith Iethro , that the Lord is greater than all the gods ; for as they have dealt proudly with them , so are they recompenced , Exod. 18.11 . And as once he revenged Davids cause upon Nabal , For about ten dayes after the Lord smote Nabal that he died , saith the Text : and it followes , when David heard that Nabal was dead , he said , Blessed bee the Lord , that hath judged the cause of my rebuke at the hand of Nabal , and hath kept his servant from evill ; for the Lord hath recompenced the wickednesse of Nabal upon his owne head , 1 Sam. 25.38 , 39. And that infinite wrong of railing Shimei , being left to the Lord , he did revenge it ; in giving Shimei up to such a stupidity , that he ran himselfe wilfully upon his owne deserved and shamefull death . And if the Lord thus revenge the cause of Davids personall wrong , much more will he revenge his owne cause : for in this case I may say to every childe of God which suffereth for Religion sake , as Iahaziel by the Spirit of God said unto all Iudah , the inhabitants of Ierusalem , and King Iehosaphat ; The battell is not yours , but Gods , wherefore you shall not need to fight in this battell , stand still , move not , and behold the salvation of the Lord towards you , 2 Chron. 20.15 , 17. Yea , it stands upon Christs honour to maintaine those that are in his worke . I but , saith the weake Christian , I am so wronged , reviled , and slandered , that it would make a man speake , like Aeagles that famous wrestler , that never spake before in his life . Answer , There is no such necessity . For first : Who ever was , that was not slandered ? Secondly : let him speake evill of thee , yet others shall not beleeve him ; or if the evill and ignorant do ; yet report from wise and good men shall speake thee vertuous . Yea , Thirdly : though of some the slanderer be beleeved for a while , yet at last thy actions will out-weigh his words ; and the disgrace shall rest with the intender of the ill . The constancy of a mans good behaviour vindicates him from ill report : how ever , revenge not thy selfe in any case : for by revenging thine owne quarrell , thou makest thy selfe , both the Iudge , the Witnesse , the Accuser , and the Executioner . If thou wilt see what God hath done , and what he can and will do , if there be like need : heare what Ruffinus and Socrates write of Theodosius in his warres against Eugenius . When this good Christian Emperour saw the huge multitude that was comming against him , and that in the sight of man there was apparent overthrow at hand , he gets him up into a place eminent , and in the sight of all the Army fals downe prostrate upon the Earth , beseeching GOD , if ever hee would looke upon a ●infull creature , to helpe him at this time of greatest need : whereupon there arose suddenly such a mighty winde , that it blew the Darts of the enemies back upon themselves , in such a wonderderfull manner , that Eugenius with all his Host was cleane discomfited , and seeing the power of Christ so fight for his people , was forced in effect to cry out , as the Aegyptians did , God is in the cloud , and he fighteth for them . Thus God either preventeth our enemies , as here he did ; or delivereth his servants out of persecution , as he did Peter ; or else if hee crowneth them with Martyrdome , as he did Stephen ; hee will in his Kingdome of Glory give them instead of this bitter a better inheritance ; pro veritate morientes , cum veritate viventes . Wherefore in this and all other ca●es , cast thy burden upon the LORD , and say with the Kingly Prophet , I will lay me downe in peace , for it is thou Lord only that makest me dwell in safety . CHAP. 29. Because they have respect unto Gods Commandement . 2 BEcause they have respect unto Gods Commandement , who saith , By your patience possesse your soules , Luke 21.19 . Be patient towards all men , 1 Thess. 5.14 . And Let your patient minde bee knowne unto all men , Phil. 4.5 . See , saith Paul , that none recompence evill for evill unto any man , 1 Thes. 5.15 . And againe , Be not overcome with evill , but overcome evill with goodnesse , Rom. 12.21 . Yea , saith our Saviour , Love your enemies , do well to them that hate you , blesse them that curse you , and pray for them which hurt you , Luke 6 , 27 , 28. And in case thine enemy hunger , instead of adding to his affliction give him bread to eat ; if the thirst , give him water to drinke , or else thou breakest Gods commandement touching patience , Pro. 25.21 . Rom. 12.20 . and consequently art in the sight of God a transgressor of the whole Law ; and standest guilty of the breach of every Commandement Iames 2.10 , 11. We know the frantick man , though he be sober eleaven moneths of the yeare , yet if he rage one , he cannot avoide the imputation of madnesse : If so , let our revenge be like that of Elisha's to the Amorites , instead of smiting them , set bread and water before them . Or like that of Pericles , who as Plutarch reports , when one had spent the day in railing upon him at his owne dore , lest he should go home in the dark , caused his man to light him with a Torch . And to do otherwise is Ammonite-like , to intreat those Embassadours ill , which are sent in kindnesse and love : for these afflictions are Gods Embassadours , and to handle them ruffely , yea , to repine or grudge against them , is to intreat them evill . And certainly , as David tooke it not well when the Ammonites ill intreated his Embassadours ; so God will not take the like well from thee , 1 Chron. 19. But secondly , as the Law of God binds us to this , so doth the Law of Nature : Whatsoever you would that men should doe unto you , even so doe you unto them , Mat. 7.12 . Our Saviour doth not say , doe unto others , as others do unto you ; but as you would have others doe unto you . Now if we have wronged any man , we desire that hee should forgive us , and therefore we must forgive him , Lex Tu●●nois was never a good Christian Law. If I forgive not , I shall not bee forgiven , Marke , 11.26 . So to say of our Enemies , as Sampson once of the Philistines ▪ Even as they did unto mee , so have I done unto them , is but an ill plea. For the Law of God , and the Law of Nature forbids it ; and doth not the Law of Nations also ? Yes , throughout the whole world , either they have no Law , or else a Law to prohibit men from revenging themselves . Oppression or injury may not be righted by violence , but by Law : the redresse of evill by a person unwarranted , is evill . Ob. But thou wilt say , the Law doth not provide a just remedy in all cases of injury , especially in case of reproach and slander , which is now the Christians chiefe suffering ; or if in part it doth , yet he that is just cannot be quit in one Terme or two . Nay , if he have right in a yeare , it is counted quick dispatch ; ●nd he is glad that he met with such a speedy Lawyer . Answ. If thou knowest the remedy to be worse than the disease , I hope thou wilt leave it , and commit thy cause to God , who , ( if thou wilt give him the like time ) will cleare thy innocency , and cost th●e nothing . When wee have suffered some evill , the flesh , our owne wisdome , like the King of Israel , 2 Kings 6.21 . will bid us returne evill to the doer ; but the Spirit or wisdome of God , like Elisha , opposeth , and bids us returne him good , notwithstanding him evill : But the flesh will reply ; he is not worthy to be forgiven ; I but saith the Spirit , Christ is worthy to be obeyed , who hath commanded thee to forgive him . Now whethers counsell wilt thou follow ? It is not alwayes good to take our own counsell ; our owne wit often hunts us into the snares , that above all we would sh●n . We oft use meanes of preservation , and they prove destroying ones . Againe , we take courses to ruine us , and they prove meanes of safety . How many flying from danger have met with death ? And on the otherside , found protection even in the very jawes of mischiefe , that God alone may have the glory . It fell out to bee part of Mithridates misery , that he had made himselfe unpoysonable . All humane wisdome is defective ; nor doth the Fooles Bolt ever misse : whatsoever man thinketh to doe , in contrariety is by God turned to bee an helpe of hastning the end hee hath appointed him . We are governed by a power that we cannot but obey , our mindes are wrought against our mindes to alter us . In briefe ; man is oft his owne Traitor , and maddeth to undoe himselfe . Wherefore● take the Spirits and the words direction , Render good for evill , and not like for like , though it be with an unwilling willingnesse : as the Merchant casteth his goods over-board ; and the Patient suffers his arme or leg to be cut off ; and say with thy Saviour , Neverthelesse , not my will , but thy will be done . But yet more to induce thee hereunto , consider in the last place , That to avenge thy selfe is both to lose Gods protection , and to incur his condemnation . We may be said to be out of his protection , when we are out of our way which he hath set us ; he hath promised to give his Angels charge over us , to keepe us in all our wayes , Psal. 91.11 . that is , in the wayes of obedience , or the wayes of his Commandements . But this is one of the devils wayes , a way of sin and disobedience , and therefore hath no promise or assurance of protection : yea , if we want his word , in vaine we looke for his aide ; weftes and strayes , we know , are properly due to the Lord of the Soyle . And then if in case there shall happen any thing amis●e , through thy taking revenge , what mayest thou not expect to suffer , and in thy suffering what comfort canst thou have ? Whereas if God bring us into crosses , he will be with us in those crosses , & at length bring us out of them more refined . You may observe , there is no such Coward , none so valiant as the beleever : without Gods warrant he dares do nothing ; with it , any thing . Why , first a calling is a good warrant , and it cannot want danger to goe unsent : sinne is the sting of all troubles ; pull out the sting , and deride the malice of the Serpent . Yea , let death happen , it shall not happen amisse ; for the assurance of Gods call and protection , when a mans actions are warranted by the Word , will even take away the very feare of death : for death ( as a Father well notes ) hath nothing terrible , but what our life hath made so . He that hath lived well , is seldome unwilling to dye , life or death is alike welcome unto him ; for he knowes , whiles he is here , God will protect him ; and when he goes hence , God will receive him . Whereas he that hath lived wickedly , had rather lose any thing , even his soule , than his life : whereby he tels us , though his tongue expresse it not , that he expects a worse estate hereafter . How oft doth guiltinesse make one avoide , what another would wish in this case ? Yea , death was much facilitated by the vertues of a well-led life , even in the Heathen . Aristippus , as I take it , ( though I may be mistaken ) told the Sailers ( that wondred why he was not , as well as they , afraid in a storme ) that the ods was much ; for they feared the torments due to a wicked life , and he expected the reward of a good one . It s a sollid and sweet reason , being rightly applyed . Vice drawes death with a horrid looke , with a whip , and flames , and terrors , but so doth not vertue . And thus much to prove that the godly indure reproaches and persecutions patiently , because God hath commanded them so to doe . CHAP. 30. That they are patient in suffering of wrongs , for Gods glory . THe childe of God is patient in suffering of wrongs , for Gods glory ; lest Philosophy should seem more operative in her Disciples , than Divinity in hers ; lest nature and infidelity should boast it selfe against Christianity . It is a saying of Seneca , He that is not able to set light by a sottish injury , is no Disciple of Philosophy . And the examples before rehearsed shew , that Socrates , Plato , Aristippus , Aristotle , Diogenes , Epictetus , Philip of Macedon , Dion of Alexandria , Agathocles , Antigonus , & Caesar , were indued with rare and admirable patience ; whereunto I will adde foure other examples : Philip of Macedon asking the Embassadours of Athens how he might most pleasure them , received this answer , It were the greatest pleasure to Athens , that could be , if you would hang your selfe ; yet was not moved a jot , for all his might was answerable to his patience : why ? he cared not so much to revenge the evill , as to requite the good . Polaemon was not so much as appalled at the by ting of a Dog that tooke away the brawne or calfe of his leg ; nor Harpalus , to see two of his sons laid ready drest in a silver Charger , whē Astiages had bid him to supper . And lastly , when it was told Anaxagoras ( as I take it ) that he was condemned to die , & that his children were already executed , hee was able to make this answer , As touching , said he , my condemnation , nature hath given like sentence both of my condemners & me ; and as touching my children , I knew before that I had begot mortall creatures . But what of all this ? Let every naturall man know , that a continued patience may be different from what is goodnesse : yea , let the vertues of all these Philosophers be extracted into one essence , and that spirit powred into one man , this Philosopher must be acknowledged to fall short of a compleate Christian guided by the Spirit of God. Or if you wil gather out of Histories the magnanimity of Hector , of Alexander , of Caesar , of Scipio , and of Scaevola , put them to the rest ; yet for patience and constancy , they come not neere that one president laid downe in the example of that holy man Iob , & other servants of God in succeeding ages ; and that in five maine particulars . 1 One notable difference betwene the patience of a Philosopher and a Christian is , They lacked a pure heart , which is the Fountaine of all well doing . 2 Whatsoever they did , was either out of pride to purchase fame to themselves , thinking their patient suffering a kinde of merit , or for some other by respect : whereas the childe of God doth it in obedience to the Commandement , and thinkes when he hath done that , he fals far short of performing his duty . 3 The aime and end of a Christians patience is Gods glory ; of a Philosophers , nothing lesse : for how can they aime at his glory , whom they doe not so much as know ? And vertues are to be judged , not by their actions , but by their ends . 4 The one doth it in faith , which only crownes good actions ; the other without . The want of which , made all their vertues but Splendid● peccata , shining and glistering sins , sins , as it were , in a silken Roabe . 5 The Philosopher , and so all civill and morall men , can forbeare ; the Christian forgive ; they pardon their enemies , wee love ours , pray for them , and returne good for evill . And if not , we no whit savour of Heaven : For if you love them which love you ( saith our Saviour ) what thankes shall you have , for even the sinners doe the same ? ( such as see not beyond the clouds of humane reason ) But I say unto you which heare , Love your enemies , doe well to them that hate you , Luke 6.27 , 32 , 33. shewing , that if wee will ever hope for good our selves , we must returne good for evill unto others . And the better to teach us this lesson , he practised it himselfe , adding example to precept ; for when the Iewes were crucifying of him , be at the same time ( though the torments of his passion were intolerable , incomparable , unconceiveable ) solliciteth God for their pardon , Luke 23.34 . And this likewise is the practise of the Saints , who strive to imitate their Master in all things which he did as man : S. Stephen , at the instant while his enemies were stoning of him , kneeled downe and prayed , Lord lay not this sin to their charge , Acts 7.60 . Where is one thing very remarkable ; he stood when he prayed for himselfe , but kneeled when he prayed for his enemies ; hereby shewing the greatnesse of their impiety , which easily could not be forgiven , as also the greatnesse of his piety . It were easie to abound in examples of this kinde ; how often did Moses returne good unto Pharaoh for his evill , in praying and prevailing with God for him , to the removall of nine severall plagues , notwithstanding his cruell oppression ? And David , what could he have done for Saul , that he left undone , notwithstanding he so cruelly persecuted him , and hunted after his life . But what doe I tell them of these transcendent examples ? when I never yet heard or read of that Philosopher , which could parallell Doctor Cooper , Bishop of Lincolne , in an act of patient suff●ring , who , when his wife had burnt all his Noates , which he had been eight yeares a gathering , lest he should kill himselfe with overmuch study , ( for she had much a doe to get him to his meales ) shewed not the least token of passion , but onely replied , Indeed wife it was not well done , so falling to worke againe , was eight yeares more in gathering the same Notes , wherewith he composed his Dictionary : which example , I confesse , more admires me , than any that ever I heard of from a man not extraordinarily and immediately inspired and assisted by the Holy Ghost : and ●ure he that could indure this , could indure any thing , whether in body , goods , or good name . I know there are some men ( or rather two legged Beasts ) that esteeme no more of Bookes and Notes , than Esops Cocke did of the Pearle hee found ; and these accordingly will say , this was nothing in comparison of what they suffer ; as when once a Hot spur was perswaded to be patient as Iob was , he replyed , What doe you tell me of Iob ? Iob never had any suits in Chauncery . And thus you see in the first place , that Nature hath but a slow foot to follow Religion close at the heeles ; that grace and faith transcends reason , as much as reason doth sense ; that patience ( rightly so called ) is a Prerogative royall , peculiar to the Saints . It is well if Philosophy have so much wisdome , as to stand amazed at it . 2 That it is not true Christian patience , except it flow from a good heart . Secondly , Be done in obedience to Gods command . Thirdly , That we aime at Gods glory in our sufferings . Fourthly , That it bee done in faith . Fifthly , That we forgive , as well as forbeare ; yea , love , pray for , and returne good to our enemies for their evill : which being so , what hath the hot-spur to say for himselfe ? And what will become of him , if he repent not , who can afford no time to argue , but to execute ? Yea , what hath the more temperate worldling to say for himselfe , who hath some small peece of reason for his guide ? arguing thus , I would rather make shew of my passions , than smother them to my cost , which being vented and exprest , become more languishing and weake ; better it is to let its point worke outwardly , than bend it against our selves ; and in reason , Tallying of injuries is but justice . To which I answer , it is not reason , especially carnall reason , but Religion , which all this while hath beene disputed of , which is Divine and supernaturall ; and that teacheth how good must be returned for evill , and that we should rather invite our enemy to do us more wrong , than not to suffer the former with patience ; as our Saviours words doe imply : If ( saith he ) they strike thee on the one cheeke , turne to him the other also ; If they sue thee at the Law , and take away thy Coate , let him have thy Cloake also , Matth. 5.39 , 40. Indeed , the difficulty of the duty , the seeming danger and want of faith in carnal men , weakneth the force of the strongest reasons ; for no more among Ruffins ●ut a word and a blow , among civill men a word and a Writ can you expect . But as thrice Noble Nehemiah said to that false Belly-god betraying-Priest Shemaiah , should such a man 〈◊〉 ●lee ? So the true Christian will encounter all discouragements and frightning Alarums thus ; should such a man as I feare to doe that which my Master , King , and Captaine , Christ Iesus hath commanded me , which is of more necessity than life it selfe . Here also , if it were as orderly as pertinent , I might take occasion to shew another peculiar & proper adjunct belonging to the patience of a Christan , which a Philosopher may sooner envie than imitate ; yea , it must put him besides his reason , before hee can conceive it possible , namely , That a Christian rejoyceth in his sufferings : We rejoyce in tribulation ( saith Saint Paul , ) knowing that tribulation bringeth forth patience , and patience experience , and experience hope , &c. Rom. 5.3 . Yea , S. Iames goeth yet further , and saith , My brethren , count it exceeding joy , when ye fall into divers temptations ; knowing that the trying of your faith bringeth forth patience , and let patience have her perfect worke , that ye may be perfect and intire , lacking nothing , Iames 1.3 , 4. But because this path leads from the way of my intended discourse , come we to the sixteenth Reason . CHAP. 31. That they may follow Christs example , and imitate the patience of the Saints in all Ages . 16. Reason . ● IN the sixth and last place , they beare the slanders and reproaches of wicked ●●n patiently , that they may follow Christs example , and imitate the patience of the Saints in all ages . Christ also suffered for you ( saith S. Peter ) leaving you an example , that you should follow his steps , 1 Pet. 2.21 . And it is written of him , that he was oppressed and afflicted , yet did he not open his mouth ; he was brought as a Sheepe to the slaughter , and as a Sheepe before the Shearer is dumbe , so opened hee not his mouth , Isaiah 53.7 . When hee was reviled , he reviled not againe , when he suffered he threatned not , 1 Peter 2.23 . He was called of his enemies , Conjurer , Samaritane , Wine-bibber , &c. was scoft at , scorned , scourged , and yet he suffered all for us ; to the end he might leave us an example , that wee should follow his steps . When the Iewes cried out , crucifie him , hee out cries , Father , pardon them ; being beaten with Rods , crowned with Thornes , pierced with Nailes , nailed to the crosse , filled with reproaches , as unmindful of all his great griefes , he prayeth for his persecutors , and that earnestly , Father forgive them . Pendebat , & tamen petebat , as S. Augustine sweetly . O patient and compassionate love ! Thus Christ upon the crosse , as a Doctor in his chaire , read to us all a lectu●e of patience ; for his actions are our instructions : Learne we therefore from him , to suffer Innocently . Patiently . Wilt thou , saith one , looke to raigne , and not expect to suffer ? Why Christ himselfe went not up to his glory , untill first hee suffered paine : Or wilt thou , saith S. Cyprian , be impatient , by seeking present revenge upon thine enemies , when Christ himselfe is not yet revenged of his enemies ? Do thou beare with others , God beares with thee ; is there a too much which thou canst suffer for so patient a Lord ? But to go on ; wilt thou follow Gods example ? Then note , whereas Christ hath in many particulars commanded us to follow his example , yet in no place , saith S. Chrysostome , he inferreth we should be like our heavenly Father , but in doing good to our enemies . And therein resemble wee the whole three Persons in Trinity . God was only in the stil winde , Christ is compared to a Lambe , the Holy Ghost to a Dove . Now if we will resemble these three persons , we must be softly , Lambes , Doves ; but if on the contrary we be fierce , cruell , and take revenge , so using violence , we resemble rather the Devill , who is called a roaring Lion ; and the wicked , who are termed Dogs , Wolves , Tygers , &c. But secondly , they are patient in suffering of injuries , that they might imitate the Saints in all ages . They were so , and we are likewise commanded to follow their steps , as in all things which are good , so especially in this . Take my brethren the Prophets , saith S. Iames , for an example of suffering adversities , and of long patience , Iames 5.10 . Brethren , saith S. Paul to the Thessalonians , Ye are become followers of the Churches of God which in Iudea are in Christ Iesus , because ye have also suffered the same things of your owne Countrey-men , even as they have of the Iewes , 1 Thess. 2.14 . And to the Philippians , Be yee followers of me , Brethren , and look on them which walke so , as ye have us for an example , Phil. 3.17 . And see how he followed his Masters example ; for which amongst us so loves his Benefactors , as S. Paul loved his Malefactors ? he would do any thing ( even be rased out of the booke of life ) to save them that would doe any thing to kill him . Amongst many examples recorded for thy imitation and mine , behold the Patience of Iob , Iames 5.11 . Abraham , Gen. 20.17 , 18. Isaac , Chap. 26.15 . Ioseph , Chap. 39. David , Psal. 38.12 . to 15. And lastly of Stephen , who when the Iewes were stoning him to death , kneeled downe , and cried with a loud voice , Lord , lay not this sin to their charge , Acts 7.60 . A true Scholler of CHRIST : for first , he prayed for enemies ; secondly , for mortall enemies that stoned him ; thirdly , in hot bloud , at the time when they wronged him most , as being more sorry for their riot , then for his owne ruine . Now what is it that we suffer , being compared with their sufferings ? even nothing in a manner : Ye have not ( saith S. Paul to the Hebrewes ) yet resisted unto bloud : Wee have passed ( saith the Prophet ) through fire and water ; not fire onely , as the three Children ; nor water onely , as the Israelites , but fire and water , all kind of afflictons and adversities . For shame then let us passe through a little tongue-triall without the least answering or repining . Now all ye scoffers , behold the patience of the Saints , and stand amazed . That which you ( not for want of ignorance ) esteemed base , sottish and unworthy , ye see hath 16. sollid Reasons , as so many pillars to support it , and these hewen out of the Rock of Gods word . Ye see the childe of God is above nature , while he seemes below himselfe ; the vilest creature knowes how to turne againe ; but to command himselfe , not to resist being urged , is more then Heroicall . Here then is matter worth your emulation , worthy our imitation . Againe , behold the reasons why God suffers you to deride , hate , and persecute his people , which are likewise declared to be sixteene in number , and those no lesse weighty ; of which three concerne his owne glory ; Thirteene our spirituall and everlasting good , benefit , and advantage . Yea , reflect yet further , you seed of the Serpent , and see the Originall , continuance , properties , causes , ends , and what will be the issue of your divellish enmity against the seed of the Woman ? And then if you will go on and perish , your bloud be on your owne heads , and not on mine ; I have discharged my duty . CHAP. 32. Rules to bee observed touching thoughts , words , and deeds , when we are wronged . I must needs confesse ( may some say ) you have shewed sixteene solid and substantiall reasons of patience , sufficient to perswade any reasonable creature to imbrace it , at least in affection ; but is it therefore in all cases necessary we suffer injuries , without righting of our selves , or being angry . No : he that makes himselfe a Sheepe , shall be eaten of the Wolfe . In some cases tolerations are more than unexpedient , they inspire the party with boldnesse , and are as it were pullies to draw on more injuries ; beare one wrong , and invite more ; put up this abuse , and you shall have your belly full of them . Yea , he that suffers a lesser wrong , many times invites a greater , which he shall not be long without . As how doth Davids patience draw on the insolence of Shemei ? Evill natures grow presumptuous upon forbearance . In good natures and dispositions , injury unanswered growes weary of it selfe , and dyes in a voluntary remorse ; but in those dogged stomacks , which are onely capable of the restraints of feare ; the silent digestion of a former wrong , provokes a second ; neither will a Beefe brain fellow be subdued with words . Wherefore mercy hath need to be guided with wisdome , lest it prove cruell to it selfe . Neither doth Religion call us to a weake simplicity , but allowes us as much of the Serpent as of the Dove . It is our duty indeed to be simple as Doves , in offending them ; but we are no lesse charged to be wise as Serpents , in defending our selves : lawfull remedies have from God both liberty in the use , and blessing in the successe ; no man is bound to tender his throat to an unjust stroake . Indeed , when the persecuted Christians complained against their adversaries to Iulian the Emperour , desiring justice , he answered them as some of our scoffers may doe in the like case , It is your Masters commandement that you should beare all kinde of injuries with patience . But what did they answer ? It is true , he commands us to beare all kindes of injuries patiently , but not in all cases ; besides , said they , we may beare them patiently , yet crave the Magistrates ayde for the repairing of our wrongs past , our present rescue , or for the preventing of what is like to ensue . But to make a full answer to the Question propounded ; There are Rules to be observed , 1 touching our Thoughts . 2 touching our Words . 3 touching our Actions . 1 First , touching our Thoughts : He that deceiveth me oft , though I must forgive him , yet Charity bindes me not , not to censure him for untrusty ; and though Love doth not allow suspition , yet it doth not thrust out discretion ; it judgeth not rashly , but it judgeth justly ; it is not so sharpe sighted , as to see a moate where none is , nor so purblinde , but it can discerne a beame where it is ; the same spirit that saith , Charity beleeveth all things , 1 Cor. 13. saith also , that a foole beleeveth all things , and charity is no foole , as it is not easily suspitious , so neither lightly credulous . 2 For our tallying of words , as it argues little discretion in him that doth it , so it is of as little use , except the standers by want information of thy innocency , and his guiltinesse which gives the occasion . Wherefore in hearing thy owne private and personall reproaches , the best answer is silence , but the wrongs and indignities offered to God , or contumelies that are cast upon us in the causes of Religion , may safely be repaired . If we be meale mouthed in Christ and the Gospels cause , we are not patient , but zealelesse . Yea , to hold a mans peace when Gods honour is in question , is to mistake the end of our Redemption ▪ 1 Cor. 6.20 . Neither is there a better argument of an upright heart , than to be more sensible of the indignities offered to God , then of our owne dangers . And certainly no ingenious disposition can be so tender of his owne disgrace , as the true Christian is at the reproach of his God ; as we see in Moses , who , when Aaron and Miriam offered him a private injurie , it is said , his meeknesse was such , that he gave them not a word , Num. 12. But when the people had fallen to idolatry , and he heard them murmure against their Maker , he spares neither Aaron , nor the people , but in a godly fit of zeale takes on at them , yea breakes the Tables in peeces , Exo. 32. A meek Lambe in his owne ●ause , a fierce Lion in Gods. And in David , who was a man deafe & dumbe and wholly senselesse at Shemeis private reproaches , when he cursed him , cast stones at him , called him murtherer , & wicked man , 2 Sam. 16. But not so at Goliahs publike revilings of God , and his Church , no , not at Michols despising his holy zeale in the publike service of God , 2 Sam. 6. In these cases how full of life and spirit , and holy impatiency did he shew himselfe to be ? 3 Touching our actions ; whether it be in thine owne cause , or in the cause of God and Religion , thou mayest not be a revenger . All that private persons can do , is either to lift up their hands to Heaven for redresse of sin , or to lift up their tongues against the sinne , not their hands against the person . Who made thee a Iudge ; is a lawfull question , if it meet with a person unwarranted . Object . Every base nature will bee ready to offer injuries , where they think they will not be repaid : he will many-times beate a coward , that would not dare to strike him , if he thought him valiant : as a Cur that goes through a Village , if he clap his taile betweene the legs , and runne away , every Cur will insult over him ; but if he bristell up himselfe , and stand to it , give but a countersnarle , there 's not a Dog dares meddle with him . Answ. Neverthelesse , avenge not thy selfe , but give place unto wrath , and that for conscience sake , Romans 12.19 . If thou receivest wrong in thy person , goods , or good name , it is the Magistrates office to see thee righted , and For this cause ye pay also tribute . He is the Minister of God for thy wealth , to take vengeance on him that doth evill , and for the praise of them that doe well : neither doth he beare the sword for nought , Rom. 13.4 , 5 , 6. 1 Peter 2.14 . Now in this case , he that hath endammaged me much , cannot plead breach of charity in my seeking his Restitution : I will so remit wrongs , as I may not encourage others to offer them ; and so retaine them , that I may not induce God to retaine mine to him . Have you not seene a Crow stand upon a Sheepes backe , pulling off wooll from her side : even creatures reasonlesse know well whom they may bee bold with ; that Crow durst not do this to a Wolfe or a Mastiffe ; the knowne simplicity of this innocent beast gives advantage to this presumption ; meeknesse of spirit commonly drawes on injuries , and the cruelty of ill natures usually seekes out those , not who deserve worst , but who will beare most . Wherefore patience and mildnesse of spirit is ill bestowed , where it exposes a man to wrong and insultation : Sheepish dispositions are best to others , worst to themselves . I could be willing to take injuries , but I will not be guilty of provoking them by lenity ; for harmlessenesse let mee goe for a Sheepe ; but whosoever will be tearing my fleece , let him looke to himselfe . Diogenes the Stoick teaching his auditors how they should refraine anger , and being earnest in pressing them to patience , a waggish boy spit in his face , to see whether he would practise that which he taught others : but Diogenes was not a whit moved at it , yet said withall , I feare I shall commit a greater fault in letting this boy go unpunished , then in being angry . In some cases , for reason to take the rod out of the hands of wrath , and chastise , may be both lawfull and expedient . The same which Aristotle affi●med in Philosophy , viz. That choller doth sometime serve as a whetstone to vertue , is made good Divinity by S. Paul , Be angry , but sin not , Ephes. 4.21 . For Cautions and Rules to be observed , when we appeale to the Magistrate . 1. First , let it be in a matter of weight , and not for trifles . 2. Secondly , in case of necessity , after we have assaied all good meanes of peace and agreement . 3. Thirdly , let not our aime and end be the hurt of our enemy ; but , first , the glory of God , secondly , the reformation of the party himselfe , that so he which is overcome , may also overcome , and ( if it may be ) others by his example , whereby more than one Devill shall be subdued . And thirdly , to procure a further peace and quiet afterwards , as Princes make war to avoid war ; yea , in case we see a storme inevitably falling , 't is good to meet it , and break the force . 4. Let us not be transported either with heat or hate , but begin and follow our suits without anger , or using the least bitternesse or extremity against the person of our adversary : as Tilters break their Speares on each others breasts , yet without wrath or intention of hurt ; or as Charles the French King made war against Henry the 7th King of England , rather with an Olive branch , than a Lawrell branch in his hand , more desiring peace than victory ; not using bribery , or any other meanes to corrupt or hinder justice , but to seeke our own right . 5. And lastly , having used this ordinary meanes that the Lord hath given us for the righting of our selves , in case we finde no redresse , let us rest with quietnesse and meekenesse therein , without fretting or desire to right our selves by private revenge , knowing assuredly , that the Lord hath thus ordered the whole matter , either for our correction , or for the exercise of our patience and charity ; or that he will take the matter into his owne hand , and revenge our cause of such an enemy , far more severely ; or for that he meanes to deale far better with us , if we commit our cause to him , than either our selves , or any Magistrate could have done . To conclude this argument in a word . If thou goe to Law. Maker Conscience thy Chauncery . Maker Charity thy Iudge . Maker Patience thy Councellor . Maker Truth thy Atturney . Maker Peace thy Solicitor . And so doing thou shalt be sure to finde two friends in thy suit , that will more bestead thee , then any tenne Iudges , namely , God and thy Conscience . God , who being Chiefe Iustice of the whole world , can doe for thee whatsoever he will , and will doe for thee whatsoever is best : thy Conscience which is instead of a thousand good witnesses , a thousand good Advocates , a thousand good Iuries , a thousand Clerkes of the Peace , and Guardians of the Peace to plead , procure , pronounce , record , and assure to thee that peace which passeth all understanding . But I feare I have incited your impatiency , by standing so long upon patience . CHAP. 33. Vse and Application of the former Reasons . THese latter Reasons being dispatcht , returne wee to make Vse of the former ; for I may seeme to have left them , and be gone quite out of sight , though indeed it cannot properly be called a digression : seeing the last point proved , was ; That God suffers his children to be persecuted and afflicted for the increase of their patience . First , if God sends these afflictions , either for our Instruction or Reformation , to scowre away the rust of corruption , or to try the truth of our sanctification , either for the increase of our patience , or the exercise of our faith , or the improvement of our zeale , or to provoke our importunity , or for the doubling of our Obligation ; let us examine whether we have thus husbanded our afflictions , to his glory and our owne spirituall and everlasting good . I know Gods chastisements for the time , seeme grievous to the best of his Children ; Yea , at first they come upon us , like Sampsons Lion , looke terribly in shew , as if they would devoure us ; and as Children are afraid of their friends when they see them maked , so are we . But tell me , hath not this roaring Lion prevailed against thy best part ? hast thou kept thy head whole ? I meane thy soule free ? For as Fencers will seeme to fetch a blow at the leg , when they intended it at the head ; so doth the Devill , though he strike at thy name , his aime is to slay thy soule . Now instead of being overcome , dost thou overcome ? Hath this Lion yeelded thee any honey of Instruction or Reformation ? Hath thy sin died with thy fame , or with thy health , or with thy peace , or with thy outward estate ? Dost thou perceive the graces of Gods Spirit to come up , and flourish so much the more in the spring of thy recovery , by how much the more hard and bitter thy winter of adversity hath been ? Then thou hast approved thy selfe Christs faithfull Souldier , and a citizen of that Ierusalem which is above : yea , I dare boldly say of thee , as St. Paul of himselfe , That nothing shall be able to separate thee from the love of God which is in Christ Iesus our Lord , Rom. 8.39 . To find this honey in the Lion , more than makes amends for all former feare and griefe : and in ease any man , by his humiliation under the hand of God , is growne more faithfull and conscionable , there is honey out of the Lion ● or is any man by his temptation of fall become more circumspect after it ? there also is honey out of the Lion , &c. For there is no Sampson , to whom every Lion doth not yeild some honey ; and thou mayest foulely suspect thy selfe , ( if thou beest not the better ) for thy being the worse . He is no true borne Christian , who is not the better for his evils , whatsoever they be ; no price can buy of the true beleever the gaine of his sins : Yea , Sathan himselfe , in his exercise of Gods Children advantageth them . And looke to it , if the malice and enmity of wicked men hath beaten thee off from thy profession , thou wert at the best but a counterfeit , and none of Christs owne bandd . A little faith , even so much as a graine of Mustard-seed , would bee able to remove greater mountaines of feare and distrust out of thy soule , than these : the damaske Rose is sweeter in the Still , than on the Stalke ; and a Diamond will shine even in the durt . 2 If the malice of our enemies , as it is husbanded to our thrift ( by a divine and supreame providence ) doth make so much for our advantage and benefit here and hereafter , as namely , that it opens our eyes no lesse , than peace and prosperity had formerly shut them ; that nothing doth so powerfully call home the conscience , as affliction ; and that we need no other art of memory for sin , besides misery ; if commonly we are at variance with God , when we are at peace with our enemies ; and that it is both hard and happy , not to be the worse with liberty , as the sedentary life is most subject to diseases ; if vigor of body , and infirmity of minde , do for the most part lodge under one roofe , and that a wearish outside is a strong motive to mortification ; if God , the al-wise Physitian , knowes this the fittest medicine for our soules sicknesse , and that wee cannot otherwise bee cured ; if our pride forceth God to doe by us , as Sertorius did by his Army , who perceiving his Souldiers pufft up through many victories , and hearing them boast of their many conquests , led them of purpose into the lap of their enemies , to the end that stripes might learne them moderation . If this above all will make us pray unto him with heat and fervency ; as whither should wee flye but to our Ioshua , when the powers of darkenesse , like mighty Aramites , have besieged us ? If ever we will send up our prayers to him , it will be when we are be leager'd with evils . If true and saving joy is only the daughter of sorrow ; if the security of any people is the cause of their corruption ; as no sooner doth the Holy Ghost in sundry places say , Israel had rest , but it is added , They committed wickednesse ; Even as standing waters soone grow noisome , and Vines that grow out at large , become wilde and fruitlesse in a small time ; if it weanes us from the love of worldly things , and makes us no lesse inamored with heavenly ; as Zeno , having but one Fly-boat left him , hearing newes that both it and all therein was cast away , said , O Fortune , thou hast done well to send me again to our Schoole of Philosophy : Whereas if we find but a little pleasure in our life , we are ready to doate upon it . Every small contentment glewes our affections to that we like , neither can we so heartily thinke of our home above , whilest we are furnished with these worldly contentments . But when God strips us of them , straightwayes our mind is homeward ; if this world may be compared to Athens , of which a Philosopher said , that it was a pleasant City to travell through , but not safe to dwel in ; if by smarting in our bodies , states , or names , we are saved from smarting in our soules ; if it was good for Naaman , that he was a Leper ; good for David , that he was in trouble ; good for Bartimeus , that he was blinde ; if with that Athenian Captaine we should have perished for ever , in case we had not thus perished for a while ; if our peace would have lost us , in case wee had not a little lost our peace ; then refuse not the chastening of the Lord , neither bee grieved with his correction , as Salomon adviseth , Proverbs 3.11 . And so much the rather , because our strugling may aggravate , cannot redresse our miseries . Yea though the wicked , like some beasts , grow mad with baiting , yet let us with good old Eli ( who was a good sonne to GOD , though he had beene an ill Father to his sonnes ) even kisse the very rod we smart withall , and say , It is the LORD , let him doe what seemeth him good : for whatsoever seemeth good to him , cannot but be good , howsoever it seemes to us . Yea let us receive his stripes with all humility , patience , piety , and thankfulnesse , resolving , as that holy Martyr Iohn Bradford , who said to the Queen , ( how much more did he meane it to the great King of Heaven and Earth ? ) If the Queen will give me life , I will thanke her ; if she will banish me , I will thank her . if she will burne me , I will thank her ; if she will condemne me to perpetuall imprisonment , I will thanke her . The stomacke that is purged , must be content to part with some good nourishment , that it may deliver it selfe of more evill humours : and the Physitian knowes what is best for the Patient ; the Nurse better than the infant , what is good and fit for it ; yea , let us take them as tokens and pledges of Gods love and favour , who loves his Children so , as not to make wantons of them . They that would tame pampered Horses , doe adde to their travell , and abate of their provender ; as Pharaoh served the Children of Israel . Which of us shall see peeces of Timber cut and squared , and plained by the Carpenter ; or Stones hewne and polished by the Mason , but will collect and gather , that these are Stones and Timber which the Master would imploy in some building ? if I suffer , it is that I may raigne . And how profitable is that affliction , which carrieth me to Heaven ? Oh , it is a good change , to have the fire of affliction for the fire of Hell : Who would not rather smart for a while , than for ever ? It s true , these Waspes , wicked men sting shrewdly , but the Hornet Sathan would sting worse a great deale . And not seldome doth the in●liction of a lesse punishment , avoide a greater ; every man can open his hand to God while he blesses , but to expose our selves willingly to the afflicting hand of our Maker , and to kneele to him while he scourges us , is peculiar to the faithfull . Thirdly , If in conclusion the most malicious and damnable practises of our worst and greatest enemies , prove no other in effect to us , than did the malice of Iosephs brethren , Mistrisse , and Lord to him : the first in selling of him , the second in falesely accusing him , the third in imprisoning him ; ( all which made for his inestimable good and benefit , ) than the malice of Haman to Mordecai and the Iewes , whose bloudy decree obtained against them , procured them exceeding much joy and peace ; then Balaks malice to the Children of Israel , whose desire of cursing them , caused the Lord so much the more to blesse them , Num. 23. Then the Devils spight to Iob , who pleasured him more by his soare afflicting him , than any thing else could possibly have done , whether we regard his name , Children , substance , or soule ; than Iudas his treason against the Lord of life , whose detestable fact served not only to accomplish his will , but the meanes also of all their salvations , that either before or after should beleeve in him : this should move wonder to astonishment , and cause us to cry out with the Apostle ; O the deepenesse of the riches both of the wisdome and knowledge of God! How unsearchable are his judgments , and his wayes past finding out ! Rom. 11.33 . O the wonderfull and soveraigne goodnesse of our God! that turnes all our poysons into Cordials , that can change our terrours into pleasures , and make the greatest evils beneficiall unto us ; for they are evill in their owne nature , and work those former good effects , not properly by themselves , but by accident , as they are so disposed by the infinite wisdome , goodnesse , and power of God , who is able to bring light out of darknesse , and good out of evill : yea , this should tutor us to loue our enemies ; we love the medicine , not for its owne sake , but for the health it brings us ; and to suffer chearfully whatsoever is laid upon us : for how can Gods Church in generall , or any member in particular but fare well , since the very malice of their enemies benefits them ? How can we but say , let the world frowne , and all things in it runne crosse to the graine of our minds ? Ye● with thee , O Lord , is mercy , and plenteous redemption : thou makest us better , by their making us worse . Ob. But perhaps thou hast not proved the truth of this by thy owne knowledge , and particular experience . Answ. If thou hast not , thou shalt in due time , the end shall prove it , stay but till the conclusion , and thou shalt see , that there is no Crosse , no enemy , no evils can happen unto thee , that shall not be turned to good , by him that dwelleth in thee . Will you take Saint Pauls word for it , or rather GODS owne word , who is truth it selfe , and cannot lye ? His words are , Wee know that all things worke together for the best , unto them that love God , even to them that are called of his purpose , Ro. 8.28 . And in Verse 35 , 36. after he hath declared that Gods chosen people shall suffer tribulation , and anguish , and persecution , and famine , and nakednesse , perill , sword , &c. bee killed all the day long , and counted as Sh●epe for the slaughter , hee concludeth with , Neverthelesse , in all these things we are more than conquerours , through him that loved us : and so goeth on even to challenge of our worst enemies , Death , Angels , Principalities , & Powers , things present and to come , heighth , depth , and what other creature besides , should stand in opposition . What voluminous waves be here , for number , and power , and terrour ; yet they shall not separate the Arke from Christ , nor a soule from the Arke , nor a body from the soule , nor an haire from the body , to do us hurt . What saith David ? Marke the upright man , and behold the just ; for the end of that man is peace , Psa. 37.37 . Marke him in his setting out , he hath many oppositions , marke him in the journey , he is full of tribulations : but marke him in the conclusion , and the end of that man is peace . In Christ al things are ours , 1 Cor. 3.22 . How is that ? Why , we have all things , because we have the haver of all things . And if we love Christ , all things work together for our good , yea , for the best , Rom. 8.28 . And if all things ( quoth Luther ) then even sinne it selfe . And indeed , how many have wee knowne , the better for their sin ? That Magdalen had never loved so much , if she had not so much sinned : had not the incestuous person sinned so notoriously , he had never beene so happy . God tooke the advantage of his humiliation for his conversion . Had not one foot slipt into the mouth of hell , he had never been in this forwardnesse to Heaven : sinne first wrought sorrow ( saith S. Austine ) and now godly sorrow kils sin ; the daughter destroyes the mother : neither do our owne sinnes onely advantage us , but other mens sinnes worke for our good also . If Arius had not held a Trinity of Substances with a Trinity of Persons ; and Sabellius an Vnity of Persons with an Vnity of Essences , the Mysteries of the Trinity had not beene so cleerely explained by those great lights of the Church . We may say here , as Augustine doth of Carthage and Rome , If some enemies had not contested against the Church , it might have gone worse with the Church . Lastly , suppose our enemies should kill us , they shall not hurt , but pleasure us , yea , even death it selfe shall worke our good . That Red Sea shall put us over to the Land of Promise , and we shall say to the praise of God , wee are delivered , wee are the better for our enemies , the better for our sinnes , the better for death , yea , better for the devill : and to thinke otherwise even for the present , were not only to derogate from the wisdome , power , and goodnesse of God , but it would bee against reason ; for in reason , if he have vouchsafed us that great mercy to make us his own , he hath given the whole army of afflictions a more inviolable charge concerning us , than David gave his Host concerning Absalom ; See ye doe the young man , my sonne Absalom , no harme . Now if for the present thou lackest faith , patience , wisdome , and true judgement how to beare , and make this gaine of the crosse , Aske it of God , who giveth to all men liberally , and reproacheth no man , and and it shall be given thee , Iames 1.5 . For every good giving and every perfect gift is from above , and commeth downe from the Father of lights , Verse 17. CHAP. 34. That though God disposeth of all their malice to his childrens greater good , yet they shall bee rewarded according to their mischievous intentions . Ob. IF it be so , that the malice of wicked men makes so much for the behoofe of Gods people ; and that whatsoever they do unto us , is but the execution of Gods will , and full accomplishment of his just decree ; it may seeme to make on their side , and not only extenuate their evill , but give them occasion of boasting . Ans. Although God disposeth it to the good of his children , that hee may bring about all things to make for his owne glory ; yet they intend only evil in it , as namely , the dishonour of God , the ruine of mens soules ( as I shall easily prove , when I come to shew what is the final cause or end of their temptations and persecutions ) and the satisfying of their own serpentine enmity , & thirst of revenge . We must therefore learne to distinguish betwixt the act of God , and of an enemy , as indeed Gods people do ; When ye thought evill against me ( saith Ioseph to his brethren ) God disposed it to good , that he might bring to passe as it is this day , and save much people alive , Gen. 50.20 . Yea , the holy God challengeth to himselfe whatsoever is done in the City , Amos 3.6 . but so , as neither wicked mens sins shal taint him , nor his decree justifie them : the sinne is their own , the good which comes of it is Gods , the benefit ours ; God wils the same action , as it is a blessing , tryall , or chastisement of his children , which he hates as the wickednesse of the agent . The lewd tongue , hand , or heart , moves from God , it moves lewdly from Sathan : wicked men are never the freer from guilt and punishment , for that hand which the holy God hath in their offensive actions . To instance in one example or two : Satan did nought touching Iob , but what the Lord upon his request gave him leave to do ; what then ? Did God and Belial joyne in fulfilling the same act ? No ; sooner shall Stygian darknesse blend with light , the frost with fire , day with night : true , God & Satan will'd the selfesame thing , but God intended good , Satan ill ; Satan aimed at Iobs , and God at his confusion . God used the malice of Pharaoh and Shemei unto Good ; what then ? God afflicted his people with another minde than Pharaoh did ; God to increase them , Pharaoh to suppresse them . The sinne of Shemeis curse was his owne , the smart of the curse was Gods ; God wils that as Davids chastisement , which he hates as Shimeis wickednesse . The curse of the Serpent bestowed blessednesse on Man ; yea , our first parents had beene lesse glorious , if they had not wanted a Saviour . What then ? Doth Satan merit thanks ? No , but the contrary , for he only intended the finall ruine and destruction of them and all mankinde , with the dishonour of their Maker . Lastly , the Devill does us good in this particular case , for while he assaults us with temptations , and afflicts us with crosses , he in effect helps us to Crownes . Yet still no thankes to Satan , for to be charitable is more than his meaning ; it is that divine & over-ruling providence of God , which we are beholding unto , and to him give we the thankes . Alas , there is nothing in the world , bee it gall it selfe , yea the excrement of a Dog , or the poyson of a Serpent , but mans shallow invention can finde it is good for something : neither doe two contrary poysons mingled together prove mortall ; how much more is God able to worke good by evill instruments ? And thus you see that the will of God may be done thanklessely , when in fulfilling the substance we faile in the intention , and erre in circumstances . CHAP. 35. Other grounds of comfort to support a Christian , in his sufferings . And first , that God is specially present with his servants in their afflictions , takes notice of their sufferings , and allayes their griefe . Quest. WHat other grounds of comfort doth the Word of God afford in this case for the better upholding and strengthning of a weake Christian in his sufferings . Answ. We shall beare the crosse with the more patience and comfort , if wee consider first , that God is specially present with his servants in their afflictions , takes notice of their sufferings , and allayes their griefe . The troubles of a Christian are very great for number , variety , and bitternesse ; yet there is one ingredient that sweetens them all , the promise of God , I will be with thee in trouble , and deliver thee , Psal. 91.15 . And thou shalt not be tempted above thy strength 1 Cor. 10.13 . Againe , Feare not ; for when thou passest through the waters , I will be with thee , and through the flouds , that they doe not overflow thee ; when thou walkest through the fire , thou shalt not be burnt , neither shall the flame kindle upon thee , Esay 43.1 , 2. Now as Caesar said to the trembling Mariner , Bee not afraid , for thou carriest Caesar ; so , O Christian , be not afraid , for he that is in thee , for thee , with thee , that guides thee , that will save thee , is the invincible King Iehovah . And upon this ground David was so comforted and refreshed in his soule , Psalme 94.19 . that hee was able to say , Though I should walke through the valley of the shaddow of death I will feare no evill : Why ? For thou art with mee , thy Rod and thy staffe shall comfort mee , Psalme 23.4 . But heare some promises , which more particularly concerne the matter in hand . If ye be railed upon for the name of Christ , ( saith Saint Peter ) blessed are yee , for the Spirit of God resteth upon you , 1 Pet. 4.14 . In fine , that whosoever seeketh God truly in affliction , is sure to finde him : and that he is our hope , and strength , and helpe , and refuge in troubles , ready to bee found , the Scriptures are expresse , 2 Chron. 15.4 , 15. Psalme 46.1 . and 9.9 , 10. Now if we could but remember and lay to heart these promises , when wee feele the greatest assaults or pangs , how could wee want courage ? But alas , most of us are like the Prophets servant , 2 Kings 6. who saw his foes , but not his friends ; at least wee are apt to thinke , that GOD is removed from us , when wee any way suffer calamity ; as the Israelites doe but want water , and presently they cry , Is the Lord among us , or no ? Exodus 17.7 . as if God could not bee with them , and they athirst ; either he must humour carnall mindes , or bee distrusted : this confession could Seneca make , ( but like a Divine , ) God is neere unto thee , he is with thee , he is within thee : and surely , if he had not beene with these Israelites , they had not lived ; if he had beene in them , they had not murmured . We can thinke him absent in our want , and cannot see him absent in our sinne ; yet wickednesse , not affliction , argues him gone : yea , he is then most present , when he most chastiseth ; for as the sufferings of Christ abound in us , so our consolations abound through CHRIST , 2 Cor. 1.5 . When did Iacob see a vision of Angels , but when he fled for his life , making the cold earth his bed , and a stone his pillow ; or when was his heart so full of joy , as now that his head lay hardest . Stephen saw great happinesse by Christ , in his peace : but under that showre of stones , he saw Heaven it selfe open , Acts 7. Afflictions have this advantage , that they occasion God to shew that mercy to us , whereof the prosperous are uncapable ; as we further see in Hagar , Gen. 21.17 , 18 , 19. And Manoahs Wife , Iudges 13.3 . To whom the Angell of the Covenant had not beene sent , if they had not beene in distresse . It would not become a mother to be so indulgent to an healthfull Childe , as to a sick : and indeed some have found their outward castigations so sweetned with the inward consolations of Gods Spirit , that they have found and confessed their receipts of joy and comfort , to bee an hundred-fold more than their paiments , even in this present life , according to that promise of our Saviour , Marke 10.29 ▪ 30. So that a Christian is still a gainer in all his losses , yea , he gaines by his losses . Indeed God may be present with us , and yet wee not be pleased ; as the Israelites repined for a King , when the Lord was their King : Or Christ may be with us , and yet we want something that we desire . Christ was in the Ship , and yet ( say the Apostles ) wee have no bread . Iesus was at the Mariage , yet , saith his Mother , They have no Wine , Ioh. 2.3 . Wee may want Bread and Wine , and yet have Christs company : but if food faile , it is because Manna is to come ; if Wine bee absent , yet grace and salvation is present : if God take away flesh , and gives Manna ; deny Sun and Moone , and give us himselfe , he doth us no wrong . Now why doth God , by his promi●e tye himselfe to be present with us more especially in affliction , but that he may resist our enemies , sustaine us when wee faint , and Crowne us when we overcome ; but that he may be exact in taking notice of our particular sufferings ; and as David saith , Count our wanderings , put our teares into his bottle , and enter all into his Register , Psal. 56.8 , 9. All our afflictions are more noted by that God that sends them , than of the patient that suffers them ; every pang , and stitch , and guird , is first felt of him that sends it : could we be miserable unseene , we had reason to be heartlesse : but how can it be but lesse possible to indure any thing that he knowes not , than that he inflicteth not ? As he said to Manoah by an Angell , Thou art barren , Iudg. 13.3 . so he saith to one , thou art sick ; to another , thou art poore ; to a third , thou art defamed ; thou art oppressed to another ; that all-seeing eye takes notice from Heaven of every mans condition , no lesse than if he should send an Angell to tell us he knew it : and his knowledge compared with his mercy , is the just comfort of all our sufferings . O God , we are many times miserable and feele it not , thou knowest even those sorrowes which we might have , thou knowest what thou hast done , do what thou pleasest . CHAP. 36. That all afflictions , from the least to the greatest , doe come to passe , not by accident , chance , or fortune , but by the especiall providence of God. 2 WEE shall beare the crosse with more patience and comfort . If we consider , that all afflictions , from the least to the greatest , doe come to passe , not by accident , chance , or fortune , but by the speciall providence of God , who not onely decreeth and fore appointeth every particular crosse , Eccl. 3.1 . Rom. 8.28 , 29. but even effecteth them , and brings them into execution , as they are crosses , corrections , trials , and chastisements , Isaiah 45.7 . Amos 3.6 . and also ordereth and disposeth them , that is , limiteth and appointeth the beginning , the end , the measure , the quality , and the continuance thereof ; yea , he ordereth them to their right ends , namely , his owne glory , the good of his servants , and the benefit of his Church , Ier. 30.11 . Gen. 50.19 , 20. 2 Sam. 16.10 . Psal. 39. 9. God useth them but as Instruments wherewith to worke his good pleasure upon us ; our adversaries are but as tooles in the hand of the Workeman , and we must not so much looke to the Instrument , as to the Author ; Gen 45.5 . and 50.20 . Well may the Priests of the Philistims doubt whether their plague bee from God , or by Fortune , 1 Sam. 6.2 , 9. but let a Ioseph be sold into Aegypt , he will say unto his enemies , Ye sent not me hither , but God ; when ye thought evill against me , God disposed it to good , that he might bring to passe as it is this day , and save much people alive : or let a David be railed upon by any cursed Shemei , he will answer , Let him alone , for he curseth , even because the Lord hath bid him curse David . Who dare then say , wherefore hast thou done so ? 2 Sam. 16.10 . Or let a Micha be trodden upon and insulted over by his enemy , his answer shall bee no other than this , I will beare the wrath of the Lord , because I have sinned against him , untill he pleade my cause , and execute judgement for me , Micha 7.9 . The beleever that is conversant in Gods booke , knowes that his adversaries are in the hands of God , as a Hammer , Axe , or Rod , in the hand of a smiter ; and therefore as the Hammer , Axe , or Rod , of it selfe , can doe nothing , any further than the force of the hand using it gives strength unto it ; No more can they doe any thing at all unto him , further than it is given them from above , as our Saviour told Pilate , Iohn 19.11 . See this in some examples ; you have Laban following Iacob with one troope ; Esau meeting him with another , both with hostile intentions , both go on till the uttermost point of their execution , both are prevented ere the execution : for stay but a while , and you shall see Laban leave him with a kisse , Esau meet him with a kisse ; of the one he hath an oath , teares of the other , peace with both ; GOD makes fooles of the enemies of his Church ; he lets them proceed that they may be frustrate , and when they are gone to the uttermost reach of their teather , he puls them back to the stake with shame . Againe , you have Senacherib let loose upon Hezekiah and his people , who insults over them intolerably , 2 Kings 18. Oh the lamentable and ( in sight ) desperate condition of distressed Ierusalem ! wealth it had none , strength it had but a little , all the Countrey round about was subdued unto the Assyrian : that proud victor hath begirt the wals of it with an innumerable army , scorning that such a shovell-full of earth should stand out but one day : yet poore Ierusalem stands alone blockt up with a world of enemies , helplesse , friendlesse , comfortlesse , looking for the worst of an hostile fury ; and on a sudden , before an Arrow is shot into the City , a hundred fourescore and five thousand of their enemies were slaine , and the rest run away , 2 Kings 19.35 , 36. If we are in league with God , we need not feare the greatest of m●n ; for let the Kings of the Earth be assembled , and the Rulers come together ; Let Herod and Pontius Pilate , with the Gentiles and the people of Israel , gather themselves in one league against him ; it is in vaine , for they can do nothing , but what the hand of God and his Councell hath before determined to be done ; as Peter and Iohn affirmed to the rest of the Disciples , for their better confirmation and comfort , Acts 4.26 . to 29. Nothing can be accomplished in the Lower-House of this world , but first it is decreed in the Vpper-Court of Heaven ; as for example , what did the Iewes ever doe to our Saviour Christ , that was not first both decreed by the Father of Spirits , and registred in the Scriptures for our notice and comfort ? They could not so much as throw the Dice for his coat , but it was prophesied , Psalme 22.18 . and Psal. 69.21 . It is foretold that they should give him gall in his meat , and in his thirst vineger to drinke ; the very quality and kinde of his drink is prophesied ; yea , his face could not be spit upon without a prophesie ; those filthy excrements of his enemies fell not upon his face , without Gods decree , and the Prophets relation , Esay 50.6 . Now it must needs comfort and support us exceedingly , if in all cases we doe but duly consider , that inequality is the ground of order , that superiour causes guide the subordinate , that this sublunary Globe depends on the celestiall , as the lesser wheeles in a Clock doe on the great one , which I finde thus expressed , As in a Clock one motion doth convey And carry divers wheeles a severall way , Yet altogether by the great wheeles force Direct the hand unto his proper course . Who is he that saith , and it commeth to passe , when the Lord commandeth it not ? Lam. 3.37 . Suppose the Legions of Hell should combine with the Potentates of the Earth to doe their worst , they cannot go beyond the reach of their teather , whether they rise or sit still , they shall by an insensible ordination performe that will of the Almighty , which they least thinke of , and most oppose ; yea , ( saith Austine ) by resisting the will of God they do fulfill it : and his will is done by and upon them , even in that they doe against his will. That even Satan himselfe is limited , and can go no further than his chaine will reach , we may see , Revel . 20.2 . More particularly ; he could not touch so much as Iobs body or substance , no not one of his servants , nor one limbe of their bodies , nor one haire of their heads , nor one beast of their heards , but he must first beg leave of God , Iob 2.6 . Nay Satan is so farre from having power over us living , that he cannot touch our bodies being dead ; yea , he cannot finde them when God will conceale them , ( witnesse the body of Moses : ) and I doubt not , but as the Angels did wait at the Sepulchre of their and our Lord ; so , for his sake , they also watch over our graves : he could not seduce a false Prophet , nor enter into a Hog without license ; the whole Legion sue to Christ for a sufferance , not daring other than to grant , that without his permission they could not hurt a very Swine . Now if it be fearefull to thinke how great things evill spirits can doe with permission , it is comfortable to thinke how they can doe nothing without permission ; for if GOD must give him leave , hee will never give him leave to doe any harme to his chosen , he will never give him leave to doe the least hurt to our soules . Now as by way of concession every greater includes the lesse , he that can lift a Talent , can easily lift a Pound ; so by way of denyall , every greater excludes the lesse . If Satan himselfe cannot hurt us , much lesse his instruments , weake men : but for proofe of this , see also an instance or two , that a Sparrow cannot fall to the ground without our heavenly Father ; and that without leave from him , our enemies cannot diminish one haire of our heads , wee have our SAVIOURS expresse testimony , Matthew 10. Let the Powder-Trayt●rs plot and contrive the ruine of our State never so cunningly and closely , let them goe on to the utmost , ( as there wanted nothing but an Actor to bring on that Catholike doomesday ; ) yet before the Match could bee brought to the Powder , their artificiall fire-workes were discovered , their projection , prodition , deperdition , all disclosed , and seasonably returned on their owne heads . Let Iesabel fret her heart out , and sweare by her gods that Eliah shall dye , yet she shall be frustrate ; Eliah shall be safe . Let the red Dragon spoute forth flouds of venome against the Church , the Church shall have wings given her to flie away , she shall be delivered , Revel . 12. Let the Scribes and Pharisees with their many false witnesses accuse Christ never so , yet in spight of malice innocency shall finde abbetors : and rather than he shall want witnesses , the mouth of Pilate shall be opened to his justification . Yea , let Ionas through frailty runne away from the execution of his embassage and GODS charge , and thereupon bee cast into the Sea , though the waves require him of the Ship , and the fish require him of the waves , yet the Lord will require him of the Fish : even the Sea and the Fish had as great a charge for the Prophet , as the Prophet had a charge for Niniveh ; for this is a sure rule , if in case God gives any of the creatures leave to afflict us , yet hee will bee sure to lay no more upon us than wee are able , or hee will make us able to beare yea , then shall make for our good and his glory ; he hath a provident care over all the creatures , even Beasts and Plants : and certainely wee are more precious than Fowles or Flowers , yet the Lord cares for them . Will the Householder take care to water the Herbes of his Garden , or to fodder his Cattell , and suffer his Men and Maides to famish through hunger and thirst ? Or will he provide for his Men and Maides , and let his owne Children starve ? Surely if a man provide not for his owne , He hath denyed the faith , and is worse than an Infidell , 1 Tim. 5.8 . Farre be it then from the great Householder , and judge of all the Earth , not to provide for his deere Children and servants , what shall be most necessary for them . Indeed wee may feare our owne flesh , as Saint Paul did ; but God is faithfull , and will not suffer us to be tempted above our strength , but will even give the issue with the temptation , and in the meane time support us with his grace , 2 Corinth . 12 9. You have an excellent place to this purpose , Ieremiah the 15.20 , 21. Objection , But wee see by experience , that GOD gives wicked men power often times to take away the very lives of the godly . Answer . When then ? If we lose the lives of our bodies , it is , that wee may save the lives of our soules , Luke 9. Verse 24. and so wee are made gainers even by that losse ; againe , thou hast merited a three-fold death , if thou art freed from the two worser , spirituall and eternall , and God deale favourably with thee touching thy naturall death , he is mercifull ; if not , thou mus● not thinke him unjust . Though the Devil● and the World can hurt us , as well as othe● men , in our outward and bodily estates , ye● they can doe us no hurt , nor indanger ou● soules ; they shall lose nothing but their drosse , as in Zachary 13.9 . Isaiah 12. they cannot deprive us of our spirituall treasure here , no● eternall hereafter ; which makes our Saviour say , Feare ye not them which kill the body , but are not able to kill the soule ; but rather feare him which is able to destroy both soule and body in hell , Mat. 10.28 . The body is but the Barke , Cabinet , Case , or Instrument of the soule ; and say it fals in peeces , there is but a Pitcher broken ; the soule a glorious Ruby , held more fit to be set in the Crowne of glory , than here to be trodden under foot by dirty Swine ; and therefore so soone as separated , the Angels convey her hence to the place of everlasting blisse . Alas , what can they doe ? they cannot separate us from the love of God in Christ Iesus , Romans 8.38 , 39. Yea , they are so far from doing us harme , as that , contrariwise , we are much the better for them ; In all these things we are more than conquerours , through him that loved us , Verse 37. Whatsoever then becomes of goods or lives , happy are wee so long as ( like wise Souldiers ) we guard the vitall parts , while the soule is kept sound from impatience , from distrust , &c. Our enemy may afflict us , he cannot hurt us . There is no chastisement not grievous ; the bone that was disjoynted , cannot be set right without paine ; no potion can cure us , if it worke not ; and it workes not except it makes us sick ; we are contented with that sicknesse which is the way to health , there is a vexation without hurt , such is this : we are afflicted , not overpressed ; needy , not desperate ; persecuted , not forsaken ; cast downe ▪ but perish not : how should wee ▪ when all the evill in a City comes from the providence of a good GOD , which can neither be impotent nor unmercifull ? It is the Lord , let him doe what he will : woe worth us , if evils could come by chance , or were let loose to light where they list ; now they are over-ruled , wee are safe . In the name of God then , let not the tall stature of the Anakims , nor the combination of the Edomites , nor the politicke counsels of all the Achitophels and Machivilians , nor the proud lookes , nor the big words of all the Amaziahs combining themselves together , deter or dismay you . Let not the overtopping growth of the sons of Zerviah seem too hard for you ; for GOD is infinitely more strong and mighty to save us , than all our enemies are to destroy us ; and he hath his Oare in their Boate , he hath a speciall stroke in all actions whatsoever , and can easily over-reach and make starke fooles of the wisest ; by making their owne councels and endeavours like Chusaes , to overthrow those intentions which they seeme to support . As touching the continuance of afflictions , God so ordereth and tempereth the same , in his mercifull wisdome , that either they bee tolerable , or short , either our sorrowes shall not be violent , or they shall not last ; if they bee not light , they shall not be long : grievous and sore trials last but for a season , 1 Peter 1.6 . A little while , Iohn 16.16 . Yea but a moment , 2 Cor. 4.17 . He endureth but a while in his anger ( saith the Psalmist ) but in his favour is life : weeping may abide for a night , but joy commeth in the morning , Psal. 30.5 . And this had he good expeience of ; for if we mark it , all those Psalmes whose first lines containe sighes and broken complaints do end with delight and contentment , he began them in feare , but they end in joy ; you shall see terrible anguish sitting in the dore , irremediable sorrow looking in at the window , despaire bordering in the margent , and offering to creep into the Text ; yet after a sharpe conflict , nothing appeares but joy and comfort . God loves to send reliefe when we least looke for it , as Elisha sent to the King of Israel when hee was rending his clothes , 2 Kin. 5 8. Heare what the Lord thy Redeemer saith by Esaiah , For a moment in thine anger . I hid my face from thee for a little season , but with everlasting mercy have I had compassion on thee , Esay 54.8 . It is but a little for a moment that his anger lasts , his mercy is everlasting : and I hid my face , never turn'd my heart from thee . Ioseph when he lay downe to sleep , was full of care about his wives being with childe , Mat. 1.20 . but he awakened well satisfied , Vers. 24. To day a measure of fine flower is lower rated in Samaria , than yesterday of dung . Although Christs Star left the Wise Men for a time , yet instantly it appeared againe , and forsooke them not untill they had found CHRIST ; which was the marke they aimed at , Mat. 2.9 . Yea , it s a Rule in nature , that violent things cannot last long : The Philosophers could observe , that no motion violent is wont to be permanent ; and Seneca concludes , That if the sicknesse be tedious and lasting , the paine is tolerable ; but if violent , short : so if we suffer much , it shall not be long , if we suffer long , it shall not be much . Some misery is like a Consumption , gentle , but of long continuance ; other like a Feaver , violent , but soone over . If our sorrowes be long , they are the lighter ; if sharper , the shorter . The sharpe North-East winde ( saith the Astronomer ) never lasteth three dayes ; and thunder , the more violent , the lesse permanent . Wherefore cheere up thou drooping soule ; if the Sun of comfort be for the present clouded , it will ere long shine forth bright againe ; if now with the Moone thou art in the wayne ; stay but a little , thou shalt as much increase ; for as dayes succeed nights , Summer Winter , and rest travell ; so undoubtedly , joy shall suc●ed and exceed thy sorrow . Thy griefe shall dissolve , or be dissolved ; yea , it is in some measure dissolved by hope for the present . The Portingals will rejoyce in foule weather ; why , because they know faire will follow : and so may the beleever in his greatest exigents ; because God will shortly tread Satan under our feet , Rom. 16.20 . Here also the distressed soule may raise comfort to himselfe out of former experience ; who is he that hath not beene delivered out of some miserable exigent ? which if thou hast , thou mayest well say unto God with the Psalmist , Thou hast shewed me great troubles and adversities , but thou wilt-returne and revive me , and wilt come againe , and take mee up from the depth of the earth , and comfort mee , Psalme 71.20 , 21. For Gods former actions are paternes of his future ; he teacheth you what he will doe , by what he hath done : and nothing more raiseth up the heart in present affiance , than the recognition of favours or wonders passed : he that hath found God present in one extremity , may trust him in the next ; every sensible favour of the Almighty , invites both his gifts and our trust . Ob. But thou wilt say with the Psalmist , thine enemies have long prevailed against thee , and God seemeth altogether to hide his face , and to have cleane forgotten thee : and so thou fearest he will for ever , Psal. 13.1 , 2. Answ. It is but so in thy apprehension , as it w●● with him ; Gods deliverance may over-stay thy expectation , it cannot the due period of his owne counsels ; for know first , That Gods workes are not to be judged of , untill the fifth act . The case deplorable and desperate in outward appearance , may with one smile from Heaven finde a blessed issue : Dotham is besieged , and the Prophets servant distressed , they are in a grievous case , ( as they thinke ) yet a very apparition in the clouds shall secure them ; not a squadron shall bee raised , and yet the enemy is surprised , 2 Kings 6. here was no slacknesse . The Midianites invade Israel , and are suddenly confounded by a dreame , Iudges 7. Mistris Honiwood , that Religious Gentlewoman , famous for her vertues , after she had beene distressed in her mind many yeeres , without feeling the least comfort , not being able to hold out any longer ( as a wounded spirit who can beare ? ) flung a Venice-glasse against the ground , and said to a grave Divine that sought to comfort her , I am as sure to be damned , as this Glasse is to be broken : but what followed , the Glasse was not broken : at the sight whereof she was so confirmed , that ever after to her dying day , she lived most comfortably : much like that of Apelles , who striving to paint a drop of foame falling from a Horse mouth , after long study how to expresse it , even despairing flung away his Pensill , and that throw did it . Spirituall consolations are commonly late and sudden ; long before they come , and speedy when they doe come , even preventing expectation : and our last conflicts have wont ▪ ever to be the sorest ; as when after s●me dripping raine , it powres downe most vehemently , we thinke the weather is changing . Againe , in the next place thou must know , that mans extremity is Gods opportunity ; well may he forbeare so long as we have any thing else to relye upon ; but we are sure to finde him in our greatest exigents , who loves to give comfort to those that are forsaken of their hopes , as aboundance of examples witnesse . When had the Children of Israel the greatest victories , but when they feared most to bee overcome ? 2 Kings 19.35 . Exod. 14.28 , 29. When was Hagar comforted of the Angell , but when her childe was neere famished , and she had cast it under a Tree for dead ? Genesis 21.15 . to 20. When was Eliah comforted and releeved by an Angell , with a Cake baked on the coales , and a Cruse of Water , but when hee was utterly forsaken of his hopes ? 1 Kings 19.4 . to 7. When did God answer the hopes of Sarah , Rebecah , Rachel , the wife of Manoah , and Elizabeth , touching their long and much desired issues ? but when they were barren and past hope of children by reason of age , Genesis 18. Iudges 13. Luke 1.6 , 7. When did our Saviour heale the Woman of her bloudy issue , but after the Physitians had given her over , and she becomming much worse , had given them over , when shee had spent all she had upon them : for to mend the matter , poverty , which is another disease , was superadded to make her compleatly miserable . When did Moses finde succour , but when his Mother could no longer hide him : and he was put into the River among the Bull-rushes ? she would have given all she was worth to save him ; and now she hath wages to nurse him : she doth but change the name of Mother into Nurse , and she hath her son without feare , not without great reward ▪ when Israel was sn so hard a straight , as either to be drowned in the Sea , or slaine by the Sword ; how miraculously did God provide an evasion by dividing the waters ? When Rochel , like Samariah , had a strong enemy without , and a sore famine within ; how miraculously did God provide an evasion , by making the tyde their Purveyor to bring them in an Ocean of shell fish , the like of which was never knowne before nor since . When the English had left Cales , and the Spaniard was againe repossest of it ; by some neglect or oversight there was an English-man left behinde ; but how did God provide for his escape ? its worth the remembring ; he was no sooner crept into a hole under a paire of staires , but instantly a Spider weaves a web over the hole , and this diverted them ; for when one of them said , here is surely some of them hid , another replyes , What a foole art thou , doest thou not see , it s covered with a firme cobweb ? and so past him , that in the night he escaped . O Saviour , our extremities are the seasons of thy aide : even when Fa●x was giving fire to the Match , that should have given fire to the Powder , which should have blowne up men and Monuments , even the whole State together ; thou that never sleepest didst prevent him , and disclose the whole designe ; yea , thou didst turne our intended Funerall into a Festivall . And why doth the goodnesse of our God pick out the most needfull times for our reliefe and comfort ? but because our extremities drive us to him that is omnipotent ; there is no feare , no danger , but in our owne insensiblenesse : but because when we are forsaken of all succours and hopes , we are f●●test for his redresse ; and never are we neerer to helpe , than when wee despaire of helpe ; but because our extremities give him the most glory , and our comfort is the greater , when the deliverance is seene before it is expected , his wisdome knowes when aide will be most seasonable , most wellcome ; which he then loves to give , when he findes us left of all other props . That mercifull hand is reserved for a dead lift , and then he failes us not ; as when Abraham had given Isaack ▪ and Isaac had given himselfe for dead ; when the knife is falling upon his throate , then , then comes the deliverance by an Angell , calling , forbidding , commending him . And indeed our faith is most commendable in the last act , it is no praise to hould out , until we be harde driven , but when we are forsaken of meanes , then to live by faith in our God , is thought worthy of a Crowne . O wretched Saul , hadst thou held out never so little longer without offering , and without distrust , Samuel had come , and thou hadst kept the favour of God , whereas now for thy unbeliefe thou art cast off for ever , 1 Sam. 13.10 , to 15. To shut up all in a word , were thy soule in such a straight , as Israel was betweene the red Sea , and the Egyptians ; the spirits of vengeance , ( like those enemies ) pursuing thee behind ; Hell and death ( like that Red Sea , ) ready to ingulfe thee before , yet would I speak to thee in the confidence of Moses , Exodus 14.13 . Stand still and see the salvation of the Lord. Thy Word , ô God , made all , thy word shall repaire all ; hence all ye diffident feares , he whom I trust is omnipotent . Secondly , Thou must know , that GOD in his wisdome hath set downe a certaine period of time , within which hee will exercise his Children more or lesse : and at the end wherof , and not before , hee will relieve and comfort them againe . As wee may perceive by , Eccles. 3.1 . Acts 7.25 . Exodus 12.41 . Gen. 15.13 . Daniel 1.5 , 30. Ier. 25.11 . Gen. 6.3 . Foure hundred yeares hee appointed to Abraham and his seed , that they should be Sojourners in a strange land , where they should be kept in bondage , and evill intreated , Genesis 15. At the end of which time , even the selfe same day , they returned from the land of Aegypt : that was the precise time appointed , and the selfe same day it was accomplished : and till then Moses undertooke it in vaine . Why were they so long kept from it ? the land was their owne before , they were the right heires to it , lineally descended from him who was the first Possessor of it after the floud : God will doe all in due time , that is , in his time , not in ours ; if at any time the Lord deliver us , it is more than he owes us . Let him ( saith Saint Augustine ) choose his owne opportunity that so freely grants the mercy . Againe , he appointed that the Iewes should serve the King of Babylon seventy yeeres ; not a day , not an houre to bee abated , Ieremy 25.11 . but at the end thereof , even that very night , Daniel 9. it was accomplished ; neither did Daniel , ( who knew the determinate time ) once pray for deliverance , till just upon the expiration . Thirty eight yeeres hee appointed the sicke man at Bethesda's Poole , Iohn 5.5 . Twelve yeares to the Woman with the bloudy issue , Matthew 9.20 . Three Moneths to Moses , Exod. 2.2 . Tenne dayes tribulation to the Angell of the Church of Smyrna , Apocal. 2.10 . Three dayes plague to David , 2 Sam. 24.13 . Each of these groaned for a time , under the like burden as thou doest : But when their time which God had appointed , was come , they were delivered from all their miseries , troubles and calamities : and so likewise ere long , if thou wilt patiently tarry the Lords leasure , thou shalt also be delivered from thy affliction and sorrow , either in the Morning of thy trouble , with David , Psal. 30.5 . or at the Noone of thy life with Iob , Chapter 42.10 . to the end , or toward the Evening , with Mr. Glover , that holy Martyr , who could have no comfortable feeling , till he came to the sight of the stake : but then he cryed out , and clapt his hands for joy to his friend , saying , O Austine , he is come , hee is come , meaning the feeling joy , of faith , and the Holy Ghost , Acts and Monuments , Fol. 1555. in the last edition save this ? Or at night with Lazarus , at one houre or another thou art sure to be delivered . Be our troubles many in number , strange in nature , heavy in measure , much in burthen , and long in continuance , yet Gods mercies are more numerous , his wisdome more wondrous , his power more miraculous , he will deliver us out of all , Many are the troubles of the Righteous , but the Lord delivereth them out of all , Psal. 34.19 . How many or how great soever they be , or how long soever they continue , yet an end they shall all have : For the LORD either taketh troubles from them , or takes them from troubles , by receiving them into his heavenly rest , where they shall acknowledge that GOD hath rewarded them as farre beyond their expectation , as he had formerly punished them lesse than they did deserve : this Doctrine well digested will breed good bloud in our soules , and is specially usefull to bound our desires of release ; for though we may be importunate , impatient we may not be , stay he never so long , Patience must not be an Inch shorter than Affliction : If the Bridge reach but halfe way over the Brooke , we shall have but an ill-favoured passage . We are taught in Scripture to praise Patience , as we doe a faire day at night ; He that endureth to the end shall be saved , Matth. 24.13 . Much the better for that light , which will not bring us to bed : perseverance is a kinde , of all in all . But not seldome doth the Lord onely release his Children out of extreame adversity here , but withall makes their latter end so much the more prosperous , by how much the more their former time hath beene miserable and adverse . We have experience in Iob : You have heard , saith Saint Iames , of the patience of Iob , and what end the Lord made with him : What end is that ; the Holy Ghost tels you : That the Lord turned the captivity of Iob , and blessed his last dayes more than the first , for hee had foureteene thousand Sheepe , and six thousand Camels , and a thousand Yoake of Oxen , and a thousand she Asses ; he had also seaven sonnes , and three daughters , and all his friends came unto him againe with presents , and comforted him for all the evill that the Lord had brought unto him , Iob 42.10 . to 14. And in David , who for a long time was in such feare of Saul , that he was forc't to flye for his life , first , to Samuel , where Saul pursueth him ; then to Ionathan , where his griefe is doubled ; then to Abimelech , where is Doeg to betray him ; after that he flyeth to Achish King of Gath , where , being discovered , he is in greatest feare of all , lest the King should take away his life , and lastly when he returnes to his owne Ziklag , he finds it smitten and burnt with fire , and his Wives taken prisoners , and in the midst of all his griefe , when hee had wept untill hee could weepe no more , the people being vexed intend to stone him ; so that , as he had long before complayned , there was but a steppe betweene him and death ; but marke the issue , within two dayes the Crowne of Israel is brought unto him , and he is annoynted King , 2 Sam. 1. and for the present he was able to comfort himselfe in the Lord his God , 1 Sam. 30.6 . Yea after this , when by that foule sin of Adultery and Murther hee had brought more enemies about his eares ( God and Men , and Divells ) having once repented his fault , he was able to say with confidence , O God thou hast shewed me great troubles and adversities , but thou wilt take me up from the depth of the earth , and increase my honour , Psalme 71.21 . He knew well enough that cherishing was wont to follow stripes : how oft hath a Tragick entrance had a happy end ? We read that Michael was condemned to death by the Emperor Leo , upon a false accusation , but before the execution the Emperor dyed , and Michael was chosen in his stead . God loves to doe by his Children , as Ioseph did by his Father ; first , we must have our beloved Ioseph a long time deteyned from us then he robbes us of Simeon , after that sends for our best beloved Benjamin , and makes us beleeve he will robbe us of all our Children at once , all the things that are deare to us . But why is it ? Even that when we think to have lost all , he might returne himselfe , and all againe with the greater interest of joy and felicity . The LORD , saith Hannah , killeth and maketh alive , first killeth , and then maketh alive , bringeth downe to the grave , and raiseth up ; the LORD maketh poore , and maketh rich ; bringeth lowe , and exalteth ; he rayseth the poore out of the dust , and lifteth up the begger from the Dunghill , to set them among Princes , and to make them inherite the seate of glory , 1 Sam. 2.6 , 7 , 8. And why all this , but that in his owne might no man may bee strong , verse 9. That which Plutarch reports of Dionysius , how he tooke away from one of his Nobles , almost his whole estate , and seeing him neverthelesse continue as jocund and well contented as ever , he gave him that againe , and as much more ; Is a common thing with the Lord ; and thousands can witnesse , that though they went weeping under the burthen , when they first carryed the precious seed of Repentance , yet they still returned with joy , and brought their sheaves with them , Ps. 126.5 , 6. Object . But thou thinkest thou shalt not hold out , if God should long delay thee . Answ. If he delay thee never so long , he will be sure to support thee as long , 2 Cor. 4.16 . his grace shall be sufficient for thee at the least , 2 Cor. 12.9 . Phil. 1.29 . which was Pauls answere , and it may suffice all suitors ; the measure of our patience shall be proportionable to our suffering , and our strength equalled to our Temptations , 1 Cor. 10.13 . Now if God doe either take away our appetite , or give us meate , it is enough . The Bush , which was a Type of the Church , consumed not all the while it burned with fire , because God was in the middest of it : God waighes out to us our favours and Crosses , in an equall ballance , and so tempers our sorrowes , that they may not oppresse ; and our joyes , that they may not transport us : each one hath some matter of envy to others , and of griefe to himselfe . Object . But thou hast no evidence of Divine assistance , nor thou canst not pray for it to purpose . Answ. We have the presence of Gods Spirit , and grace many times , and feele it not ; yea , when we complaine for want of it ( as Pilate asked Christ what was the truth , when the Truth stood before him . ) The stomacke finds the best digestion , even in sleepe , when we least perceive it ; and whiles we are most awake , this power worketh in us , either to further strength or disease , without our knowledge of what is done within ; and on the other side , that man is most dangerously sicke , in whom nature decayes without his feeling , without his complaint . To know our selves happy , is good , but woe were to us Christians , if we could not be happy and know it not . As touching prayer , every one is not so happy as Steven was , to be most fervent when they are most in paine ; yea it were miserable for the best Christian , if all his former prayers and meditations did not serve to ayde him in his last streights , and meet together in the center of his extremitie ; yeelding , though not sensible reliefe , yet secret benefit to the soule ; whereas the worldly man in this case , having not layed up for this houre , hath no comfort from GOD , or from others , or from himselfe . And thus you see that nothing can befall us without the speciall appointment of our good God , who not only takes notice of our sufferings , but sweetneth them with his presence , takes our part , stintes our enemies , and so ordereth the whole , that our griefe is either short , or tolerable ; and that though he is oftentimes harsh in the beginning and progresse , and late in comming , yet he comes on the sudden , and is alwaies comfortable in the conclusion . And lastly , that if he defer his help , it is on purpose that our tryalls may be perfect , our deliverance welcome , our recompence glorious . And may not this comfort thee ? CHAP. 37. That stripes from the Almighty , are speciall tokens and pledges of his adoption and love . 3. WEE shall beare the Crosse with more patience and comfort , if wee consider , that stripes from the Almighty are so farre from arguing his displeasure , that contrarily there are no better tokens and pledges of his Adoption and love ; As many ( saith God ) as I love , I rebuke and chasten , Revel . 3.19 . My sonne , saith the Author to the Hebrewes , out of Solomons Proverbs , despise not the chastening of the Lord , neither faint when thou art rebuked of him : for whom the Lord loveth , he chasteneth ; and he scourgeth every sonne whom he receiveth . If you endure chastning , God offereth himselfe unto you as unto sonnes : for what sonne is it whom the Father chasteneth not ? If therefore yee be without correction , whereof all are partakers , then are yee bastards , and not sonnes , Hebr. 12.5 . to 13. Pro. 3.11 , 12. It is the wonte of Fathers , to hold in their owne children , when they suffer the children of bondmen to goe at large , and doe as they list ; yea when diverse children are playing the wantons , if we see a man take one from the rest , and whip him soundly , wee conclude , that alone to be his Child : Wise and discreet Fathers will force their Children earnestly to apply themselves to their studdy or labour , and will not let them be idle , although it be Holy-day ; yea constraine them to sweat , and oftentimes to weepe , when their Mothers would set them on their lappes , and keepe them at home all day in the shadowe , for burning their white . Iacob is bound prentise , while prophane Esau rides a hunting : Of Elkanah his two wives , Hannah was in more esteeme with God , yet barren ; and Peninnah lesse , yet she was fruitfull , 1 Sam. 1. They were all grosse in consequences ; for Gedeon to argue Gods absence by affliction , his presence by deliverances , and the unlikelihood of successe , by his owne disability , Iudges 6.13.15 . The valiant man was here weake , weake in faith , weake in discourse ; for rather should hee have inferred Gods presence upon their correction ; for wheresoever God chastiseth , there hee is ; yea there hee is in mercy : nothing more proves us his , then his stripes , he will not bestow whipping where he loves not : fond nature , indeed , thinkes God should not suffer the wind to blow upon his deare ones , because her selfe makes this use of her own indulgence ; but none ( out of the place of torment ) have suffered so much as his deare Children . If hee had said wee are Idolaters , therefore the LORD hath forsaken us , because wee have forsaken him , instead of ( the LORD hath delivered us unto the Midianites , therefore hee hath forsaken us ) the sequell had beene as good as now t is faulty ; for sinnes , not afflictions argue GOD absent ; Yea , commonly , the measure of our sufferings is according to the measure of grace in us , and GODS love to us ; he is a chosen vessell unto me ( saith God to Ananias touching Paul ) therefore hee must suffer great things for my sake , Acts 9.15 , 16. Iob , for a righteous and upright man , had no fellow , by the testimony of God himselfe , Iob 1.8 . Yet the next newes we heare of him , Iob is afflicted in his sonnes , in his substance , in his body , from the Crowne of the head to the soale of the foote . Saint Austine , when God called him , was farre more assaulted by Satan , than Alipius , because God had endued him with greater learning and gifts , and intended him an instrument of bringing more glory to his Name . And lastly , as Christ was annoynted with the oyle of gladnesse above his fellowes , Psalm . 45.7 . So he was annoynted with the oyle of sadnes above his fellowes : Never any have had so bitter draughts upon earth , as those he loves best : and that of Saint Austine is a sure Rule , whom God smites not , he loves not ; never was Ierusalems condition so desperate , as when God said unto her , My fury shall depart from thee ; I will be quiet , and no more angry , Eze. 16.42 . Thus not to be angry , was the greatest anger of all : Never were the Iewes more to be pittyed , then when their Prophet delivered these words from the Lord , Why should yee be stricken any more , Isaiah 1.5 . Not to be afflicted is to be forsaken , as the sicke man is in small hope of his life , when the Physitian giveth him over ; so his soule is in a desperate case , whom God forbeareth to chastise for his sinnes . Wherefore lift up your hands which hang downe , because of some so are affliction , and your weake knees , Hebr. 12.12 . and know , that the palate is but an ill Iudge of the favours of God : As not to be afflicted argues an absolute defect of goodnesse ; so , if our troubles be light and few , it is because we are weake and tender , for therefore God imposeth no more upon us , because he sees we can beare no more : when I am stronger I will looke for more , when I am a vessell fit for this strong and new wine , I shall be filled with it , but not before , Marke 2.22 . The Physitiany will not suffer a milkesoppe to see his veyne opened , but makes him wink ; or looke another way ; The master giveth not to his sicke servant strong meates , as he doth to the rest , but more dainty far ; not because he is worthier than the rest , but because hee is weaker , and in greater need . Will any make choyse of a weake Champion ? No more will God , he will either finde us fit , or make us fit to discharge the place he put us in ; as when he called Saul to be a King , he gave him a Kings heart , 1 Sam. 10.9 . And when he called the Apostles to that function , he gave them gifts answerable , so when he calls any to suffer for him , be it Martyrdome , he giveth them the courage of Martyrs , as the times of Queene Mary witnesse . But yet , for the most part , he traynes us up by degrees , and doth not make us fit to undergoe great matters on the sudden . We must learne to fence in the Schoole , before we fight in the field ; and with wooden weapons men learne to fight at the sharpe ; we must encounter with some beasts or other ( I meane unreasonable men ) before we fight with that fearefull Goliah , death . And indeed , if we doe not learne to give entertainement to smaller crosses , the harbingers , messengers and servants of death , how shall we be able to entertaine the Lord and Master , when he commeth ? Wherefore as Iehoram said to Iehu , when he marched furiously , commest thou peaceably ? As if he should say , if thou commest peaceably , march as furiously as tho● wil● ; so let us say unto God , provided thy afflictions and chastisements be directed to us as messengers of peace and love , let them march towards us as furiously as thou pleasest , but in any case let us not be without correction ; for as Mariners at Sea finde , that of all stormes a Calme is the greatest ; so we , that to bee exempt from miserie , is the most miserable condition of all other . Object . But thou fearest that God hath not pardoned thy sinnes , and this makes him so severe against thee . Answ. Many times after the remission of the sinne , his very chastisements are deadly ; as is cleare by Davids example : no repentance can assure us that we shall not smart with outward afflictions ; that can prevent the eternall displeasure of God , but stil it may be necessary and good we should be corrected ; our care and suit must be , that the evils which shall not be averted , may be sanctified . CHAP. 38. That Christ and all the Saints are our Partners , and partakers with us in the Crosse ; yea our suff●rings are nothing in comparison of theirs . 4. WEE shall beare the crosse with more patience and comfort , if we consider that Christ and all the Saints are our partners and partakers therein ; yea , thy sufferings are nothing in comparison of what others have suffered before thee ▪ Looke upon Abel , thou shalt see his elder brother Cain had dominion and rule over him by Gods appointment , Gen. 4.7 . Yea , in the next Verse thou shalt see him slaine by his brother . Looke upon Iob , thou shalt see that miseries do not stay for a mannerly succession to each other , but in a rude importunity throng in at once , to take away his children , substance , friends , credite ▪ health , peace of conscience , &c. leaving him nothing but his Wife , whom the Devill spared on purpose to vex him , as the Fathers thinke : so that in his owne apprehension God was his mortall enemy , as heare how in the bitternesse of his soule he complaines of his Maker , saying , He teareth me in his wrath , hee hateth mee , and gnasheth upon me with his teeth , he hath broken me a sunder , taken me by the necke , and shaken ●e to peeces , and set me up for his marke : his Archers compasse me round about , he cleaveth my raines a sunder , and doth not spare to powre out my gall upon the ground , hee breaketh mee with breach upon breach , and runneth upon me like a Gyant , Iob 16. Now , when so much was uttered , even by a none-such for his patience , what may we thinke he did feele and indure ? Looke upon Abraham , thou shal● see him forced to forsake his Countrey & Fathers House , to goe to a place hee knew not , to men that knew not him ; and after his many removes , h● meets with a famine , and so is forced into Aegypt , which indeed gave reliefe to him , when Canaa● could not ; shewing that in outward things , Gods enemies may fare better than his friends : yet he goes not without great feare of his life , which made it but a deare purchase ; then he is forced to part from his brother Lot , by reason of strife & debate among their Heard●men ; after that Lot is taken prisoner , and he is constrained to ●age warre with foure Kings at once , to rescue his Brother ; then Sarah his wife is barren , and he must go childlesse , untill ( in reason ) he is past hope ; when he hath a son , it must not only dye , but himselfe must slay him : look upon Iacob , you shall see Esau strive with him in the wombe , that no time might be lost ; after that you shall see him flye for his life , from a cruell Brother to a cruell Vncle ; with a staffe goes he over Iordan , alone , doubtfull , and comfortlesse , not like the son of Isaac . In the way he hath no bed , but the cold earth ; no pillow , but the hard stones ; no sheet , but the moist aire ; no Canopie , but th● wide Heaven ▪ at last he is come far to finde out an hard friend , and of a Nephe● becomes a servant ; after the service of an hard Apprentiship hath earned her whom he loved ; his wife is changed , and he is not only disappointed of his hopes , but forced to marry another against his will : and now he must begin another Apprentiship , and a new hope , where he made account of fruition : all which fourteene yeeres he was consumed with heat in the day , with frost in the night ; when he hath her whom he loves , she in barren : at last being growne rich , chiefly in wi●es and children , accounting his charge his wealth , he returnes to his fathers house , but with what comfort ? Behold Laban followes him with one troope , Esau meets him with another , both with hostile intentions ; not long after , Rachel , the comfort of his life dyeth ; his children , the staffe of his age , wound his soule to death ; Reuben proves incestuous , Iudah adulterous , Dina is ravished , Simeon and Levi are murtherous , Er and Onan are stricken dead , Ioseph is lost , Simeon imprisoned , Beniamin ( his right-hand ) endangered , himselfe driven by famine in his old age to dye among the Aegyptians , a people that held it abomination to eat with him . Now , what sonne of Israel can hope for any good dayes , when hee heares his fathers were so evill ? It is enough for us , if when we are dead we can rest with him in the Land of promise . It were easie to shew the like of Ioseph , Ieremie , David , Daniel , Iohn Baptist , Peter , Paul ▪ and all the generation of Gods children and servants : For as the Apostle giveth a generall testimony of all the Saints in the old Testament , saying , That some endured the violence of the fire , some were rackt , others were tried by mockings and scourgings , bonds and imprisonments , some stoned , some h●●ne in sunder , some slaine with the sword , some wandred up and downe in Sheeps skins , and Goats skins , being destitute , afflicted , and tormented , some forced to wander in wildernesses and mountaines , and hide themselves in dens and caves of the earth , being such as the world was not worthy of , Heb. 11. So Ecclesiasticall History gives the like generall testimony of all the Saints in the New Testament and succeeding ages ; and it is well knowne , that our Saviour Christs whole life , even from his cradle to his grave , was nothing else but a continued act of suffering ; he that had all , possessed nothing , except the punishment due to our sins , which lay so heavie upon him for satisfaction , that it pressed his soule as it were to the nethermost hell , and made him cry out in the anguish of his spirit , My God , my God , why hast thou forsaken me ? So that to be free from crosses and afflictions , is the priviledge onely of the Church triumphant . Now the way not to repine at those above us , is to looke at those below us ; we seldome or never see any man served with simple favours . It is a great word that Zozomen speaks of Apollonius , That he never asked any thing of God in all his life , that he obtained not . Yea we thinke he speeds well , that lives , as it were , under a perpetuall Equinoctiall , having night and day equall ; good and ill fortune in the same measure : for these compositions make both our crosses tolerable , and our blessings wholesome . We that know not the afflictions of others , call our owne the heaviest ; every small current is a torrent ; every Brooke a River ; every River a Sea : we make our selves more miserable than we need , than we should , by looking upon our miseries in a multiplying glasse ; we measure the length of time , by the sharpnesse of our afflictions , and so make minutes seeme howers , and dayes moneths . If wee be sicke , and the Physitian promises to visit us to morrow with his best reliefe , with what a tedious longing doe we expect his presence ? Our imagination makes every day of our sorrow appeare like Iosuahs day , when the Sun stood still in Gibeon . The summer of our delights is too short : but the winter of our affliction goes slowly of ; we are so sensible of a present distresse , and so ingratefull for favours past , that wee remember not many yeares health so much , as one daies sicknesse , 't is true , former meales doe not relieve our present hunger , but this cottage of ours ruines straight , if it be not new daubed every day , new repaired . What then ? shall to dayes Ague , make us forget yesterdayes health , and all Gods former favours ? if he doe not answer us in every thing , sha'l wee take pleasure in nothing ? Shall we slight all his blessings , because in one thing he crosseth us , whereas his least mercy is beyond our best merit ? but if we thinke of our deliverance from the fire of hell , this is cause enough to make us both patient and thankefull ; though the trifles wee delight in bee taken from us . Lord take away what thou pleasest for thy glory , and my good , so long as thou savest me from the fire of hel , and thy everlasting wrath . Neither is there a better remedy for impatience , then to cast up our receipts , and to compare them with our deservings . If thou look upon thy sufferings , thou shalt find them farre easier than thy sinnes have deserved ; nothing to what thy fellow Saints , and Christ thy elder brother hath suffered before thee : at a Lions den , or a firy furnace not to turne taile , were a commendations worthy a Crowne , doe but compare thy owne estate with theirs , and thou shall finde cause to be thankefull that thou art above any , rather than of envy or malice , that any is above thee , to domineere and insult over thee ; yea , compare thine owne estate with thine enemies , thou shalt see yet greater cause to be thankfull ; for if these temporary dolors which God afflicts his people with , are so grievous to thee , how shall thine and Gods enemies endure that devouring fire , that everlasting burning ? Isaiah 33. ver . 14. CHAP. 39. That the more wee suffer here ( so it be for righteousnesse sake ) the greater our reward shall be hereafter . FIfthly , We shall beare the Crosse with more patience and comfort ; if with Moses we shall have respect unto the recompense of reward , which is promised to all that , notwithstanding what they shall suffer , persevere in well doing . Great are our tryalls , but salvation will one day make amends , when we shall have all teares wiped from our eyes , when God shall turne all the water of our teares into the wine of endlesse comfort ; Yea , when our reward shall be so much the more Ioyous , by how much more the course of our life hath beene grievous . First , see what promises are made to suffering , Blessed are they which mourne , saith our Saviour , for they shall be comforted , Mat. 5.4 . Blessed are they which suffer persecution for righteousnesse , for theirs is the Kingdome of Heaven , Verse 10. Blessed shall yee bee when men revile you , and persecute you , and say all manner of evill against you for my sake falsely . Rejoyce and be glad , for great is your reward in Heaven , Vers. 11.12 . Behold , saith God , it shall come to passe , that the Devill shall cast some of you into prison , that ye may be tried ; and ye shall have tribulation tenne dayes ; yet feare none of those things which thou shalt suffer . For be but thou faithfull unto death , and I will give thee the crowne of life , Revel . 2.10 . A Crowne without cares , without rivals , without envie , without end ; And againe , Blessed is the man that endureth temptation ; for when he is tried he shall receive the crowne of life , Iames 1.12 . And lastly , Whosoever shall forsake Houses , or Brethren , or Sisters , or Father , or Mother , or Wife , or Children , or Lands , for my names sake , hee shall receive an hundred fold more , and shall inherit everlasting life , Mat. 19.29 . This is a treasure worthy our hearts , a purchase worth our lives . Now who is there that shall heare these promises , and compare the seed-time with the Harvest , looke up from the root to the fruit , consider the recompence of the reward , and will not choose rather to suffer adversity with the people of God , than to enjoy the pleasures of sin for a season ? Hebrewes 11.25 . Who will not be willing to suffer with Christ , that hee may also raigne with him ? 2 Tim. 2.12 . Who will not suffer these light afflictions which are but for a moment , when they cause unto us a far more excellent and eternall w●ight of glory ? 2 Cor. 4.16 , 17. Was Lazarus for a time extreame miserable ? he is now in Abrahams bosome . Yea , blessed Lazarus , thy soares and sorrowes soone ceased , but thy joyes are everlasting . Now me thinks if thou but considerest that thy paines will shortly passe , but thy joy shall never passe away ; it should prove a notable soveraigne Cordiall to strengthen thee ; not only against reproches which attend thy profession , but even against fire and fagot . Who would not be a Philpot for a moneth , or a Lazarus for a day , or a Stephen for an houre , that he might be in Abrahams bosome for ever : nothing can be too much to endure for those pleasures , which endure for ever . It s true , If in this life only we had hope in Christ , we were of all men the most miserable , as the Apostle speakes , 1 Cor. 15.19 . But thou must consider , that as this life is our hell , and the wickeds heaven , Iohn 16.20 . So the next life shall be their hell , and our Heaven , Vers. 21.33 . As Dives was in Abrahams bosome , when Lazarus was in torments ; so Lazarus was in Abrahams bosome , when Dives was in torments , Luke 16.23 , 25. And herein we fare no worse than Christ ; did not his spirit passe from the crosse into Paradise ? Did not he first descend into hell , and then had his ascention ? suppose thy sufferings be great , what then ? Assure thy selfe , that every pang is a prevention of the paines of hell , and every respite an earnest of Heavens rest ; and how many stripes dost thou esteeme Heaven worth ? It s true , flesh and bloud is so sensuall , that it feeles a little paine in the finger , a great deale more than the health of the whole body . But let us better consider on it , and behold at once the whole estate of a Christian , we shall see his peace exceed his paine ; yea , we shall see both the torments present , and the glory following : hope makes absent joyes present , wants , plenitudes , and beguiles calamity , as good company does the way . The poore Traveller in thinking of his Inne , goes on more cheerefully , and the bond-man in calling to minde the yeere of Iubilee . When the Apprentice cals to minde that his yeares of covenant will now shortly expire , and then he shall have his freedome confirmed , the very remembrance thereof maketh many laboursome workes seeme more light , and l●sse grievous unto him , neither doth he afterwards repent it . Did it ever repent Iacob , when he came to inherit his Fathers blessing , that he had endu●ed a long exile , and tedious bondage ? Or Ioseph , when he was once made Ruler in Aegypt , that he had formerly beene sould thither , and there imprisoned , and he had never beene a Courtier if he had not first beene a prisoner ? Or did it repent the Israelites when they came to inherit the Land of promise , that they had formerly beene forty yeeres passing through a forlorne wildernesse ? Or which of Gods servants did ever repent that they had passed the apprentiship of their service here , and were now gone to be made free in glory ? If so , let us doe and suffer chearfully , patiently , couragiously , what God imposeth upon us : knowing that after we have swet and smarted but six dayes at the utmost , then commeth our Sabbath of eternall rest , which will make amends for all ; knowing that death ends our misery , and begins our glory , and a ●●w groanes are well bestowed for a Preface to an immortall joy . Let the● our eyes be continually on the joyes which follow , and not on the paine which is present ; the paine neglected and unregarded cannot be very discomfortable . But that there i● reward promised to those which suffer in Christs cause , i● not all ; for our reward shall be answerable to our sufferings , the greater our sufferings are here , the greater shall our reward be hereafter ; the malice of our enemies shall make for the increase of our happinesse , M●t. 16.27 . The deluge of calamities may ass●u●e us , but they shall exalt us . Suffering for the Gospell is no inferiour good worke , and every one shall be rewarded , though no● for , yet according to his workes , Psal. 62.12 . Rom. 2.6 . Revel . 22 . 1● . The greater degree of grace we attaine to here , the greater degree of glory we shall have hereafter . They that turne many unto righteousnesse , s●●●l shine as the stars in the Kingdome of Heaven , Dan. 12. 3. And they that suffer Martyrdome shall be cloathed with long white roabs , and have Palmes in their hands , Rev. 6.9 , 11. Neither would those Saints in the old Testament , which were ●a●ked and 〈◊〉 , be delivered , or accept of their enemies faire offers , to the end they might receiue a better resurrection , and a more glorious reward● H●b . 11.15 . A●●● , when we looke to the reward , we could not wish our worke easier , or our burthen lighter : When we are judged , we are chastened of the Lord , because we should not be condemned with the world , 1 Cor. 11.32 . If we be not chastened here , we shall be condemned hereafter . Now whether had you rather rejoyce for one fit , or alwayes ? You would do both , which may not be ; you would be both Dives and Lazarus , have happinesse both here and hereafter ▪ pardon me , it is a fond covetousnes , & idle singularity to affect it : What that you alone may fare better than all Gods Saints ? That God should straw Carpets for your feet only , to walke unto your Heaven ; and make that way smooth for you , which all Patriarchs , Prophets , Evangelists , Confessors , and Christ himselfe have found rugged and bloudy ? Away with this selfe-love , and come downe you ambitious sonnes of Z●bedee , and ere you thinke of sitting neere the Throne , be contented to be called unto the Cup. Now is your triall . Let your Saviour see how much of his bitter potion you can pledge , then shall you see how much of his glory he can afford you . In all Feasts the coursest meats are tasted first : be content to drinke of his Vinegar and Gall , and after you shall drink new Wine with him in his Kingdome . Besides , without some kinde of suffering , how shall your sincerity be approved ▪ Even nature is jo●und and cheerefull whiles it prospereth ; but let God with-draw his hand , no sight , no trust ; the Mother of Micha , while her wealth lasteth , can dedicate a good part of her silver to the Lord , but now she hath lost it she fals a cursing , Iudges 17.1 , 2 , 3. We all are never weary of receiving , soone weary of attending ; we are ready to shrinke from Christ , so soone as our profits or pleasures shrink from us ; but if with the Needle of the Compasse , in the midst of tempestuous weather , we remaine alwayes unmoveable , and stayed upon one point , it is a signe the Loadstone of the Gospell hath changed our hearts , and we are governed by Christ , as the Needle is by the North Pole. Wherefore if God should not frame outward things to thy minde , doe thou frame thy minde to indure with patience and comfort what he sends ; and this will be an Odour smelling sweet a S●●●●fice acceptable and pleasant to God : yea , herein thou shalt approve thy selfe with David , a man after Gods owne heart ; and you know that as David was unto God according to his heart , so was God unto David according to his . CHAP. 40. Application of the former Grounds . ANd so you have the res●●ue of the grounds of comfort ; it remaines that I should apply them : For this Doctrine , though it be better understood than practised , as Cassandra was better knowne than trusted ; yet being both knowne , applyed , and duly trusted to , will , ( like the Sunne ) not only delight our understandings with its contemplation , but also warme and quicken our affections . Wherefore is there any weake Christian so white livered with Nicodemus , that the reproaches and persecutions which attend his profession , make him ashamed of Christ , or cause him to thinke that it is in vaine to serve the Lord , whereby , he is frighted out of the narrow way that leadeth to life ? Let him draw neere , for I chiefly direct my speech unto him : are afflictions and persecutions so necessary and profitable , as hath beene shewed ? doth not God only gaine glory by our sufferings , but doe they also bring u● to repentance and amendment of life , 〈…〉 up to prayer , we●●e 〈◊〉 from the love of the world , keepe u● alwayes prepared for our enemies assaults , discover wh●ther we are sincere or no , make us humble , improve all Christian graces in us ? Is God more specially present with us in afflictions ▪ cannot our enemies diminish one haire of 〈◊〉 head● without Gods speciall leave and appointment ? Hath hee promised that we shall not bee tempted above our strength ? Are these stripes the chiefest ●okens and pledges of Gods love and adoption ? Were none of his children ever exempted from the like ? And lastly , shall ou● moment●ny sufferings be rewarded with everlasting glory ? Yea , shall our glory be inc●eased 〈◊〉 our sufferings have beene more ? Then 〈◊〉 them serve as so many restoratives to thy fainting spirit ; yea , lift up thy hands which hang downe , and strengthen thy weake knees , Heb. 12.12 . For I suppose ignorance of these things to be the cause of thy drooping ; and that thou hast never beene conversant in the booke of God ▪ or if thou hast ▪ that thou didst never seriously ponder these Scriptures which have formerly beene rehearsed ; for hadst thou seriously considered them , thou wouldst not have dared to make that an occasion of griefe and prejudice , which the Spirit of God maketh the greatest cause of joy , and confirmation that can be . For what can be spoken more expresse , direct , and significant ? What demonstrations can be given more sollid ? What Fortifications or Bulwarkes so strong and safe against the affronts of Satan , & the World ? Thou sayest thou art persecuted for well-doing , and therefore thinkest it a strange thing . God saith it is , and ever hath beene common to all his children , not Christ himselfe excepted : Thou thinkest thy selfe miserable , God saith thou art blessed : Thou sayest thou art hated of the world , God saith , thou art beloved of Christ , who hath chosen thee out of the world : Thou thinkest it a shame to be reproached , God saith , it is thy glory : Thou grievest at it , God saith , thou hast great cause to rejoyce , for it sheweth thee to be borne of God , thine enemies to be the seed of the Serpent : Thou sayest tha● al things go crosse w th thee , God saith , that all things shall wo●● together for the best ; it may be the increase of thy ●emporall happinesse ; how ever that it shall be for the improvement of thy graces here , for the advancement of thy glory hereafter . Thou thinkest it a signe of displeasure , God saith , it is to thy Enemies a token of perdition ▪ but to thee of salvation : Thou thinkest thy selfe neere forsaken , God saith , The spirit of glory and of God resteth upon thee : Thou sayest , thou shalt one day perish , God saith , that neither things present , nor things to come shall ever be able to separate thee from the love of God , which is in Christ Iesus our Lord : Thou thinkest the Lord doth not heare thee , because he doth not presently answer thee in the things that thou requirest ; I tell thee , it were ill for the best of us , if wee were permitted to bee our owne choosers : Let Peter have his desire , and his Master shall not dye , so Peter himselfe and the whole world had beene lost ; in unfit supplications we are most heard , when we are repelled : our God oftentimes doth answer our prayers with mercifull denials , and most blesseth us in crossing our desires . We may ask either bad things to a good purpose , or good things to a bad purpose , or good things to a good purpose , but in an ill season . Now if we aske what is either unfit to receive , or unlawfull to beg , it is a great favour of our God to be denied : granting is not alwayes the effect of love ; if so , then had Paul beene lesse loved than Satan : Satan begd but once , and had his prayer granted concerning Iob : S. Paul begd thrice that hee might not bee buffetted , yet was denied . Satan begd his shame , who envied his successe ? S. Paul that freedome from temptation , which would have beene worse had then wanted : yea , if granting were alwaies an effect of love , then was our blessed Saviour lesse loved than Satan ; for the Lord would not let the Cup of his passion passe from him upon his earnest prayer , which he made as he ●as Man. But you must know that denyals in some cases , are better than grants ; the Lord will not take away the body of sin from us upon our earnest prayers , yet hee granteth us that which is equivalent , viz. Grace , to subdue our corruptions , and withall takes away the occasion of pride , which is better ; for certainly he is more supported of God , that hath grace given him to conquer a 〈◊〉 as had the Martyrs , in being 〈…〉 those tortures , than another who is excused to fight . Againe , we must not measure Gods hearing of our suit by his present answer , or his present answer by our owne sense ; touching the first , Zachary a long ●●me ●alled of a son for all his prayer but when he had even forgot that prayer , he had a Son ; the Angell brings him good newes , Luke 1.13 . Thy prayer is heard : When did he make this prayer ? Not lately , for then he was growne old , & had given over all hope of a child so that this request was past over many yeares , and no answer given . 2. To prove that wee are not to judge of GODS answering our prayers by our owne sense , I need 〈◊〉 to instance the Woman of Canaan ( is what can speed well , if the praier of faith from the knees of humility succeed not ) and yet behold , the further she goes , the worse she fares ; her discouragement is doubled with her suite : It is not good ( saith our Saviour , ) to take the Childrens bread , and cast it to dogge● ; here was told comfort , yet stay but a while , he cleares up his browes and speakes to her so comfortably , that 't were able to secure any heart , to dispell any feares . O Saviour , how different are thy wayes from ours , when even thy severity argues favour ! The tryall had not beene so sharpe , if thou hadst not found the faith so strong , if thou hadst not ment the issue so happy : it is no unusuall thing for kindnesse to looke sternly for the time , that it may indeare it selfe more , when it lists to be discovered . It was cold comfort that the Criple heard from Peter and Iohn , when he begg'd of them an almes , Silver and Gold have I none : but the next clawes , rise up and walke , made amends for all . O God , wee may not alwayes measure thy meaning by thy semblance ; sometimes what thou most intendest , thou shewest least : in our afflictions thou turn'st thy backe upon us , and hidest thy face from us , when thou most mindest our distresses . So Ionathan shot the arrowes beyond David , when he ment them to him ; So Ioseph calls for Benjamin into hands , when his heart was bound to him in the strongest affection ; so the tender mother makes as if she would give away her crying Child , whom shee hugges so much closer in her bosome . If thou passe by us whiles we are struggling with the tempest , wee know it is not for want of mercy , thou canst not neglect us : Oh let not us distrust thee if thou comest , it is to relieve us , if thou stayest , it is to try us : howsoever , thy purpose is to save us . Surely God will work alone , and man must not be of his councell . Wherefore many times he deales with wicked men , as Eutrapilus sometime● did with his subjects ; who , when he was minded to doe a poore man a mischiefe , would give him aboundance of wealth , whereas contrarily his Children find themselves croft with a blessing . As when Isabel Queene of England was to repasse from Z●●l●●d into her owne kingdome ▪ wit●●n Army , in favour of her sonne against her husb●nd , had utterly beene cast away , had she come unto the Port intended , being there expected by her enemies : but providence , against her will , brought her to another place ▪ where she safely landed . And indeed how infinitely should we int●ngle our selves , if we could sit downe and obtaine our wishes ; doe we not often wish that , which we after , see would be our confusion ; because we ignorantly follow the flesh and blinded appetite , which lookes on nothing but the shell and outside ; whereas God respecteth the soule , and distributeth his favour for the good of that and his glory . It is an argument of love in the father , when he takes away the childes knife , and gives him a booke . We cry for riches , or liberty , or peace , they are knives to cut our fingers ; wherfore God gives us his word , the riches of Verity , not of Vanity ; Hee gives us that glorious liberty to bee the Sonnes of God , hee gives us that peace which the world cannot give , nor take away : wherfore let the Christian understand God his Physitian , tribulation his Physicke ; being afflicted under the Medicine , thou cryest ; the Physitian heares thee not according to thy will , but thy weale ; thou canst not endure thy malady , and wilt thou not be patient of the remedy . No man would bee more miserable , than he that should cull out his owne wayes : What a specious shew carryed Midas his wish with it ▪ and how did it pay him with ruine at last ? Surely , I have seene matters fall out so unexp●●●edly , that they have tutored me in all 〈◊〉 neither to desp●ire nor presume ; not to despaire , for God can helpe me ; not to presume , for God can crosse me : One day made Marius Emperor , the next saw him rule ▪ and the third he was staine of hi● Souldiers . Well then , if with Paul , thou hast besought the Lord often , that thy present affliction might depart from thee , and canst not be heard in the thing which thou desirest , know that thou art heard in that which is more conducible to thy profit , and consequently rejoyce more in that thy petition is denyed , th●n if it had been granted . This was the use which Saint Paul made of Gods denyall , and he knew what he did ; though he had asmuch to boast and rejoyce of , as any one living , yet , saith he , Of my selfe I will not rejoyce , except it be of min● infirmities ; That is , afflictions , reproaches persecutions , inward temptations , feares , distrusts , &c. But in these I will very gladly rejoyce ; Why ? That the power of Christ may dwell in 〈◊〉 ▪ Note his reason , he had heard God say , that his power was made Perfect through weaknesse , 2 Cor. 12.8 , 9. Neither had he only cause to rejoyce in his infirmities , but all Gods people have the same cause to rejoyce ; for what the spirit of comfort speaks in this , and in all the former places recited , doe equally belong to thee for thy consolation , with all the regenerate ; for whatsoever was written aforetime , was written for thy learning and mine , that we through patience , and comfort of the Scriptures might have hope , Rom. 15.4 . beleevest thou the former Scriptures spoken by CHRIST , and his Apostles ? I know that thou beleevest with some mixture of unbeliefe , and art almost perswaded , not only to doe , but to suffer chearefully for well doing . But why dost thou not altogether believe , that it is a blessed and happy thing thus to suffer , Matth. 5.10 , 11 , 12. That thou hast great cause to rejoyce and be glad , that thou art counted worthy to suffer rebuke for Christs Name , Acts 5.41 . Thou seest it is not for nothing that Christ saith , Blessed and happy are yee when men revile you and persecute you ; That Saint Iames saith , Count it exceeding joy , when yee fall into diverse temptations , Iames 1.2 . It is not for nothing that Saint Paul saith , I take pleasure in infirmities , in reproaches , in necessities , i● persecutions , in anguish , for Christs sake , &c. 2 Cor. 12.10 . That Peter and Iohn , when they were beaten and imprisoned , departed from the councell , rejoycing that they were counted worthy to suffer rebuke for Christs Name , Acts 5.41 . For even bearing the Crosse with Christ , is as great a preferment in the Court of heaven , as it is in an earthly Court for the Prince to take off his owne Roabe , and put it on the backe of one of his servants . Indeed it is hard for Iob , when the c●rr●rs of God fight against him , and the Arrowes of the Almighty sticks so fast in him , that the venome thereof hath drunke up his spirit , Iob 6.2 , 3 , 4. to thinke it a speciall favour and dignity ; but so it was , being rightly considered . It was hard for Iosephs brethren to heare him speake roughly unto them , take them for spies , and commit them to prison , Gen. 42.30 . and thinke it is all out of love ; much more hard for Simeon to be culd out from the rest , and committed toward , while his brethren are set at liberty , verse 24. and yet it was so ; yea hee loved him best , whom he se●med to favour least : yet such is the infirmity of our nature , that as wealte eyes are dazled with that light which should comfort them , so there is nothing more common with Gods Children , then to be afflicted with the causes of their joy , and astonied with that which is intended for their confirmation . Even Man●a conceaves death in that vision of God , wherein alone his life and happinesse did consist , Iudges 13.22 . But what hath beene the answer of God alwaies to his Children in such their extasies , but this ? Feare not Gideon , Iud. 6.23 . F●are not Ioseph , Mat. 1.10 . Feare not Zachary , Luk. 1.12 , 13. Feare not Paul , for I am with thee , and no man shall lay hands on thee , to doe thee h●rt , &c. Acts 18.9 , 10. The words are often repeated ( as Pharaohs dreames was doubled ) for the surenesse . Yea to the end that we should be fearelesse in all our sufferings , so long as we suffer not as evill doers , 1 Peter 4.15 . Feare not , As one well notes , is the first , word in th' Annuntiation of Christs conception , and the first word in the first Annuntiation of his birth , and the first word in the first Annuntiation of his Resurrection , and almost the last words in his last exhortation a little before his death , are , Let not your hearts be troubled , and be of good comfort ; strengthning his followers , and sweetning his crosse by diverse forcible reasons , Luke 21. Marke 13. And the words of dying men have ever beene most emphaticall , most effectuall : nay more than all this , if yet thou wilt not be comforted , looke but Iohn 16.20 . and thou shalt have thy Saviour assure thee by a double bond , his Word I say . his Oath Verily , verily , I say unto you , that though for the present you doe feare , and sorrow , and weepe , yet all shall be turned into joy , and that joy shall no man be able to take from you , Verse 22. FINIS . Imprimatur . Thomas Weekes , Cap. Domest . Lond. Episc. Errata . PAg. 17. lin . 12. full careere , reade , our full car●ere . p 21. l. 24. burne our bloud , r. burne up our bloud . p. 37. l 15. Luke 22.31 . r. Luke 22.3 , 4. p. 77. l. 7. Gen. 49. r. Gen. 4.9 . p. 94. l. 17. Theodorus , r. Theodorus . p. 115. l. 7. Luke 23 , 24. r. Luke 23.34 . p. 117. l. 2. for if the whole world , r. so if the whole world . p. 143. l. 6. Ammorites , r. Aramites . p. 147. l. 10. sin is the sting ; r. 2. Sin is the sting . p. 154. l. 12. Hotspur , r. Swash-buckler . p. 160. l. 29. againe , r. worth . p. 165. l. 1. repayred , r. repayed . p. 165. l. 11. at the reproach , r. of the reproach . p. 168. l. 17. Ephes. 4.21 . r. Ephes. 4.26 . p. 170. l. 6. maker , r. make . THE TABLE . A AS our sufferings Abound , our consolations ●bound also , 189 , 190 We are apt to thinke God Absent in trouble , 189 If his enemy Accuse him , he will more accuse himselfe , 98 Distinguish betweene the good which is of God , and the evill which is of man in the same Action , 184 to 187 Never the freer from guilt or punishment for that hand which God hath in their offensive Actions , ●85 , 186 Gods former Actions are patternes of his future , 207 Rules for our Actions , 166 to 171 Nothing Accomplished here , which is no●first decreed in Heaven , 196 , 197 Suffering a notable signe of our Adoption , 52 to 54 Adversity teaches the way to Heaven , 30 That all Afflictions come by the speciall providence of God , 193 , to 222 Every maine Affliction is our red sea ▪ 5● Affliction bringeth repentance , 〈…〉 Seldome awakened but by Affliction , 16 , 17 Affliction makes knowne the graces of God in us , 10 to 14 One Affliction doth us more good then many Sermons , 17 Affliction makes us importunate , 25 to 29 Our enemies may Afflict us , cannot hurt us , 203 Our Afflictions shall be tollerable or short , either light or not long , not violent , or not last , 204 We that know not the Afflictions of others , call our owne the heaviest , 234 Sinnes , not Afflictions , argue God absent , 224 Afflictions not good of themselves , but by accident , 179 Afflictions come upon us like Sampsons Lion , and make us afraid , 172 Affliction workes amendment of life , ●0 to 25 Affliction the summe of Divinity , 17 Affliction the best Schoolemaster , 15 to 25 We are Afflicted , not over-pressed , 203 Affliction keepes us alwayes in a readinesse , 35 , 36 Affliction makes us go to God by prayer , 25 to 2● If not better for Affliction , we are worse , 173 All things are ours , 181 What makes the Angels rejoyce , makes men pow●e and stomack , 2 , 3 Anger sometimes a vertue , 168 For God not to be Angry with a man is the greatest anger of all , 225 Anger a kinde of basenesse , and infirmity , 118 If God doe not Answer us in every thing , we take pleasure in nothing , 235 The best Answer , no answer , 124 A mocke Answer may cleane change their mindes , 133 , 134 , 135 Be Angry but sin not , 16● Many have died by passionate Anger , 92 A●●●r a sore disease of the minde , 119 Application of the grounds of comfort , 246 to 249 We cannot Ascribe too little to our selves , 49 to 52 Sore Affliction will make us ascribe all to God , 49 B BAnds of some imbolden others , 7 We must Beare with others , God beares with us , 158 If we are without correction , we are Bastards and not sons , 222 Satan must Beg leave of God before he can touch a haire of our heads , or a beast of our heards , 198 199 The weake Christian Beleeveth with some mixture of unbeleefe , 276 To Beleeve against reason and without knowledge of meanes , is heroicall , 58 , 59 None but evill men will Beleeve their evill reports , 139 The severall Benefits of affliction , 24● The sin theirs , the good which comes of it Gods , the Benefit ours , 185 , 186 The praise of faith to Beleeve above hope , 39 , 40 No such coward , none so valiant as the Beleever , 147 Much the better for our enemies , 203 We best know the worth of a Benefit by the want of it , 59 to ●4 We are the Better for our being the worse , 180 God doth most Blesse us in crossing our desires . 249 The more they crosse or curse us , the more God will blesse us , 108 to 111 Pauls Blindnesse tooke away his blindnesse , 65 If sick , or in prison , or Blinde , or ●a●e , we are the better for it , 176 The Bloud of the Martyrs is the seed of the Church , 8 The Body but the Barke , Cabinet , Case , or Instruments of the soule , 102 Good for the soule that the Body is sometimes sick , 48 Diseases of the Body are as medicines to the soule , 31 He that is Bor●e of God overcommeth the world , 12 , 13 The Bondman goes on cheerefully when he cals to minde the yeare of jubilee , the Traveller when he thinkes upon his Inne , 240 C ASsurance of Gods Call takes away the very feare of death , 147 Carelessenesse puts ill will out of countenance , 124 125 In some Cases to chastise may be lawfull and expedient , 168 Looke up from the stone to the hand , from the effect to the Cause , 96 Superiour Causes guide the subordinate , 197 One day may make a great Change , 255 He that will not be in Charity shall never be in Heaven , 104 Either Chastened here , or condemned hereafter , 243 The worse we were , if Changed , the more honour to us , 79 , 80 Whom the Lord loves he Chastens , 222 We are Chastened that we may not be confounded , 43 to 49 It were ill for us if permitted our owne Choosers , 249 Christs actions our instructions , 157 , 158 Christians put downe Philosophers in patience , 148 to 157 Christ did first descend into hell , and then had his ascension , 240 Christ and all the Saints our partners and partakers in the crosse , 229 to 237 Christ overcame by suffering , 84 Persecution inlargeth the Churches bounds , 7 , 8 , 9 Cherishing ever followes stripes , 58 , 59 Comforted according to the dayes they are afflicted , 101 , 102 When wee finde no Comfort abroad , wee seeke it at home , 16 Affliction bringeth the Company of God himselfe , 101 , 102 The lesse Comfort we finde on Earth , the more wee seeke it from above , 30 The worldly man , on his bed of sicknesse , hath neither Comfort from God , or from others , or from himselfe , 221 Satans Commendations the greatest slander , 128 , 129 If we have not already , we shall finde in the Conclusion that all is for the best , 180 He the greatest Conquerour that overcomes his own lusts , 12 , 13 Not to Condemne a man before we heare him speak , 136 Spirituall Consolations late , but sudden , 209 When our Conflicts are most grievous , they are neere at an end , 209 The Christian so conquers himselfe that wrongs cannot conquer him , 69 Conscience as a thousand witnesses , Advocates , &c. to pleade procure , pronounce , &c. 170 To Contemne their Contempt , 117 Every small Contentment 〈◊〉 our affections to the world , 175 The best Confutation of slanders is by our good workes , 75 Controversies like a paire of Cudgels are throwne in by the Devill , 88 A good Conscience like a true and constant friend , 75 to 80 By affliction we are made Co●formable to Christ our elder brother , 52 , 53 To be exempt from misery , the most miserable Condition of all , 227 A good mans Constructions ever full of charity and favour , 117 We must not be of Gods Councell , 253 A good Conscience will not be put out of countenance , 75 to 80 Our Corruptions never appeare , till shaken by an injurie , 49 to 52 Maine evils have Crownes answerable , 108 God weighs to us favours and Crosses in an equall ballance , 220 Bearing the Crosse with Christ , a great preferment , 257 Our Crosses prove blessings , 43 to 49 A sound spirit , will beare the greatest Crosse , 111 Nothing but Cries can pierce Heaven , 27 That it is for our Credit to be evill spoken of , 126 to 130 The Crosse is counterpoysed and made sweet , with more than answerable blessings , 100 to 104 Patience breakes the stroake of every Crosse , 111 The sharpnesse of Crosses , Gods spirituall Hedge , 43 to 49 To be free from Crosses and afflictions , the priviledge of none but the Church triumphant , 233 The Cudgell not of use when the beast but only barkes , 85 They can beare injuries out of Custome , 67 to 73 Custome a second or new nature , 69 to 73 Custome makes any thing familiar and easie , 69 to 72 D WHo would not be a Lazarus for a D●y , to be in Abrahams bosome for ever , 239 We are afflicted , that we may not be Damned , 43 to 49 Danger in being withou● dangers , 45 to 52 We should b● Deafe and dumbe at reproach , 120 Death hath nothing terrible in it , but what our life ha●h made so , 147 Death in Christs cause the way to heaven on Horseback , 122 The Martyrs even slighted Death , 122 Even Death it selfe shall worke our good , 181 He that is faithfull unto the Death , shall have the crowne of life , 238 Death ends our misery , and begins our glory , 241 Death , the wicked mans feare , the Godly mans with , 33 , 34 If God Defer his helpe , it is on purpose that our trials may be perfect , our Deliverance welcome , our recompence glorious , 2●● The highest Degree of suffering not worthy the lowest degree of glory , 105 The greater Degree ▪ of grace , the greater degree of glory , 242 If God Delay us never so long , he will support us as long , 219 The Saints would not be delivered from Death , 243 Their Delights momentany , their punishment interminable , 105 Every Deliverance makes us more confident , 54 to 59 Gods Delivering some , increaseth the faith of others , 56 The more our Deliverances , the greater our faith , 54 to 59 Our comfort is the greater when the Deliverance is seene before it is expected , 212 Our Saviours sute which hee made as man , denied , 250 Denials sometimes better than grants , 250 If God Denies us what we aske , he gives us that which is better , 46 God rarely Deprives a man of one faculty , but he more than supplies it in another , 21 No better remedy for impatience , then to cast up our receipts ; and compare them with our Deservings , 235 Gods people beare injuries patiently , because their sins have Deserved them , 94 to 100 What ever we suffer , we have Deserved more , 94 to 100 We indure nothing from our enemies , but what we have Deserved from God , 94 to 100 Without suffering we cannot be C●rists Discipl●s , ●2 to 54 We resem●●● the Devill if we 〈…〉 cruell 158 Th● Devill wounded with his owne weapon , 15 to 25 Some as willing to Dye as di●e , 106 , 107 A Christian parley about Difficulties , 155 Let none D●sp●ire for God can helpe , none presume , fe●ing God can crosse them , 255 Let none Dismay us with the●● p●oud lookes , nor big words , 203 We are too sensible of a prese●● Distresse , ingratefull for favours past , 234 Hypocrites Discover themselves when persecution comes , 37 to 43 Prosperity Discovers 〈…〉 38 to 43 Affliction Discovers 〈…〉 , 3● to 43 It is the lot of all Gods people 〈…〉 suffer e●ill , ●3 A D●minion over ones selfe the greatest conq●●st , 80 85 E THing 〈…〉 61 , 62 Actions to be ●●dged by 〈…〉 , 151 The End 〈◊〉 the uprig●● man is pea●e , 181 Enmity be●weene the good and bad , 1 , 2 , 3 E●equality the gro●nd of O●de● , 197 Our Enemi●s both prov● and 〈…〉 , 67 to 73 We sooner and more plain●y 〈…〉 Enemy , 94 to 100 The 〈…〉 Devill himselfe , do much pleasure us , 178 10 The Churches Enemies benefit the Church , 66 Our Enemies more to be pittied than maligned , 118 to 123 Better the Es●ate perish than the soule , 30 To behold at once the whole Estate of a Christian , and not his present condition alone , 240 If we compare our owne Estate with our enemies , we have yet greater cause to be thankfull , 235 , 236 The Evill of affliction , prevents the evill of sin , 43 to 49 Thanke God we Escape so , 94 to 100 Overcome Evill with goodnesse , ●42 Evils doe not come by chance , neither can they light where they list , 203 God Esteemes us according to what we are , 78 , 79 Hee speeds well here that lives under a perpetuall Equinoctiall of good and evill , 233 Gods goodnesse makes our greatest Evils beneficiall unto us , 179 The redresse of Evill in a private person , is evill , 144 All the Evils that can befall us , make for our inestimable good and benefit , 178 Our care and ●uit must be to have those Evils sanctified which cannot be averted , 228 Examin● whether we have well husbanded our afflictions , 171 to 174 Many Examples of Gods aide in extremity , 208 To be an Example to them and others , 133 to 137 Example will soo●est prevaile , 133 to 137 To raise comfort from former Experience , ●●7 Experience the best informer , 67 Our Ex●●●mities drive us to him that is ●●●●potent , 211 Mans Extremity is Gods opportunity , 209 He that hath found God present in one Extremity may trust him in another , 207 All our former prayers and meditations , serve to aide us in our last straights , and meet together in the centre of our Extremity , 221 In all Extremities we must send faithfull and fervent prayer to Christ for ease , 28 A great Evill , not to be able to suffer evill , 92 F WE learne to stand by Falling , 4● It would Fare worse with us , were we our owne choosers , 32 Fathers hold in their own children , when they suffer the children of bondmen to doe as they list , 223 God hath much adoe 〈◊〉 reclaime one of the worlds Favourites , 3● Gods Former favours , arguments of more , 54 to 59 Hard for us to think it a speciall Favour and dignity to suffer , but so it is , 256 Of which many examples , 256 , 257 Every sensible Favour of the Almighty , invites both his gifts , and our trust , 207 Nothing carries us so Far from God , as his favours , 32 No man ever ▪ served with simple Favours , 23● The Palate an ill Iudge of the Favours of God , 22● Nothing more raiseth up the heart in present af 〈…〉 , than the 〈◊〉 of Favours and wonders past , 207 〈…〉 Divels can doe , 107 A strong Faith is not discouraged either with Gods silence or flat deniall , 57 Their Faith , valour , and patience , best made knowne by affliction , 10 to 14 The want of Faith made the Philosophers vertues but shining sins , 151 The praise of Faith to hold out to the last , 54 to 59 The Tree of Faith takes deeper root by shaking , 54 to 59 Suffering increaseth our Faith , 54 to 59 Do we Feare , and sorrow , and weep for the present , yet all shall be turned into joy everlasting , 259 Feare wee not them which can only kill the body , but God that can cast both body and soule into hell . 202 The answer of God to his people in al then ex●asies , hath ever been Feare not , feare not , &c. 258 , 259 We may Feare our owne flesh as Paul did , but we have no cause , for God will support us with his grace , 201 In all Feasts the coursest meats are tasted first , 244 Few men can digest great felicity , 20 We must learne to Fence in the Schoole , before we fight in the field , 226 A F●●ver doth not more burne up our bloud , then our lust , 21 The Philosophers could Forbeare , Christians Forgive , 15● While we Fight one with another , the Devill overcomes both , ●●8 120 85 Fervent when most in pai●e , 221 The Flesh and blinded appetite lookes on nothing but the shell and outside of things , 254 Motions of revenge come from the Fl●sh , the Spirit suggests better things , 145 God scourgeth the Flesh that the spirit may be saved , 43 to 49 God makes Fooles of the enemies of his Church , 195 196 Evill natures grow presumptuous upon Forbearance , 162 to 165 If God a little Forget us , we presently remember our selves , 49 to 52 We cannot pray aright except we forgive , 103 Nor communicate aright , 103 Nor be good hearers , 103 Yea , if we pray , it is that wee may bee condemned , 104 In reason a man would Forgive his enemy for his owne sake , 103 to 115 Not to be afflicted , is to be Forsake● , 225 Whosoever Forsakes any thing for Christ , shall receive an hundred fold more , 238 When we are made Free in glory , it shall not repent us that we indured a hard and strict apprentiship here , 241 A good change to have the Fier of affliction for the fire or hell , 177 Anger inflames a Foole sooner than a wise man , 82 , 83 Prosperity makes us Forget God , adversity to remember him , 4● to 49 We must Forgive y●● not be forgive● ▪ 〈◊〉 , 1●● , 144 If we Forgive we shall be forgiven , but not else , 104 Forgivenesse the most valiant kinde of revenge , 81 82 Mo●e la●dable to Forgive than revenge ▪ 80 to 85 More generous , more wise to Forgive than revenge , 80 to 85 If we Forgive not , we can do no part of Gods worship aright , 103 , 104 Like Vines , we beare the more and better Fruit for paring and pruning , 24 G OF●-●imes Gaine brings los●e , 20 , 21 We Gaine by all our losses , 190 At a Lions Den or a fiery Furnace not to giv● our , were truly Generous , 235 No Generall Rule but admits of some exceptions , 83 Gentle speech appeaseth wrath , 85 to 94 I● Guilty of an enemies imputations , amend , otherwise contemne them . 75 to 80 Guiltinesse makes one feare what another would wish , 147 Our end in suffering must be the Glory of God , 151 Look upon his present torments together with the Glory following . ●48 A Glorious thing to be evill spoken of by evill men , 127 to 133 Our first parents had beene lesse Glorious , if they had not wanted a Saviou● , 186 It furthers Gods glory , and makes Sathan a looser , 195 , 136 God doth resist our enemies , sustaine us when we faint , and crowne us when we overcome , 191 , 192 God wils that as our chastisement , which he hates as the wickednesse of the agent , 186 God takes exact notice of our particular sufferings , 191 , 192 If we are in l●●gue with God , we need not feare the greatest of men , 196 God may be present , yet we not be pleased , 190 God is specially present with us in affliction , 187 to 193 God forbeares so long as we have any thing left to relye upon , 209 God scourgeth every son whom he receiveth , 2●2 The will of God may be done thankfully , 186 If God comes , it is to releeve us , if he stay , it is to try us , 253 Either God must humour us , or be distrusted , 189 God wils that , as it is a blessing , triall , or chastisement to us , which he 〈◊〉 us the wickedne●●● of the agent , 185 , 186 God will not bestow whipping where he loves not , 224 If God deny our suit , it is to make us more importunate , 26 We suffer wrongs patiently for Gods glory , 148 to 157 Moses and David meeke Lambes in their owne cause , fierc● Lione in Gods , 165 God cannot neglect us , if we distrust him not , 253 The praise and thanke●d we only to God , 186 The sight of our owne weaknesse makes us wholly rely upon God , 49 to 52 We must commit our cause to God , 137 to 142 God punisheth the worse , to spare the better part , 43 to 49 God will maintaine his owne cause , 139 God therefore gives because he hath given , 54 to 59 Gods goodnesse turnes all our poysons into Cordials , 179 Godlinesse and persecution inseparable , 1 , 2 , 3 We must acknowledge that God is good even when he strikes , 58 To be more sensible of Gods dishonour than our owne credit , a noat of uprightnesse , 165 Gods people grieve more for the cause , than the punishment , 15 None out of the place of torment , have suffered so much as the Godly . 224 Of which diverse examples , 224 , 225 The Good we get by affliction should make us suffer cheerefully , 179 Every Good thing is from above , 183 Even sin it selfe workes our Good , 181 In doing Good to our enemies , we do more good to our selves , 104 God can easily worke Good by evill instruments , 186 Examples of returning good for evill , 151 , 152 Not to doe Good for evill , is to intreat those Embassadours roughly which are sent in kindnesse and love , 143 All things shall worke together for our Greatest good ▪ 180 The Good and bad irreconciliable , 3 It must needs be Good which evill men and Devils oppose , 127 , to 133 To doe good to them that hurt us , 142 The greatest praise is to worke Good by evill instruments , 7 , 8 , 9 If ever we hope for Good our selves , we must returne good for evill unto others , 151 Goods and evils are as we apprehend them , 111 Wicked men grow worse , Good men better by affliction , 39 The Good things of the world make us worse , 21 If Gold , it will try us , if Iron , it will scowre away our rust , 22 Not to be Meale-mouthed in the Gospels cause , 164 165 The Graces of Gods children are made exemplary and they also put their enemies to silence by being tryed , 10 to 14 Graces , like the Stars , shine brightest in the night of affliction , 10 to 14 , 39 Graces grow the faster for tempestious showres of affliction , 22 He is more supported of God that hath Grace give● him to conquer , than another that is excused to fight . 25● Granting not alwayes the effect of love , 250 Satans request Granted , Pauls suit denied , 250 No greater symptome of Guiltinesse , then breaking into choler when accused , 75 to 80 Our Griefe shall issdolve , or be dissolved , 206 Repentance a supersedeaus for all Griefe , 19 Not over much Grieved when afflicted , 176 H A Sound Heart and cleere conscience will abide all trials , 75 to 80 To no at whose Hand strikes , whether by a Sword , Pluresie , &c. 99 Woe were to us if we could not be Happy and know it not , 220 Paul Happier in his chaine of Iron , than Agrippa in his chaine of Gold , 101 , 102 We may be Happy too soone , 32 A pure Heart the Fountaine of all well-doing , 150 The Heart doth not hatch all which the tongue speakes , 117 Patience saves the Heart , though the body suffer , 111 That which is Hard to suffer , is sweet to remember , 59 to 64 He that hath a go●● Head-peece , seldome passionate , 82 , 83 We are never neerer Helpe , than when we despaire of helpe , 212 To dayes Ague makes us forget yesterdayes Health , and all former favours , 234 How many stripes doe we thinke Heaven worth , 240 If we thinke upon our deliverance from Hell fire , it may make us both patient and thankefull , 235 This life is our Hell , the wickeds Heaven , the next shall be their Hell , and our Heaven , 239 God loves to shew his Helpe , when he findes us left of all other props , 212 We must not measure Gods Hearing of our suit , by his present answer , nor his present answer , by our owne sense , 251 In un●it supplications we are most Heard when repelled , 249 Heresies make for the good of Gods Church , 181 Good to Heare what is spoken of us , not who speaks it , 93 Hee Hides his face , never turnes his heart from us ▪ 205 A Mans Honour to passe by an offence , 8● , ●3 Their reproach occasioneth God to 〈◊〉 us the more , 103 , 110 No praise to hold out , untill we be Hard driven , 212 God loves to give comfort to those that are forsake● of their Hopes , 20● Of which many examples ▪ 209 to 213 Hope makes absent joyes present , wants , plenitudes , &c. 240 Honey out of the Lion , 247 Gods enemies Honour him , 5 , 6 Their dispraise a mans Honour , their praise his dishonour , 1●7 to 133 No Sampson to whom every Lion yeelds not some honey , 173 Hope refresheth as much as miserie depresseth , 107 What will not Hope of reward make us do or suffer , 105 , 106 Affliction makes Humble , 49 to 52 I IAcob bound prentise , while prophane Esau rides a hunting , 223 Impatience the Cosin-german to frenzy , 83 , 84 Consideration of our enemies Ignorance , may make us patient , 125 to 12● Ignorance of the Scriptures , a maine cause of drooping , 247 , ●48 Our Imagination makes every day of our s●●row like Ioshuas day , ●5● Though we may be Importunate , impatient we may not be , stay he never so long , 216 Gods people behave themselves in case of wrong like dead Images , 119 , 120 The Impatient , like Children , Fooles , Mad-men , yea , like Dogs , 91 , 92 No greater signe of Innocency when accused than mildnesse , 75 to 80 Bare Injuries , not because they dare not revenge , but because they may not , 69 Patient Induring brings a Crowne , 104 to 115 Nothing can be too much to Indure for those pleasures which indure for ever , 239 God useth our enemies but as Instruments to worke his good pleasure on us , 193 to 222 Wee must take Injuries , but not provoke them by lenity , 167 Many times what God most Intendeth he sheweth least , 252 We must not so much looke to the Instrument as to the Author , 193 to 222 More beholding to a Providence than our owne Indeavour , 145 , 146 Thinking to revenge an Injury , wee may begin one , 117 Light Injuries are made none by a not regarding , 116 Wee cannot Indure enough to come to Heaven , 20● Best Instructed when most afflicted , 64 to 67 If we knew how profitable afflictions are ▪ we would Indure any thing , 46 to 50 Innocency makes a man patient , 7● to 80 Though they goe weeping under the burden when they carry the precious seed of repentance , yet still they returne with Ioy , and bring their sheaves with them , 219 Christ alwayes returnes with increase of Ioy , 59 to 64 We are usually afflicted with the causes of our Ioy , and astonied with that which is intended for our confirmation , 258 Our sorrowes soone cease , but our Ioyes are everlasting , 239 Weeping may abide for a night , but Ioy commeth in the morning , 204 Out of griefe ariseth Ioy , gaine out of losse , 25 God allayeth our Ioy with the teares of affliction , to increase it , 59 to 64 Affliction increaseth our Ioy and thankfulnesse , 59 to 64 Let our eyes be on the Ioyes which follow , not on the paine which is present , 242 Their reward shall be according to the Intent , what ever the issue be , 184 to 187 Not Iudge of Gods proceeding untill the last act , 9 To Iustifie God in his judgements , 94 to 100 They but hasten us to Immortality , 122 K THe Lord first Kille●h and then maketh alive , 21● Suppose they Kill us , they still rather pleasure than hurt us , 1●● Vsuall for Kindnesse to look sternely for a time , 25● Kisse the Rod we smart withall , 176 Our enemies Know n●ither what they say , not what they doe , 115 to 118 The Nurse Knowes better than the Infant what is good and fit for it , 117 L SIlence or Laughter the best answer to scoffes , 124 He which breakes one Law , breakes all , 142 , 143 Lawfull remedies allowed by God , 163 Not go to Law for trifles , 168 Our aime and end in going to Law , must not be the hurt of our enemy , but first , The glory of God ; secondly , the reformation of the party , and others ; thirdly , a further peace and quiet afterwards ; fourthly , without heat or hate ; fifthly , without using extremity , as more desiring peace , than victory , 168 , 169 In case we finde no redresse , to rest contented with meeknesse and quietnesse , 169 Meditations , when the Law gives no redresse , 169 170 To commit our cause to God who is Chiefe-Justice of the whole world , and both can and will doe what is best , 169 , 170 To make Conscience our Chauncery when wee goe to Law , 170 To make Charity or Iudge when wee goe to Law , 170 To make Patience our Counsellor when wee goe to Law , 170 To make Truth our Atourney when wee goe to Law , 170 To make Peace our Solicitor when wee goe to Law , 170 〈◊〉 Leprosie cured his leprosie , 65 〈◊〉 and happy not to bee worse with Liberty , 174 A wicked man had rather lose his soule than his Life . 147 A delicious Life makes us that we have no minde to go to Heaven , 29 Life and death alike welcome to the beleever , 147 The Dungeon gives more light than the Sun , ●5 God ordereth , Limiteth , and appointeth , the measure , quality , und continuance of every crosse , 193 to 22● God will have us Live by faith , and not by sense , 54 to 5● Suppose we Lose our lives yet we gaine by that losse , 201 , 202 If wee Lose our lives , it is that wee may save our soules , 201 Hee that hath Lived well , is seldome unwilling to dye , 147 If we lost our lives , we shall not lose our labour , 107 Whether the bodies Losse hath made the soule a gainer , 172 They cannot separate us from the Love of God , 20● Tokens and pledges of Gods Love and favour , 177 Never any have had so bitter draughts upon earth , as those God loves best , 225 The good we have by our enemies , should tutor us to Love them , 179 As troubles arise , our Lusts decline , 23 M THat we have beene vicious Magnifies the power and goodnesse of God , makes for our credit , 79 , 80 Cautions and rules to be observed , when we appeale to the Magistrate , 68 to 171 We may crave the Magistrates aide , 164 to 171 The Magistrates office to right our wrongs ; 166 to 169 When displeased with others , they teare the name of their Maker in peeces , 84 To turne our Malice from the person to the sin , 97 to 100 Malice makes a man captive to Satan , 103 , 104 As the outward Man decayeth , the inward Man is renewed , 22 to 25 Infidels wonne by seeing the Martyrs so patient , 133 The Martyrs overcame by dying , 84 Commonly the Measure of our sufferings according to the measure of grace in us , and Gods love to us , 224 To live by faith when forsaken of Meanes , is thought worthy a crowne , 212 God not seldome workes by contrary Meanes , 8 All one with God to work , with , without or against Meanes , 8 Mecknesse of spirit drawes on injuries , 167 Peter more Merry in prison , than Caiphas on the judgement-seat , 101 , 102 Gods least Mercy beyond our best merit , 235 Afflictions Gods Messengers sent to do an errand to us , 49 to 52 God more Mighty to save us , than all our enemies to hurt us , 204 Nothing by our second birth but is Miraculous , in comparison of our naturall condition , ●10 ●11 Diverse Christian Miracles , 110 , 111 Patience a Miracle , 112 A Miserable thing to bee exempt from miseries , 227 None so Miserable , but some others would change calamities with him , 103 We make our selves more Miserable , by looking upon our miseries in a multiplying glasse , 234 We learne More by one weekes Misery , than many yeeres prosperity could teach us , 17 , N Milde Natures best to others , worst to themselves , 167 Nature jocund whiles it prospereth , 244 Nature must not stand in competition with grace , 113 , 114 Need will make us both humble and eloquent , 27 Neglect will sooner kill an injury than revenge , 85 to 94 He truly Noble , that can doe ill and will not , 80 to 85 Nothing but is good for something , 286 O ENough for One to be angry at a time , 90 Oppo●●ion may not be righted by violence , but by law , 144 〈◊〉 the ground of Order , 9 God disposeth of every crosse to his glory and Our good , 193 to 222 In Outward things Gods enemies may fare better than his friends , 230 If Outward things frame not to our mindes , frame wee our mindes to be content with what God sends , 112 , 244 , 245 A question whether the injoying or contemning of Outward things bee the greater happinesse , 31 The Outward man diseased , that the inward man may be cured , 43 to 49 The injoyment of Outward things might indanger my soule , 43 to 49 P EVery Pang a prevention of the pa●●es of hell , and every respite an earnest of Heavens rest , 240 Even Paine diminished with patience ; 111 Our Paines will shortly passe , but our joyes shall never passe away , 239 Wee feele a little Paine in the finger , a great deale more than the health of the whole body , 240 Our Payne short , our joy eternall , 105 Christ past from the Crosse into Paradise , 240 Philosophers Pardon their enemies , we love ours , 151 Passionate men short lived , 92 to 95 He fuller of Passion than reason , that flames at every vaine puffe , 90 , 91 Patient , because God commands us , 142 Patience a counterpoyson against griefe , 110 to 115 Patience as Larde to the leane meat of adversity , 110 111 Hope and Patience , two universall remedies , 110 to 115 Patience sweetens affliction , 110 to 115 The Patient out-live the passionate , 92 to 95 A continued Patience may be different from what is goodnesse , 150 Patience in imitation of Christ and the Saints , 156 to 162 Patience sometimes a Pully to draw on more injuries , 162 , 163 How Patient our Saviour was , 157 158 The way to be Patient , 72 , 73 Many will accept of Peace , that wil not sue for it , 134 , 135 Our Peace would lose us , if we did not a little lose our peace , 176 God gives that Peace , which the world can neither give nor take away , 254 An idle singularity to affect Peace both here and hereafter , 243 First to assay all good meanes of Peace and agreement , 168 We had Perished , if we had not perished , 176 Perseverance a kinde of all in all , 216 God gives us Physick , that we may not dye , 46 , 47 The Physitian knowes what is best for the patient , 177 Philosophers came short of Christians in patience , 184 to 157 We cannot Pleasure Gods servants more then by despighting them , 104 to 115 Gods People choose rather to suffer adversity , than to injoy the pleasures of sin , 23● Their Pleasure short , their paine everlasting , 105 We cannot Pleasure our selves more than by a silent suffering , 88 Plenty of the choisest dainty no dainty , 63 Their Plots to destroy us , do much advantage us , 7 , 8 , 9 Not the Punishment but the sin troubles them , 97 to 100 The evill of Punishment , expels the evill of sin , 43 to 49 The infliction of a lesse Punishment oft-times prevents a greater , 178 To thinke that God will not Protect and provide for his , were to derogate from his wisdome , Power , and goodnesse , yea 't were against reason , 181 to 184 That a strong opposition makes for the glory of Gods Power , 4 to 7 Gods Power best appeares in our weaknesse , 6 If we want faith , Patience , and wisdome , to make a right use of the crosse , we must pray for it , 183 Our praise to be dispraised of them , 127 to 133 They that forsake the Law Praise the wicked , 127 They are words & not Prayers which fal from carelesse lips , 27 Private persons may not revenge , 166 Our Present sufferings the fittest and wholesomest physick , 48 God lets us bloud to prevent a worse mischiefe , 43 to 49 Five Prerogatives of a Christians patience , 150 , 151 The Priviledges which redownd to us by suffering , 247 Pride first put on , and last put off , 94 , &c. To have Profi●ed by affliction , an evident signe we belong to God , 172 ▪ We are ready to shrinke from Christ , when Profits or pleasures shrinke from us , 244 A recapitulation of severall Promises , 248 , 249.256 , 257. Prosperity feeds pride , and keepes off repentance , 32 Commonly the Lord makes our latter end so much the more Prosperous , by how much more our former time hath beene miserable and adverse ▪ 216 , to 220 Of which many examples , 216 to 220 The more Prosperity , the lesse piety , 20 to 25 Prosperity too strong wine for a weake braine , 31 If the Lord Prune his Vine , he meanes not to root it up , 46 To avenge our selves , is to lose Gods Protection , 146 , 147 We are kept low , that we may not be Proud , 44 The Purpose of affliction is to make us earnest with God , 26 Q OVr Quarrels make both Divell and Lawyers sport , ●8 R RAge not ingendred but by the concurrence of cholera , 85 to 94 If we suffer , it is that we may Raigne , 177 Suffer with Christ , and Raigne with him , 239 Reasons of affliction , sixteene , 4 Whereof three concerne Gods glory , 4 to 14 Thirteene our good , 14 to 73 Whether our wisdome be improved , or our lives Reformed , by what we have suffered , 172 The godly may well Rejoyce in tribulation , 256 S. Paul Rejoyced in nothing more than afflictions , reproaches , persecution , &c. 255 The godly rejoyce alwayes , the wicked for a fit only , 243 No Release without repentance , 18 , 19 God loves to send Releese when we least look for it , 205 Religion and persecution inseparable , 1 , 2 , 3 ▪ Religion allowes as much of the Serpent as of the Dove , 163 We can neither indure the malady , nor the Remedy , 254 Persecution will follow Remission of sins , 1 , 2 , 3 The end of passion the beginning of Repentance , 136 Repentance can only prevent the eternall displeasure of God , 22● Repentance removes affliction , 18 , 1● Affliction makes us repent of f 〈…〉 we never dreamt of , 15 The way not to Repine at those above us , is to looke at those below us , 233 The Reproach of an enemy brings us to see our faults , 94 Iudas his depraving Mary , turned to her great Renowne , 132 Lawfull to seek Restitution , 167 It is enough that when we are dead , we shall Rest in the Land of Promise , 232 Some carnall Reasons for revenge answered , 154 CHRIST not yet Revenged of his enemies , 15● Both the Law of Nature , and Law of Nations forbids revenge , 14● , 144 If wee miscarry in seeking Revenge , 〈…〉 no comfort , 146 , 147 He that takes Revenge , makes himselfe both Iudge , witnesse , accuser , and executioner , 139 , 140 To Revenge is to take Gods office out of his hand , 137 to 142 The Lord will Revenge our wrongs , 121.137 to 142 Revenge a remedy worse than the disease , 85 to 94 Patience the most divine and Christian-like Revenge 84 Great is their Reward which suffer for righteousnesse , 237 , 238 The more we suffer , the greater our Reward , 237 to 246 Were every paine we suffer a death , and every crosse an hell , yet we shall have amends enough , 106 , 107 Patience shall have a temporall Reward also , 108 to 115 If not , patience were a sufficient Reward to it selfe , 110 to 115 We shall beare the crosse more comfortably , if we think upon the Reward promised , 237 to 246 Patient , because patience brings a Reward , 103 to 115 Hope of Reward should make us patient , 102 Our Reward answerable to our sufferings , 242 The greater our sufferings here , the greater our Reward hereafter , 242 Rich men neglect God most , 32 Rules to be observed in suffering , 162 to 179 S SAtan can doe any thing by permission , nothing without , 198 199 Satan is limited , and can goe no farther than his chaine will reach , 198 , 199 God will never give Satan leave to doe the least hurt to our soules , 199 Satan injoyned silence , 128 , 129 If Satan cannot hurt us ; much lesse his instruments weake men , 199 , 200 Our Saviours whole life from his cradle to his grave a continuall act of suffering , 233 The Saints patience , 159 to 162 To search whether the report be true or no , 97 , 98 Their scoffes noble badges of honour and Innocency , 132 If beaten off from our profession wiith scoffes , we are but counterfeits , 173 The Scriptures written for our learning patience , comfort and hope , ●●6 Security the cause of corruption , ●75 Affliction separates the good and bad , 37 to 43 We take deeper roote by shaking , 45 We remember one dayes sicknesse more than many yeares health , 234 The sick servant hath not strong meates given him , as the rest have , 226 An enemy most vexed with silence , 123 to 126 Silence the way royall to correct a wrong , 80 to 85 Silence will either drayne the gall ou● of bitter spirits , or make it more overflow to their owne disgrace , 124 Silence in case of personall wrongs , but not in the causes of God and Religion , 125 Our Saviour a patterne for silent suffering , 96 , 97 Silence one kinde of revenge , 123 to 126 Affliction discovers whether we are sincere or not , 37 to 43 Sinne the sling of all troubles , 147 Our sincerity cannot bee approved without suffering , 244 Chastisements ( after the sinne is remitted ) may bee deadly , 227 Every word they speake of us is a slander , be it good or ill , 127 to 133 A slanderer doth but shame himselfe , 119 None ever was that was not slandered , 139 Better smart for a while than for ever 177 Our songs shall be lowder than our cryes . 64 Commonly they know not GOD that know no sorrowes , 18 The soule cannot live while the sinne lives , 19 GOD regardeth the soules good , and his owne glory , 254 Our soules shall loose nothing but their drosse , 202 The soule waxeth as the body waineth , 66 We have the presence of Gods spirit and grace many times , and feele it not , 220 To rejoyce when they speake evill of us , 132 The sharpe water of affliction quickens our spirituall sight , 49 to 52 To bee evill spoken of for well doing peculier to the godly , 127 to 133 If God stay long , yet hee will bee sure to come at l●ngth , 58 , 59 Steven a true Scholler of Christ , 159 , 160 Of all stormes a calme the greatest , 227 A stoute Christian beares off one mischiefe with another , 68 , 69 Though the Divell strikes at our names , his ayme is to slay our soules , 172 We may well take a few stripes , where we receive so much good , 100 to 103 Receive his stripes with all humility , patience , pie●y and thankfulnesse , 176 That stripes from the Almighty are speciall tokens and pledges of his adoption and love , 222 to 229 Nothing more proves us Gods than his stripes , 22● Not bound to tender our throates to an unjust 〈◊〉 , 162 to ●●● Our sufferings may aggravate , cannot redresse our miseries , 176 A man that studies revenge , keepes his woundes greene and open , 91 We must suffer with Christ that wee may raigne with him , 52 to 54 Our sufferings are registred , our teares botled up , 191 192 We suffer here that we may not suffer hereafter , 43 to 49 Our sufferings farre lesse than our sinnes have deserved , 235 By suffering we become followers of all the Saints , 53 , 54 Our patience shall be proportionable to our sufferings , & our strength equalled to our temptations , 219 Our sufferings nothing to what others have suffered , of which diverse examples , 229 to 237 When God calles us to suffer he gives answerable strength and courage , 226 Wee shall suffer no more than we are able to beare , 200 Than shall be for our good , 200 Suffering the only way to prevent suffering , 85 to 94 Wee may well suffer patiently , when we know wee suffer justly , 94 to 100 When we suffer , we bethinke our selves of what we 〈…〉 94 , 95 〈…〉 cious , nor lightly credulous , ●64 Love doth neither allow suspition nor thrust o●t discretion , 164 After we have swet and smarted six dayes , ●omes a Sabbath of eternall rest , 241 To fulfill the substance , when we faile in the i●●●●ition , and erre in circumstances , is sinfull , 186 T TO tarry the Lords leasure , 214 The Lord either takes troubles from us , or us from troubles , 215 The water of our lakes shall be turned into the wine of endlesse comfort , 237 to 246 Our suffringe make us teachable , 64 to 67 Prayer , reading , meditation and contemplation , makes a Divine , 67 With Iob we must not onely be patient , but thankefull , 102 We may thanke our enemies , or must thanke God for our enemies , 22 Rules touching our thoughts , 164 God hath set downe a certaine period of time when to deliver thee , and till then thou must wait , 213 Of which many examples , 213 to 215 We measure the length of time by the sharpnesse of our afflictions , 2●● God will doe all in due time , that is , in his time , n●● in our● ▪ ●●● In some cases ●●●●ration unexpedien● , 162 to 171 We may well suffer their tongues , so long as we are delivered out of their hands , 116 The lewd tongue or hand moves from God , it moves lewdly from Satan , 185 186 Their evill tongues make us live good lives , 22 A man of a good life feares not him that hath an evill tongue . 127 to 133 God traines us up by degrees , 226 Our enemies cannot cannot deprive us of our spirituall treasure here , nor eternall hereafter , 202 203 Be our tryals great , salvation will one day make aamends for all , 237 to 246 Affliction tryes our sincerity , perseverance , and constancy , 40 to 43 We esteeme our inches Elles , till by tryall wee finde the contrary , 49 to 52 Tribulation the most sincere Divinity , 67 Tribulation increaseth patience , 67 to 73 Men tryed in the furnace of adversity , as gold in the ●ire , 37 to 4● If our troubles be light and few , it is because we are weake and tender , 2●6 Many and great are the troubles of the righteous , but the Lord delivereth them out of all , 215 Passe through a sea of troubles to the haven of eternall rest , 107 Kisse the hand which strikes us , trust in that power which kills us , 57 58 We are not trusted with all our portion , lest wee should spend it , 43 to 49 V VEx them when they wrong us , and they will wrong us more , 85 to 94 The impatient vex themselves , because another hath vexed them ▪ 91 , 92 To vex as an enemy , is to further an enemies spight , 125 To vex other men is to tutor them how they should againe vex us , 85 to 94 The victory which is got by mildnesse is perpetuall , 135 Love is stronger after such a reconcilement , 135 The noblest victory to overcome evill with goodnesse , 80 to 85 A great victory gotten and no blow striken , 89 Our good behaviour will vindicate us from ill report , 139 Vice drawes death with a horrid looke , but so doth not vertue , 148 Afflictions as we use them , 111 Vse and application of the 32 reasons , 171 to 184 W WAnt teacheth the worth of things most truly , 59 to 64 When we Want nothing here , we forget our home above , 175 ●etter Want any thing than our selves , 45 to 52 Affliction makes us Watch and prepare , 35 , 36 Christs Wayes different from ours , 251 , 252 Afflictions Weane us from the love of the World , 28 to 35 The persecutor more Weary than the persecuted , 106 Ne●er Weary of receiving , soone weary of attending , 244 We may well suspect our selves , if they speak Well of us , 127 to 13● W●●l●h like a treacherous dye , 31 It Whe●s our appetite to be held fasting , 26 , 27 The Wicked like some beasts grow mad with b●iting , 176 Wicked men hate the godly , 1 , 2 , 3 None but simple or wicked men Will beleeve their slanders , 132 In resisting the Will of God they do fulfill it , 197 , 198 The Churches enemies doe even performe that Will of the Almighty which they least think of , and most oppose , 197 , 198 We must ●aste of our Saviours bitter potion , before 〈◊〉 drinke his Wine of endlesse comfort , 243 , 244 We 〈◊〉 them that we may Win them , 133 to 137 That which makes the body smart , makes the soule Wise , ●● to 67 It makes for the glory of his Wisdome , 7 , 8 , 9 A Wise Christian will doe good to them that doe hurt to him , in policy , 85 to 94 Stripes make us Wise , 64 to 67 It is the Wise mans portion to suffer of fooles , 116 A Wise man regards not what fooles say , 115 to 118 All humane Wisdome is defective , 145 , 146 Its enough for Wisdome to be justified of her children , 116 Simple as Doves in offending others , but Wise as Serpents in defending our selves , 163 Mercy ought to be guided by Wisdome , 162 to 171 Could we sit downe and obtaine our Wishes , we should strangely intangle our selves , 253 , 254 Looke to the reward , and thou wouldest not wis● the Worke easier , 2●● We must not set our Wit to theirs , 115 to 118 Our owne Wit will befoole us , 145 , 146 Gods dealing in this particular , should move Wonder to astonishment , 178 Afflictions so overcome us , that they overcome the love of the World in us , 30 If we be Gods servants , the World and the Devill will let flye at us , 1 , 2 , 3 This World pleasant to travell through , but not safe to dwell in , 175 The very Heathens rather hated than loved this World , 31 This World will not last ever , 107 , 108 Our actions at last will out-weigh their Words , 139 Their Words can do us neither good nor hurt , 121 Their Words must be spelled backwards , 132 He which cannot endure Words for Christ , would never endure wounds for him , 85 If we cannot avoide ill Words , our care must be not to deserve them , 79 , 80 Rules touching our Words , 164 to 167 Gods Workes not to be judged untill the fifth act , 208 If wee would prevaile with God , we must Wrestle , 27 So to remit Wrongs , as not to incourage or provoke them , 167 We may commit a greater Wrong in putting up an injury , than in punishing the doer of it , 168 Y YEelding , the only way of overcomming , 8● FINIS . 
A67782	----	The whole duty of a Christian, or, The character of a true beleever, that walks in some measure answerable to the Gospel, his Christian profession, and the millions of mercies he hath received ... by R.Y. of Roxwell in Essex. Younge, Richard. This text is an enriched version of the TCP digital transcription A67782 of text R6055 in the English Short Title Catalog (Wing Y195). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 207 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67782 Wing Y195 ESTC R6055 12706315 ocm 12706315 66022 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67782) Transcribed from: (Early English Books Online ; image set 66022) Images scanned from microfilm: (Early English books, 1641-1700 ; 371:18) The whole duty of a Christian, or, The character of a true beleever, that walks in some measure answerable to the Gospel, his Christian profession, and the millions of mercies he hath received ... by R.Y. of Roxwell in Essex. Younge, Richard. This text is an enriched version of the TCP digital transcription A67782 of text R6055 in the English Short Title Catalog (Wing Y195). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread 61, [1] p. Printed by R. & W. Leybourn, London : 1653. Caption title. Attributed to Richard Younge. Cf. Halkett & Laing (2nd ed.). Author's initials appear after edition statement. Imprint from colophon. Reproduction of original in Bodleian Library. eng Christian life -- Early works to 1800. Conduct of life -- Early works to 1800. A67782 R6055 (Wing Y195). civilwar no The vvhole duty of a Christian: or, The character of a true beleever, that walks in some measure answerable to the Gospel, his Christian pro Younge, Richard 1653 40723 306 0 0 0 0 0 75 D The rate of 75 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Emma (Leeson) Huber Sampled and proofread 2003-01 Emma (Leeson) Huber Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE Whole Duty OF A CHRISTIAN : OR , The Character of a true Beleever , that walks in some measure answerable to the Gospel , his Christian profession , and the millions of Mercies he hath received . In reading whereof reflect upon your selves , and see what comparison there is between that you are , and what you should be : and then with blessing from above , it will much further you in your way to Heaven : for therefore are we Christians in name only ▪ because we think our selves Christians indeed , and already good enough ▪ 2 COR. 13. 5. The second Impression much inlarged By R. Y. of Roxwell in Essex . CHAP. I. GOod works , and good instructions , are the generative acts of the soul ; out of which spring new posterity to the Church and Gospel . And it is both a happy and pleasing harmony . when saying and doing go both together . But examples are more prevalent for the most part then precepts , and acts are better expressions then words . Precepts shew us what we should do , but examples shew us how we may do it ; and that what is injoyned may be done of us , because they have been done of others like our selves . Example is a living and efficacious Sermon ; easily perswading what we intend , while it proves what we perswade to be feasible . Besides , Examples give a quicker and deeper impression upon mens spirits then arguments . And he perswades unto virtue most , who liveth best . Yea cer●ainly a speechlesse life hath more force in it , then a lifelesse speech ▪ For a Christian conversation , is of the Scriptures , the best , truest , and plainest Comment or Exposition . § 2. Or should it be questionable in some cases , yet deeds are ever of more power then words , and practice more prevalent then precepts with the multitude : who as they are more taken with , so they are better able to judge by the sight of the eye then by the hearing of the ear . When the Orthodox and Arian Bishops contended about the faith , Iovinian could say , Of your learning I cannot so well judge , or of your subtill disputations ; but I can observe which of you have the better behaviours . Good works are unanswerable Syllogismes , invincible demonstrations : And it is naturall for men to follow the Law of fact , before the Law of faith ; a visible pattern rather then a meer audible doctrine . Men are readier to live by sense and ●ight then by faith only : Yea the want of sight , causes not seldom the want of faith , as we finde it fared with Thomas , Joh. 20. 25. § 3. Men are apt to carp against what the Minister speaks , though he bring the Word for his warrant ; but the Beauty of Holinesse hath often stolen away the hearts of the gainsayers , and won their affections even against their wills . Religion hath a truth and a power in it : people will never beleeve the truth of a doctrine in our mouthes , where they see not the power thereof in our lives . Nor can it be denied , but that words are of more efficacy and authority when deeds follow . But take some instances whereof we have ample experience . And first observe how it fares between Pastors and their people ; for from the Pastors example they all take fire , as one torch lights many . Pastors are the glasse , the scool , the book , Where peoples eyes do learn , do read , do look . Every private Christian ought to be a common line in Christianity ; but the Minister is or should be as a set copy of sanctification to the rest . The learned Preachers words , though plain , To plain men truth may preach : But Pastors pious practice doth , A holy life them teach . § 4. And so on the contrary : All men like sheep are prone to go astray . but if the bellweather or leading sheep takes a vagary , all the flock will follow him . We are apt to be led by precepts , but are easily overled by evil presidents , even following our guides untill we have lost our selves : which occasions the holy Ghost to use that Proverb ; Like Priest , like people , Hose . 4. 9. Isa. 24. 2. That doctrine is divine indeed ; That by good works proves words : More harm do ill examples breed ; Then good words , good affords . § 5. And the like of Governours : the facts of eminent persons become examples ; those ex●mples Laws : Vnto the ex●mple of the King ; The world does frame in every thing . Augustus a learned Prince , filled Rome with scholars , Tyberius filled it with diss●mblers , Constantine with Christians , Iulian with atheists : Let Ieroboam only set up Calves in Dan and Bethel , the poople are presently down on their knees ; yea every one like beasts in heards will go a lowing after them : Yea if Saul do even kill himself , his Armour-bearer will do the like : The Leaders example is a Law to the followers . Whence it hath ever been the dangerous policy of Satan , to assault principall men both in Church and Commonwealth , knowing the multitude ( as we say of Bees ) will follow their master . § 6. And the same might be shewn of Parents and Masters : We are led by whom we are fed , without any respect to him that feeds both them and us . A sick head makes a distempered body ; a blinde eye endangers all the other members , &c. whereas piety in a Parent or Master , like Aarons oyntment , runs down to the skirts of his family , Psal. 133. 2. Whence that usuall phrase of the holy Ghost , The man beleeved with all his houshold , Joh. 4. 53. Acts 16 , 33 , 34. § 7. But that those whom precepts do not so effectually move , are not seldom induced by examples ; will best appear by the induction of particular instances . We reade , that more infidels were won to the Christian faith , by the vertuous and holy lives of the primitive Christians , then by the doctrine which they taug●t : they made the world to reade in their lives , that they did beleeve in their hearts : and caused the Heathen to say , This is a good God , whose servants are so good . Yea as ●ozomen observes , the devou● life of one poor captive Christian maid , made a King and all his family imbrace the Christian faith . Cicilia likewise a poor virgin , by her vertuous life and gracious behaviour in her martyrdom , was the means of converting four hundred to Christ And we reade that St Albon receiving a poor persecuted Christian into his house ; by only observing his holy devotion and unblameable life , was so much affected therewith , that he became both an earnest professor of the faith , and in the end a glorious Martyr for the faith , All which considered , namely 〈…〉 never shine so much , as when they are lively engraven or 〈◊〉 in some eminent person : I have thought good to reduce 〈◊〉 , or almost all the Evangelicall Precepts , into a particular and familiar example , that so it may serve not only for a set copy of sanctification , but as a fit person or pattern for each mans imitation and incitation . You may suppose him another Nathaniel , in whose heart there is no guile , Joh. 1. 47. Or another Samuel , who was able to acquit his sincerity before God and man , 1 Sam. 12. 3. Or another Iob , an upright and just man , Job 1. 1. Or another Ionathan , 1 Sam. 23. 16 , 17. Or Eli●zer , Gen. 15. 2. who could rejoice in others welfare , by whom themselves were deprived of great honour and reve●ues : Or one that does unto all others , as he would have others do unto him , Matth. 7. 12. CHAP. II. § 1. THis Christian indeed , this true Beleever is one , that God ( of his free grace and good pleasure ) hath chosen , and elected to eternall life before the foundation of the world ; and whom Christ hath redeemed with his pr●cious bloud . § 2. He is effectually called , and become a new Creature by regeneration , being both begotten and born anew of God by the immortall s●ed of the Word , and the Spirits powerfull working with it . And without this new birth there is no being saved , as our Saviour himself affirms , Iohn 3. 5. § 3. He is industrious after the means of grace , loves to hear Christs voice , and delights in it , as finding a sweet rellish therein ; is able to know when Christ speaketh , and when the tempter ; he receives the Word not as the word of men , but as it is indeed the Word of God , with all readinesse ; for he resists not as the wicked do , but obeys Christs call ; which worketh in him mightily : for he findes it by experience quick , and powerfull , and sharper then any two edged sword ; piercing even to the dividing asunder of the soul and spirit , and of the joynts and marrow ; and to the discerning of the very thoughts , and the most secret intents of the heart . § 4. His heart is circumcised , or rather God takes away the stony heart out of his flesh , and gives him a new heart ; in which he writes his Law , and puts a new spirit into him , ●v●n his own Spirit ; causing him to walk in his statutes , and keep his ordinances so as to do them . § 5. God sheds his love abroad in his heart by the holy Ghost , who witnesseth to his conscience , that he is become the childe of God ; whereby he hath union , and communion with Christ ; partakes of the divine nature , and becomes like God in holinesse . § 6. He is brought out of darknesse into marvellous light , hath his eyes opened to see the wonders of Gods Law ; and that vail , or curtain which before was d●awn over his heart ( 2 Cor. 3. 15 , 16. ) taken away , and is turned from the power of Satan unto God . § 7. He is ashamed of his former conversation , bewailes , and mourns bitterly 〈◊〉 sins , actuall and originall , of omission and commission , sec●et as 〈◊〉 known ; lesser , as well as greater : yea , as well for the evil which cleaves to his best works , as for his evil works ; being more grieved for offending so good a God , then for that it doth , or might bring him shame , or punishment in this life , or in h●ll . § 8. He now findes that the Law is spirituall , binding the heart as well as the hands ; to which holy and just rule he brings all his thoughts , words and actions ; and so sees himself out of measure sinfull , as being guilty of all manner of concupiscence ; having broken every one of those righteous precepts ( Exodus 20. ) more times and waies then he hath haires on his head ; not b●ing able of himself to think a good thought : for that all the powers of his soul , and members of his body , are who●ly , and originally corrupted . § 9. He sees himself as guilty of Adams sinne ( being in his loyns , ) as any Heir is liable to his Fathers debt ; and esteems it the Mother , and Nurse of all : finding it like the great wheel in a clock , that sets all the wheels on moving , while it seems to move slowest ; and therefore hates and bewails it , as the most foul , hatefull , secret , deceitfull , and powerfull evil . CHAP. III. § 1. VVHereupon finding himself in a lost condition , and confessing that he hath deserved all the plagues of this life , and of that which is to come ; and groaning under the burthen of sinne , utterly dispairing of all help in himself : he is solicitously carefull in the use of the means , to attain faith in the promise of Gods merey made in Christ , finding no rest untill he get some assurance , vehemently hungring and thirsting after , and earnestly praying for the pardon of sinne , waiting on the Lord with patience . § 2. He humbly , unfainedly , and freely confesseth all his sins so far ●s he is able , with the severall circumstances which aggravate the same , to his own shame and Gods glory . § 3. He will take a holy revenge on himself , even to the denying of his own reason and affections , his credit , carnall friends , profits , pleasures , and whatever else might hinder : and by restoring goods or monies evil gotten , though it were long since , and when he was a servant ; in case he be able . § 4. He unfainedly desires to forsake all sinne , as being in some measure dead to it , Christ ( by his Spirit ) having freed him from the power and dominion thereof , and in part abolished it ; at least he so parts from all iniquity , and hates every false way , that no one sinne doth raigne in him : for when he doth commit any evil , it is full sore against his will , as being led captive to it by the strength of Satans temptations and his own corruptions ; for he never commits it freely and willingly , and with full consent : he allowes not of the evil he does , no he will not premeditately , and in times not utterly deserted , do the least evil that the greatest good may come of it : neither is there any sinne he knows by himself ( were it formerly never so pleasing to him ) but he desires as heartily , that he might never commit it , as that God should never impute it . He likewise ha●es sinne throughly and universally , and therefore is throughly grieved for the abominations that are done by others ; to the dishonour of God , and slander of religion , or the ruin of mens souls . § 5. Nor does he only abhor and depart from evil , but he cleaves unto that which is good : he is not only dead to and made free from sin , but as he hath once been the servant of sin , so he becomes the servant of righteousnesse : and as he hath been instrumentall to Satan , so he will now be as active to serve Christ ; and be as fruitfull in good works , as he ha●h fo●merly been in evil works . § 6. He is conformed to the Image of Christ , and is led by the Spirit ; walks in newnesse of life , lives holily , justly and unblameably , for now he walks not after the flesh , but after the Spirit , and brings forth the fruits of the Spirit , mentioned Gal. 5. 22. so that he is changed and renewed in every part , power and faculty : his understanding is enlightned , his minde renewed , his will changed , his affections sanctified , &c. and he who thinks he beleeves , and findes not a pa●pable change in his judgement , affections and actions , does but deceive himself . CHAP. IV. § 1. HE goes often and upon all occasions unto God in prayer , in which lies all his strength ; yet not as his , but as it is the intercession of Gods own Spirit in him , poured out in the Name of Christ , and according to his will : for being truly sensible of his sins and wants , ●e chiefly prayes for the pardon of sinne , the effusion of grace , and for the assistance of Gods Spirit : that he may more firmly beleeve , more soundly repent , more zealously do , more patiently suffer , and more constantly persevere in the practice and profession of every duty . Nor does he for the most part fall into prayer without meditation and preparation ; nor utter words without dev●●on and affection ; nor without some assurance and perswasion , that God will hear and grant his requests : yea , he mostly takes no●ice of his enlargements in prayer , and of the successe afterwards , and is accordingly thankfull or humbled ; not that he measureth Gods hearing his suit by his present answer , or his present answer by his own sense ; he will pray ( at least in some poor measure ) at all times , striving against deadnesse of spirit and distractions , as an heavy burthen . § 2. He hears the Word with attention , mindes , observes , and remembers it carefully ; receives and applies whatsoever precept or promise is spoken out of the Word , as spoken by God to himself in particular ; is astonished at the ●eepnesse of Gods wisedom , power and goodnesse ; seriously meditating upon the the Nature , Attributes , Word and Works of God : he layes it up in his heart , ponders on it in his mind , and practiseth it in his life : neither will he approach unto the Lords Table , without due examination and preparation . § 3. He is enligtned with the saving knowledge and hid things of the Gospel ; and to see truth from error , good from evil ; together with his own wretched nesle by sinne , and the riches of Gods free grace and mercy in Christ towards his own soul ; he is not ignorant of the Principles of Religion , as most aged people are ; but is able and ready to give a reason of the hope that is in him . § 4. He loves and longs after a powerfull and searching Ministry above all earthly treasures , as finding a greater necessity of spirituall then corporall food ; and therefore will take any pains , or be at any cost , or suffer any disgrace to injoy it . § 5. He is never offended at any wholsome truth , be it never so untoothsome , but affects that Ministry most which most layes open and rebukes his own sinne ; even therefore coming to the light , that his deeds may be made manifest . When he hears his own sins spoken against , he does not apply the same unto others , as is the manner of too many ; nor is he wise to defend the evil he does , but loves to be admonished ; nor will he after warning and conviction from the Word , go on in an evil way , because his principall care is to be saved . § 6. He will not mock his admonisher , scoff at the means to be saved ▪ nor make himself merry with his own damnation , as the desperately wicked do . He turns not his back upon any truth , nor flies from any instruction ; he hateth not the light : yea he loves that Minister best , that most makes manifest the secrets of his heart ; as knowing that God is in him of a truth . He will not refuse a Pardon because he dislikes the Messenger . Indeed he least regards those Ministers that the world admires , as well weighing what St Iohn saith , 1 Ioh. 4. They are of the world , therefore speak they of the world , and the world heareth them : we are of God , he that knoweth God heareth us ; he that is not of God heareth not us : hereby know we the Spirit of truth , and the spirit of errour , ver. 5 , 6. § 7. He will not plead against God , nor ask a reason of his actions ; if he meets with hard Scriptures , he runs not into errour , not is offended , but suspends his judgement , and blames his own blindnes : you may know him from an unbeleever by this , he is wise to defend the truth when he hears it spoken against , but never argues against it ; whereas the unbeleever ( being prompted by Satan ) can most subtilly argue against the truth , though he hath not a word to speak for it ; yea , he thinks it religion enough if he can but dispute against the religious , which is a manifest signe of a wicked man . Briefly , he neither carps nor frets against a faithfull Minister , nor seeks to intrap him , or pervert what he delivers , but prayes for him , and is ready to speak in his defence . § 8. He hath an high estimation of the Ministers , and means by which he was converted , and findes more sweetnesse in the Gospel then in any thing else in the world . § 9. Spirituall judgements , ( as a famine of the Word , the blindnesse of mens mindes , hardnesse of their hearts , &c. ) he accounts more wofull then any judgement the world can be sensible of . § 10. He is not of a reprobate judgement , in thinking good evil and evil good ; neither hath he a base esteem of Gods people and their wayes , as it fares with our scoffing adversaries , who look upon zeal and holinesse with the devils spectacles ; nor so farre from being holy himself that he hates holinesse in others , or so stupidly sottish as the rude rabble , who will profes●e that they love Christ , yet hate all such as any way resemble him . He will take heed of persecuting the godly either with hand or tongue ; and as he will not condemn the j●st , so he will not justifie the wicked , nor favour them . § 11. He is so farre from taking offence when none is given , that he will not be offended when offences come ; as at the scandalous lives of professors , or at the multitude of heresies that are daily broached , though they grieve his very soul ; but when strange things happen , he makes a wholsome construction thereof . CHAP. V. § 1. HE prayes for the enlargement , and rejoyces at the progresse of the Gospel , and in the common good of the Church ; and so at the graces or good successe of any member in particular , and will be some way instrumentall for Christ , praying for and earnestly desiring the salvation of others ; and likewise endeavouring to win all he can to Christ ; rejoycing no lesse when any good thing is done by others , then if himself did it . He highly respects all such as any way promote the Gospel , and is thankfull to them . § 2. He is willing to be at cost to serve the Lord , will freely administer carnall things , where he partaketh of spirituall things ; and counts the same as a due , not as a benevolence : yea , he thinks it most just , that they who preach the Gospel should live of the Gospel ; and that as freely as men of other Callings : which signe or character shews , a world of men that professe themselves Christians to be but counterfeits . § 3. He beleeves impartially the whole Word of God , threats and precepts as well as promises ; and things above the reach of reason , as well as what experience hath made plain to him ; he feels the power and efficacy of Gods Word and Spirit , perswading his conscience , that his sins are pardoned in Christ , and he in favour with God ; so that he can truly apply Christ , and all his benefits and promises unto his own soul ; trusting in him , and casting himself only upon him for pardon and salvation . § 4. He hath a sweet and sanctified peace in his conscience , arising from the assured forgiven●sse of his sins , a sound and strong joy in the Lord , and in his Word through beleeving ; not seldom the holy Ghost inwardly setting to Gods privy seal , by sudden refreshings falling like the dew upon his heart , and establishing his soul before the Lord , especially after holy duties ; yea , his hope ( as being built upon Gods word and promises ) fills him with such joy unspeakable , that is makes him rejoyce even in tribulation . § 5. He sometimes loseth the efficacie , feeling and comfort of faith , but the seed and habit of faith alwaies remaineth . He is often and grievously assaulted with fears and doubtings , but in the issue he alwaies gets the conquest , and is the more as●ured for having been so much assaulted , and does so much the more strive to make his calling and election sure , and to be assured of future happiness● after this his earthly pilgrimage . § 6. Or , if he have but a weak faith , yet it is sound , against which the very gates of hell shall never prevail , for he never utterly falls away from the grace of God , but perseveres in the truth , and in well doing to the end ; and therein finds also a blessed thriving , and gracious progresse in true holinesse . § 7. He is perfectly justified by the bloud of Christ , freed from the rigour of the Law , and in some good measure from the spirit of bondage ; is often in combate between the flesh and the spirit , but the spirit in the end ever gets the upper hand . CHAP. VI . § 1. ANd as he beleeves in his heart , so he is not ashamed of the crosse of Christ , but will professe the truth boldly in all estates , and in times of suffering , and publish what Christ hath done for his soul , to Gods glory and the comfort of others : yea , if called to it , he will ( God assisting him ) lay down his life for Christ and the Gospel , and rejoyce also that he is counted worthy . § 2. Neither is he high-minded , but more fears the want of grace , then confides in what he hath , for he works out his salvation with fear and trembling ; and trusts not in the least to his own strength , but is ever jealous and suspitious , lest his heart should deceive him ; but he resolves by Gods grace , not to use any unlawfull means , nor yeeld to any thing against the truth , for the avoiding of what he fears , be it burning at a stake ; as knowing and being fully perswaded , that all things shall work together for the best unto him . And indeed the fear of God , ( which is his continuall guardian ) keeps him in some measure from the fear of death , and terrour of the world ; for he fears not them that can only kill the body , in any degree like him , that after he hath killed can cast both body and soul into hell . Nor does he grutch to los● a temporall life , when in lieu thereof he shall obtain an eternall Crown of glory . § 3. He is wonderfully inflamed with the love and estimation of God and of Christ , especially upon the ret●rn of his prayers , or the obtaining of some mercy ; the which he shews by his hating of evil , and by his constant obedience and the delight he hath in keeping of God ▪ Commandements , and by his willingnesse to be at cost or suffer for him . Neither is he so in love with the world or any thing in it , as that it shall diminish his love to God ; yea he so loves and longs for Christs appearing , that he may be united to him and enjoy his presence , that his daily prayer is , Come Lord Jesus , come quickly . § 4. Again , He intirely loves , and highly esteems Gods people , not out of any carnall or sel● ends , but for their graces , the truths sake , and because they are born of God : more loving and hono●ring the poor that w●lk uprightly , then they that pervert their wayes though they be rich , and loving them best that serve God most : He is prone to justifie them , and speak in their defence when he hears them reviled , slandered or contemned by wicked and ungodly men , though he incur their displeasure by it . § 5. He does not estrange himself from the people of God in their misery , but is ready to minister unto them when they stand in need , and use any means for their relief . He will solicit great ones in their behalf , and in Christs cause , though he indanger himself thereby : and can be as earnest a suitor at the throne of Grace for others that are in distresse , as for himself , even thirsting and studying how he may do them most good , as participating and being touched with compassion , and having a fellow-feeling both of the misery and felicity of others , as one member hath of another , especially of the Churches , as a member hath of the whole body . Neither can he rejoyce in his own peace and welfare , while the Church and people of God are in distresse , whose welfare he prefers before his own . § 6. He delights in the Saints company above all others , as finding an heavenly sweetnesse in their conference and society , where every ones words do savour of grace and wisedom ; and when in every company he shall either do good or receive good . § 7. And as he loves and delights in holy company , so he loathes evil company : neither will he have any fellowship with the workers of iniquity , or be in league with the wicked , as Swearers , Drunkards , Whoremongers , Scoffers , &c. but avoid all needlesse society with them . § 8. He rejoyceth when the righteous are exalted , and grieves when the wick●d bear rule . He is no enemy to reformation , but earnestly desires the same , and furthers it all he can . CHAP. VII . § 1. HE mak●s conscience of sanctifying the Sabbath and sees that all under him do the same : He will not give liberty to his servants ●pon the Lords day to do what they list . § 2. He reforms his family , and s●ts up Gods Worship therein , per●orming the duties of Prayer , reading , repeating , &c. and instructing his children and servants . § 3. He is zealous to admonish , reclaim and reduce such as go astray ; and to save those among whom he lives , out of duty and thankfulnes●e to God and his Redeemer , and out of love to them . § 4. He is ha●ed of the world for goodnesse , and suffers some way for Christ ; at least , he is evil spoken of for well doing , and rejoyceth therein , or in whatsoever he suffers ; well considering , that all his sufferings in this life are not worthy that glory ●e shall enjoy in the next . § 5. His graces and goodnesse gains him more enemies , and breeds him more danger , then vice and wickednesse does another man : but he is more pleased then displeased at it , for he knows by the worlds hating of him , that he is not of the world , but that Christ hath chosen him out of the world : and that he some way discovers the worlds treasons and deceits . He knows also that to be the worlds friend , is to be Gods enemy ; yea he esteems it an honour to be evil spoken of by evil men ( because when a thing is best they will like it least : ) and a grace to be disgraced for Christ , who was far●e more disgraced for him . Besides , the single approbation of one wise experimentall Christian , is enough with him to countervail the disdain and dislike of a whole Parish of sensualists ; and an ounce of credit with God , more worth then a talent of mens praises . And how little is that man hurt , whom malice condemns on earth , and God commends in Heaven ? If he cannot avoid their malice and evil words ; he will be sure not to deserve them , which is much at one upon the matter : for as the best confutation of their slanders , is ( not by our great words , but ) by our good works : so his conscience knowing him innocent , like a constant friend takes him by the hand , and cheers him against all his miseries . However , he will not in the least wrong his conscience , to avoid the imputation of singularity . The scoffs of Atheists shall not beat him off from his profession : No , is he does well , hath Gods word for his warrant , and glory for his aim , nothing can daunt or discourage him . Neither the threatnings of fire , nor the fair and large promises of cunning and cruell adversaries ; neither pain nor losse can make him shrink from Christ ; much lesse the censures and scoffs of lewd persons . The conscience of good intentions , let their successe be what it will ; is both a sufficient discharge , and comfort to his generous minde . CHAP. VIII . § 1. HE will first labour to inform , and then hearken to and obey the voice of conscience together with the motions of Gods Spirit ; consider anothers case by his own , and in a good measure do to all others as he would have others do by him . § 2. He is just and upright in his dealings , and desires to pay every one his due : he will 〈◊〉 borrow without care to pay again , as do the wicked , for which they are branded by the holy Ghost , Psal. 37. 21. He will not detain wages or workmens hire ( a crying sinne that this City groans under : ) He is faithfull to such as put him in trust : if a servant , he purloyns not , nor deceives in going to market : nor did ever any but hypocrites pretend care of piety towards God , and yet be unmercifull and unjust to men : yea , it is Devil like , and double damnation , to pretend piety and intend villany , Matth. 23. And indeed , our faith in Christ is best seen in our faithfulnesse to men ; our invisible belief by our visible life . And wouldest thou know whether thou art a Beleever or no ? this will infallibly inform thee : thy faith in the Commands will breed obedience , in the threatnings fear , in the promises comfort . O that all hypocriticall profess●●● would try themselves by this touchstone , and consequently either be what they seem ( reall Christians , ) or seem as they are ( none of Christs , ) so should they not shame Religion by professing it ; whereas now , they make the way of truth evil spoken of : yea , for their sakes the name of goodnesse is blasphemed all the day long , and an ill reporr taised upon them that serve God in truth : yea , they have made our savour to stink in the eyes of all the people , and put a sword into the hands of prophane men to slay us , as wofull experience shews : for by reason of such , how do the devil and his limbs triumph over the religious ! yea , the Saints are not only reproached , the truth disgraced , and Religion it self scandalized ; but this gives occasion to others to blaspheme God , and to doubt whether all Divinity be not meer Policy , and the Scriptures a Fable , whereby millions are so hardened , that they even protest against their own conversion : which being so , if you either love God or his people , if you either care for other mens souls or your own , remove this stumbling block , and no longer deceive your selves ; for though he that is not a true Christian may be just , yet he that is not just cannot possibly be a true Christian . § 3. And as he is just in getting , so he is neither profuse in spending , nor backward ( according to his ability ) in releeving Christs members for his sake , but will give back a considerable part of all he hath to God ; and acknowledge , that he is only a Steward ( not an Owner ) of what he doth possesse . § 4. He is not sordidly covetous , nor given to filthy lucre : for the covetous person is an Idolater , and hath no inheritance in the Kingdom of Christ and of God , and therefore cannot possibly be a Beleever : nor do we read of one godly person in the whole Bible , that was covetous . He is contented with things necessary , and desires not great matters : for if he have food and raiment , he will therewith be content : considering how they that will needs be rich , fall into temptations and snares , and into many foolish and noysome lusts , which drown men in perdition and destruction : and that the desire of money is the root of all evil ; which while some lusted after , they erred from the faith , and pierced themselves through with many sorrowes . He will neither defraud nor oppresse his brother in any matter : he will not deal unjustly in line , in weight , or in measure . He lusteth not after forbidden fruit , nor coveteth that which is anothers . He will not remove his neighbours Land mark , nor conceal any Deeds or Writings that make for his neighbours advantage . If his neighbour suffer prejudice or losse in any thing belonging to him , through his or his servants means , he will make him recompence to the full . In case his Cattell break into his neighbours ground , and eat his corn or grasse ; he will willingly , and without compulsion satisfie for the damage . He will not detain the poor workmans hire untill the morning , least his family should want bread for the present . He loves Justice in the least things , and desires rather to buy what he would have , then that it be given him : chusing to eat his own bread , and to drink water out of his own cistern . He hateth gifts , least they should corrupt his judgement and make him partiall . Nor is he legally just , or conscionable according to the Statute only , but piously just . If his conscience tells him , that he hath any way prejudiced his neighbour , though there be none to witnesse against him ; though it be unknown to the party himself that suffers the damage , he will make him satisfaction , and never think he merits by it . If he finde any thing , he ●oth desires and endeavours to finde out the owner , that he may restore it . He will not take advantage from his neighbours poverty or simplicity , to oppresse or cousen him . He will not compound with Creditors , for ten shillings ●n the pound , when he is able to pay all . He will not take an enemies goods , or the goods of an Heathen ; though it be beyond the Line ; without making satisfaction , or re●urning a valuable consideration ; though the Laws of the Land will bear him out in it : yea although he have Letters of Markq , for his warrant , unlesse there be some other cause . If he make an oath or promise , though to his and Gods enemy , and to his great disadvantage ; he will faithfully perform it , and not violate the same . Before he useth the extremity either of Law or of Arms , he offers conditions of peace ; and before he will fall to blowes , he will try what reason will do , soundly examine the cause , and hear what the party can say for himself : and after that , he will rather suffer and yeeld some part of his right , then do wrong , contend or go to Law . For he will not do all he may , least evil men speak ill of him , or insult , as they are very prone to do , by reason of their spight at religion . Lastly , he seldom but gets the victory ; yea it is rare if he be vanquisht , either in going to Law or making war ; because he never undertakes war or suit without just cause , and to a good intent . Yea it is rare also , if this be not the issue : the lesse he covets the more he hath ; and the lesse he thirsts after these temporall things , the more he cove●s spirituall things . § 5. Neither love nor hatred shall rob him of his judgement , or make him partiall . He will neither esteem father , nor , mother , nor wife , nor childe , so as to disobey God in the least for their sakes . He will not wrong his children by a former wife , to give that which is due unto them , unto the children of a second wife : but he will make his first-born Heir , and give him a double portion of all that he hath . If his sonne be stubborn and disobedient , a rioter and a drunkard ; he will not nourish him in it , but inflict due punishment upon him according to his demerits . He will not seek to save a murtherer from death ; least he make the whole Land guilty of bloud . No , be it his own sonne , least in saving him from a temporall shame and punishment , he should bring upon him an eternall : ●nd in liew of saving his body , he should destroy his soul . Besides , he will rather his own childe shall be destroyed , then God dishonoured , and his Law not executed . It matters not to him what others would do , nor what all the world sayes ; if they bring not a written word , they prevail nothing : he will go on in his uprightnesse , and not shame to be singular : as more fearing Gods anger then the worlds scorns . Neither custom nor example of his fore-fathers will he follow , without or against the written word . No , he will not follow Paul himself , any farther then he followes Christ . He remembers how vain , ignorant and sinfull his former conversation ( which he received by the traditions of his fathers ) was : and thinks it too much to continue still therein . Nor will he take incouragement from the Saints falls , to do the like : but they shall serve him as Sea-marks , to make him beware . Indeed when things are of a doubtfull nature , he will take the surest ( not the strongest ) side , and which draws nearest to probability : and where the Law written doth cease , he will observe that which is allowed by the practice and custom of the godly and religious . CHAP. IX . § 1. HE is neither Drunkard nor Glutton , he neither tarries long at the Wine , nor goes often to it , as is the custom of too many ; indeed , whether they are Christians or no I cannot easily be satisfied . § 2. He is no Health-drinker ; for he abhors drunkennesse , as the root of all evil , and rot of all good , and scorns the reputation of good fellowship . He is none of those that Peter speaks of ; who have eyes full of adultery , and that cannot cease to sinne : that gaze upon every fair face , and lust after every beautifull woman . He will not be caught , nor yeeld to the imbraces of a Harlot : though her lips drop like an hony-combe , and her mo●th be smoother then oyl ; though she offereth her self in the streets , and lyeth in wait for him at every corner . Yea he is wise enough to consider that it may not be a woman , but the devil in the likenesse of a woman as some have thus been cheated . § 3. He denies ungodlinesse and worldly lusts , and lives soberly and chastly in this present world , keeping the members of his body holy ; for if he hath not the gift of continency he will marry his speech is not lewd , or obscene , nor useth he any lascivious behaviour , nor does ●e take liberty to gaze upon b●●utifull women . § 4. It is not his manner to curse be he never so much provoked , neither will he take the Name of God in vain , but reverently use his Titles in his Talk : much lesse will he swear by his Name , except upon urgent occasion , and being lawfully called to it before a Magistrate : least of all dares he swear by or invocate that which is no god ; ●amely by any creature or Idol , which carnall men ignorantly call petty oathes : No , but as he will not swear , so he fears an Oath . § 5. He will speak the truth from his heart , and not willingly and premeditately either lye or equivocate , much lesse will he allow himself in it or seek to defend it ; for such as will do so , have not as yet past the second birth . § 6. In bearing witnesse he will speak the whole truth impartially , without fearing or favouring either party , that is , as well what makes for the Defendant though an enemy , as for the Plaintiff being his friend or Master : neither will he conceal a wicked device , when by revealing the same it may be prevented . § 7. He loves , and fears , and bel●eves , and serves the Lord , and seeks his glory , and the good of others in every thing ; at least , he desires and endeavours so to do . He will omit no oportunity of doing good , nor do evil though he hath opportunity . He remembers his Vow in Baptism , and is carefull to ●erform what he then promised : and so far as he comes short of his duty , ●o far forth he will be humbled . He tempteth not to evil , but draweth all he can to goodnesse . He will behave himself honestly and unblameably before those among whom he lives : that he may not dishonour God , nor offend either those that are within , or those that are without . He will never sufter base thoughts of God to finde harbour in his heart , deal he never so harshly with him ; being more prone to complain of his sinne then of his punishment : for he will turn his eyes inward , and read his sinne in his punishment : and instead of murmuring for the few things he wants , be thankfull for the many things he enjoyes . Whereas others that are unbeleevers , will do something for God ; when it makes for their own ends , he will suffer for him , and hold out in his works where Satan dwells and keeps his throne . And what they do for fear of the Law , he does for love of the Gospel . As who are Beleevers indeed , is only known where the power of godlinesse is in contempt ; where a Christian in name only , will scoff at a Christian indeed : for in such times , many will superstitiously adore the Crucifix , that are enemies to the Crosse of Christ : and worship the dead Saints in a cold profession , while they worry the living in a cruell persecution . For Christ is stoned by many that are called Christians , though no otherwise then the Heathen Images are called gods . But the Beleever , as he will not go on in an evil way , though flattered by never so good successe : so he will not be discouraged in a good way , though he meets with ill successe , because he is more carefull to please God then men . Nature is like glasse , bright but brittle : the resolved Christian like gold , which if we rub it , or beat it , o● melt it ; it will endure the teast , the touch , the hammer , and still shine more orient . A true Beleever having once acknowledged the way of righteousnesse , will not after turn from the holy Commandment : Li●● the dog that returns to his vomit , or the sow that was washed to her wallowing in the mire . Again , he will not come to his ends by unlawfull means ; he seeks not to Witches , Wisards or Southsayers in his distresse , or to be resolved of his doubts : but to Gods Word and Ministers , and to God himself by prayer : and in praying to him , he desires not outward blessings so much as Gods blessing upon them ; he desireth not so much food and rayment , as that God will give them power to nourish , warm and comfort him , knowing that except that be granted , they cannot of themselves do it . And so of riches , wisedom , &c. He desires not so much a great estate as a contented minde . He desires not riches , that he may lay it out on his pleasures ; yea , he knows that God will not give if he abuse his gifts . And as he prayes for Gods blessing , so he neglects not to use the means . When he hath attained his end , or receives any mercy , whether it be riches or other gifts , victory or the like ; he ascribes not the praise thereof to his wisedom or industry , but wholly and only to the free mercy of God in Christ . CHAP. X. § 1. HE is not implacable , nor will he revenge himself on an enemy , though he hath power in his hand to do it , but sh●ts his ears and heart in this and other cases , against Satans temptations : yea , upon the least change , he can forgive him as heartily as he desires God should forgive him : yea , he loves and wishes well , and can willingly do good to them that do evil to him ; even desiring his greatest enemies conversion , together with his prosperity . He rejoyceth not at anothers fall , but is grieved both for their sins and miseries : nor is he grieved at any ones good , especially at his gifts , and the graces of Gods Spirit in him . § 2. Through the study of vertue and Christian prudence , he makes the servile passions of his minde ( fear and anger , ) subject to the more noble faculties of his soul , reason and understanding . As appears in the provocation of an enemy ; for let him be injured , he will both forbear and forgive : well considering , that it is the glory of a man to passe by an offence : and that it is greater fortitude to overcome his own passions , then to vanquish a City . Wherefore , instead of returning like for like , he will pacifie his enemy with milde words and gentle behaviour : which may be resembled to Milk that quencheth wild-fire , or Oyl that quenches Lime which by water is kindled : and thinks it enough for one to be angry at a time . He is not like our Ru●●ians and sonnes of Belial , who when they are displeased with others , will fly in their Makers face , and tear the Name of their Saviour in pieces : even swearing away their part in that bloud which must save them if ever they be saved . Nor like our Gallants , whom the Devil hath so blinded and bewitched , that they will contend for the way , and strive for the wall even to the death : and kill one another , as though either of their honours were of more worth , then both their souls . Or admit one get the victory , miserable is that victory wherein thou overcomest thine enemy ; and thy passions , yea the Devil in the mean time overcomes thee : perhaps thou slayest his body , but the Devil slayes thy soul . Nor like those fools you see walking in Westminster-Hall , that like two Cocks of the game , peck out one anothers eyes to make the Lawyers sport . No sayes he , why shovld I vex my self , because another hath vexed me ? Or why should I do my self a shrewd turn , because another would ? And admit carnall reason shall alledge to him , that his enemy is unworthy to be forgiven : rectified reason will answer , but Christ is worthy to be obeyed , who hath commanded me to forgive him . And well may I bear with him , when his Maker bears with me : and forgive him , when Christ hath forgiven me much more . Nor can any repute him a coward for this his humble patience : the true coward is your Hot-spur , that fears the blasts of mens breath , and not the fire of Gods wrath : that trembles at the thought of a Prison , and yet fears not hell fire . But the Beleever is as bold as a Lyon if his cause be good : yea to speak rightly , there is no such coward , none so valiant as the Beleever : without Gods warrant he dares do nothing , with it any thing . He fears none but the displeasure of the highest , and runs away from nothing but sinne . Indeed he more fears the least sinne then the greatest torment ; as may be seen in the Martyrs that noble Army . But he is so far from fearing an impotent enemy , that he fears not death it self : no not the Day of Iudgement , 1 Joh. 4. 17. Luk. 21. 25 , to 29. yea he is so strong withall , that he is able to prevail with God , Gen. 32. 26 , 28. Exod. 32. 10. And overcome the world , the flesh , and the Devil , 1 Joh. 2. 14. and 5. 4. Gal. 5. 24. and all this by his faith , patience and prayer : and not seldom does he overcome his enemy too by well-doing : for he lives so well , that his back-biting adversaries are either put to silence , or constrained to praise God , and speak well of him . § 3. He hath learnt ( from Gods dealing with him ) to be mercifull , as his heavenly Father is mercifull ▪ even to his beast . Nor do any that resemble God or Christ , ( but Satan and Antichrist , as pa●taking of the Devils nature ) sport themselves in Bear-baiting , Dogge , or Cock-fighting , hunting of tame Ducks , and the like : or if so , they are not well verst in Christianity : as for such as are cruell to their servants , I marvell how they can expect that their master in Heaven should be mercifull to them : and certainly , should they be deprived from ever having the help or benefit of servants , ( as good Queen Elizabeth once served a Butcher and his wife , for their cruelty to a poor Girle they kept ) they would in a short time learn ●o be both wi●●r and better . CHAP. XI . § 1. HE is not the worse or prouder , for prosperity or outward blessings , but the better and more thankfull for them : he is bettered also by affliction , and makes a gain of his losses ; and being in distresse , as he prayes ●or deliverance , so he is accordingly thankfull when delivered : yea , he will mak vowes , and so promise amendment , that he is as carefull to perform the same when he is delivered , which a wicked man never does . § 2. He seeks God in all he does , and acknowledges him in all he either receives or suffers : he observes the severall passages of his Providence , acknowledging all things to be ordered thereby , and that it extendeth to the least hair on his head : hath a comfortable experience of his disposing all to work for the best unto him ; admires the same , and his goodnesse therein , and is accordingly thankfull for it : yea he keeps a Record or Register of Gods speciall mercies and deliverances , and of his own often and great provocations , and not seldom meditates thereon : neither does he murmur when he wants any thing , as most of our ignorant poor do , whose whole life , language and religion , is nought else but a continued act of muttering and murmuring : perhaps they want many things for their bodies , because they slight whatsoever is of●ered them for their souls ; and because God the giver is not in all their thoughts excep● to blaspheme him , and to spend his Day in the devils service , for they never minde how God hath appointed it his Market-day for their souls : now these brutish Animals are very sensible if they want never so little , and for that they murmur ; but they injoy millions of mercies which they never cordially give thanks for : and I wish they were often put in minde , how many thousand Israelites were destroyed in the wildernesse , only for that grievous sinne of murmuring , though their streights and extremities were far greater ; but as good blow in the dust as speak to these . And as they have no reason , so they will hear none , only such as truly fear God know that he owes them nothing ; yea , whatever they enjoy on this side hell , they think themselves unworthy of it . § 3. He honours and obeyes his Parents , and God accordingly prospereth him , and prolongeth his dayes . If they stand in need , he will nourish and maintain them , as they did him in his need . If a servant , he serves his Master in singlenesse of heart , as unto Christ , not with eye-service , but out of conscience . And the Lord is with him , and prospereth all he takes in hand ; gives him such favour in his Masters sight , that he trusteth him with all he hath . Yea the Lord blesseth his Master , and all the family fares the better for his sake . He will not be charitable with his Masters goods , nor wastfull with his Parents . If a Master , he useth his servants so , as considering that himself is a servant to a greater Master . To a good servant he is kinde and liberall : and having staid long with him , and done him good and faithfull service , he will at the end of his years , not only make him free , but give him a bountifull reward , answerable to the good service he hath performed ; and by this he is more inriched . He will not bid his servants tell lyes , or being at home to say he is abroad . He loves not to rail , or speak evil of Magistrates ; as being sent of God , for the punishment of evil doers , and for the praise of them that do well . § 4. He is not glad of pretences against obeying the Magistrates command , but will obey Authority as the Ordinance of God ; and ●e subject more out of conscience then fear , as placed by God over him : and to all their Laws , if they crosse not Gods Law ; for otherwise he will lose his liberty , part with the right hand of profit , and the right eye of pleasure ; yea , lose his life rather then a good conscience , and sinne against God ; for he will not disobey God to obey great ones . In choosing them , he will have respect to their piety and fitnesse ; and not to wealth , favour or any other either private or base ends . § 5. Whereas many love peace but regard not truth ; and others ar● all for truth without caring for peace ; he together with truth , loves , and studies , and labours to have a lawfull peace with all men , and so seeks it , that he will suffer rather then do wrong : and to avoid offence , he will be overruled in indifferent things ; as Christ gave him an example , when he paid Pole-money . § 6. If a Magistrate , he will not be partiall in any cause , nor will he either for fear or favour do any thing against the truth ; or give sentence against his conscience , or use his power in favour of the wicked ; but be just in shewing mercy , severe to the evil , cherishing and protecting the good . § 7 , If a Minister , he will not preach to please but to profit : nor will he dare to serve at the Altar without being holy . § 8. He is faithfull to his friend , for his love extends to his soul : he will speak of his faults to his face , of his vertues behind his back . The deep and devillish plots of wicked Politicians never enter into his thoughts , because the fear of God keeps them out . Or if they offer to intrude themselves , they have not the least admittance : for he ( so far forth as he can ) refrains all dispute with sinne , Satan or his instruments . § 9. He is no Neuter when Gods cause is in question , but he will help the Lord against the mighty . He imployes himself in some lawfull calling , he lives not idely . He will not company with wicked persons , for fear of being infected by them : nor joyn in Marriage either with Idolaters or prophane persons , least he should learn their customs . Nor give his children in marriage to them for the same reason . He is carefull to preserve his childrens chastity : and therefore he will in due time provide fit matches for them . Be he Parent , Master or Magistrate , he will think it no disparagement to his greatnesse , if Christs Ambassadour shall as he is bound , require him to give some testimony that he is a Christian , before he intrudes himself to the Lords Table . Yea , he will as Christ hath commanded him , be ready to give a reason of the hope that is in him , though in the presence of others that are not so rich , ancient or learned as himself , though he was never in so many years examined : and in deed none but proud and ignorant persons , will stand upon comparisons in Gods worship ; for pretend they what they will , the genuine reason is , they are ashamed to make known their ignorance . CHAP. XII . § 1. HE is not rashly censorious , but judgeth of things , actions and persons , ( not as they are in the worlds repute , but ) as they are in Gods account , and as he in his Word allowes or condemns them ; he censures none for things indifferent , but you must ●e able to alledge the violation of some Law , much les●e will he m●ck o● despise a man for his poverty or any naturall defect : as for judging anothers thoughts to be evil when he cannot tax his life , or making ill constructions of good actions , or sleighting and disparaging them , or thinking the worse of a man for having of a tender conscience , he utterly abhors . He is not easily suspitious without just cause , neither will he willingly wrest mens words , or misconster their meanings , but take their sayings and doings in the best sense . He will ●ot hearken to tal●-bearers , nor is he apt to beleeve an evil report without good ground , neither will he condemn a man without hearing him speak . He never determins of any ones finall esta●e be he never so wicked , well knowing , that God may change his heart in a moment : neither will he conclude one to be a wicked , man , or an hypocrite for appearances , or moates , or some sudden eruptions or common infirmities , or for sinnes before conversion , or for this or that single act of grosse impiety , when the main tenor and course of his life besides is a continuall current of honesty and goodnesse ; though he may suspend his good opinion in case of some unexpected misdemeanour , or for lesser evils , either affected or often repeated . He is tender-hearted , and can bear with the infirmities of the weak , and is ready to cherish them that are cast down . He does not expect a full grow●h of Grace in the Cradle of a mans conversion ; yea , he yeelds the best Christians ( in this their state of imperfection ) their graynes of allowance , as our Saviour did to his Apostles . § 2. He will neither backbite others , nor give ear to backbiters of others . Neither lend Satan his tongue to utter , nor his ears to hear , nor his heart to beleeve lyes and slanders . He will not les●en his own credit , by traducing one that wrong him : he will not lessen his own shame and blame , by traducing one he hath wronged ; as too many do . He wonders not so much at anothers ingratitude to him , as at his own unthankfulnesse to God . He will pardon many things in others , which he will not tolerate in himself . He will neither arrogate to himself , nor derogate from another : neither vilifie other mens doings , nor over highly prize his own . He will not condemn , censure or slight that which ●e understands not . To finde gall in a Pidgion , a knot in a Bulrush , where is none , is none of his humour . In relating an enemies words , he will neither adde to them , nor diminish from them . The faults of a few , shall not make him uncharitable to all ; nor the goodnesse of many , make him credulous of the rest . He envies none for doing , or faring , or being better esteemed then himself . CHAP. XIII . § 1. HE is more knowing then the men of the world ; for as he hath the light of the Spirit , and the eye of faith above them , so the Word of Christ dwelleth in him plentifully in all wisedom and spirituall understanding : and he increaseth daily in the knowledge of God , and of our Lord and Saviour Jesus Christ ; because God reveals himself to him in a great measure as to his friend . Besides , his knowledge is about the best things ; and one drop of soul wisedom and saving knowledge , guided by the fear of God , is more worth then all humane learning . And to this knowledge , unbeleevers are meer strangers . Yea be they never so wise and learned in other things , they have only the theory of this wisedom ; they can prattle of it by roat , but they know not what it is by effect and experience . Yea if a man want faith , holinesse , the love of God , and the Spirit of God to be his teacher ; he shall not be able really , and by his own experience , to know the chief points of Christian Religion ; such as are faith , repentance , regeneration , the love o● God , the presence of the Spirit , the remission of sinnes , the effusion of grace , the possession of heavenly comforts : nor what the peace of conscience , and joy in the holy Ghost is ; nor what th●communion of Saints means ; when every one of these are easie and familiar to the meanest and simplest Beleever . And the reason is , the Beleever digests his knowledge into practise , and imployes it to the glory of the giver , his neighbours good , and the furthering of his own salvation . He is neither ungrounded in the Principles of Religion , nor unconscionable in the practice . Each Book or Sermon , both increaseth his knowledge and lessens his vices . Yea he will pick something out of every thing , and gather honey from the self same thing that others will poyson . Anothers hating the truth shall make him love it the more ; for he i● instructed both by similitude and contrariety . Whereas let the unbeleever know never so much , he is resolved to be never the better : and they who are unwilling to obey , God thinks unworthy to know . Whence it is also , that as what the Beleever doth is good for the matter , so he will do it well also for the manner : and in all his actions observe , whether his ends be good or evil ; for he will do good actions with good intentions ; and not be moved unto them by ba●e end , as is the unbeleever . Nor is he puffed up either with his knowledge or parts ; well knowing that he is ignorant of many things , for a few that he understands ; and that he falls short of others in what he most excells . Nor will he build upon his knowledge , but in cases doubtfull he will advise with others : Yea he will submit to the better advice , even of his inferiour or maid-servant . § 2. He is not erronious in his judgement , he neither affects curiosity nor singularity ; which is the foolish ambition of unblest understandings . But he wholly applies himself to those things which God hath revealed in his Word ; and to the confirmation of received truths ; which is the meeknesse and humility of the best judgements ; and so is wise according to sobriety . Nor does he so cry up Justification , as to cry down and quite overthrow Sanctification . He reades and hears with an h●n●st and good heart : and to the end only that he may know savingly , beleeve rightly and live religiously ; and God gran●s his desire in all the ●hr●e . He is resolved to do Gods Will , th●refore God gives him to know the Doctrine , wh●●her it be o● God or no . Neither will he give heed nor lend his ●ar to the i●●ising words of false Propherts , or spirits of 〈◊〉 ; who speak ly●s 〈…〉 , as having their consciences burned with an 〈◊〉 iron . None can b●g●ile him with their sleights and 〈◊〉 craftinesse wh●r●by they lye in wait to deceive ; for his hear● is stablished with grace . He is not wauering , nor carried about with every winde of Doctrine , which vain talkers and deceivers of mindes daily vent ; because he is rooted and stablished in the faith . He avoides all prophane and vain bablings ; all foolish and unlearned questions which are endlesse ; all strife about words , which is to no profit : all Jewish fables and commandments of men , and genealogies ; which breed vain janglings , rather then godly edification which is by faith ; all brawlings and contentions about the Law , as being unprofitable and vain . He will not be spoyled through Philosophy or great shewes of learning . He doteth not about froward disputations , and things that ingender unto more ungodlinesse : as well knowing , that the words of these false Apostles and teachers of lyes fret like a Canker , poyson mens judgements , and pervert their simple and superstitious hearers : but rather studies to have a good conscience and faith unfained . Whereas it is the portion of all rotten hearted and hypocriticall Professors ▪ to be given up ro errour and to beleeve lyes . In brief , he will entertain nothing which is contrary to wholsome Doctrine , and n●t according to the glorious Gospel of the blessed God . Yea if there be any that erre concerning the truth , or having a shew of g●dlinesse deny the power of it , he turns away from such . Again , he is not for Paul , nor Apollos , nor C●phas , but for all that bring the Word for their warrant . And those who will not suffer wholsome Doctrine , but having their ears itching , do after their own lusts get them an heap of Teachers , turning their ears from the truth , being given unto fables , are farre from being of his minde . He is none of those that creep into hous●s , and lead captive simple women laden with sins , and led away with divers lusts ; that subvert whole families , by walking in craftinesse and handling the Word deceitfully ; and that teach things which they ought not for filthy lucres sake , even delighting themselves in their deceivings : that beguile unstable souls by promising them liberty , and are themselves the servants of corruption , being men of c●rrupt mindes , that resist : the truth , and are reprobate concerning the faith . He will reject him that is an Heretick , after once or twice admonition ; knowing that he who is such , is perverted , and sinneth , being damned of his own self . He is no causer of division or dissention in the Church . CHAP. XIV . § 1. BUt he wins many to the truth , for he is charitable , wis●es all good and happy like himself ; and accordingly proves a means of bringing many to Heaven , and that two wayes : First , whereas others by their evil example , are a means to destroy many ; he by his good example , is a means to save many . For he is upright and sincere hearted to God and man . He is none of those that professe God with their words , and with their works deny him . He is not double-tongued ; but as he thinks in his heart , so he speaks with his mouth ; and as he is led by his conscience , so his conscience is led by truth . In fine , he is known from another man , only by the holinesse and uprightnesse of his life and conversation . Yea all may read in his life , that he beleeves in his heart : and are forced to say , This is a good God , whose servant is so good : or , This is a good , holy and operative Religion ; that this changes and transforms men into new Creatures . For his life is like a precious and sweet perfume ; whose savour spreads it self , and is pleasant to all that come near . Yea , he sowes those good works that remain to posterity , and are reaped by succession ; and he shall be happy in making others so . But secondly , as the wicked draw all they can to Hell by their allurements and subtill perswasions ; so he drawes all he can to Heaven , by his admonitions and sweet compellations . He loves the soul of his Neighbour , and therefore he will tell him of his faults , and the Judgements of God due unto the same . Yea rather then let one go headlong to destruction , he will violently pluck him out of the fire ; for he hath not only zeal , but courage to do good t● he is not lukewarm , nor will he suffer discretion to eat up his devotion , as it fares with common professors . For he had rather hazzard the censure of some , then hinde● the good of others . Yea rather then be guilty of other mens sins by his cowardly silence , he can afford to be despised , and thought out of his wits by the world ; reputed a fool , and pointed at in the streets . For he prefers Gods favour before all the worlds ; and his glory before his own credit . Not that he wants wit , or deserves contempt ; for his zeal is mixed with discretion , and he makes knowledge the pilot of his devotion : but his love to God is such , as he cannot bear with them that are evil . His righteous soul is vexed with seeing , and hearing the uncleanly conversation of their unlawfull deeds . Yea it cuts his very heart to hear Christ so wounded with oathes , blasphemies and reproaches , who is the life of his life , and soul of his soul . And his love to sinners also , for his zeal against them , is a sweet compound of love and anger : for though he hates the vices of a wicked man , yet he loves his person : he can chide him sharply , and yet at the same time pray for him heartily . Whereby he not seldom save● his brother , for he findes favour in the sight of God , and prevails with him for things hard to be obtained . As when ●tevens prayer prevailed for persecuting Paul , and our Saviours prayer for his murtherers . § 2. He hath low and mean thoughts of himself ; therefore the Lord makes him excell , and shews his strength by him . He abhors to think himself better then others , because God blesseth him more with outward blessings , or hath bestowed more inward gifts and graces upon him then upon others : well knowing that God resisteth the proud , and giveth grace to the humble . He is not lifted up , nor cast down with mens flatteries or slanders . He forgets his good deeds , and therefore God remembers them : he remembers his evil deeds , therefore God forgets them . He is not envious , nor given to stri●e ; but of a meek and quiet spirit ; peaceable , gentle and easie to be intreated . He affects rather plainnesse then pomp : and will rather refuse places of honour , then eagerly pursue after them . He never stands so secure , but he will take heed least he fall : and prefers an humble fear , before a presumptuous confidence . He makes conscience of small sins , least they should prove wedges to greater . When he is tempted to evil , the fear of God keeps him innocent . And it is alwai●● in his minde , that God seeth all things , and is ever beholding him . He will neither deny , nor deminish , nor justifie his sinne , nor shift it off to others . If he hav● falne in●o an evil , he will beware of doing it the second time ; well knowing that there is no laying hold of the Promises , without making conscience of and obeying the Precepts . CHAP. XV . § 1. SO you have ( in part ) seen ; how he loves , and fears , and serves the Lord , and seeks his gl●ry and the good of others : but ( which is very observable ) shall I shew you how the Lord bles●eth him in every thing he takes in hand , or that does befall him ? I pray observe the severals , and then if you be not yet a Beleever , you will neglect no means , indeavouror opportunity to obtain such a blessed condition ▪ the particulars are many , I le mention a few only . First if he be in prosperity , as he shall be sure to have plenty of all outward things , if God sees that it would be good for him ; so that he shall lend to others , but shall not borrow himself . He will be accordingly thankfull , and as God blesseth him more or lesse , so will he do good ; and the more rich , the more rich will he be in good works , and the more ready to distribute and communicate . For he is pitifull , and ready to shew mercy where is need ; and to defend , rescue and deliver the oppressed , out of the hands of their enemies and oppressors , if he have power and opportunity to do it . And by reason of his bountifulnesse to the poor , he becometh more rich , so that he is not more ready to pray for blessings in his want , then he is to give thanks for them being obtained . And be he never so rich , he is not high minded ; neither does he trust in uncertain riches , but in the living God . For in his prosperity he forgetteth not his former low estate ; but is ever medi●ating upon , and admiring the Lords goodnesse towards him . Yea he sets a Memo●andum upon every remarkable mercy , that he may not forget it : and admires that God should set his delight and love upon him , and choose him above many others : and this makes him strive to surpasse others in his love and service to God again . Whereas unbeleevers , when they are waxed fat with the good blessings of God , they will spurn with the heel , and forsake God that made them : not once regarding the strong God of their salvation , but provoke him with strange Gods and other abominations : but it fares not so with the Beleever , neither doth he so requite the Lord . And as he is thankfull to the Author , so likewise to any that he shall make instrumentall for his good : thinking himself bound to remember and requite good turns . § 2. Secondly , if he falls into adversity or any kind of distresse ; he knowes it is sent of the Lord in love , and to do him good , and to give him occasion of rejoycing afterwards . He w●●l considers , that scarce any thing more proves us his , then his stripes : that stripes from the Almighty , are so farre from arguing his displeasure , that contrarily there are few better tokens and pledges of his adoption and love : and that they are bastards and not sonnes who are without correction . And so it is , that as many as God loves , he rebukes and chastens . And as it is sent for his good , so it doth him good : crosses in his estate , diseases in his body , maladies in his minde , are medicines to his soul : the impairing of the one , is the repairing of the other . His sinne dies with his fame , or with his health , or with his peace , or with his outward estate . Yea it both lessons his sins , and increaseth his graces : for God sends him afflictions both for his instruction and reformation , to scout away the rust of corruption , and to try the truth of his sanctification ; for the increase of his patience , and the exercise of his faith , and the improvement of his zeal , and to provoke his importunity , and to double his obligation ; to greaten each other grace , and to augment his glory . Again , he inflicts a lesse punishment to avoid a greater : and by smarting in his body , state or name , he is saved from smarting in his soul . He is chastened that he may be converted , not confounded : his worser part , to wit his body , state or name is impoverisht ; that his better part , that is , his soul may be saved in the day of Judgement . But see it in some particulars , as first how it makes him humble and thankfull : for he not only calls to minde his own unworthinesse of the least mercy he still injoyes ; and how he hath provoked the giver ; ( for he is ever meditating of what Christ hath done and suffered for him , and how he hath provoked Christ : ) but he also compares what he suffers , with what he might have suffered ; arguing thus with himself , He that hath taken this from me , might have taken more : he that afflicts me for a time , could have held me longer : he that hath touched me in part , could have stricken me in whole : he that laid this upon my body , hath power to lay a greater rod both upon my body and soul , without doing me the least wrong . And so goes on , I was born a childe of wrath , and whereas God might have left me in that perishing condition and chosen others , he hath of his free grace adopted me and left others . And this makes him cry out , O the depth ! as a mercy beyond all expression : saying further , O my soul , thou hast nor room enough for thankfulnesse ! And the truth is , if we could but seriously think upon our deliverance from hell fire , it alone would be thought cause enough to make us both patient and thankfull , though the things we now delight in be taken from us . And sure I am , nothing can be too much to endure for those pleasures in Heaven which shall endure for ever . O that we could keep fast in our memories but these two things ! and upon all occasions make use of them ; and consider withall , that the least mercy is beyond our best merit . And no better remedy for impatience , then to cast up our receits , and compare them with our deservings . But secondly , Gods corrections are his instructions ; his lash●s lessons , his scourges schoolmasters , his chastisements advertisements to him ; by feeling of smart he learns to decline the cause . Yea , this hath taught him to fly from the works of darknesse at a great distance : and to consider as well the bitternesse of what will follow , as the sweetnesse of a momentary pleasure ; and so cleared his sight , that he can now discern sinne in all he thinks , and speaks , and does ; for he is ever bewailing his wants and weaknesses ; the hardnes●e of his heart , want of faith , &c. Thirdly , it abundantly increaseth his joy and comfort : for admit Satan and the world should deprive him of all outward comforts at once ; yet God at the same time will supply the want of these , with comforts farre surpassing and transcending them : as first , the assurance of the pardon of sinne alone , is able to clear all storm● of the minde : it teacheth misery , as sicknesse , poverty , famine , imprisonment , infamy , &c. even to laugh ; for then let death happen , it matters not : when a malefactor hath sued out his pardon , let the Assizes come when they will , the sooner the better . But to this is added the peace of conscience , the marrow of all comforts , otherwise called the peace of God , which passeth all understanding , and surpasseth all commending ; for never did man finde pleasure upon earth , like the sweet testimony of an appeased conscience reconciled unto God , cleansed by the bloud of the Lambe , and quieted by the presence of the holy Ghost . As the Martyrs felt , who even clapt their hands for joy in the midst of the flames ; and were even ravisht before they were permitted to dye : so great , and so surpassing all expressing is the peace and comfort of a good conscience . Again thirdly , Affliction bringeth with it the company of God himself ; I will be with you in tribulation , saith God , Psal. 91. 15. As when those three were cast into the fiery furnace , Dan. 3. there was presently a fourth came to bear them company , and that was God himself , ver. 23 , to 27. and his presence makes any condition comfortable , were a man even in hell it self . See more Acts 13. 52. And as his sufferings abound , so his consolation also aboundeth , 2 Cor. 1. 5. Indeed the unbeleever laughs more , but that laughter is only the hypocrisie of mirth : they rejoyce in the face only and not in the heart : nor can it be solid comfort , except it hath his issue from a good conscience ; whereas Gods Word teacheth , and a good conscience findeth , that even the tears of those that pray , are sweeter then the joyes of the Theater . But this is not all , for according to the t●ibulations laid upon him and borne by him , shall the retribution of glory be proportioned . I might go on , and shew how it makes him pittifull and compassionate to others : evils have taught him to bemone all that affliction makes to groan ; and sundry the like which I may not here stand upon . And this is enough to shew , that affliction in generall makes much for his advantage : now see how he is a great gainer by each particular crosse : As CHAP. XVI . § 1. FIrst , Let him fall into poverty , or have his goods and lands confiscate , this shall not hurt but do him good also : for he will not by sinne releeve his wants ; poverty shall not constrain him to steale . He will not tell a lye ( God assisting him ) though you would give him an house f●ll of god . Whereas let unbeleevers fall into the like condition , that they may maintain themselves , they will lye , deceive , steal , prostitute their chastity , sell their consciences ? and what not . Nor will he murmur or repine against his Maker , but bear it patiently and chearfully ; where●a unbeleevers will not only murmur an● grievously complain ; but if God do not answer them in every thing , they will take pleasure in nothing : yea they will sleight all his blessings , because in one thing he crosseth them . And as he will not be the worse , so he will be much the better for it ; for as he growes poor in temporals , he will grow rich in spirituals : his wants kill his wantonnesse , his poverty checks his pride , &c. It shall stir him up to prayer , wean him from the love of the world , approve his sincerity , increase his faith , spirituall wisedom , patience , and the like ; so that let his enemies take all , so long as they cannot take Christ and Gods fatherly providence from him , he is well enough . But that 's not all , for whatsoever the parts withall , be it house , or Land , or any thing else , 't is but as seed cast into the ground ; for he shall receive for it an hundreth fold more in this world , and in the world to dome life everlasting , Mark 10. 29 , 30. But § 2. Secondly , Let him be cast into Prison and bonds , God will do him good by this also ; even the prison shall prove a means of his spirituall inlargement , and he shall more freely injoy the presence of his God . It shall make him with Paul and Sylas , sing Psalms for joy at midnight : yea , he shall with that Scottish King in Mortimers hole , learn more of Christ in a short time , then abroad he could in many years . And lastly , it sh●ll teach him for ever after , to remember them that are in bonds , as if he were bound with them ; and them which suffer adversity , as if he suffered the same things with them . § 3. Thirdly , Let his enemies slander him , God will clear his innocency ; let them curse him , the Lord will do him good even for their cursing ; let them despise and disparage him , the Lord will so much the more honour him before the people : yea , the same men that formerly slighted and rejected him ▪ shall be forced to seek and sue unto him . Let an enemy scoff at him for a fault , he will be the better for it to his dying day . His very scoffs bring him both to the knowledge , and likewise to the amendment of his faults . His being slighted shall quell his ambition and vain glory , and likewise exercise and improve his other graces . In fine , his enemies by their evil tongues , shall beget in him a good and holy life . § 4. Fourthly , Let there be never so many plots laid to destroy him , he is in perpetuall safety : for the Lord not only gives his Angels a charge over him , to keep him in all his wayes ; but himself is ever at hand to deliver him and keep him as the apple of his eye , so that all his enemies are not able to do him hurt ; for God is his help , and strength , and deliverer ; yea , God by his providence disposeth of things so , that what in appearance , and what they contrived to be the means of his hurt , turns to his great good ; and what they intended for his destruction , becomes the only means of his preservation . Again , the Lord is more specially present with him , when he is in the greatest danger ; that he may fight for him against his enemies , and give him victory over them ; that he may sustain him when he faints , and crown him when he overcomes ; that he may be exact in taking notice of his sufferings , count his wanderings , put his tears into his bottle , and enter all into his Register . Nor is the Beleever more patient to put up wrongs , then God is ready to revenge them and right him : and the reason is , Christ takes what is done to him , or any one of his members , as done to himself . And indeed he that despiseth , traduceth , or any way wrongs him for his goodnes ; his envy strikes at the Image of God in him ; by whose Spirit he both speaks and acts . And to murmur against any of Gods Mes●engers ( as thou art apt enough to do , ) is to murmur against God himself that sent them : take notice of this you that carry an aking tooth against every godly man you know . Neither shall Sorcery or Witchcraft have the least power to do him hurt . In a word , there cannot so much as an hair fall from his head , without the speciall appointment of his heavenly Father , who will suffer nothing to befall him , but what shall make for his servants benefit and his own glory : for admit God gives his enemy leave and power to kill him , he shall not hurt but pleasure him , as I shall shew when I come unto it . § 5. Fi●thly , Neither sicknesse ▪ nor old age can hurt him : his fingers pain makes him not forget the health of his whole body ; one dayes or weeks sicknesse , makes him not forget many years health . He is not so sensible of a present distresse , nor so ingratefull for favours past , as not to remember many years injoyments , more then one weeks misery . Yea , he considers that it is in great love that God thus visits him : that he dealeth mercifully with him , least he should fall from him and despair ; that he beateth him , least he should grow proud and forget him , and so peris● ▪ Besides , he findes by experience , that as every other affliction rubs off some rust , melts off some drosse , strains out some corruption , &c. so also that sicknesse cuts the very throat of all his vices ; be it pride , lust , covetousnesse or the like ; for the very worst Fever can come , does not more burn up his bloud then his lust ; and together with sweating out the surfits of nature , at the pores of the body , he weeps out the sinfull corruption of his nature , at the pores of his conscience . And indeed God scourgeth his flesh , to this end only , that his spirit may be saved in the day of Jesus Christ . And the like of old age ; his soul waxeth , as his body waineth , and he is wisest to prescribe , when his bones and sinewes are weakest to execute . CHAP. XVII . § 1. SIxthly , Suppose he is in distresse of conscience , and at the very brink of despair , expecting nothing but hell and damnation ; suppose God hides his face , and seems to have utterly forsaken him , and to reject his prayers ; yea suppose the terrours of God fight against him , and the Arrowes of the Almighty stick so fast in him , 〈◊〉 the venom thereof hath drunk up his spirit , so that in his own apprehension God is become his mortall enemy , as it fared with Iob , yet all this is for his good , and shall do him good : yea this extream severity of God argues favour ; for nothing more usuall then for God to work joy out of fear , light out of darknesse , and to bring to the Kingdom of Heaven by the gates of hell , and thus he deals with his dearest darlings . When he meant to blesse Iacob , he wrestles with him as an adyersary , even till he lamed him : when he meant to preferre Ioseph to the Throne , he threw him down into the Dungeon : and to the Golden chain about his neck , he laded him with Iro● ones about his leggs . Nor would Christ cure Lazarus , till after he was dead , buried , and stunk again : no question to teach us , that we must be cast down by the Law , before we can be raised up by the Gospell ; and become fools before we can be truly wise . Nor hath he cause to fear , be his case never so desperate ; for God will measure his patience ▪ and make it proportionable to his suffering , and equall his strength to his temptations : his grace shall be sufficient for him at the least , 2 Cor. 12. 9. Phil. 1. 29. and he that made the Vessel , knowes her burden , and how to ballast her . The Bush , which was a type of the Church , consumed not all the while it burned with fire , because God was in the midst of it . The Anchor lyeth deep and is not seen , yet is the stay of all . The Bladder blown , may float upon the floud , but cannot sink nor stick in filthy mud , Sinne , Satan and the world may disturb him , but they can never destroy him : his head Christ being above , he cannot be drowned ; there can be no disjunction , unlesse he could be pluckt from his arms that is Almighty , for his life is hid with Christ in God , Col. 3. 3. Besides , if he suffers much , it shall not be long ; if he suffers long it shall not be much : if his sorrowes be sharp they are the shorter . Grievous and sore trials last but for a season , 1 Pet. 1. 6. a little while , Ioh. 16. 16. yea but a moment , 2 Cor. 4. 17. For a moment in mine anger , saith God , I hid my face from thee , for a little season , but with everlasting mercy have I had compassion on thee , Isa. 54. 8. Weeping may abide for a night , but joy cometh in the morning , Psal. 30. 5. And it is ever seen , that his joy both succeeds and exceeds his sorrow ; that his sadnesse ends in gladnesse , and his sorrow in singing : and the more grievous his exigent , the more glorious his advancement . But the last ( which is the best ) gain of all , he growes more holy then ever : for like the Vine , he bringeth forth the more and better fruit , for paring , and ●●uning , and bleeding ; and though his outward man perish , yet his inward man is renewed daily : even as a Lambe is much more lively and nimble for shearing ; these very tempestuous showers , bring forth spirituall flowers and herbs in abundance . § 2. Seventhly , Let judgements be i●●licted upon the wh●le Land , they shall not touch him nor his family , he shall be singled out for mercy : Or if they do , they shall be so sanctified , that they shall rather pleasure then hurt him . As if the Corn be cut down with the weeds , the one shall be carried into Gods barn as Lazarus was , the other cast into the fire like Dives : yea , every stroak in the judgement shall be a monitor , and serve as a Sermon to him : when he sees another struck he takes warning ; for he will be put unto duty even by the shadow of the wand . § 3. Eighthly , The strictest and severest Laws if they be not contrary to Gods Law , have not power to smite him : for he does those things unbidden , which others can scarce do being compelled . Yea , the Law protects him against his enemies , who fear the Jayl more then they fear Hell ; and stand more upon their silver , or their sides smarting , then upon their souls . Good Magistrates also are the breath of his nostrils and protect him , while they take vengeance on them that do ill . Yea they are the Ministers of God for his wealth , and bound to see him righted , when he receives wrong in his person , goods or good name . CHAP. XVIII . § 1. NInthly , His very sins and infirmities by Gods grace do work his good , and he is by much the better for them , for he will from hence grow more holy . Yea , he gains strength by every fall : for hence issues deeper humiliation , stronger hatred of sinne , fresh indignation against himself , more experience of his hearts deceitfulnesse , renewed resolutions untill sinne be brought under : it makes him more earnest with God by prayer , to keep a more careful watch over himself ; to pity others more , and censure them lesse when they offend or are overtaken : to rest wholly upon the assistance of Gods Spirit , and to a●cribe all glory to him , of whom whatsoever he hath he holds . True , his offending God brings much misery upon him , and God seems to have left him , and to reject his prayers and humiliation : but at length , and so soon as the poor soul ceaseth to do ev●● , and learns to do well , the Lord repenteth him of the evil ; and not only delivers him , but returns with the greater interest of joy and felicity . Indeed the Lord lets him know what it is to lose his favour , and makes him tugg hard by prayer , and to persevere a long time in kn●cking and asking : but at length he will be sure to give him what he desires , or that which is better for him ; for the prayer of faith , from the knees of humility and a broken heart , will conquer even the Conqueror . Indeed , the case may be such that he cannot pray , or not to purpose ; as in time of sicknesse , by reason of the extremity of pain : but then he can send to the Congregations , & intreat them to pray for him . Besides , all his former prayers and meditations , do serve to ayd him in his last straits , and meet together in the center of his extremity ; yeelding though not sensible relies , yet secret benefit to his soul . Yea ( which is best of all ) he hath the benefit of Christs intercession in Heaven , and of the prayers of all the Saints on earth . § 2. Tenthly , The malice of Satan shall make much for his good : for if Satan be sent to buffe● him as he did Paul , or to winnow him as he would have done Peter , it is that he may not be exalted : his malice shall prove the occasion of much good to him , as it did to the incestuous Corinthian : or if God lets him loose upon him as it did upon Iob , it shall but advance the glory of God , manifest this Beleevers patience , occasion his own shame , &c. so the Devil shall be over-shot in his own bow , and wounded with his own weapon . And so it is , that to all whom God hath any interest in , this Scorpion shall prove a medicine against the sting of the Scorpion . For though he aym at despair and destruction , yet God ayms ▪ at humiliation and conversion , yea at consolation and salvation : and when the sinner is sufficiently humbled , Satan shall be cashiered ; that Horse-leach shall be taken off , when he hath sufficiently abated the vicious and superfluous bloud ; so that he shall be healed by wounding , exalted by humbling : Satan shall help him to the destruction of his flesh ( his corruption , ) and the edification of his soul . § 3. Eleventhly , Death , the last and strongest enemy of all , shall do him the greatest good of all . He may be killed , but he cannot be hurt nor conquered : for even Death , that Fiend , is to him a friend : like the Red Sea to the Israelites , that put them over to the Land of Promise , whiles it drowned their enemies . It is his bridge from woe to glory , for dying he sleeps , and sleeping he rests from all the travels of a toylsome life , to live in joy and blisse for evermore . It is to him the end of all sorrowes , and the beginning of his everlasting joyes , the cessation of all trouble , a Superse●eas for all diseases , the extinction of sinne , the deliverance from enemies , a rescue from Satan , the quiet rest of the body , and infranchisement of the soul . CHAP. XIX . A description of Heaven and Hell , so farre as may be collected from the Word , according to the best Expositors . § 1. THus as the unbeleever and disobedient is cursed in every thing , and whereever he goes , and in whatsoever he does : Cur●ed in the City , and cursed also in the field ; cursed in the fruit of his body , and in the fruit of his ground , and in the fruit of his Cattell : Cursed when he cometh in , and cursed also when he goeth ou● : cursed in this life , and cursed in the life to come ; as is at large exprest , Deut. 28. So the Beleever that obeyes the voice of the Lord , shall be blessed in every thing he does whereever he goes , and in whatsoever befalls him : as God promiseth in the former part of the same Chapter , and as I have proved in the eleven foregoing Sections . Yea , God will blesse all that belong unto him , for his children and posterity , yea many generations after him shall fare the better for his sake : yea the very place where he dwells , perhaps the whole Kingdom he lives in . Whereas many , yea multitudes , even an whole Army , yea his childrens children , unto the third and fourth generation , fare the worse for a wicked man and an unbeleever . Besides , his prayers shall profit many ; for he is more prevalent with God , to take away a judgement from a People or a Nation , then a thousand others . And he counts it a sinne to cease praying for his greatest and most malicious enemies ; though they like fools , would ( if they durst or were permitted , ) cut him off , and all the race of Gods people ; which is as if one with his hatchet should cut off the bough of a Tree upon which he standeth . For they are beholding to Beleevers for their very lives : yea it is for their sakes , and because the number of Christs Church is not yet accomplisht , that they are out of hell . But to go on , as all things ( viz. ) poverty , imprisonment , slander , persecution , sicknesse , death , temporall judgements , spirituall dissertions , yea even sinne and Satan himself ) shall turn together for the best unto those that love God , as you have seen . So all things shall turn ●ogether for the worse unto them that hate God ; as all unb●leevers do , Rom. 1. 30. Io●. 15. 18. even the mercy of God , and the means of grace , shall prove their bane and inhance their damnation ; yea Christ himself , that only summum bonum , who is a Saviour to all beleevers , shall be a just revenger to all unbeleevers : and bid the one , Depart ye cursed into everlasting fire , prepared for the Devil and his Angels . Which shall be an everlasting departure , not for a day , nor for years of dayes , nor for millions of years , but for eternity ; into such pains , as can neither be expressed nor conceived , Iude 6. 7. Rev. 20. 10. Mat. 3012. Heb. 6. 2. § 2. Wickednesse hath but a time , a short time , a moment of time : but the punishment of wickednesse is beyond all time ; There shall be no ●nd of plagues to the wicked man , Prov. 24. 20. Their worm shall not die , neither shall their fire be quenched , Isa. 66. 24. § 3. Neither is the extremity of pain inferior to the perpetuity of it ; it is a place full of horror and amazednesse ; where is no remission of sinne , no dismission of pain , no intermission of sense , no permission of comfort ; its torments are both intollerable and interminable : and can neither be endured nor avoided when entred into , Rev. 19. 20. and 20. 14. and 18. 6. Mat. 25. 30. 2. Pet. 2. 4. Heb. 10. 27. Iude 6. § 4. The plagues of the first death are pleasant , compared with those of the second : For mountains of sand were lighter , and millions of ●ears shorter , then a tythe of these torments , Rev. 20. 10. Iude 7. It is a death which hath no death ; it hath a beginning , it hath no ending , Mat. 3. 12. Isa. 66. 24. § 5. The pain of the body , is but the body of pain , the anguish of the soul , is the soul of anguish : For should we first burn off one hand , then another , after that each arm , and so all the parts of the body , it would be deemed intollerable , and no man would endure it for all the profits and pleasures this world can afford ; and yet it is nothing to that burning of body and soul in hell : Should we endure ten thousand years torment in hell , it were grievous ; but nothing to eternity : Should we suffer one pain , it were miserable enough ; but if ever we come there , our pains shall be for number and kindes , infinitely various , as our pleasures have been here ; every sense and member , each power and faculty both of soul and body , shall have their severall objects of wretchednesse , and that without intermission , or end , or ease , or patience to endure it , Luke 12. 5. & 16. 23. Matth. 3. 12. & 5. 22. & 23. 33. Yea the pains and sufferings of the damned , are ten thousand times more then can be imagined by any heart under heaven , and can rather ( through necessity ) be endured , then expressed . It is a death never to be painted to the life 5 no pen nor pencill , nor art nor heart can comprehend it , Matth. 18. 8 , 9 , 10. & 25. 30. Luke 16. 23 , 24. 2 Pet. 2. 4. Isa. 5. 14. & 30. 33. Pro. 15. 11. § 6. Yea were all the land paper , and all the water ink , every plant a pen , and every other creature a ready writer , yet they could not set down the least piece of the g●eat pains of hell fire . § 7. Now add eternity to extremity , and then consider hell to be hell indeed . For if the Ague of a year , or the Colick of a moneth , or the Rack of a day , or the burning of an hour be so bitter here ; how will it break the hearts of the wicked , to feel all these beyond all measure , beyond all time ; yet is all this truth , save that it comes farre short of the truth ; this is much , it is not near all . For as one said , Nothing but the eloquence of Tully could sufficiently set forth Tully's eloquence : So none can express these everlasting torments , but he that is from everlasting to everlasting . § 8. Now what heart would not bleed to see men runne headlong into these tortures , that are thus intollerable ? Daunce hood-winked into this perdition ? O that it were but allowed to the desperate ruffians of our daies , that swear and curse , drink and drab , rob , shed blood , &c. ( as if heaven were blind and deaf to what they do ) to have but a sight of this hell ! How would it charm their mouthes , apale their spirits , strike fear and astonishment into their hearts ? Yea the Church and they would be better acquainted , which are now perpetual strangers . For I cannot think they would do thus , if they did but either see or foresee , what they shall one day ( without serious and unfeigned repentance ) feel ; O that men would believe and consider this truth ! and do accordingly . CHAP. XX . § 1. THus , I say , shall they be bid Depart ye cursed into everlasting fire , &c. while on the contrary the same Christ shall say unto the other , C●me ye blessed of my father , inherit the Kingdom prepared for you from before the foundation of the world , Matth. 25. 34. Which Kingdom is a place where are such joys , as eye hath not seen , nor ●ar heard , neither hath entred into the heart of man to conceive ▪ 1 Cor. 2. 9. § 2. A place where shall be no evil present , nor good absent , Heb. 9. 12. Matth. 6. 20. In comparison whereof all the Thrones and Kingdoms upon earth , are lesse then the drop of a bucket , Deut. 10. 14. 2 Cor. 12. 2 , 4. Mat. 5. 19. Isa. 66. 1. Yea , how little , how nothing are the poor and temporary enjoyments of this life , to those we shall enjoy in the next , 1 Cor. 2. 9. § 3. Dost thou desire beauty , riches , honour , pleasure , long-life , or what ever else can be named ? No place so glorious by creation , so beautifull with delectation , so rich in possession , so comfortable for habitation , nor so durable for lasting , Heb. 12. 22. 1 ●ct . 1. 4. 2 Cor. 4. 17. Rom. 9. 3. & 8. 18. There are no estates but inheritances , no inheritances but Kingdoms , no houses but Palaces , no meals but s●a●ts , no noise but musick , no rods but Scepters , no garments but Robes , no seats but Thrones , no coverings for the head but Crowns , Rom. 8. 17. Titus 3. 7. Heb 9. 15. Matth. 25. 31 , 34. 2 Tim. 4. 8. Gal. 4. 7. 1 Pet. 3. 9 , 10. Mark 10. 23 , 24 , 25. Rev. 7. 13 , 14 , 15. Our condition there will be so joyfull , that look we outwardly , there is joy in the societ● , Heb. 12. 22. if inwardly , there is joy in our own felicity , 1 Cor. 2 9. Look we forward , there is joy in the eternity , 1 Pet. 5. 10. Mark 10. 30. So that on every side we shall be even swallowed up of joy , Isa. 35. 10. & 51. 1● . Matth. 25. 23. & 18. 10. Heb. 12. 2. 22. Psal. 16 11. § 4. As O the multitude and fulnesse of these joys ! so many , that only God can number them ; so great , that he only can estimate them ; of such rarity and perfection , that this world hath nothing comparable to them , 2 Cor. ●2 . 2 , 4. There is no death nor dearth , no pining nor repining , no fraud , sorrow nor sadness , neither tears , nor fears , defect nor loathing , Rev. 7. 16 , 17. & 21. 4. Heb 9. 12. § 5. There shall be no sorrow , nor pain , nor Complaint ; there is no malice to rise up against us , no misery to afflict us ; no hunger , thirst , wearisomnesse , temptation , to disquiet us , Matth. 6. 19 , 20. Heb. 9. 12. There , O there ! one day is better then a thousand ; there is Rest from our Labours , Peace from our Enemies , Freedom from our Sins , &c. Job 3. 17. Heb. 4. 3 , 9 , 10 , 11. Rev. 14. 13. Heb. 9. 12 , 15. § . 6. The Eye sees much , the Ear hears more , the Heart conceives most : yet all short of apprehension , much more of comprehension ; of those pleasures : therefore it is said , Enter thou into thy Masters joy ; For it is too great to enter into thee , Matth. 25. 23. As O the transcendency of that Paradice of pleasure ! where is joy without heavinesse , or interruption ; peace without perturbation ; blessednesse without misery : Light without Darknesse ; health without sicknesse ; beauty without blemish ; abundance without want ; ease without Labour ▪ Satiety without Loathing ; Liberty without Restraint ; Security without Fear ; Glory without ignominy ; knowledge without ignorance ; Eyes without Teares ; Hearts without sorrow ; Souls without Sin : where shall be no evil heard of to affright us , nor good wanting to chear us : For we shall have what we can desire ▪ and we shall desire nothing but what is good , Deut. 10. 14. Esay 66. 1. 1 Kings 8. 27. Mark 10. 21. Luke 18. 22. 1 Pet. 5. 10. Ioh. 4. 36. & 10 : 28. Matth. 25. 46. § . 7. In fine , ( that I may darkly shadow it ou● , sith the lively representation thereof is merely impossible ) this Life eve●lasting is the perfection of all good things : For Fulnesse is the perfection of measure ; and everlastingnesse the perfection of Time , and infinitenesse the perfection of Number : and immutability the perfection of State ; and immensity the perfection of Place ; and immortality the perfection of Life ; and God the perfection of all : who shall be all in all to us ; Meat to our taste , beau●y to our Eyes , perfumes to our smell , Musick to our Eares : And what shall I say more ? but as the Psalmist saith , glorious things are spoken of thee , thou City of God , Psal. 87. 3. see Revel. 4. 2 , 3. & 21. 10. to the end . § . 8. But alas such is mans parvity , that he is as far from comprehending it , as his Armes are from compassing it , 1 Cor. 2. 9. Heaven shall receive us , we cannot conceive Heaven : Do you ask me what Heaven is saith one ? when I meet you there , I will tell you : For could this Ear hear it , or this Tongue utter it , or this Heart conceive it ; it must needs follow , that they were translated already thither , 2 Cor. 12. 2 , 4. Yea , a man may as well with a coal , paint out the Sun in all his splendor : as with his pen , or tongue expresse , Or with his Heart ( were it as deep as the Sea ) conceive the Fulnesse of those Joyes , and Sweetnesse of those pleasures which the Saints shall enjoy at Gods right hand for evermore , Psal. 16. 11. in thy presence , is the Fulnesse of Ioy ; and at thy right hand , are pleasures for evermore : For quality they are pleasures ; for quantity , fulnesse ; for Dignity , at Gods right hand ; for Eternity , for evermore . And Millions of years , multiplyed by millions , make not up one minute to this Eternity , 2 Cor. 4. 18. Joh. 10. 28. CHAP. XXI . § . 1. BUt for the better confirming of this so important a truth ; in these Atheistical times : See some reasons to confirm it : As First , if the Sun which is but a creature , be so bright and glorious ; that no mortal Eye can look upon the brightnesse of it ! how glorious then is the Creator himself ? or that light from whence it receives its light , If the frame of the Heavens , and Globe of the Earth be so glorious ; which is but the Lower House , or rather the Footstool of the Almighty , as the Holy Ghost phraseth it , Isa. 66. 1. Matth. 5. 35. Act. 7. 49. how glorious and wonderful , is the Maker thereof , and the City where he keeps his Court ? Or if Sinners , even the worst of wicked men , and Gods enemies ; have here in this earthly pilgrimage , such variety of injoyments to please their very senses ; as who can expresse the pleasurable variety of objects for the sight , of meats , and drinks to satisfie and delight the taste ; of Voyces , and melodious sounds to recreate the hearing ; of sents , and perfumes provided to accommodate our very smelling ; of recreations and sports to bewitch the whole man : And the like of Honour , and profit , which are Idols , that carnal men do mightily dote upon , and take pleasure in : ( though these earthly , and bodily joyes are but the body , or rather the dregs of true joy , ) what think we must be the soul thereof ? viz. those delights and pleasures , that are reserved for the Glorified Saints , and Gods dea●est darlings in Heaven , Again § . 2. Secondly , If natural men find such pleasure and sweetnesse ; in secular wisdom , lip-learning , and brain knowledge ; For even mundane knowledge hath such a shew of excellency in it ; that it is highly affected both by the good and bad ; As O the pleasure ! that rational men take therein ; It being so fair a Virgin , that every clear eye is in love with her , so rich a pearl that none but Swine do despise it ; yea among all the Trees in the Garden , none so takes with rational men as the Tree of knowledge : ( as Satan well knew , when he set upon our First Parents ) insomuch that Plato thinks , in case wisdom could but represent it self unto the Eyes ; it would set the heart on fire with the love of it : And others affi●m , that there is no lesse difference between the Learned , and the Ignorant ; then there is between the living and the dead ; or between men and Beasts : And yet the pleasure which natural , and moral men take in secular , and mundane knowledge and learning ; is nothing comparable , to the pleasure that an experimental Christian finds in the Divine , and supernaturall knowledge of Gods Word : which makes David and Solomon prefer it before the honey , and the honey comb for sweetnesse ; and to value it above thousands of gold and silver ; yea before pearles and all precious stones for worth : How sweet then s●all our knowledge in Heaven be ? for here we see but darkly , and as it were in a Glasse , or by Moon light ; but there we shall know , even as we are known , and see God , and Christ in the face , 1 Cor. 13. 1● , § . 3. Thirdly , If mere Naturian● have been so taken with the love of Vertue ; that they thought if a vertuous soul , could but be seen with corporal eyes ; it would ravish all men with love , and admiration thereof , yea if the very worst of men , Drunkards , Blasphemers and the like ; though they most spitefully scoffe at , and backbite the people of God ; yet when they know a man sincere , upright , and honest ; cannot choose but love , commend and honour him in their hearts ; as it fared with Herod touching Iohn , and King Agrippa touching Paul . § . 4. Or rather if Gods own people , are so ravished with the graces , and priviledges which they in joy upon earth ▪ as the assurance of the pardon of sin ; the peace of a good conscience , and joy of the Holy Ghost ; which is but glorification begun : what will they be , when they shall injoy the perfection of glory in Heaven ? As see but some instances , of their present enjoyments here below : First , if we were never to receive any reward , for those small labours of love , and duties we do to the glory of God , and profit of others ; we might think our selves sufficiently recompensed in this life ; with the calm , and quietnesse of a good conscience ; the honesty of a vertuous and holy life : That we can do and suffer something for the love of Christ , who hath done and suffered so much to save us : That by our w●rks the majesty of God is magnified ; to whom all homage is due , and all service too little : For godlinesse in every sicknesse is a Physitian , in every contention an Advocate● in every doubt a School man , in all heavinesse a Preacher , and a comforter unto whatsoever estate it comes ; making the whole life as it were a perpetual Halelujah . Yea God so sheds his love abroad in our hearts by the Holy Ghost , that we are in Heaven , before we come thither . Insomuch , that as the fire flyeth to his Sphear , the stone hastens to the Center , the River to the Sea , as to their end and rest ; and are violently detained in all other places : so are the hearts of Gods people , without their Maker and Redeemer , their last end and eternal rest and quietnesse , never at rest : like the needle touched with the loadstone , which ever stands quivering and trembling , untill it enjoyes the full and direct aspect of the Northern pole . But more particularly , § . 5. How does the assurance of the pardon of sinne alone , clear and calm all storms of the mind ? making any condition comfortable , and the worst and greatest misery to be no misery . To be delivered of a Child , is no small joy to the mother : but to be delivered from sin , is a far greater joy to the soul . But to this we may adde the joy of the Holy Ghost , and the peace of conscience ; otherwise called the peace of God which passeth all understanding . These are priviledges , that make Paul happier in his chain of Iron , then Agrippa in his chain of gold : and Peter more merry under stripes , then Caiapha● upon the Iudgement seat . And Stephen the like under that shower of stones . Pleasures are ours , if we be Christs : Whence those expression● of the Holy Ghost , The Lord hath done great things for us , whe●●of we rejoyce . Be glad in the Lord , and rejoyce ye Righteous , and shout for joy all ye that are upright in heart . Let all that put their trust in thee rejoyce , let them even shout for joy . Rejoyce evermore , and again I say rejoyce rejoyce , with joy unspeakable , and full of glory . Our rejoycing is this , the testimony of our conscience . Your hearts shall rejoyce , and your Ioy shall no man take from you &c. So that it is a shame for the faithfull , not to be joyful : and they sin , if they rejoyce not , whatever their condition be . The Eunuch no sooner felt the pardon of sin , upon his being baptized into the faith of Christ , but he went on his way rejoycing ▪ Act. 8. 39. He then found more sollid joy , then ever he had done in his riches , honours , and great Places under Candises Queen of the Ethiopians . At the same time when the Disciples were persecuted , they are said to be filled with joy , and with the Holy Ghost , Act. 13. 52. And as their afflictions do abound , so their consolation abounds also , 2 Cor. 1. 5. For the●e are comforts , that will support and refresh a Child of God in the ve●y midst of the flames ; as the Martyrs found : for mauger all their persecutors could do , their peace and joy did exceed their pain : as many of them manifested , to all that saw them suffer . § . 6. Now as the Priests of Mercury , when they eat their figgs and honey ; cryed out , O how sweet is truth ! so if the worst of a Believers life in this world be so sweet ; how sweet shall his life be in that Heavenly Ierusalem ? and holy City ? where God himself dwelleth . And where we shall reign with Christ our Bridegroom , and be the Lambs wife ? which City is of pure gold like unto clear glasse , the walls of Iasper , having twelve foundations garnished with all manner of pretious stones ; the first foundation being Iasper , the second Saphir ; the third a Calsedony , the fourth an Emerald , the fifth a Sardonix , the sixth a Sardius , the seventh a Chrisolite , the eight a Beril , the ninth a Topas , the tenth a Chrisophrasus , the eleventh a Iacinth , the twel●th an Amathist ; having twelve Gates of twelve pearls ; the street thereof of pure gold as it were transparant glasse : In the midst of which City , is a pure River of the water of life clear as Christal ; and of either side the Tree of life ; which bears twelve manner of fruits , yeelding her fruit every moneth ; the leaves whereof serve to heal the Nations ; Where is the Throne of God , and of the Lambe ; whom we his servants shall for ever serve , and see his face , and have his Name written in our foreheads . And there shall be no night , neither is there need of the sun , neither of the noon to shine in it : for the glory of God doth lighten it , and the Lamb is the light thereof . Into which nothing that defileth shall enter ; but they alone which are written in the Lambes Book of life . As is exprest , Revel. 21. & 22. Chapters . The holy Ghost speaking after the manner of men , and according to our slender capacity : for otherwise no words can in any measure expresse the transcendency of that place of pleasure . Only here we have a taste , or earnest penny , one drop of those divine dainties , of those spiritual , supernatural , and divine pleasures ▪ reserved for the Citizens of that Heavenly Ierusalem ; some small smack whereof we have even in the barren desert , of this perilous peregrination : God letting out as it were , a certain kind of Manna , which in some sort refresheth his thirsty people , in this wildernesse ; as with most sweet honey , or water distilled from out the Rock . As what else are those Jubilees of the heart , those secret , and inward joyes which proceed from a good conscience , grounded upon a confident hope of future salvation ? As what else do these great clusters of grapes signifie ? but the fertility of the future Land of Promise . § . 7. True it is , none can know the spiritual joy , and comfort of a Christian , but he that lives the life of a Christian , Joh. 7. 17. as none could learn the Virgins song , but they that sang it , Rev. 14. 3. No man can know the peace of a good conscience , but he that keeps a good conscience : no man knowes the hid manna , and white stone , with a new name written in it ; but they that receive the same , Rev. 2. 17. The world can see a Christians outside ; but the raptures of his soul , the ravishing delights of the inward man , and joy of his spirit for the remission of his sins , and the infusion of grace , with such like spiritual priviledges ; more glorious then the States of Kingdomes ; are as a covered messe to men of the world . But I may appeal to any mans conscience , that hath been softned with the unction of grace , and truly tasted the powers of the world to come : To him that hath the love of God shed abroad in his heart by the Holy Ghost ; in whose soul the light of grace shines : whether his whole life be not a perpetual halelujah ; in comparison of his natural condition . Whether he finds not his joy to be like the joy of Harvest ? or as men rejoyee when they divide a spoyl , Isa. 9. 3. Whether he finds not more joy in goodnesse , then worldlings can do , when their wheat , wine , and oyl aboundeth , Psal. 4. 7. & 53. 17. Yea he can speak it out of experience , that as in prophane joy , even in laughter the heart is sorrowful : so in godly sorrow , even in weeping the heart is light and cheerful . The face may be pale , yet the heart may be calm and quiet . So S. Paul , as sorrowing , and yet alwaies rejoycing , 2 Cor. 6. 10. Our cheeks may run down with tea●es , and yet our mouthes sing forth praises . And so on the contrary , Where O God there wants thy grace ; Mirth is onely in the face . 2 Cor. 5. 12. Well may a carelesse worlding laugh more ; as what will sooner make a man laugh , then a witty jest : but to hear of an Inheritance of an hundred pounds a year , that is fallen to a man ; will make him more solli●ly merry within . Light is sown to the righteous , and joy for the upright , Psal. 97. 11. My servants saith God shall sing , and rejoyce : but they shall weep , &c. Isa. 65. 14. § . 8. Indeed we are not merry enough , because we are not Christians enough : because sin is a cooler of our joy , as water is of fire . And like the worm of Ionah his Gourd ; bites the very root of our joy ; and makes it wither . Yea sin like a damp , puts out all the lights of our pleasure ▪ and deprives us of the light of Gods countenance , as it did David , Psal. 51. 12. & 4. 6. So that the fault is either , First , in the too much sensuality of a Christian ; that will not forge● the pleasures of sin , or the more muddy joyes and pleasures of this world ; which are poysons to the soul , and drown our joyes : as Bees are drowned in hon●y , but live in vineger . Men would have spiritual joy , but withal they would not part with their carnal joy : Yet this is an infallible Conclusion , there is no enjoying a wordly Paradise here , and another hereafter . § . 9. Or secondly , the fault is in the ta●te , not in the meat ; in the folly of the judgment , not in the pearl : when a grain of corn is preferred before it . To taste spiritual joyes , a man must be spiritual : for the Spirit relisheth onely the things of the Spirit ; and like loveth his like . Between a spiritual man , and spiritual joyes ; there is as mighty an appetite and enjoying ; as between fleshly meat , and a carnal stomack . Therefore the want of this taste and apprehension , condemneth the world to be carnal ; but magnifies the joyes spiritual , as being above her carnal apprehension . Or § . 10. Thirdly , herein lyes the fault ; few feel these joyes in this life ; because they will not crack the shell , to get the kernel : th●y will not pare the fruit , to eat the pulpe ; not till the ground , to reap the harvest . They flye the Wars , and thereby lose the glory of the victory . They will not dig the craggy Mountain , to find the mine of gold . Not prune the vine , therefore enjoy not the fruit . They flye moritification , and therefore attain not the sweet spiritual consolation ; which ever attends the same . And so much for the Reasons , The Use may be four fold . § . 11. First , are the joyes of Heaven so unspeakable and glorious ? how then should we admire the love , and bounty of God ; and blesse his name , who for the performance of so small a work ; hath proposed so great a reward ? And for the obtaining of such an happy state , hath imposed such an easie task . § . 12. Secondly , who would not serve a short apprentiship , in Gods service here ? to be made for ever free in glory . Yea , who would not be a Philpot for a moneth , or a Lazarus for a day , or a Stephen for an hour ; that he might be in Abrahams bosome for ever ? Yea what pain can we think too much to suffer ? what little enough to do ? to obtain eternity for this incorruptible Crown of glory in Heaven , 1 Pet. 5. 4. where we shall have all teares wiped from our eyes . Where we shall cease to sorrow , cease to suffer , cease to sin . Where God shall turn all the water of our afflictions ; into the pure wine of endlesse , and unexpressible comfort . Yea had Queen Eliz●●eth but foreknown , whiles she was in Prison , what a glorious reign she should have had for fourty and four years aft●r it : she would never have wisht her self a Milk-Maid , as she was often heard to do . But certainly nothing ●an be too much to endure , for those pleasures which shall endure for ever . § . 13. You shall sometimes see an hired servant , venture his life for his new Master ; that will scarce pay him his wages at the years end : and can we suffer too much for our Lord and Master ; who gives every one that serveth him not fields , and vineyards , as Saul pretended , 1 Sam. 22. 7 , &c. nor Towns and Cities , as Cicero is pleased to boast of Caesar ; but even an hundred fold more then we part withall here in this life ; and eternal Mansions in Heaven hereafter , Joh. 14. 2. S. Paul saith , Our light affliction which is but for a moment ; causeth us a far most excellent , and eternal weight of glory , 2 Cor. 4. 17 , 18. where note the incomparable , and infinite difference between the work , and the wages : light affliction , receiving a weight of glory ; and momentary affliction , eternal glory . Suitable to the reward of the wicked , whose empty delights , live and dye in a moment ; but their unsufferable punishment , is interminable and endlesse . Their pleasure is short , their pain everlasting ; our pain is short , our joy eternal . Blessed is the man that endureth temptation : for when he is tryed , he shall receive the Crown of life , James 1. 12. a Crown without cares , without rivals , without envy , without end . And nothing we suffer here , can be compared ; either to those woes we have deserved in Hell ; or those joyes we are reserved to in Heaven . Think we then but upon those two places ; and the remembrance there of is enough , to raise up our soules from our selves ; and make us even contemn , and slight what ever our Enemies are able to do : as our Forefathers did the flames . And what though thy sufferings be never so sad ? The gain with hardnesse , makes it far lesse hard . The danger is great , but so is the reward . The sight of glory future , mitigates the sense of misery present . As Iacobs service seemed the lighter , by having his beloved Rachel alwayes in his eye . The poor Traveller thinking on his Inne , goes on more cheerfully . And the Bondman , by calling to mind his year of Iubilee . So that if we droop at present , it is for want of considering the future . Wherefore eye not the stream thou wadest through : But the firm land thou tendest too . Compare the seed time with the Harvest : look up from the root to the fruit . Lazarus was for a time extream miserable ; what then ? his sores and sorrowes soon ceased , but his joyes shall never cease : his pain did soon passe , his joy shall never passe away . Again § . 14. Thirdly , How is it possible ? he should dote upon these transitory things below ; that but seriously thinks upon what is reserved for us in Heaven ? As O the folly and madnesse of those ; that prefer Earth , yea Hell to Heaven , time to eternity , the Body before the Soul ; yea the outward estate before either soul or body . These are the worlds Fooles ; who care not what their end is ; so their way may be pleasant . Mere Children , that prefer an Apple before their Inheritance ! Besotted sensualists ; that see not how their present pleasures soon vanish like smoke . That consider not how this life of ours ; if it were not short , yet it is miserable ; and if it were not miserable , yet it is short . That suffer themselves to be so bewitcht , with the love of money ; and their hearts to be riveted to the earth ; to be so inslaved to their lust , to make gold their god , and commodity the stern of their consciences . For else the one would fly from present sinful pleasures , with as great zeal ; as now they seek after them . Neither would the other like Iudas sell Christ for thirty pence ; who is not to be valued with many millions of worlds : did they but seriously think of those treasures of wisdom and riches , Col. 2. 3. that will never fade , those comforts that are everlasting . They would not be such fooles , as to better their estates , by making themselves worse : nor impoverish their soules , to inrich their bodies . Much lesse would they sell both soul and body , to purchase a great estate : which when gotten , they have not power to partake of . For such is their sottishnesse , they never think that dear , which stands them in no lesse price then their own soules . For in them is that fulfilled ; Nihil cuique se vilius : the vilest , basest , and cheapest thing we have , we hold our selves . § . 15. Yet no wonder ; for this is the misery , that notwithstanding God hath set life and death , Heaven and Hell before us ; and given us our choyce : Offering Heaven to all that will confide in , serve and obey him : threatned Hell , in case we forsake him ; to serve sin and Satan : few men have faith to believe either . Yea being fleshly , not having the spirit : they can believe nothing , but that they are led to by sense . Otherwise , did men but really believe either of these : they would not instead of obeying Christs Gospel , make the World only their god , and pleasure or profit alone their Religion . Men fear a Iayl , more then they fear Hell : and stand more upon their silver , or sides smarting ; then upon their soules : and regard more the blasts of mens breath ; then the fire of Gods wrath : and tremble more at the thought of a Sergeant , or Baily ; then of Satan , and everlasting perdition . Else they would not be hired , with all the worlds wealth , multiplyed as many times as there be sands on the Sea shore ; to hazard in the least , the losse of those everlasting joyes before spoken of . Or to purchase , and plunge themselves into those caselesse , and everlasting flames of fire and brimstone in Hell : there to try body and soul , where shall be an inumerable company of devils , and damned spirits to affright and torment them ; but not one to comfort , or pity them . § . 16. But O the madnesse of these men ! that cannot be hired to hold their finger for one minute , in the weak flame of a farthing Candle ; and yet for trifles , will plunge themselves body and soul , into those endlesse , and infinitely scorching flames of Hell fire . If a King but threatens a Malefactour to the Dungeon , to the Rack , to the wheel ; his bones tremble , a terrible palsie runs through all his joynts : but let God threaten the unsufferable tortures of burning Topheth ; we stand unmoved , undaunted . And what makes the difference ? the one we believe as present , the other is as they think uncertain , and long before it comes , if ever it do come . Otherwise it could not be ; since the soul of all sufferings , are the sufferings of the soul : Since as painted fire , is to material ; such is material , to Hell fire . And yet if fire be but cryed in the streets : we run and bestir our selves , how to quench it ; or at least how to avoid it . O that men would believe the God of truth ! ( that cannot lye ) touching spiritual , and eternal things , but as they do these temporary , and transitory . O that thou ! who art the sacred Monarch of this mighty frame ! wouldest give them hearts to believe at least thus much ; That things themselves are in the invisible World , in the World visible but their shadowes onely . And that whatsoever wicked men injoy here ; it is but as in a dream ; their plenty is but like a drop of pleasure , before a River of sorrow and displeasure : And whatsoever the godly feel , but as a drop of misery , before a River of mercy and glory . That though thou the great , and just Iudge of all the world ; comest slowly to Judgment : yet thou wilt come surely . As the Clock comes slowly , and by minutes to the s●r●ak : yet it strikes at last : That those are onely true riches , which being once had , can never be lost . That Heaven is a Treasure worthy our hearts , a purchase worth our lives : That when all is done , how to be saved , is the best plot . That there is not mention of one , in the whole Bible ; that ever sinned without repentance ; but he was punished without mercy . For then there would not be a Fornicator , or Prophane person as Esau ; who for a portion of meat , sold his inheritance , Heb. 12. 16. Then they would not be of the number of those ; that so doted upon purchases , and Farmes , and Oxen ; that they made light of going to the Lords Supper , Luke 14. 18 , 19 , 20. Nor of the Gadarens mind ; who preferred their Hogs before Christ . Then would they know it better to want all things ; then that one needful thing : whereas now they desire all other things , and neglect that one thing which is so needful . They would hold it far better and in good sadnesse , to be saved with a few , as Noah war in the Ark : then in good fellowship with the multitude , to be drowned in sin , and damned for company . Nor would they think it any disparagement to their wisdomes ; to change their minds , and be of another judgment to what they are . § . 17. Wherefore my Brethren ; let me beseech you , not to be such Atheists , and fooles , as to fall into hell before you will fear it : when by fearing it , you may avoid it ; and by neglecting it , you cannot but fall into it . What though it be usual with men , to have no sense of their souls ; till they must leave their bodies : yet do not you therefore leap into Hell , to keep them company . But be perswaded to bethink your selves now : rather then when it will be too late , when the Draw-Bridge will be taken up ; and when it will vex every vein of your hearts , that you had no more care of your soules . CHAP. XXII . § . 1. FOurthly and lastly , these things being so ; how doth it concern all , to see that they are Believers ? Wouldest thou then have it fare so with thee ? Wouldest thou have thy very poysons turned into cordials ? thy terrours , changed into pleasures ? and thy greatest evils made beneficial unto thee ? Wouldest thou be loosed from the chains of thy sins , and delivered from the chains of plagues ? Wouldest thou have the same Christ , with his precious Blood to free thee , that shall with his Word sentence others ? As who would not , except Satan hath strangely bewitcht him ? If thou wouldest , I say , then learn of this Believer , imitate him in what hath been declared , and what I shall further rehearse touching his knowledge , belief , and life ; for I have onely brake the thred of my Discourse , to let in this use in way of a Parenthesis ; and now I return to finish or compleat the foregoing Character , for thereunto may be added as followeth . § . 2. He cannot hear God blasphemed or dishonoured without being moved thereat , yea , he is as heartily vexed for any dishonour done to him , as for any disgrace offered to himself . He hath an holy care and endeavour in all places and companies , to walk so as he may win glory to God , honour his profession , and give no offence or occasion to the enemies of God to speak evil of him ; he acknowledgeth all good to come from God , and that all glory is to be given to him ; and accordingly endeavours to honour and serve him with his riches , wisdom , and what other gifts or abilities he hath ; neither is he dumb in publishing his praise , nor backward to justifie him in his Judgments . He will not worship an Image , or God in the Image ; he seldom sells things tending to Idolatry , or any other sin , or uses lots in sporting . He fears God , and fears sin , and this dispelle●● in him all other false , fond , and foolish fears , which others that are void of the fear of God , are grievously and perpetually perplexed withal ; as namely , he fears not that his serving of God will prove his undoing , he neither fears nor observes the flying of Fowles , the signs of Heaven , the sight of a live Snake , the crossing of an Hare , the croaking of a Raven , the screeching of an Owl , the howling of a Dog , the dreaming of Gardens , green Rushes , or dead friends ; to eat an Egg in Lent , or flesh on a Friday never racks his conscience ; whether the Crow cryes even or odd in a morning , or whether he leaves the crosse on his right or left hand as he goes ; whether it be Childermas Day or not , when he takes a Journey , or undertakes any businesse , or whether the Salt-seller falls from or towards him , it is all one to him ; nor does stumbling at a threshold presage any evil to him at all ; he never crosses his breast , nor sprinckles his face when he is to go abroad , nor nailes Horse-shooes at his door , and yet speeds never the worse ; neither old Wives , nor Stars are his Counsellors ; a Night-spel is none of his guide , nor Charms his Physitian ; Erra Pater is no part of his Creed ; neither weares the Ammulets , or Paracelsian Characters about his neck , you shall never hear him talk of luckey handsel , and Fortune to him is an asse ; Buggs never fright him , nor Fai●ies pinch him , neither will he put confidence in any such superstitious and devillish ●opperies , as the ignorant and superstitious do ; no , he will not be beholding to the King of Hell for a shooe●ye . § . 3. He seeks the good , and to preserve the peace of the place he lives in , and can comfort himself with this ▪ that in his very Calling and publick imployments , his aym and indeavour is not more at profit or credit then at the glory of God , and good of others ; he hath an humble and publick spirit ; delights in doing good offices , and is active to pleasure others , and can make him self a servant to all that stand in need of him . CHAP. XXIII . § . 1. NOr is he partial in his obedience , but universal , making conscience of every duty , and all that God commands ; the first Table as well as the second , and the second as well as the first ; framing his will to Gods Will in every thing , even labouring to be perfect , and holy , as his Father in Heaven is ; and to imitate Christ , be conformed to his likenesse , and to be holy as he was in all parts of his conversation ; and that at all times and in all companies ; as conscientious alone and in private , where God only sees him , as if his greatest enemy , or all the world did behold him ; he hath a spirit without guile , and is more desirous to be good then so accounted , and more seeks the power of godlinesse then the shew of it ; and therefore keeps a narrower watch over his very thoughts then any other can do over his actions , and is accordingly grieved for them . He makes conscience of the smallest things required or forbidden in the Word ; and is as careful to shun the very occasions of sin , or least appearances , or first mo●ions of sin as actual sin it self ; not daring to gratifie Satan in committing the least sin , or neglect God in omitting the smallest precept . § . 2. He does not serve God by the precepts of men , not fear his displeasure for breaking their traditions ; neither does he think himself sanctified by outward performances , as do our Formalists and Protestants at large , who stand more upon circumstance then substance , and upon outward priviledges then inward graces , but he serves God in spirit , according to Christs Gospel , for he lives and believes , and hears , and invocates , and hopes , and fears , and loves , and worships God in such manner as his Word prescribes , without addition or deminution ; neither doth he follow the examples of the greatest number , or the greatest men , or the greatest Schollers , because Christ hath plainly told him , That few of either sort ( compared with the multitude ) shall be saved ; of which small number he strives to be . § . 3. All which he performs with chearfulnesse , being ever willing and ready to do good ; and in ●incerity and simplicity , with a single heart , without by-ends , as loving righteousnesse and mercy , and doing good duties merely out of love to God and goodnesse , and because God commands them that he may be glorified , and others edified thereby ; yea he would do what he is able out of love to Christ , though himself should never have credit nor benefit by it here , nor hereafter ; earnestly desiring grace that he might more honour him , and grieving that he can perform no be●ter service to so good a Master . He will not ( as too many most sordidly do ) take liberty to sin , because God is merciful , and forbeares to execute judgment speedily ; or defer his repentance , because the Theef upon the Crosse was heard at the last hour : but he will even therefore the more fear him because he is merciful ; and therefore be holy , because he is not under the Law , but under grace . § . 4. And lastly , having thus done , and performed his utmost , not to merit by it , but to expresse his thankfulnesse to him that hath done , performed , and suffered so much for him ; he confesseth himsel● an unprofitable servant , and that in all he comes far short of performing his duty ; yea , he acknowledgeth , that it were just for God eternally to condemn him . Well may he be comforted by the graces which God hath given him , as an earnest penny of those eternal Mansions in Heaven ; but he will not be exalted by them because they are not his graces , but the Graces of God in him , and wrought by his Spirit : yea , he so abhors to attribute or ascribe ought to doing , that he counts his very righteousnesse no better then filthy rags , ascribing every good thought , word , and action which proceeds from him to Free Grace , for he looks back to the rock out of which he was hewen , and is not onely humbled thereby , but forced with an holy admiration to wonder at the marvellous and extraordinary change which God hath wrought in him , and also instructed to trust onely to Christs obedience , in whom onely our good works are accepted , and for whom alone they are rewarded . To shut up all , he endeavours so to live as if there were no Gospel , and so to dye as if there were no Law . CHAP. XXIV . § . 1. ONely it remains that you look your selves in this Glasse , and ●ry your selves by this touchstone , for though others may give a shrewd ghesse , yet the Mother knowes best whether the Child be like the Father or no ; and the signs of Salvation are to be sought in our selves , as the cause in Iesus Christ ; our Justification is to be proved by the fruits of our Sanctification , and though faith alone justifieth , yet justifying faith is never alone , but ever accompanied with spiritual graces , the beauties of the soul , and good works the beauty of graces ; yea , they are as inseparable as the root and the sap , the Sun and its light ; and as Fire may be discerned by heat , and life by motion , so a mans faith may be discerned by the fruits of it . Nor can any one be deceived except he desires to deceive himself , for every particular man is either the Child of God , or the Child of the Devil , as Chrysostome hath it , for there is not a mean betwixt them ; and there be more differences between the Children of God , and the Children of the Devil , then there are between Men and Beasts , whereof I have named not a few ; for whatsoever you may find the one ( herein set forth ) to speak , think , or do , the other does the contrary ; and to have the true Character of an unbeliever you need but read this Chracter of a true Believer backward , understand all by the rule of contraries and be satisfied ; I speak this to Naturians onely , for the regenerate man knowes the one to be so by what he is , and the other by what he hath been ; neither is there one of all these signes or characters but each experienced Christian finds it in some degree written in his heart , as his conscience can bear me witnesse . And would you know whether you belong to Christ ? This will inform you , you will ( by help from above ) endeavour to bring into captivity every thought and thing to the obedience of Christ , 2 Cor. 10. 5. 1 Joh. 2. 4 ▪ but so have not you in the least so long as you love not , or any way oppose the people of God ; for the very first part of conversion is , to love them that love God , 1 Ioh. 3. 10. yea in reason , if the Image of God by faith were repaired in thee , thou couldest not but be delighted with those that are like thy self . And what saith S. Iohn , He that pretends interest in God , or Christ , and keepeth not his Commandements , is a lyar , and the truth is not in him , 1 Ioh. 2. 4. and in the third Chapter and eighth Verse he affirms plainly , That all wilful Sinners are the Devils servants . And indeed , let men flatter themselves , or pretend what they will , it cannot be denyed but the fruit tells best the name of the Tree ; the conversation above all shewes who carries the bridle of the will , whether God or Satan : and did not men purposely shut their eyes , and stop their ears , and harden their own hearts , least they should see , and hear , and so be converted , as our Saviour himself speaks , Metth. 13. 15. they could not but know that the whole Bible beats upon this : It is Saint Pauls everlasting rule , Rom. 6. 16. Ye are his servants to whom ye obey . And Saint Peters infallible Doctrine , 2 Pet. 2. 19. Of whom a man is overcome , unto him he is in bondage . And Saint Iohns , In this are the Children of God known , and the Children of the Devil ; whosoever doth not righteousnesse is not of God , but of the Devil , 1 Ioh. 3. 8 , 10. And after this manner does our Saviour reason with the Iewes , Ioh. 8. 33 , to 48. See then whose Commands ye do , Gods , or Satans ; if Satans , then saith Saint Iohn , Let no man deceive you through vain words , for he onely that doth righteousnesse is righteous , and he that doth unrighteousnesse is of the devil , 1 Ioh. 3. 7 , 8. wherefore if thou art a common Drunkard , or a continual Swearer , or an usual companion of Harlots , or an accustomary Deceiver , or a frequent ●landerer of thy Neighbour , or an open and common Sabbath-breaker , or canst thou boast of thy sin and mischief , or defend it ? If thou makest no conscience of Praying in thy Family ; if thou callest evil good , and good evil ; if thou hatest thy Brother for doing that which is good , as Cain did Abel ; if Ismael-like thou mockest , or Cham-like thou scoffest at the religious , or usest bitter jests against them , though it be under the notion of Round-heads , Puritanes , Sectaries , Black-coats , or the like ; if thou raisest slanders of them , or furtherest them being raised ; if thou dost rejoyce at the secret infirmities of the godly , or open scandals of Hypocrites ; if thou dost carp and fret against the Word , refusing to heart it , or withstandest the preaching of it ; if being a Minister thou disgracest or r●vilest the godly in thy preaching , so making sad the hearts of the righteous , or justifi●st the wicked , so strengthening them in their evil courses by preaching unto them peace : if thou hast a base esteem of Gods people and their wayes , and thinkest the worse of a man for scrupling small matters ; if thou makest Religion a cloak for villany , if thou dost borrow , or run in debt without care to pay again ; if thou delightest in cruelty , if thou takest no care to provide for thine own Family ; if thou hadst rather the wicked should bear rule then the godly : if thou art an enemy to reformation , if thou hadst rather disobey God then displease great ones : if thou desirest peace without any respect to truth ; if thou dost allow thy self in the practice of any known grosse sin , if thou takest liberty to sin because God is merciful , and forbears to execute judgment speedily ; if thou dost not believe all things to be ordered by Gods providence , and in particular acknowledge him in all thou either receivest or sufferest ; if thou murmurest when thou wantest any thing , without ever thinking of the many things thou hast beyond thy desert ; if thou canst hear God blasphemed and dishonoured , without being moved thereat ; if the scandalous lives of Professors , or the multitude of Heresies that are daily broached make thee think , and speak evil of the way of truth ; if thou didst never see thy self out of measure sinful , as being many wayes guilty of the breach of every of the Commandements in particular , and so in a lost condition , utterly despairing of all help in thy self , acknowledging that thou hast deserved all the plagues of this life , and of that which is to come ; if thou art not as well troubled for original guilt , for sins of omission , for the evil which cleaves to thy best works , and for thy very thoughts , as for thy actual and manifest evil deeds ; if thou hast made vowes , and promised amendment when the rod was on thy bac● , but never cared to perform the same when thou wert released ; if thou art not industrious after the means of grace ; if thou lovest not to hear Christ , voyce ; if thou findest not the Word more quick , and powerfull , and sweet , and efficacious then any other writings ; if it ; and the Spirit going along with it hath not brought thee out of darknesse into marvellous light , in comparison of thy former darknesse ; if thou art ignorant of the principles of Religion in the midst of so much light and means , and canst not yeeld a reason of the hope that is in thee ; if thou dost not find a manifest change in thy judgment , affections , and actions from what they were by nature ; if the old man hath not changed with the new man ; worldly wisdome with heavenly wisdom , carnal love for spiritual love , servile fear for Christian and filial fear , idle thoughts for holy thoughts , vain words for holy and wholsome words , fleshly works for works of righteousnesse , &c. as if thou wert cast into a new mould , even hating what thou formerly lovedst , and loving what thou formerly hatedst ; if thou art not ashamed of thy former conversation ; if thou hast not been often and grievously assaulted with fears and doubtings , and often in combate between the flesh and the Spirit , the Spirit getting the better ; if thou dost not more fear the want of grace then confide in what thou hast ; if thou are not jealous lest thy heart should deceive thee ; yea , if thou art not hated of the world , and evil spoken of for well doing , thou art the Devils servant , and not as yet one of that small number whom Christ hath chosen out of the world to believe in his name ; for these , or any one of these signs sufficiently brand thee for a wicked man . CHAP. XXV . § . 1. BUt least any weak Christian should think himself unsound , and so none of Christs , because he falls short of this description of a true Believer , and finds wanting in himself , perhaps many of the former signs or evidences herein set forth ; or should be discouraged by reason of his many and great failings , together with the weaknesse of his faith and love , as for the most part the true Christian is as ●earful to entertain a good opinion of himself , as the false is unwilling to be driven from it ; let such an one take special notice in the first place , that there are three sorts of true and sound Christians , as the Apostle Saint Iohn makes the distinction , 1 Ioh. 2. 12 , 13. the first sort are babes in Christ , viz. such as are new born , or but weakly qualified with the graces of Gods Spirit . A second are strong men , as having the gifts of the Spirit lively , and in power : The third are Fathers , such as have had long experience in the powerful practice of Christianity , and been long exercised in all kinds of well doing . This done : § . 2. Secondly , let him know , That as God requires no other obedience in the best then Evangelical , so he looks not for the same measure and degree of grace from Bubes , and strong men , or from strong men and Fathers , for God accepteth of every man according to the grace he hath received , be it more or lesse , 2 Cor. 8. 12. as is manifest by that Parable of the Talents , Matth. 25. 20. ●o 24. yea , what Father or Master will not from his young and newly weaned Child , or sick and weak servant , accept of the will for the deed ? and shall not God much mor● , who is both the Father of mercies , and the Authour of mercy and compassion in others ? Yes undoubtedly ; as let it be granted , that thy knowledge is still small , thy faith weak , thy charity cold , thy heart dull and hard , thy good works few and imperfect , and all thy zealous resolutions easily hindered and quite overthrown with every small temptation , yet God that worketh in us both the will and the work will accept the will for the work ; and that which is wanting in us , Christ will supply with his own righteousnesse ; he respecteth not what we can do so much as what we would do , and that which we would perform and cannot , he esteemeth it as though it were performed ; thus he taketh an heart desirous to repent and believe for a penitent and believing heart , whereas take away the will and all acts in Gods sight are equal . Well might I doubt of my salvation , sayes Bradford , feeling the weaknesse of my faith , love , hope , &c. if these were the cause● of my salvation , but there is no other cause of it , or of Gods mercy , but his mercy . Again , § . 3. Thirdly , you are to observe that as Nature so Grace rises by many degrees to perfection , we grow in grace and saving knowledge , as a child does in statu●e and understanding , untill we attain to glory , which is grace perfected ; yea , grace in its growth is but like the change of a mans hair from black to grey , or the growth of a Tree , which is not accomplisht in a moneth , or a year , but in many yeares we not perceiving how . § . 4. Fourthly , consider also that the best have their fail●ngs , as had Abraham , Iacoh , David , Peter , &c. you have heard of the patience of Ioh , saith Saint Iames , and have we not heard also of his fits of impatiency ? Yes , but it pleased God mercifully to over-look that ; and so of Asah , who had divers , and those no small faults , yet with one breath doth God report both these ; the high places were not removed , and neverthelesse Asahs heart was perfect ; so our failings be not wilful , though they be many and great , yet they cannot hinder our interest in the promises of God ; an honest and sincere heart bears out many errours in the eye of mercy , God will not see weaknesses where he sees truth ; yea , if we hate our corruptions , and strive against them , they shall not be counted ours : It is not I , saith Paul , but the sin that dwelleth in me , Rom. 7. 20. And indeed were it not so , what would become of us ? for the work of grace though it doth not suffer Christians to live as they list , yet it doth not inable them to live as they would ; it is not so broad as to allow of corruption , nor so narrow but it will permit of corruption . § . 5. But fifthly , least the former considerations should not serve , answer me ingeniously to these questions : Dost thou not find that the Word and Spirit hath wrought an apparant change in thy judgment , affections , and actions to what they were formerly ? Is not Christ thy greatest joy , sin thy greatest sorrow , and grace the prime object of thy desires ? Art thou not careful in the use of the means , to attain faith in the promise of Gods mercy made in Christ ? Dost thou not love God , and the people of God ; yea , art thou not prone to speak in their defence when thou hearest them reviled , and contemned by wicked and ungodly men ? Dost thou not rejoyce when the righteous are exalted , and grieve when the wicked bear rule ? Dost thou not desire and pr●y for the salvation of others ? Is it not grievous to thee to hear God blasphemed , and dishonoured ? Dost thou not make conscience of sanctifying his Sabbaths ? Art thou not as conscientious alone , and in private where God onely sees thee , as if thy greatest enemy , or all the world did behold thee ? Dost thou not make conscience of evil thoughts ▪ grieve for thy unprofitablenesse under the means of grace , for the evill which cleaves to thy best actions , and for sins of omission ? When thou dost any thing amisse dost thou not accuse thy self ? if any thing well , dost thou not give all the praise to God ? Whatever thou enjoyest on this side Hell , dost thou not think thy self unworthy of it ? Dost thou not more fear the want of grace then con●ide in what thou hast ? Art thou not evil spoken of for well doing ? Dost thou not love zeal and devotion in others ? Thou art not of a reprobate judgement , touching things , actions , and persons , accounting good evill , and evill good , nor dost thou think the worse of a man for having of a tender conscience : Thou art not so offended when offences come as to think the worse of the way of truth , yea , when strange things happen dost thou not make a wholesome construction thereof ? If so , my soul for thine thou art a true Believer , and not an hypocrite , whatever thy failings be ; yea , if thou shouldest finde but a few of these signes in thy self , thou needest not much fear thine estate , for a few Grapes will shew that the plant is a Vine , and not a Thorne ; yea , where there is any one grace in truth , there is every one in their measure : if thou art sure thou hast love , I am sure thou hast faith ; for they a●e as inseparable as fire and heat , life and motion ; and so of other graces . 6. § . But sixthly , for I will go yet further with thee ; suppose nothing that I have hitherto said will satisfie thee , and that thou wilt not acknowledge any of these graces to be in thee , yet still thy case may be good enough : for a Christian in times of spirituall distemper and desertion , is as one in a swound , in which case the soul doth not exercise her functions , he neither hears , nor sees , nor feels , yet she is still in the body : Christ is as the Sun to our souls , and we are like Elementary bodies ; which lighten and darken , cool and warm , die and revive ; as the Sun presents or absents it self from them . Whence it comes to passe that we have so much crying out in horrour of conscience , I am damned , I am damned ; yea , it is a wonder to see how many truly humbled sinners , who have so tender consciences , that they dare not yield to the leaste vill for the worlds goods , and refuse no means of being made better ; turn every probation into reprobation , every dejection into rejection ; and if they be cast down they cry out , they are cast away ; but in such distempers a man is not a competent Judge in his own case , as in humane Laws there is a nullity held of words and actions extorted , and wrong from men by fear ; because in such cases a man is held not to have power , or command in some sort of himselfe . A troubled soul is like troubled water , we can discern nothing cleerly in it ; wherefore in such cases a man must call to remembrance the times past , and how it hath been with him formerly , as David did , Psal. 77. 2 , to 12. and likewise Iob , chap. 31. Thus must thou do , and then if ever thou hadst true faith wrought in thy heart it can never be clean extinguished ; and so of love and godly sorrow , for the gifts and calling of God are without repentance , as it is , Rom. 11. 29. I the Lord change not . Mal. 3. 6. And the weakest ●aith , if true , though it be not the like strong , yet it is the like precious faith to that of Abrahams , whereby to lay hold and put on the perfect righteousnesse of Christ ; yea , the truth of grace , be the measure never so small , is alwayes blest with perseverance ; and if grace but conquer us first , we by it shall conquer all things else , whether it be corruptions within us , or temptations without us ; yea , to speak rightly , thou art the better to be thought of , and the lesse to be feared for this thy ●ear , for no man so truly loves , as he that feares to offend : and good is that fear which keeps us from evill acts , yea , as a bleeding wound is better then that which bleeds not , so thy very complaint of sin springing from a displeasure against it shewes , that there is something in thee opposite to sin , viz. that thou art penitent in affection , though not in action ; even as a Childe is rationall in power , though not in act ; neither was the Centurion ever so worthy as when he thought himselfe most unworthy ; for all our worthinesse is in a capabl● misery . 7. § . But here by the way observe one caution , as the Pl●ister must not be lesse then the s●re , so the tent must not be bigger then the wound . Though the grievousnesse of our sins should increase our repentance , yet they should not diminish our faith , and assurance of pardon and forgivenesse . Because the Law is not more a Glasse to shew us our ●ins , then the Gospel is a Fountain to wash them away ; wherefore cast not both thine eyes upon thy sin , but reserve one to behold the remedy ; look upon the Law to keep thee from presumption and upon the Gospel to keep thee from despair ; this is both a sweet and an even course . But as an empty Vessel close luted , though you throw it into the midst of the Sea , will receive no water , so all pleas are in vain to them that are deafned with their own feares ; for as Mary would not be comforted with the sight and speech of Angels , no not with the sight and speech of Iesus himselfe , till he made her know that it was Iesu● ; so untill the Spirit of God sprinkleth the conscience with the blood of Christ , and sheds his love into the heart ; nothing will do , no Creature can take off wrath from the conscience , but he that set it on ; wherefore the God of peace give you the peace of God , which passeth all understanding , yea , O Lord , speak thou musick to the wounded conscience , thunder to the seared ; that thy Justice may reclaim the one , thy mercy relieve the other , and thy favour comfort us all with peace and salvation in Iesus Christ . CHAP. 26. 1. § . The comfort of what hath been said in these seven last Sections , is intended and belongs to weak Christians , troubled consciences , and those that would fain do better ; but let no unbeliever , impenitent , or prophane person meddle with it , for all such are to know that their very best services , as praying , and fasting , and receiving , and giving of Almes , &c. ( because they are not done in faith , and obedience to the Word , and that God may be glorified thereby ) are no better in Gods account then if they had slain a Man , or cut off a Dogs neck , or offered Swines blood , or blessed an Idol , as himself affirmes , Isa. 66. 3. Nor will God accept of any action , unlesse it flowes from a pious and good heart , sanctified by the Holy Ghost ; yea , civill honesty severed from true piety , humility , saving knowledge , sincere love to God , true obedience to his Word , justifying faith ▪ a zeal of Gods glory , and a desire to edifie and win others , God will neither accept nor reward , but account of their morall vertues as of shining or glistering sins ; because they spring from pride , ignorance infidelity , self-love , and other such carnall respects , as many examples prove , namely , Cains sacrificing , 1 Iohn 3. 12. the Iews fasting , I●a . 58. those reprobates preaching in Christs name , and casting on t Devils , Matth. 7. 22 , 23. and the like , whose outward works were the same which the godly perform ; and what saith Austine most excellently , There is no true vertue where there is no true Religion ; and that conscience which is not directed by the Word , even when it does best does ill , because it doth it not in faith , obedience , and love . 2. § . Secondly , let them know , that being out of Christ , they are bound to keep the whole Law , Gal. 5. 2 , 3. or stand liable to suffer the penalty thereof for not keeping it ; for though this be the condition of the New Covenant , Believe and thou shalt be saved ; yet all that they have to trust unto is , Do this and live , Rom. 10. 5. and cursed is every one that continueth not in all things which are written in the Book of the Law to do them , Gal. 3. 10. And I wish that they would seriously think of it , and what need they have of Christ , whom they rather persecute then obey his Gospel in love . 3. § . Indeed let them get a true lively and justifying faith ; Put ye off , concerning the former conversation , the old man , which is corrupted through the deceivable lusts , and be renued in the spirit of your mindes ; and put on the new man , which after God is created in righteousnesse and true ●olinesse , Ephes. 4. 22 , 23 , 24. and then Christ , and all his benefits and promises wil belong unto you , but not before ; in the mean time you are in your blood , Ezek. 16. 6. and have to answer not onely for your originall guilt , but for every thought , word , and action of yours from your infancy , Matth. 9. 12 , 13. Luke 1. 53. Gal. 5. 1 , to 7. enough to starde you , if you be not stark dead . CHAP. 27. 1. § . But perhaps thy heart and conscience is not onely Sermon , but Thunder-proof , and then nothing will do good upon thee ( the case of all incorrigible ones ) yea most men now adayes are judgement-proof ; and let them be never so cleerly convinc'd from the Word that they are in a dangerous condition , all thoughts thereof presently passe away like the sound of a Bell that is rung ; or if not , Satan can furnish them with an evasion , be the case what it will : amongst many of his delusions I will mention two of the principall , and which I hold to be the strongest bars to keep men out of Heaven that can be named . The first is this , Never regard ( will he say to a poor soul ) what a few 〈◊〉 ●●●●holy Precisions say , when every one doth so and so ; or every on● is of this or that judgement ; yea , do not such and such the like , who are wiser , and greater , and better men then your selfe ? They are of another minde , neither do they trouble themselves so much about Religion , & yet they look to speed as well as the precisest ; yea , will he say , Do ye not see many Ministers & great Pro●essors of Religion , who pretend it is good being religious and holy , and presse others to it , that do onely pretend it , for they live as loosely , and deal as unjustly as any other men ; and they are not ignorant of what they do , and this you may be sure of , that if they did speak as they think they would do as they speak ; therefore what should ye be so singular , will ye be wiser then all your friends or neighbours ; yea , then ninety and nine parts of the Kingdome ? What a mad conceit were this ? then yeelds the poor soul , and counts it a pleasure too that he is seduced , and by this kinde of Sophistry Satan prevailes with millions ; yea , I have ever noted that this one artlesse perswasion of others do so , prevails more with the world then all the places of reason ; but this plea or argument is not more common and taking then it is so●tish and dangerous , if it be well look into ; for besides that it is Gods expresse charge , Thou shalt not ●ollow a multitude to do evill , Exod. 23. 2. and Saint Pauls everlasting rule , ●ashion not your selves like unto this world , Rom. 12. 2. Our Saviour Christ hath plainly told us , That the greatest number go the broad way to destruction , and but a few the narrow way which leadeth unto life , Matth. 7. 13 , 14. And Saint Iohn , That the number of those whom Satan shall deceive , is as the sands of the sea , Revel. 20. 8. and 13. 16. Isa. 10. 22. Rom. 9. 27. yea , that the whole world lieth in wickednesse , 1 ●ohn 5. 19. whereas those whom Christ hath chosen out of it , and that believe the Gospel , are but a little flock and few in number , Luke 12 32. Revel. 3. 4. Isa. 53. 1. Rom. 10. 16 ▪ 2 Cor. 4. 4. which testimonies have proved true in all former Ages ; there could not be found eight righteous persons in the old world , , for one was an impious Cham , all Sodome afforded not ten ; Eliah could say , I onely remain a Prophet of the Lord , but Baals Prophets are four hundred and fifty , 1 Kings 18. 22. And Micha complains of the multitude of the wicked in his time , and small number of the faithfull , Micha . 7. 2. Behold , saith Isaiah , I and the Children whom the Lord hath given me , are for signes and wonders i● Israel , Isa. 8. 1. 8. so few and ra●e that they were gazed upon as monsters . And what saith the Lord himself , Though the number of the children of Israel be as the sand of the sea , yet but a remnant shall be saved , Isa. 10. 22. Rom , 9. 27. Neither hath it been otherwise since the Gospel , the whole City went ou● to send Christ packing , not a Gadaren was found that either dehorted his ●ellow , or opposed the motion , Matth. 8. 34. When Pilate asked , What shall be done with Iesus ? all with one consent cried out , Let him be crucified , Matth. 27. 22. there was a generall shout for Diana for two houres together , Great is Diana of the Ephesians ; not one man took Pauls part , Act. 19. 34. yea , the Iewes told Paul that his Sect was every where spoken against , Acts 28. 22. yea , all , both small and great , rich and poor , free and ●●nd receive the mark of the Beast in their fore-heads , Rev. 13. 16. so that number is but an ill signe of a good cause ; or rather it is the best note of the worst way . 2. § . Secondly , nor will any wise man think his actions ever the mo●e warrantable for that he does as the greatest , richest , and noblest of the Land do ; for Not many noble are called : but ( as Paul speaks ) God hath chosen the base things of the world , and things that are despised , to confound the mighty , 1 Cor. 1. 26 , 27. And hath chosen the poor of this world to be rich in faith , James 2. 5. yea , be ●illeth the hungry with good things , whereas he sendeth away the rich empty , Luke 1. 52 , 53. Neither is this the manner of his donation onely , but of his acceptation also , for God esteems more of vertue clad in rags , then of vice in velvit ; he tespects a man not for his greatnesse , but for his goodnesse ; not for his birth , but for his New Birth ; not for his honour , but for hi● holinesse ; not for his wealth , bu● for his wisdome : The righe●ous , ●aith Solomon , is more worthy then his neighbour , Prov. 12. 26. and , Better is the poor that walketh uprightly , then he thas perverteth his wayes , though he be rich , Prov. 28. 6. and thus the Bereans are reputed by the Holy Ghost , More noble men then they of Thessalonica , because they received the word with all readinesse , and searched the Scriptures , whether those things were so which Paul preached , Act. 17. 11. Whence it is that David thought it not so happy for him to be a King in his own house , as a Door-keeper in Gods house ; that godly Constantine rejoyced more in being the servant of Christ , then in being Emperour of the whole world ; that Theodosius the Emperour preferred the title of Membrum Ecclesiae before that of Caput Imperii , professing that he had rather be a Saint and no King , then a King and no Saint ; yea , Ignatius said , he had rather be a Martyr then a Monarch . Besides , experience proves greatnesse , nobility , and riches , to be a most deceitfull rule to walk by ; for , the Kings of the earth ●and themselves , and the Princes are assembled together against the Lord , and against his Christ , Psal. 2. 2. And in 1 King. 20. 16. we read of no lesse then two and thirty Kings in a cluster that were every one drunk ; and elsewhere , that a thousand of the chief Princes of Israel committed fornication , and were all destroyed for their labour in one day , Numb. 25. 9. 1 Cor. 10. 8. yea , of twenty Kings of Iudah which the Scripture mentions , we read of but six that were godly , and of eighteen Kings of Israel , all but two are branded by the Holy Ghost for wicked , and yet this Nation was Gods peculiar and chosen people out of all the world ; and lastly , when the Rulers sate in counsell against Christ , none spake for him but Nicodemus , Joh. 7. 50 , 51. All which shews ; that it is neither a good nor a safe way to imitate other mens examples , be they never so rich , never so great ; or if we sinne together , we shall be sure to perish together ; as when those three and twenty thousand Israelites committed fornication after the example of the chief Princes , they were every one destroyed , both leaders and followers , Numb. 25. 9. 1 Cor 10. 8. and as when those other Cities followed Sodoms Just , they were all consumed with Sodoms fire , Iude 7. 3. § . But thirdly , admit thou couldest alledge for thine excuse , that thou dost but as most of the wife , learned , and greatest Scholars in the Land do , yet all were one , this could not excuse thee ; for first , Not many wise men after the flesh are called , but God hath chosen the foolish things of the world to c●nfound the wise , 1 Cor. 1. 26 , 27 , 29. yea , the preaching of Christ crucified was foolishnesse to the wise Sages of the world , 1 Cor. 1. 23. It pleaseth God for the most part to hide the mysteries of salvation from the wise and learned , and to reveal them unto babes , Matth. 11. 25. Luke 10. 2● . yea , the saving knowledge of Christ is hid to all that are lost , 2 Cor. 4. 3. but if once men abuse their knowledge and learning to Gods dishonour , and comply with Satan and the world against the Church ( as how many Scholars in all ages of the world have resembled Trajan , who was indued with great knowledge and other singular vertues , but defaced them all by hating Christianity , and opposing the power of godlinesse ) in this case he taketh that knowledge which once they had from them , as he took heat from the fire when it would burn his children , Dan. 3. 27. I will destroy the tokens of the Sooth-sayers ( saith God ) and make them that conjecture fooles ; I will turn the wise men backward , and make their knowledge foolishnesse , Isa. 44. 25. And again , He taketh the wise in their own craftinesse , and the counsell of the wicked is made foolish , Job 5. 13. And justly are they forsaken of their reason , who have abandoned God , yea , most just it is , that they who want grace should want wit too , for which read 2 Thess. 2. 10 , 11 , 12. Thus I might go on and shew , that we may not imitate the actions , nor follow the examples of the best and holiest men in every thing they do , though we have some plausible reasons for our doing so , and also good and holy intentions in our so doing , or if we do , that we may go to Hell notwithstanding . CHAP. 28. 1. § . But you will say , if neither custome of the greatest number , nor of the greatest men , nor of the greatest Scholars , nor of the best and holiest men , though we have reason for our doing it , and good intentions in the doing of it , is a sufficient warrant for our actions , but that all these are crooked and deceitfull guides ; then what may be a safe guide , and an infallible rule in all cases to steer by , and square all out actions ? I answer ; As a Rule directeth the Artificer in his work , and keepeth him from erring , so doth Gods ●ord direct the religious in their lives , and keep them from erring . The right way is the signified Will of God , and whatsoever swerves from , or is repugnant to the right , is wrong and crooked ; Law and Precept is a straight line , to shew us whether we do mis-believe or mislive , 2 Pet. 1. 19. Ephes. 2. 20. Gal. 6. 16. Iohn 5. 39. And it hath ever been the care of Christians to stick close to the written Word , having always and in all cases an eye thereunto ; and without this written Word , a man in the world is as a Ship on the Sea without a guide ; yea , he that lives without making this his rule , he who sets not the Diall or Clock of his life by this Sunne , he who directeth not his course in walking by this North-pole , or Load-star , but by the wavering , uncertain , and moveable stars of custome , example , reason , and good intentions , sailes without a C●mpasse , and may look every minute to ●e swallowed up in the Ocean of sin and judgement ; nor will any that have grace in their hearts make custome , example , or the badnesse of the times a cloak to excuse their conformity in evill courses , but rather a spur to incite them to be so much the more carefull not to be swayed with the common stream ; and happy is that man who makes anothers vices steps to climbe to Heaven by , as it fared with righteous Lot ; and so doth every wise and good man , as why should they not make this use of the corruptions of the times , when even the mud of the world by the industrious Hollander is turned to an usefull fuel ? If the Air be generally infectious , had we not need to be so much the more strict in our Diet , and carefull in the use of wholesome preservatives ? Nor is singularity in such cases onely lawful but lawdable , when vice growes into fashion , singularity is a vertue ; and when sanctity is counted singularity , happy is he that goeth alone , and resolves to be an example to others ; yea , most happy is he that can stand upright when the world declines , and can indeavour to repair the common ruine with a constancy in goodnesse ; that can resolve with Ioshua , Whatever the world doth , yet I and my house will serve the Lord , Josh , 24. 15. It was Noahs happinesse in the old world , that he followed not the worlds fashions ; he believed alone when all the world contested against him , and he was saved alone when all the world perished without him . It was Lots happinesse , that he followed not the fashions of Sodome . It was Abrahams happinesse , that he did not like the Chaldeans ; Daniels happinesse , that he did not like the Babylonians . It was good for Iob that he was singular in the Land of Vz ; good for Nicodemus , that he was singular among the Rulers , as now they all finde to their great comfort , and exceeding great reward ; yea , it was happy for Re●ben , that he was opposite to all his Brethren ; happy for Cale● and Ioshua , that they were opposite to the rest of the Spies ; happy for the Iewes , that their customes were divers , and contrary to all other people , though Haman was pleased to make it their great and hainous crime , Ester 3. 8. Happy for Luther that he was opposite to the rest of his Countrey , and no lesse happy shall we be , if with the Deer we can feed against the winde of popular applause ; if with the Sturgion or Crab-fish we can swimme against the stream of custome and example ; if with Atticus we can cleave to the right , though losing side ; or if we do not , we shall misse of the narrow way , and consequently fail of entering in at the strait Gate , for the greatest part shuts out God upon Earth , and is excluded from God elsewhere , Matth. 7. 13 , 14. And indeed , if Iesus Christ and his twelve Apostles be on our side , what need we care though Herod & Pontius Pilate , & all the Rulers , & the whole Nation of the Iews , together with a world of the Romish Faction be against us ? and certainly if thou wert not a fool , thou wouldest hold it better to be in the small number of Christs little flock which are to be saved , then in the numerous herds of those Goates that are de●●●●ated to destruction : and so much for answer to Satans first plea or objection . But , CHAP. 29. 1. § . Secondly , he hath a worse and more dangerous delusion then this . For if he see a man convincd that he is nothing so as he ought to be , ( that he may keep him still impenitent ) he will say unto him , Trouble not thy self with these things ; dost thou not know that God is mercifull , and that Christ came into the world to save sinners ? witnesse the Thief upon the Crosse who was heard , and saved by him at the very last hour ; and upon this ground a world of men in a carnal presumption go on to destruction , without ever bethinking themselves ; for say they , Let the worst that can come , repentance at the last hour , and saying , Lord , have mercy upon me , will make all even , otherwise God is not so good as his word ; who ●aith , At what time soever a sinner repenteth , &c. But let the argument be well scann'd , and this will be ●ound as sottish , deceitful , and dangerous as the other ; wherefore that Satan , ( who is alwayes a liar ) may not by his cunning delusions gull you of your souls , and plunge you into everlasting horrour ; consider with me in the first place , that as God is mercifull , so he is also just , and true , and speaks as he meanes in his Word ; yea , he is truth it self , and his Word is the ground and touch-stone of all truth ; wherefore If any spirit or an Angel from Heaven crosse the written Word , we are to hold him accursed , Gal. 1. 8 , 9. Now we shall finde , that salvation is not more promised to the godly ( in any part of the Bible , Old Testament or New then eternall death and destruction is threatened to the wicked , as you may see , Iohn 5. 28 , to 47. Heb. 12. 29. Deut. 4. 24. and 29. 19 , 20. 1 Cor. 6. 9 , 10. Gal. 5. 21. Revel. 21. 8. 2 Thess. 2. 12. Ier. 16. 13. Matth. 7. 13 , 14. & 25. 34 , 41. Iames 2. 13. I Iohn 3. 6. Luke 13. 24. 1 Pet. 4. 18. yea , God hath sufficiently manifested his justice and severity already in punishing sin , and pouring vengeance upon those that have provoked him , as upon the Angels , our first Parents ▪ and all the race of Man-kinde ; upon the old world ▪ upon whole Monarchies and Empires , upon whole Nations , Cities and Families , upon divers particular persons , as upon Pharaoh , Nada● , and Abihu , Chora , Dathan and Abiram with their 250 Captains , and many thousand of the Children of Israel , upon Hamam and Balaam , Saul and Doeg , Absalom and Achi●ophel , Aha● and Iezabel , S●enacharib and Nebuchadnezzar , the two Captains and their fifties , Herod and Iudas , Ananias and Saphira , with a world of others ; yea , how severely hath he dealt with his own children when they sinned against him ? viz. with Moses , and Aaron , and Eli , who w●re in singular ●avour with him ; yea with David , a man after Gods own ●eart , and that after his sin was remitted ; and lastly , with his own Son , that no sin might go unpunished , which may make all impenitent persons tremble ; for if God were so just and severe to his own Son , that nothing would appease him but his death on the Crosse , how can the wicked his enemies look to bespared ? and if Gods own Servants , who ar● as dear and near to him as the apple of his own eye , or as the signet on his right hand , suffer so many and grievous afflictions here , what shall his adversaries suffer in Hell ? But because thou shalt have nothing to object , wilt thou believe Christ himself , whom thou thinkest came to save ●ll indifferently ▪ if thou wile , turn but to Matth. 25. and he will tell thee , that at his comming to J●dgement he will as well say to the disobedient , Depart from me , ye cursed , into everlasting fire , which is prepared for the Devil and his Angels ; as to the obedient , Come ye blessed of my Father , inherit the Kingdome of heaven prepared for you from the foundation of the world , vers. 34 , 41. Again , lest any should be over-confident , he tels all men plainly , that the gate of heave● is so strait that few shall finde it , Matth. 7. 13 , 14. and that many shass s●ek to enter thereat , and shall not be able , Luke 13. 24. And that many are ca●●ed , ( viz. by the outward ministery of the Word ) but ●ew chosen , Ma●th . 20. 16. & 22. 14. Sad predictions for such as apply Christs Passion as a warrant for their licentiousnesse , not as a remedy ; and take his Death as a license to sin , his Crosse as a Letters Patent to do mischief . O that men would seriously think upon these Scriptures , together with that , 2 Thess. 1. 7 , 8 , 9. where the Apostle tels us , that the Lord Iesus shall come the second time in flaming fire , to render vengeance unto them that know him not , and that obey not his Gospel , 1 Pet. 4. 18. where the Holy Ghost tels us , that even the righteous shall s●arcely be saved . And Deut. 29 , 19. to 29. where God tels us expresly , that he will not be mercifull unto such as flatter themse●ves in an evill way ; but that his wrath and jealousie shall smoke against them , &c. and that if we will not regard nor hearken unto him when he calls upon us for repentance , he will not hear nor regard us , when in our distresse and anguish we shall call upon him for mercy : but even laugh at our destruction , and mock when our ●ear commeth , Prov. 1. 24. to 33. and that he will recompence every man according to his works , ●e they good or evill , Revel. 20. 13. & 22. 1● . Rom. 2. 6. Ezek. 7. 4 , 8 , 9. & 9. 10. & 11. 21. & 16. 43. but this is the misery , and a just plague upon our so much formality and prophanenesse under our so much means of grace , there be very few men that make not the whole Bible , and all the ●ermons they hear , yea the checks of their own consciences , and the motions of Gods Spirit utterly ineffectuall for want of wit and grace to apply the same to themselves ; but to go on . 2. § . Secondly , we shall finde that though Christ in the Gospel hath made many large and precious promises , yet there are none so generall which are not limited with the condition of faith , and the fruit thereof un●eigned repenta●ce , and each of them are so tied and entailed , that none can lay claim to them but true Believers which ●epent , and turn from all their sins to serve him in holinesse , without which no man shall see the Lord , Heb. 12. 14. and 5. 9. Mark 16. 16. John 3. 36. Isa. 59. 20. Neither was it ever heard that any ascended into Heaven without going up the stayes of obedience and good works , that any have attained unto everlasting life without faith , repentance and sanctification , for even the Thief upon the Crosse ( whom you ignorantly alledge ) believed in Christ , and shewed the fruits of his faith in acknowledging his own sin , reproving his fellow , and confessing our Saviour Christ even then when his Apostles denied and forsook him , in calling upon his name , desiring , and confidently trusting by his means and merits to have everlasting life . And indeed , the very end of Gods electing , and of Christs redeeming us was , That we might ●e holy , Ephes. 1. 4. Matth. 19. 17. and therefore he bindes it with an Oath , That whomsoever he redeemeth out of the hands of their spirituall enemies , they shall worship him in holinesse and righteousnesse all the dayes of their lives , Luke 1. 70. to 76. 1 Pet. 2. 24. they therefore that never came to be holy were never chosen , never redeemed ; other Scriptures to this purpose are many , see onely , Tit. 2. 12 , 14. 1 Pet. 2. 24. Matth. 19. 17. nor ought any indeed to call upon Christ , or once to name him with their mouths , except they depart from iniquity , 2 Tim. 2. 19. Neither doth the Thiefes example make any whit for the comfort of procrastinators ; for First , we read not that ever he was outwardly called untill this very hour ; Secondly , though there was one saved at the last hour that none might despair , yet there was but one that none should presume ; and millions who had lesse iniquity have found lesse mercy . Thirdly , the Thiefes conversion was one of the Miracles , with the glory whereof our Saviour would honour the ignominy of his Crosse . Again , Fourthly , the Thief was saved at the very instant of time when our Saviour triumphed on the Crosse , took his leave of the world , and entered into his glory . Now it is usuall with Princes to save some hainous Malefactors at their Coronation , when they enter upon their Kingdomes in triumph , which they are never known to do afterwards , which circumstances being rightly considered , together with the wonderfull change so suddenly wrought in him , as I shewed before , his example will yield little encouragement to men of thy condition ; nor was his sudden conversion ever intended in Gods purpose for a temptation , and yet by Satans policy working upon wicked mens depraved judgements , and corrupt hearts in wresting this Scripture , it hath proved ( by accident ) the losse of many thousand souls , and take heed it prove not thy ●ase ; to which end let not Satan any longer bewitch you , so to think upon Gods mercy , as in the mean time to forget that he is also just and true ; and so much for answer to those two objections , which Satan findes more prevalent then all the rest he is able to invent . CHAP. 30. 1. § . Now to winde up all with a word of exhortation , if thou beest convinc't , and resolvest upon a new course , let thy resolution be peremptory and constant , and take heed thou harden not again , as Pharaoh , the Philistines , the young man in the Gospel , Pilate and Iudas did . Resemble not the Iron which is no longer soft then it is in the fire : be not like those that are Sea-sick , who are much troubled while they are on Ship-board , but presently well again when they are come to shore ; for that good ( saith Gregory ) will do us no good which is not made good by perseverance . If with these premonitions the Spirit shall vouchsafe to stir up in thine heart , any good motions and holy purposes to obey God , in letting thy sins go , quench not , grieve not the Spirit , 1 Thess. 5. 19. return not with the Dog to thy vomit , lest thy latter end prove seven-fold worse then thy beginning , Matth. 12. 43 , 45. As it fared with Iulian the Apostate , and Iuda● the traitor . O it is a fearfull thing to receive the grace of God in vain ; & a desperate thing being warned of a Rock , wilfully to cast our selves upon it ! Neither let Satan perswade you to deferre your repentance , no not an hour , lest your resolution proves as a false conception which never comes to bearing ; for as ill Debtors put off their Creditors , first one week , then another , till at last they are able to pay nothing , so deal delayers with God . Besides , death may be sudden , even the least of a thousand things can kill thee , and give thee no leasure to be sick . 2. § . Secondly , or if death be not sudden , repentance is no such easie work as to be put off to sicknesse ; and though true repentance be never too late , yet late repentance is seldome true ; and indeed there is small hope of repentance at the hour of death , where there was no regard of honesty in the time of life , and Millions are now in Hell who thought they would repent hereafter ; not being wise enough to consider that it is with sin in the heart as with a tree planted in the ground , which the longer it groweth , the harder it is to be pluckt up ; or a nail in a post , which is made faster by every stroke of the Hammer : As what saith the Holy Ghost , Can the Black Moor change his skin , or the Leopard his spots ? then may ye also do good that are accustomed to do evill , Jer. 13. 23. 3. § . Thirdly , or suppose after many years spent in the service of sin and Satan thou art willing to relinquish thy lusts , and offer to God thy service and best devotions at the last gaspe , will he accept of them ? No , he hath expresly told us the contrary , Prov. 1. 24 ▪ to 32. yea , is it likely that God will accept of thy dry bones when Satan hath suckt out all the marrow ? That he will give his heavenly and spirituall graces at the hour of death , to those who have contemned them all their life ? Yea , is it not most just and equall if God will not be found of those that were content to lose him ? If he shut his ear against their prayers calling to him for pardon , that stopt their ears against hi● Voice calling upon them for repentance ? The Lord hath made a promise to late repentance , not of late repentance ; if thou convertest to morrow thou art sure of grace , but thou art not sure of to morrows conversion ; if in any reasonable time we pray he wil hear us , if we repent he wil pardon us , if we amend our lives he will save us ; but for want of this timely consideration Dives prayed , but was not heard ; Esau wept , but was not pitied ; the foolish Virgins knockt , but wore denied : and so thousands have cried unto God at the hour of death , and found no repen●ance , but they died as they lived , and went from despair unto destruction . Wherefore , as you tender the good of your own soul , set upon the work presently ; provide with Ioseph for the dea●th to come ; and with Naob in the dayes of thine health build the Ark of a good Conscionce against the floods of sicknesse ; imitate the Ant , who provides her meat in Summer for the Winter following ; yea , do it while the yerning bowels , the bleeding wounds , and compassionate arms of Iesus Christ lie open to receive you ; whiles ye have health , and life , and means , and time to repent ; and make your peace with God . As you tender ( I say ) the everlasting happinesse and welfare of your almost lost and drowned soul , as you expect or hope for grace or mercy , for joy and comfort , for Heaven and salvation , for endlesse blisse and glory at the last ; as you would escape the direfull Wrath of God , the bitter Sentence and Doome of Christ , the never dying sting and worm of Conscience , the tormenting and soul-scorching flames of Hell , and everlasting separation from Gods bli●full presence , abjure , and utterly renounce all wilfull and affected evill . To which end ; 4. § . In the next place , be diligent to hear Gods Word powerfully preached , which is the sword of the Spirit , that killeth our corruptions , and that unresistable Cannon-shot , which beateth and battereth down all the strong holds of ūn and Satan . 5. § . Thirdly ▪ ponder and meditate seriously on Gods inestimable love towards us , who hath not spared to give his onely beloved Son out of his bosome to die for us , and to purchase thereby every good thing we do injoy either for soul or body , even to the least bit of bread we eat ; and this will make thee ( if thou hast any ingenuity ) to direct all thy thoughts , speeches and actions to his glory , as he hath directed thy eternall salvation thereunto , and often force thee to break out into this or the like expression , What shall I render unto thee , O Lord for all thy benefits ? but love thee my Creator , and become a new creature . 6. § . Fourthly , consider that the Lord beholdeth thee in all places , and in every thing thou dost ; even as the eyes of a well-drawn Picture are fastened on thee which way soever thou turnest ; yea , consider him as a just judge , who will not let sin go unpunished , and this will make thee keep a narrower watch over thy very thoughts then any other can do over thine actions . 7. § . Fifthly , if thou wilc be safe from evill works , avoid the occasions at least if thou wilc keep thy self from iniquity , have no fellowship with the workers of iniquity , for it is not more hard to finde vertue in evil company then to misse vice ; They were mingled among the Heathen ( faith the Psalmist ) and what followes , they learned their workes , Psal. 106. 35. yea , how soon was peter changed , with but comning into the High Priests Hall ; and the like with David and Solomon , which made David to say so soon as he had considered it , Depart from me , all ye workers of iniquity , for I will keep the Commandements of my God , Psal. 119. 115. knowing that he could not do the one without the other . And indeed , the choice of a mans company is one of the most weighty actions of our lives , for our future well or ill-being depends on that election , and many a man had been good that is not , if he had but kept good company . 8. § . Sixthly and lastly , but chieftly & principally , omit not to pray for the assistance of Gods Spirit , otherwise thy strength is small ; yea , except God give thee repentance , and remove all impediments that may kinder , thou canst no more turn the self then thou couldest at first make thy self ; We are not sufficient of our selves to think , much lesse to speak , least of all to do that which is good , 2 Cor. 3. 5. John 15. 4 , 5. we are swift to all evill , but to any good immoveable ; wherefore beg of God that he will give you a new heart , and when the heart is changed , all the members will follow after it , as the rest of the Creatures after the Sun when it ariseth ; importune him for grace , that thou maiest firmly resolve ; speedily begin , and continually persevere in doing , and suffering his holy Will ; desire him to informe and reforme thee so , that thou maiest neither mis-believe nor mislive ; to regenerate thy heart , change and purifie thy nature , subdue thy reason , rectifie thy judgement , ●e●orm and strengthen thy will , ●enue thy affections , and beat down in thee whatsoever stands in opposition to the Scepter of Iesus Christ ; no● forgetting that prayer is the key of Heaven , as Ambrose calls it . And now for conclusion , if thou receivest any power against thy corruptions , forget not to be thankfull , and when God hath the fruit of his mercies , he will not spare to sowe much where he reaps much . Consider what I say , and the Lord give you understanding to strive after those graces , wherewith a 〈◊〉 Believer is qualified ; and whereof I have given you a Copy in the fore-going Character . FINIS . WE have perused this Treatise , and approving it to be very pithy , pious , and profitable , We allow it to be printed and published . Iohn Downame . Thomas Gataker . THe Reader may think it strange , that the Proofs are not alledged in some part of this Character : but they were found to ●e so many in number , that the very pointing to them would have taken up neer as much room as the matter it self ; ●nd so have doubled the charge , which in these times could not be afforded : Besides , few use to turn to every Scripture ; and every sanctified heart is a Comment upon all that is herein delivered . London , Printed by R. & W. Ley●●urn . 1653. 
A67760	----	An infallible vvay to farewell in our bodies, names, estates, precious souls, posterities : together with, mens great losse of happinesse, for not paying, the small quitrent of thankfulness : whereunto is added remaines of the P.A., a subject also of great concernment for such as would enjoy the blessed promises of this life, and of that ot come / by R. Younge ... Younge, Richard. 1660 Approx. 369 KB of XML-encoded text transcribed from 73 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A67760 Wing Y165 ESTC R3044 12244751 ocm 12244751 56896 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67760) Transcribed from: (Early English Books Online ; image set 56896) Images scanned from microfilm: (Early English books, 1641-1700 ; 620:15) An infallible vvay to farewell in our bodies, names, estates, precious souls, posterities : together with, mens great losse of happinesse, for not paying, the small quitrent of thankfulness : whereunto is added remaines of the P.A., a subject also of great concernment for such as would enjoy the blessed promises of this life, and of that ot come / by R. Younge ... Younge, Richard. [2], 134, 10 p. Printed by A.M., and are to be sold by James Crumpe ... and Henry Cripps ..., London : 1660/1661. "The sad and doleful lamentation of Origen after his fall": with caption title, 10 p. at end. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life. 2004-12 TCP Assigned for keying and markup 2005-01 Aptara Keyed and coded from ProQuest page images 2005-02 Judith Siefring Sampled and proofread 2005-02 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion An Infallible VVay to Farewell . In our BODIES , NAMES , ESTATES , PRECIOUS SOULS , POSTERITIES . Together with , Mens great losse of Happinesse : For not paying , The small quitrent of Thankfulness . Whereunto is Added Remaines of The P. A. A Subject also of great concernment for such as would enjoy the Blessed Promises of this life , and of that to come . By R. Younge of Roxwell in Essex . To gratifie such as have long , and earnestly desired them , To prevent future mistakes in the Printing and for other considerable Reasons : I shall Print some few of these Books ; though at five times the rate of my other Pieces , whereof I Print ten thousand at once ; Again , though they will be too great , for me to give as formerly ; or for the poor woman to sell , as she can small ones : Yet that the Buyer may have enough for his money , I have ( like those , that would distill Roses in the winter : ) fairly crowded ( as you see ) a peck into a pint Pot. And that my own loss may be the less ; my method shall be when I have Printed off my number of any one sheet , to keep the letters undistributed , untill such are served , as will venter upon each sheet single , and have patience to stay , untill it shall be grown up , to an intire Treatise . LONDON , Printed by A. M. and are to be sold by James Crumpe in Little-Bartholomues Well-yard , and Henry Cripps in Popes-head-alley , Anno 1660. 1661. To the well affected READER , that would be HAPPILY RICH. As the Oratour grown old , wrote of old age to an old man ; and of friendship , to his much indeared friend : so is this Discourse of Riches and Happinesse , writ to such , and such only ; as would be Happy as well as Rich. Not to all , nor to all that are Rich : as well knowing , that the way to please the best , is to displease the most : and that to frame or fashion my matter , to please either the Rich or all ; were to displease him , that is all in all . Readers may be resembled to the Belgick Armies : that consisted of French , Dutch , Spanish , Italian , &c for so many hearers , so many humours . And what ●ne speaks of Learning in general , may be applyed to many wholsome truths in particular : the same discourse , may make the indifferent good , the good better , and the bad worse . Again , Some and not a few , are like the Gadarens , ( Mark. 5. 17. ) who are Christ entered their City , besought him to depart their Coasts . Nor is it amisse , to leave such as these to themselves : untill time and experience , or their own Rod hath made them wiser . More especially , was it composed and published for their sakes , who know the worth and sweetnesse of these flowers ; that prize these Pearles : as having still found , when I have finished what I intended ; their entertainment to be such as at first I expected . For these Posies may be resembled , to a Plume of Feathers , or some soveraine Balsome , for which some will give much , others little or nothing . Whence according to my accustomed manner , I have out of divers fleeces , wove one piece of cloath : and brought home to them many famous Authours , though ( like Mummers in a mask ) I conceale their Names ; as thinking it sufficient if I deliver profitable matter , after a profitable manner ; and guessing it the greatest point of Learning and Oratoury ; to distinguish aptly that which is confused , and to illustrate plainly , that which is obscure . Nor do I at all , like those raw fruits of Poetry , Pamphlets , and Play-books , ( which take so with our youth and Gentry ) that weaken the stomack of the soul , and fill it full of crudities , which will not be digested into any good blood , either of knowledge or vertue . And happy it were , if all proud and unsanctified wits , had but the wit to know , how Satan guls them with chaff instead of wheat , with copper instead of gold , with glasse in liew of Pearl . Which is the earnest desire of him , who would gladly be A furtherer of their Wealth and Happinesse , that have a mind to it , Richard Younge , How to become Rich and Happy , The Second Part. CHAP. I. THe Chirurgeons of Greece , ( like our English Mountebanks ) were wont to shew the operations of their Skill upon Scaffolds , in view of all passengers : thereby to assure men what they could do , as well as to get more practice and custom , if they were deserving . The Merchant thinks it a good course , first to try with a little , how vendible his commodity will be , and after he replenisheth the Market , according to the esteem it findes with the Inhabitants . Nor is he held wise , that will venter all his estate in one bottom . Such were my thoughts , in publishing the first part of this Tracte : intending ( like Phïdias touching his portrayture ) that if it were liked , did abide the touch , passe the standard of the judicious Readers approbation : I would publish the residue , otherwise not : res●lving whether allowed of , they should incourage me ; or disliked , they should amend me . And now having found that acceptance , which in modesty I could not expect , I have sent abroad the second Part. In the former Part of this Discourse , I have declared what it is , and what it is not to be Rich : and withall chalked out the way in six Particulars , how men that are poor , may become Rich , and rid of poverty . In this which follows , I shall declare how they may become Happy , and rid of discontent or Melancholy . Now for the effecting of this , there needs no more be done , than to cure men of their covetousnesse : for if that be once done , all is done ; otherwise nothing , or nothing to purpose . For let a covetous man become never so rich , he is never the happier ; his care , misery , and melancholy still remaines : but let his covetousnesse cease , and then comes peace , and joy , and content , have he never so little : as I shall shew when I come unto it . Yea , let men but leave , or be willing to leave this one sinne , and they shall depart from this discourse , ( like Naaman out of Jordan ) as if they had been washt , and all their sinnes taken away , like the scales from Pauls eyes , Act. 9. 18. For what hath brought Vsury , and Simony , and non-residency , and bribery , and perjury , and felony , and cruelty , and hypocrisie , and subtilty , and envy , and strife , and debate into the City , and Nation , and made every house an Inne , and every shopa Market of oathes , and lyes , and equivocations , and fraude , and indeed of what not ? but the superfluous and excessive love of money ? What is the cause of all the murmurings , mutinies , jarres , contentions , grudgings , repinings , fretting , chafing , weeping , vexing , complaining , and discontent in every Family ? but the great controversie of mine and thine . Name but covetousnesse , and you have named the Mother of all sinnes that can be named , which makes the Apostle call it , The root of all evil , 1 Tim. 6. 10. Wherefore my principal endeavour shall be , to prescribe some remedyes against this cursed sinne . O that I could with little David , cull out of the Scriptures , ( that spiritual and celestial Brook ) the stone or Pible , that would kill this Goliah : then would I stick it into his temples , with all my might . For I thirst to pleasure these unworthy men , with that which is more worth beyond compare , than all their wealth multiplyed as many times , as there are lands on the sea-shore . For let me tell you , you worshippers of the golden Calf : that the cure which Erasistratus did upon A●tiochus , for which he had fourteen thousand three hundred and seventy five pounds ; was nothing to this cure of covetousnesse , in him that is therewith infected , or thereto inslaved : as you will confesse if you but consider , what the difficulty of this cure is , of which I have largely spoken in Chapter 19 , to Chapter 23. of the fore-going part . CHAP. II. Now there is no way to remove this let , or to rescue them from this Remora : except I can insure them , that they shall be gainers by the bargain , and receive by way of exchange , that which shall more than countervail what they part withall : which I doubt not , by the blessing of God to do , if they will but vouchsafe or be willing to hear , either reason or Divine Authority . And 1. I will prescribe or give them some rare Recei●s , acquaint them with some soveraign Remedies , against this desperate evil : and therein shew them , how they shall or may , of the most miserable men alive , become the most Blessed and Happy . And who knows whether God hath nor put me upon this work , and will accordingly blesse the meanes that shall be used ? though by a most unworthy and insufficient Instrument ? Neither is the strength or weaknesse of meanes , either spur or bridle to Gods choice , who sometimes does greatest acts , by weakest Agents ; and gives the greater successe , to the weaker meanes . However , an Emperick or Quacksalver , hath now and then , had the hap to cure a Patient , whom a learned Artist could not do . Wherefore be at leasure you lovers of money , to hearken to what I shall produce from the word , to your ears ; and God shall speak to your hearts by his spirit , touching your temporal , civil , spiritual , and eternal state . Now if you would relinquish this sinne , and so be everlastingly happy ; If you prefer true content , and the peace of God which passeth all understanding ; before your own misery and vexation : And rather desire to go to Heaven with Lazarus , than with Dives to those sc●rching flames ; observe these few things in order . In the first place , lay to heart the things formerly delivered ; consider that a competency of earthly things with content , is the best estate in the world . Yea that a poor and mean condition , ( in case God be pleased to give grace , and his blessing with that little he bestowes : ) is far better and happier , than to swimm● in great wealth and aboundance . Consider also , and set before you the hainousnesse of this sinne , and the manyfold evils and mischiefs , which do accompany covetousnesse : and how it is the cause of many heavy and grievous judgments here , as well as depriving men of everlasting happinesse , in Heaven ; and plunging them , into eternal hellish torments hereafter . Yea apply every word that hath been spoken to thy self : and this will be a good meanes to make thee moderate thy greedy desire , mor●ifie thy carnal affections , and curb thine unruly , and insatiable appetite after gain . And without this all is to no purpose ; Little would it have availed the Israelites , that the Manna lay about their tents , if they had not gone forth and gathered it , beaten it , baked , and eaten it ; so let the meanes of salvation be never so plentifull ; if we bring it not home , and make it ours by application and faith : we are never a whit the better for the same . Cloaths must be put on , meat eaten , a p●aster applyed : or they will never warm , nourish , or heal . CHAP. III. Secondly , ( though I inverte the order , in setting the cart before the horse ) dote not so upon the world : for while our mindes are so scattered among these visible things , we forget how the stare stands within us . Besides , I have shewn you that as nothing so aliena●es a mans love , from his vertuous Consort , as his inordinate affection to a filthy strumpet : so nothing does so far separate ; and diminish a mans love to God , and heavenly things , as our inordinate affection to the world and earthly things . The damps of the earth , do not more quench fire , than the love of the earth stif●les grace . Neither trees nor grasse grow above , where the golden Mines are below . If the love of money , be once entered into the heart : no fruites of goodnesse , can appear in the life . Yea there is an absolute contrariety between the love of God , and the love of money . The Covetous man is like that Pompous Prelate , who said he would not lose his part in Paris , for his part in Paradice . Or like Vlisses , who so dearly loved his Countrey , that he pre●erred his native soyl Ithaca , before immortality . Or the Child , that more esteemes of an Apple , than of his Fathers Inheritance . For thus stands the case with them . Man hath a precious Jewel to dispose of , viz. his soul , God and the world come to buy it , the world steps in first , and tempts him as once Saul his servants , saying , Hear now ye Benjamites , will the son of Ishay , will the son of Mary , give every one of you fields , and vineyards ? will he make you all Captaines over thousands ? and Captaines over hundreds ? 1 Sam. 2● . 7. Yea if a man will needs have present possession , Satan will instantly give him bags of money ; as he dealt with Gehazi , Achan , Judas , Annanias and Saphira , Balaam , and in a thousand the like cases . God comes and out-bids the world ; for he offers grace , and peace , and glory : but withall he craves day for the greater part of it ; and gives nothing in hand but his promise , his Word , and some small earnest of the bargain . Nay perhaps instead of bettering our condition , he makes it worse : for the incouragement that Christ gives is , Whosoever will be my Disciple , let him take up his cross daily and follow me , Luk. 9. 23. Yea more than that , in case a man hath got any part of what he injoyes unjustly ; he must restore the same to the right owners , though it be to the impoverishiing of his estate . As in case thou wouldst indeed , and to purpose become rich , happy and cheerfull ; If thou lovest not gold , above thy salvation : restore to every man thy evil-gotten goods . For as humility is the repentance of pride , abstinence of surfeit , almes of covetousnesse , love of malice : so only restitution , is the repentance of injustice . This is the revenge that a Christian must take upon himself , if he meanes to be saved , 2 Cor. 7. 11. For as the best charm for the tooth-ake , is to pull out the tooth : Or as they , who have meat in their stomachs undigested , or store of ill humours , are eased only by vometing them up : so if ever thou lookest to find ease in thy soul , and conscience , or to pacifie God ; be sure to vomit up all thy extortions , by restitution . For as it fared with those Marriners touching Jonas , Jonah 1. 15. they tremble , pray , unlade , strike sayles , fall to oares , but all in vain , the Vessel was sick , and had taken a surfeit , when she took in the fugitive Prophet ; all the losse of their goods , cannot expiate the cause of this tempest ; there is a morsell that lyes undigested in the stomach , throw out Jonas , and all is quiet . There are a world of men , that bear the Name , and wear the livery , but have not the soules of Christians . Others must pay them , or they will use all kindes of extremity : but they ( by their good wills ) will not pay what is lent them , in their greatest need . But a debtor that can pay , and will not , makes himself uncapable of pardon . Indeed such men think to set all on Christs score , and to say Dimitte mobis debita nostra : forgive us our debts is sufficient , though they leave out the other part of the petition . But God does not forgive spiritual debts where men have no care to pay temporal debts . For he that dies before restitution , dies in his sinne : and he that dies in his sinne , cannot be saved . Nor is there a more infallible character of a wicked man , in all the Book of God : The wicked borroweth , but payeth again Psal. 37. 21. Where is no restitution , of things unjustly gotten , there sin shall never be forgiven : Non tollitur peccatum , nisi restituatur oblatum : as S t Augustin speaks , and all Orthodox Divines hold ; in case the party have wherewithall . For if a man have it not , God will accept of the will for the deed . Yea in this , and all other cases : he doth the will of God , who does the best he can to do it . But in ease a man do it not , so ●arre as he is able : well may he gull his own soul , but God will think it soul scorn to be so mockt . As consider , Repentance without restitution : is as if a thief should take away thy purse , ask thee pardon , say he is sorry for it ; but keeps it still : In this case , wouldst thou not say he did but mock thee ? The Law of God , under the penalty of his curse , requireth thee to restore , whatsoever by injustice or oppression , thou hast taken from thy neighbour or master ; with a fifth part ( for amends ) added to the principal , Levit. 6. 5. Numb . 5. 6 , 7 , 8. And we read that there is a flying roll , a winged curse for him , that gets riches by robbery and oppression : that shall not only pursue the theef , but even enter into his house , and consume it with the timber thereof , and the stones thereof , Zach. 5. 3 , 4. Nor had Zacheus his repentance served his turn , ( if ever he had this way been faulty , ) or his bounty to the poor been accepted : if he had not withall , restored to every man his due , Luk. 19. 3 , 8. Mi●ah 6. 10 , 11. Jer. 18. 8. So that , whatever blinded sensualists may think of it ; there is wisdome and gain in restoring : for when all is done , how to be saved is the best plot : and better it is , to cast our evil-gotten goods ever-board , than make shipwrack of our souls . Merchants when a tempest comes , think it wisdome to cast their goods , yea even their butlayne over board , to save themselves . And for certain thou art worse than frenzy , if thou dost not the like . For what shall it profit a man ? though he should win the whole world , if he gain Hell with it , and loose both Heaven and his own soul ? Mat. 16 , 26. What is it to flourish for a time , and perish for ever ? and well does that man deserve to perish , that so loves the creature , as that he leaves the Creatour . The ●osse of faith is a dangerous shipwrack ; if it be possible save your vessel , save your goods , save your bodies : but though you loose all else , save your faiths , save your souls . True , your twenty in the hundred , will not believe this : but an hundred to twenty , he shall feel it , here or hereafter . As what gained Balaam , or Judas , or Ahab , or Achan , or Ananias and ●aphira ? when by seeking unlawfull gain , they lost both what they got , and themselves too ? A man would think , that Achan paid dear enough for his goodly Babylonish garment , the two hundred shekels of silver , and his wedge of gold which he cove●ed , and took away : when He , his Sons , and Daughters , his Oxen , and Asses ; his Sheep , and Tent ; and all that he had , were stoned with stones , and burnt with fire : if that was all he suffered , Josh. 7. 18. to 26. But to be cast into Hell , to lye for ever in a bed of quenchless flames , is a far greater punishment . For the soul of all sufferings , are the sufferings of the soul ; and in reason , if Dives be tormented in endless flames , for not giving his own goods to them that needed , Luk. 16. 21 , 23. Matth. 25. 41 , to 43. What shall become of him , that takes away other mens ? If that servant in the Gospel , was bound to an everlasting prison , that only challenged his own debt ; for that he had no pity on his fellow , as his Master had pity on him : whither shall they be cast , that unjustly vex their Neighbours , quarrel for that which is none of theirs , and lay title to another mans propriety ? If he shall have judgment without mercy , that shews not mercy , Jam. 2. 13. What shall become of extortion , and Rapine ? Psal. 109. 11. Oh the madnesse of men ! that cannot be hired to hold their finger for one minute , in the weak flame of a farthing Candle ; knowing it so intolerable : and yet for trifles , will plunge themselves body and soul , into those endlesse and everlasting flames of hell fire . True , He that maketh gain , blesseth himself , as the Psal●ist speaks , Psal. 10. 3. Yea , if he can , ( I mean the cunning Machevilian , whom the Devil and covetousnesse hath blinded ) any way advantage himself , by anothers ruine ; and do it politickly : how will he hug himself , and applaud his own wisdome ! Hab. 1. 13. to the end . But by his leave , he mistakes the greatest folly , for the greatest wisdome . For while he cozens other men of their estates ; Sin and Satan cozens him of his soul. See Job . 20. 15. 1 Tim. 6. 8 , 10. And wofull gain it is , that comes with the souls losse . And how can we think those men to have reasonable souls , that esteem money above themselves ! That prefer a little base pelf ; before God , and their own salvation ? Nor are there any such fools , as these crafty knaves : For as Austin speaks ; If the Holy Ghost term that rich Churl in the Gospel a fool , that only laid up his own Goods , Luk. 12. 18 , 20. find out a name for him that takes away other mens . And this know , that if thou dost not ( willingly , or at least with an unwilling willingnesse ) do it thy self , yet it shall be plucked from thee with a vengeance . As what saith the Holy Ghost ? Job . 20. Though wickednesse be sweet in his mouth , though he hide it under his tongue , yet his meat in his bowels , is turned ; it is the gall of Aspes within him : he shall vomit them up again : God shall cast them out of his belly . He shall suck the poyson of Aspes , and the Vipers tongue shall flay him : because he hath oppressed , and forsaken the poor , because he hath violently taken away an house , which he builded not . Surely he shall feel no quietness in his belly . When he is about to fill his belly , God shall cast the fury of his wrath upon him , and shall rain it upon him , while he is eating . He shall flee from the Iron weapon , and the bow of steel shall strike him through . And the like from vers . 5. to the end of the Chapter . And so Jeremy 17. He that getteth riches , and not by right : shall leave them in the midst of his daies , and at his end shall be a fool , vers . 11. Wherefore in any case , omit not to restore what thou hast unjustly gotten : And that without disputing the point , or making thy lust of counsel : ( as they that desire with heed , and more surely to see , do shut the one eye . ) Do like Abraham , who when he was bid to offer his Sonne ; rose up betime , and left his wife at home , never making Sarah privy to it : lest she should stop him , Gen. 22. 6. So do it if it be possible , before thy flesh hears of it : like Abigal , who if she had consulted with Naball , whether she should have supplied David with victuals or no : the Miser would never have consented : so she had perished , with her whole family , 1 Sam. 25. Paul consulted not with flesh and blood , when he went to preach among the Heathen , Gal. 1. 16. the case was clear enough , having a strict command from God. So in this case , there needs no deliberation , but answer the Devil , as that Martyr answered his Persecutors , when they offered him both torments and rewards : ( rewardes if he would deny Christ , torments if he would not , ) but withall time of deliberation : whose answer was , In re tam iusta , nulla consultatio : The case is so clear , that I need not study about it . Here I might shew you , both from the Word , and a world of Instances , that restoring and giving rather than sinning , is the way to grow rich ; I mean in pecuniary riches , see Prov. 11. 24. & 28. 27. Mark. 10. 29 , 30. Mat. 6. 33. 2 Cor. 9. 6 , 9 , 10 , 11. 2 Chron. 25. 9. & 27. 6. Deut. 7. 13 to 16. & 28. 1. to 14 2 King. 6. 25. to Chap. 7. vers . 17. Psal. 34. 9 , 10. & 37 , 26 , 28 , & 112. 3. & 37. 3 , 4 , 5. Luke 18. 29 , 30. Mark. 4. 24. Hag 1. 2 Chapters , Mal. 3. 10 , 11 , 12. But if this weary not the Muckmonger , it 's well . Now this being the case , namely that what God gives , is chiefly hereafter , little at present ; yea that we may look to be loosers by him at present ; whereas Satan and the world out bid Christ , in respect of outward condition , and present pay : thus it fals out , or this is the issue . The worldling cryes , a bird in the hand is best , hugges his money that he hath : God he thinks is not so good a customer , or he dares not trust him . Yet will this man , rather accept a reversion of some great Office or Esta●e , though expectant , on the tedious transition of seven years , or on the expiration of anothers life , ( which may prove to be sixty years or more , ) than at present a summe of farre lesse value . But what a strange folly is this ? rather to take the idle vani●ies of this world in hand , than faithfully to wait upon Gods promise , for an eternal Kingdom of glory in Heaven ! CHAP. IV. Thirdly , The rarest of all remedies is Regeneration . As what saith holy David ? Turn my heart unto thy Law , and not to covetousnesse , psalm . 119. 36. As if a man could not be covetous that sets his heart upon heavenly things ; nor have any leasure to think upon good , so long as he is coverous . Let them seek after the earth sayes one , that have no right to Heaven : let them desire the present , who believe not the future . As Regeneration is the best physick , to purge away melancholy : so likewise of covetousnesse . As may be seen in Zacheus , who before he met with Christ , knew nothing but to scrape ; but so soon as Christ had changed his heart , all his mind was set upon giving and restoring , Luk. 19. 8. He was as liberal in almes and restitution , when he was become a Convert : as possibly he was unjust and unmercifull , when he was an usurer . And the like of all other sinnes . Paul was not a more hot and fiery enemy to Christ , when he was a Pharisee : than he was a shining , burning , and zealous Preacher when he was an Apostle . When any man is born anew , ( and better never be born , than not to be born again . ) there will be new vertues , arise in the room of old vices , Heretofore , thy soul hath been an Idolatrous Temple : if the Ark of God , that is his Holy Spirit , once enter into it , Dagon , that is the works of darknesse , will down , and soon moulder away : For both cannot stand together , 1 Sam. 5. 3. especially covetousnesse will be chash●ired . Yea God hath set Religion and covetousnesse , at such variance : that they cannot possibly reign , in one person . No man can serve God and ●ammon , Luk. 16. 13. He that loveth this world , the love of God dwelleth not in him , I Joh. 2. 15. Wherefore , as we desire to have peace in the end : let piety be our race . 'T was Marcus Aureli●● , his dying counsel to his Sonne Commodus : that if he would live quietly , he should live justly : if he would dye peaceably , he should live uprightly . Now if covetousnesse be once cashiered by Regeneration : have a man much or little , he will not be overmuch troubled at it . The godly man hath sufficient , though he have no wealth : even as man in innocency was warm , and comely , though without cloathing . A small thing vnto the just man , is better than great riches to the wicked and mighty , Psal. 37. 16. The reason is , the one hath his sight to see clearly his happinesse , in having what is best for him , and is content to be poor in outward things , because his wealth and purchase , is all inward . ●he other by a just judgment of God , is so blind , that he cannot see when he is well ; but thirsts so after other mens goods , that he takes no pleasure in his own . His heart is glewed to the world , or rather to his wealth : and an object too near the eye , cannot be seen : yea be it but the breadth of a penny , it will hide from the sight , the whole half heaven at once . Covetousnesse is like the Albugo , or white spot in the eye : that dimmes their understandings , and makes fools even of Achitophels , leaving them never an eye to see withall , according to that of Moses , A gift blindeth the eyes , Exod. 23. 8. And this for certain , could the covetous chur● but see , what peace , and rest , and joy through contentation the godly man hath , at the same time when he can say with Peter , Silver and gold have I none : he would be also a suter to godlinesse , that he might have the dowry of contentation . He would soon see , that it is much better to be poor than evil , that it is quieter sleeping with a good conscience , than in a whole skin : and that there is no comparison , between want with piety , and wealth with dishonesty . As what canst thou say against it ? thou hast abundance of all things , yet thou findest small peace , joy , or content in the world . Get but godlinesse , and thou shalt have true content of mind , great peace of conscience , together with joy in the Holy Ghost , and Gods blessing upon all thou hast , or takest in hand : be thy condition in the world never so mean. Thou hast hetherto like Satan , compassed the whole earth ; never thought of compassing Heaven : thou art as poar in grace and parts , as rich in revennes . Thy desires about this world , have been insatiable ; but for heavenly things , a small scantling hath been thought enough . I believe that Christ dyed for me , I am sorry for my sinnes , I hope to be saved : this is sufficient , though thou dost all thy devotions more out of custom , than of conscience : as Simonides reports of Theodoricus . But wilt thou prove thy self wise ? wilt thou do thy self good indeed ? the only way is to become godly . For godlinesse in great gain , if a man be content with that he hath , 1 Tim. 6. 5. And this I may be bold to affirm , that if thou canst not say as Paul saith , I have learned to be content , godlinesse is not as yet come unto thine house . For the companion of godlinesse , is contentation : which when she comes will bring you all things . Therefore as Christ saith , If the Sonne make you free : you shall be free indeed , John 8. 36. So I say , if godlinesse make you rich : you shall be rich indeed . Otherwise , have you never so much , it will no more satisfie your desire , or quench your lust : than fewel does the flame . Yea as oyl kindleth the fire , which it seems to quench : so riches come as though they would make a man contented , but they make him more covetous . CHAP. V. As see how insatiable mens desires are , of these transitory things by some examples . Give Alexander Kingdom after Kingdom , he will not rest till he have all . Yea giving credit to that opinion of Democritus , to wit , that there were worlds infinite , and innumerable : he even wept to think , that he was Emperour but of one only . And Croesus , the richest Prince that ever the world could boast of ; thought he had not enough . Nemo miser , nisi comparatus . And Licinius being replenished , with almost infinite summes of gold and silver , was so far from being satisfied , that he even sighed for , and bewailed his poverty . Marcus Crassus a private Romane , worth eight hundred fifty and two thousands pounds ; yet never thought himself rich enough ; but was still as greedy , and griping as ever . Ahab hath a whole Kingdom , yet because he cannot have poor Nahotb's vineyard , he goes into his house heavy and in displeasure , lyes turning upon his bed , and cannot so much as eat his meat : all he hath will do him no good , 1 Kings 21. 3 , 4. And the like might be shewn of all other outward comforts : For suppose a man should have all he could wish , or desire , ( as it is feigned of Apollonius , that he never asked any things of the gods in all his life , but it was granted him : ) health , wealth , honours , pleasures , and the like : yet when he had enjoyed them but one whole day , he would not be contented , something he would still want , one thing or other would displease him ; untill God comes ; and then he saith with holy David , My cup is full , the lynes are fallen unto me in pleasant places , I have a goodly heritage , Psalm . 16. 6. & 23. 5. As the worldling is not satisfied with sinne , so he is satisfied with nothing . Riches come , and yet the man is not pleased ; Honours come , as an addition to wealth , and yet the man is not pleased : as it fared with Haman , who having reckoned up all the glory , promotions , riches , banquets , graces and favours of the King and Queen , respect of the Nobles , &c. yet he concludes that all is nothing , so long as Mordechai sits in the Kings gate . He had the homage of all knees but one , and was ready to burst for lack of that ; he is miserably vexed , that all other men , did not think him so good , and great as he thinks himself . Again , Pleasures come , and yet the man is not pleased : The lusts of the flesh are fulfilled by him , and yet he is not pleased : Liberty , outward peace , and the like , they all come , and yet the man is not pleased : untill Christ comes , as he did to Zacheus : and then he hath more than enough , or then he desires , and therefore imparts , a great part of what he hath , unto others that have lesse . CHAP. VI But to apply this to the present occasion . I would fain know , whether this be not thy case , that art an unmercifull rich man ? Hast thou not all outward comforts , presenting themselves and their service to thee in great aboundance ? Yet they are to thee , and in thy account but miserable comforters . For though thy house be full , and thy shop full , and thy coffers full , and thy purse full , and thy passures full , yet thy heart is still lanke and empty , through an excessive desire of more : as if thy heart were without a bottom . Whereas , if thou wouldst but admit Christ into thy heart , ( who now stan is at the door and knocks , Revel . 3. 20. ) thou wouldst then need no more , who now needest every thing : ( even what thou hast in possession . ) For he alone that fills Heaven and earth , can fill the soul. Nothing but the Trinity of Persons in that one Deity ; can fill the triangular concave of mans heart . Shew us the Father ( saith Philip ) and it sufficeth , John 14. 8. Nay shew us but thy truth , ( whereby Satan and our deceitfull hearts may not so deceive us , ) and it sufficeth , Dan. 9. 13. When godlinesse comes , content follows it . What saies Christ ? Blessed are they that hunger and thirst after righteousness ; for they shall be satisfied . Not they that hunger and thirst after riches , nor they that hunger and thirst after honour , nor they that hunger and thirst after pleasure , but they that hunger and thirst after righteousness : They shall be satisfied , and satisfied to the full , Mat. 5. 6 , &c. Thus it fared with S t Paul , who was able to say after his conversion , that which he nor any else could ever say before conversion , I have learnt in whatsoever state ▪ I am , therewith to be content . First he learnt godlinesse , then godlinesse taught him contentation ; and is there any satisfaction like content ? When Christ brought salvation to Zacheus , his minde was strangely altered : before he was all for getting , now he is all for giving . This was not the first day that he seemed rich to others , but this was the first day he seemed rich to himself . Riches bring contention , Godlinesse brings contentation . Gain hath often hurt the getters , piety and Godlinesse is profitable to all men , and for all things : I Tim. 4. 8. Godlinesse is the most profitable thing in the world , because it maketh all things else profitable ; And it is for want of Piety and Godlinesse , that the covetous mans riches no whit profit him . Godlinesse setteth such a glass before the eyes of them , that possesse the same : that it will make a shilling seem as great as a pound , a Cottage thought as sumptuons as a Palace , a Plow seem as goodly as a Scepter ; so that he which hath but twenty pounds , shall be as merry as he who hath an hundred , and he who hath an hundred , shall be as ●ocond , as he who hath a thousand , and he who hath a thousand , shall be as well contented , and think himself as rich , as he who hath a million . Even as Daniel did thrive with water and ●ulse , as well as the rest did with their wine and junkers . Godliness is called by the Apostle great gain , 1 Tim. 6. 6. And well it may , for it gains God , and with him his blessing upon all things else . He saith also , That bodily exercise profiteth little , but godliness is profitable for all things , 1 Tim. 4. 8. But shall I shew you in some Particulars , how gainfull and profitable it is ? and how it brings the blessing of God upon all , or rather all Gods blessings upon him that is godly ? CHAP. VII . The particular Benefits and Priviledges of Grace and Godlinesse , above all worldly commodities , are innumerable ; I 'le name only Nine , that you may the better remember them . There is nothing wherein men usually rejoyce , but the godly more than find it in Christ. First , Does any man desire or glory in Knowledge ? In him are hid all the treasures of wisdome and knowledge , Col. 2. 3. I desire to know nothing among you , but Jesus Christ , and him crucified , 1 Cor. 2. 2. This is eternal life , to know thee the only God , and whom thou hast sent , Jesus Christ , John 17. 3. Secondly , Does any man desire , or glory in Honour and Nobility ? Believers are more Noble than any other men , Act. 17. 11. The righteous is more worthy than his neigbour , Prov. 12. 26. & 28. 6. The best Nobility , is the Nobility of Faith , and the best genealogie , the genealogie of good works . The only true greatnesse , is to be great in the sight of the Lord , as John Baptist was , Luk. 1. 15. Whence it is , that David thought it not so happy for him , to be a King in his own house , as a door-keeper in Gods house . That Solomon preferred the title of Ecclesiastes , before the title of the King of Jerusalem . That Theodosius the Emperour , preferred the title of Membrum Ecclesiae : before that of Caput Imperii : professing that he had rather be a Saint and no King , than a King and no Saint . And that godly Constantine rejoyced more , in being the Servant of Christ : than in being Emperour of the whole world . And indeed , Gods servants , are the only worthies of the world : for Christ hath made them spiritual Kings , Rev. 1. 6. So happy are they , as to have this high honour and dignity given them . Yea so soon as regenerate , we are made Sons to a King , 2 Cor. 6. 18. Brothers to a King , Heb. 2. 11. Heires to a King , Rom. 8 17. Even to the King of glory , Joh. 17. 22. Rom. 8. 18. 2 Cor. 4. 17. Nor are we his Sons only , but he accounts us his precious Jewels , Mala. 3. 17. And repures us his intimate Friends , Joh. 15. 14 , 15. Our Friend Lazarus , saith Christ , Joh. 11. 11. O what an high and happy condition is this , for mortal men to aspire unto ; that the God of Heaven should not be ashamed to own them for friends , that before were his cursed , and mortal enemies ! By nature we are like Nebuchadnezer , no better than beasts grazing in the forrest : but when grace once comes , we are like him restored to his reason , and high dignities , Dan. 4. 29. to the end . Or like Manasses , brought out of a loathsome Prison , to be King of Jerusalem , 2 Chro● . 33. 11 , 12 , 13. Thirdly , Does any man glory in riches ? Christ is an unexhaustable treasure , never failing , and of his fulness have all we received , Joh. 1. 16. Nor are these transitory riches , ( though these we have also , when God sees them good for us : For riches and treasures shall be in the house of the righteous , Psal. 112. 3. ) but we have heavenly , and spiritual riches , that true Treasure , that is infinitely better than silver or gold , and more precious than Rubies , Pearles , or any the most precious stones . Yea it surpasseth all pleasure and prosperity , strength , honour or felicity . It is more sweet than the Honey and the Honey-comb ; yea all the things thou canst else desire , are not to be compared to it . Length of daies is in her right hand , and in her left riches and honour : Her waies are waies of pleasantnesse , and all her paths are peace . She is a tree of life , to them that lay hold upon her : and happy is every one , that retaineth her , as Job , David , and Solomon will insure you . Job . 28. 13. to 20. Psal. 19. 10 & 119. 103. Prov. 3. 14 to 19. & 8. 10 , 11. Eccles. 9. 16. Yea lastly , Heaven it self , is made sure to every gracious soul for her Patrimony , Mat. 5. 3. to 12. Now consider before we go any further , how poor a clod of earth a Mannour is , how poor an inch a Shire , how poor a span a Kingdom , how poor a pace , or Acre the whole earth ; And yet how many have sold their bodies , and souls , and consciences , and Heaven , and eternity , for a few grains of this dust . Only with Believers , it is otherwise , they consider that commodities , are but as they are commonly valued : And because transitory things in the next life , bare no value at all ; and because there is nothing firm under the firmament : They hold it very good covering , what they may have , and cannot leave behind them . And though others most loye , what they must leave , and think that money will buy any thing , like foolish Magus , Act 8. 18. Or the Devil , who presumed that this bait , would even catoh the Son of God : Yet the wise and religious , can see no reason , why it should be so doted upon as it is . But Fourthly ; Does any one desire or glory in Liberty ? Christ hath delivered us out of the hands of all our adversaries and enemies , Luk. 1. 71 , 74. As namely , from the Law , Gal. 5. 18. Rom. 6. 44. From sinne ; 1 Joh. 2. 1 , 2. From death , Joh. 8. 51. & 5. 24. And from the Devil , with all the powers of darknesse , Heb. 2. 14. Rom. 8. 35. to the end . Or Fifthly , Is it safety from fear and danger , that a man wishes for or desires ? Let him become one of those little ones that believe in Christ ; then may he trust to a guard of Angels , Mat. 18. 10. and be assured of Gods protection ; without which a worm , or fly , may kill a man , with it no Potentate on earth can do it . As for Instance , When Valens the persecuting Emperour , should have subscribed an order for S t Bazils banishment : such a suddain trembling took his right hand , that he could write never a good letter , whereupon he tore the order for anger , and there was an end of the businesse . Laremouth Chaplain to the Lady Anne of Cleave , a Scotchman , being in Prison in Queen-Maries daies , it was said , as he thought , once , twice , thrice , Arise and go thy waies : whereupon , he arising from prayer , a piece of the prison wall fell down , and he escaped beyond the Seas . CHAP. VIII . Sixthly , Wouldest thou have God to prosper all that thou hast , or doest : then get grace to serve him , so shalt thou be blessed , in all places , and delivered from all temporal evils , as it is Deut. 28. Nor can it be other in reason . For , if when the Ark of the Covenant , ( which was a sign of Gods presence ) was in the house of Obed Edom , then the Lord blessed him , and all his house : how much more shall that man be blessed ? in whose heart even God himself , by his Spirit dwels ; and by his grace , which is a more sure , and infallible sign of his presence then was the Ark. So that if thou beest wise , thou wilt more esteem of grace , and God blessing accompanying it ; than thou wouldest of Jasons Golden Fleece : or the great Chams Tree-full of Pearles , hanging by clusters . Seventhly , Wouldest thou with all these , have all peace and joy ? than get Grace and Holinesse . For as the Vnicornes horn dipped in the fountain , makes the waters which before were corrupt and noysome , clear and wholesome upon the suddain : so whatsoever estate grace and godlinesse comes unto , it saith like the Apostles , Peace be to this house , peace and happinesse be to this heart , to this man , &c. That Regeneration is the only best Physick for melancholy , I can sufficiently evidence , out of fifty years experience . I most gladly acknowledge , that when I was in my natural condition , without the pardon of sin , and some assurance of Gods favour : I seldome wakened in a morning , but my heart was as heavy as lead ; as fearing an hell , after that purgatory : which since my heart was changed , I have not , I blesse God , been acquainted with . An old Disciple of Christ , being asked the cause why he was ever such a merry man , answered : when I was a young man , I studied how to live well ; and when I became an old man , I studied how to dye well ; and so desiring to seek God in this his Kingdom of grace , and hoping to see him in his Kingdom of glory , one day to me was better , than a thousand unto those , who weary themselves in the waies of wickednesse , and destruction . Now if grace and Gods favour , brings such peace and joy : what fools are sinners ? to deprive themselves of it . What mad men are Misers ? As how do their hearts droop with their mammon ? How do they weary and turmoyl themselves , vex their spirits , torment their consciences , making themselves a very map of misery , and a sinke of calamity ? Whereas it is nothing so with the servants of Christ. Perhaps at their first conversion , they are much troubled in mind , ( though it fares not so with all ) and conscience ; for their long and grievous offending , so good a God ; but that sorrow is soon turned into joy , and abundantly recompenced . When the Angel had troubled the waters , in the Pool of Bethesda : then stept in those that were diseased , and infirm ; and were healed . It is Christs manner , to trouble our souls first , and then to come with healing in his wings . Yea the very teares of repentance are sweet : whereas the covetous mans heart , even in laughing is sorrowfull , and the end of that mirth us heaviness , Prov. 14. 13. An evil life , saies Seneca , causeth an unquiet mind : for as the least moat in the eye , hinders the ease and sight of it ; or as the least gravell in the shooe , hinders the traveller in his comfortable going ; on as the least bone in the throat , hinders our eating , and threatens to choake us : So the least sinne in the soul unrepented of , hinders the peace , and joy , and hope thereof . But least ( which is not likely ) I should glut you with joy , observe with me In the eighth place , That there is nothing can be wanting to a man , but grace and Gods savour will more than supply it . When reverend Calvin was upbraided by the Papists , with the want of Child●●● in marriage , he could answer ; That is nothing , for God hath ins●●ad of such children , given me many thousand children , of far more excellent kind , and of nobler breed through the whole world . And surely a man shall see , the Noblest works and Foundations , have proceeded from childlesse men : which have sought to expresse the Images of their minds , where those of their bodies have failed . CHAP. IX . Ninthly , Godlinesse hath the Promises not only of this life , but also of that which is to come . The quintessence whereof consists in these two things ; freedom from all pain , fruition of all pleasure , which is the purchase of Christ for his followers . For when he sits upon his Throne , he shall say unto them , and only to them : Come ye blessed of my Father , inherit the Kingdom prepared for you , from before the foundation of the world : where are such joyes , as eye hath not seen , nor eat heard , &c. And are there any pleasures , like those at the right hand of God for evermore ? Whereas to those , that have not had the grace , nor the wit to serve him : he shall say , Depart from me , ye cursed , into everlasting fire , prepared for the Devil and his Angels . And is there any pain , like the separation from Christ , into everlasting and ever-flaming fire ? Mat. 25. 41. Think of this , you that prefer the service of sinne and Satan , before that of our Saviours . Heaven you will confesse to be best of all ; yet for Heaven you will use labour least of all . For I may boldly affirm it , your covetous man , takes more paines to goe to hell ; than do the godly to get to Heaven : he riseth early , and resteth late , and eates the course bread of sorrow ; and after a great deal of tedious and odious misery , goes to the Devil for his labour . But look to it , this will one day cost men dear : For it will be the very hell of hell , when they shall call to mind , that they have loved their sinnes , more than their Saviour , or their own souls . When they shall remember , what love and mercy , hath been almost enforced upon them ; and yet they would by all meanes , and that of free choice perish . Now I might go on to other Particulars , yea I might alomost be infinite in these things : but having said enough , to be thought too much : I will mention no more , only let me a little apply it . We see that the shadow , does not more inseparably follow the body : than all blessings follow grace . Bodily exercise profiteth little , but godlinesse is profitable unto all things , 1 Tim. 4. 8. as having the Promises of the life present , and of that which is to come . Men talk much of the Philosophers stone , that it turneth copper into gold : of Cornucopia , that it had all things necessary for food in it : of the Herb Pana●e , that it is instead of all purges , and cureth all diseases : of the Herb Nepenthes , that it procureth all delights : of Vulcans Armour , that it was of proof against all thrusts and blows . Yea , Pliny speaks of no lesse , than three hundred and sixty benefits ; that may be made of the Palme tree , if we will believe him . But whether these things be so or not , it much matters not : this I am sure of , that what they did vainly attribute to these rarities , for bodily and transitory good ; we may with full measure ; and without any hyperbole , justly ascribe to grace and Gods favour , for spiritual . So that Religion , Piety , and Holinesse , are Mistresses worthy your service . Yea , all other Artes in the world , are but drudges to these . Fools may contemn them , who cannot judge of true intellectual beauty : but if they had our eyes , they culd not but be ravished with admiration of the same . And men truly wise , have learned to contemn their contempt , and to pity their injurious ignorance . All which being so apparant , and undeniable : mens wisest and surest way were , as one would think , to become the Servants of God , and be as industrious after grace , as they have been after gold . For in common reason , who would eat huskes with the Prodigal , when if he will but return home , he shall be honourably entertained , by his heavenly Father ? have so good cheer and banqueting , hear so great melody , joy and triumph ? Generally , men are very eager and industrious to get worldly wealth ; yea , no pains is thought too much for it : but where shall we finde men thus eager after spiritual wealth , which alone can make them happy ? CHAP. X. Objection : But will some say , How shall we obtain this happy condition ? It is not so easie a matter to become gracious , and to gain the favour of God , as you seem to make it . I Answer Yes , this may easily be helped , if thou hast a mind to it . For as when a man would have those things to be on his right hand , which are now on his left : it is but turning himself , and the work is done : so do but turn you affections from earthly things , to things celestial and heavenly ; the case will be so altered , that you will think your self , as a blind man restored to sight ▪ a mad man to his senses , a prisoner set at liberty , a begger advanced to a vast estate , and as one vexed with an evil spirit , or troubled with a tormenting conscience , to such a blessed peace , as the world can neither give nor take away , John 14. 27. As thus : Would you quiet your clamorous conscience , that will not be friends with you , unlesse you be friends with God ? The ayer is not so cleer , when the clowde is dissolved by rain , as the mind is , when the clowdes of our iniquities are dissolved by the rain , or tears of true repentance ▪ These waters ; are the red sea ; wherein the whole Arm of our sinnes is drowned . As O the calm spirit of a godly man ! his very dreams are divine . When Ptolomy King of Aegypt , had posed the Seaventy Interpreters in order , and asked the nineteenth man , what would make one sleep quietly in the night : he told him the best way was , to have divine and celestial Meditations , and to use honest actions and recreations in the day time . The godly man enjoyes Heaven upon earth , peace of conscience , and joy in the Holy Ghost , 1 Thes. 1. 6. Nor is joy lesse , when it is least expressed , ( as it fares with grief ) but as the windowes of the Temple were narrow without , but broad within ; so is the joy of our hearts , greater than it does outwardly appear to the world . Again , It is as falfe a slander as common , that when once a man imbraceth Religion , farewell all joy and delight . For virtue hath neither so crabbed a face , nor so stern a look , as men make her . Pleasure is not gone , when sinne is gone . It is not Isaac that is sacrificed , that is our laughter and mirth ; but the Ramme , that is the bruitishnesse of it . The soul of joy , lies in the souls joy . What saies holy David ? Be glad ye righteous , and rejoyce in the Lord ; and be joyfull all ye that are upright in heart , Psal. 32. 11. It was not the Eunuchs riches , nor honours , but his faith , which set him on his way rejoycing , Act. 8. 39. In this rejoyce no● , ( saith our Saviour , ) that the spirits are subdued unto you : but rather rejoyce , that your names are written in Heaven , Luke 10. 20. Yea , there is even joy in grief , where the sorrow is for sinne . Besides , how can men partake of that fountain of joy , and rejoyce not ? He is no good Christian , that is not taken with the glory he shall have , and rejoyce that his name is written in the Book of life . The worldly man hath joy in prosperity , the Child of God in adversity . The believing Hebrews suffered with joy , the spoyling of their goods , knowing that they had in Heaven , a better and more enduring substance , Heb. 10. 34. Yea , let the worst that can come , they are still merry and joyfull : as hath been observed in sundry of the Martyrs , who clapt their hands for joy , even in the midst of the flames . And reason good , when all things shall work to their good , that are good : and when the very draught , and abridgment of Heaven , is in every sanctified heart upon earth . Then live religiously , and thou shalt both live and die comfortably : For live in grace , and die in peace , is a rule that never fails . Only this hinders our joy , our love to spiritual things is too defective ; of worldly things too excessive . Earthly goods are earnestly and eagerly sought after ; Heavenly not once thought upon . Much travell taken for the body , little or no care used for the soul. It would be otherwise , if with Paul at his conversion , they had those scales taken away from their eyes , by some godly Ananias , some faithfull Minister of the Gospel : which during their natural condition , covers their eyes from seeing things spiritual . It is a sad thing to see , what fools men are , that walk according to the flesh ; and how they are gulled by the God of this world , and their own deceitfull hearts . The covetous man is like a mad man , that loves and is unmeasurably delighted , with the sight and gingling of those chains , wherewith he is fettered and tormented . He hugs them ▪ ( I mean his money ) and adores them ; and even makes them his god , that occasion him all his grief . But had he once tasted how good , and bountifull the Lord is , to those that set their delight on him , 1 Pet. 2. 3. If he did grow in grace , and in the knowledge of our Lord and Saviour Jesus Christ , 2 Pet. 3. 18. If the Lord , would once incline his heart unto his testimonies , and not to covetousnesse , Psal. 119. 36. he should soon know and find , that things themselves are in the invisible world ; in the world visible , but their shaddows only . That wicked men injoy whatsoever they have , viz. wealth , honour , wisdome , pleasure , &c. but as it were in a dream . They dream they are rich , wise , happy , and the like ; as a begger may dream he is a King : Or one that is ready to starve , that he is richly furnished with all manner of meats and drinkes : but when once he is awake , he findes himself grossely mistaken . All worldly happinesse , hath its being only by opinion : whence S t Luke calls all Agrippa's pomp , but a fancy , Act. 25. 23. a meer conceit or supposition . The sweetnesse of sinne , is but as the sweetnesse of poyson : sweet only in the mouth , in the belly bitter and deadly . Stolen bread is sweet ; sweet in the obtaining , bitter in the account and reckoning . Yea ▪ this last dish , will spoyl all the feast ; and make it but like a drop of pleasure , before a river of sorrow and displeasure : Whereas whatsoever the godly feel , is but as a drop of misery , before a river of mercy and glory . CHAP. XI . The way of Wisdome and Holinnsse , is the way of Pleasure , Prov. 3. 17. As O that all covetous , miserly muckworms did but know , what pleasure is in the peace of conscience , which passeth all understanding , and the joy of the Holy Ghost ; what a sollace it is , to be the sonne of God , an Inhabitant of Heaven ; to live by faith , &c. Then would they think it more worth , than all the worlds wealth , honour and pleasure , multiplyed as many times as there be stars in the firmament : that any thing , that every thing , were too small a price for it . Their would they change these broken , wormeaten , and poysonfull pleasures of sinne , for the pleasures of Gods House , of Gods Spirit , and those other pleasures at Gods right hand for evermore , Psal. 16. 11. God made the world of naught , because men should set it at naught : as did the Apostle , ( the better to prevail with others ) who after he had been wrapt up into the third . Heaven , reckoned of all earthly things , riches , honours , pleasures ; but as drosse and dung , in comparison of the knowledge of Jesus Christ , and him crucified . And what saith holy David ; a man of a most brave and divine spirit ? I have had as great delight ; in the way of thy testimonies , as in all riches . They are more to be desired than gold , yea , than fine gold ; sweeter also than the honey and the honey-comb ▪ Psal. 19. 10. And again , How sweet are thy words unto my mouth ? Psal. 119. 103. This likewise was Jobs judgment , who affirmeth , That wisdome cannot be valued with the gold of Ophire , the precious Onyx , or the Saphire . That the gold , and the chrystal , cannot equal it ; and that the exchange thereof , shall not be for jewels of fine gold . That no mention shall be made of corral , and pearles : for the price of wisdome is above Rubies , that the Topaas of Aethiopia , shall not equal it , neither shall it be valued with pure gold , Job 28. 12. to 20. Neither was this the case only of Paul , and David , and Job , and such like Champions in grace , but every Believer findes the same in some measure . They can truly say unto God with the Prophet Jeremy , Thy Word was unto me the joy and rejoycing of my heart , Jer. 15. 16. They meet with Christ himself in his Word and Ordinances , where is also the water of Regeneration , the wine both of consolation and compunction ; the bread of life , the oyl of gladnesse , the honey-comb of grace , the milke of the Gospel , &c. But how unlike to these , are natural men ? Natural fools indeed : who esteem not at all of Heavenly treasures , spiritual enjoyments , or riches of the mind . There is a mighty differenee between Davids or Pauls spirit , and the spirit of these salvage Swine , whose only delight is , to root in the earth : Who are only pleased and taken with the musick of their money ; in that they are altogether unacquainted , with soul-comforts , and heavenly enjoyments . As acorns were thought very good , untill wheat was found out : and bread , before Manna came . But had they tryed both esta●es , as Believers have done , they would find that content ( the poor mans riches , ) were far sweeter than desire , ( the rich mans poverty : ) and that the ones wisdome , and spiritual treasure , will bring them to those joyes , that neither eye hath seen , nor ear heard , neither hath ever entred into the heart of man to conceive , 1 Cor. 2. 9. while the wisdom and wealth of these stupified worldlings , if they take not heed , will bring them to those endlesse miseries , that cannot be exprest , nor conceived by any heart , were it as deep as the Sea. And yet these forsooth , repute themselves , and are reputed , the wisest of men . But pittifully do they erre in every thing , that are not instructed by the Word and Spirit . The natural man , receiveth not the things of the Spirit of G●d : for they are foollishnesse unto him , neither can he know them , because they are spiritually discerned But he that is spiritual , discerneth all things , 1 Cor. 2. 14 , 15. which is a text or lesson worthy to be learned , of all that are in their natural estate . O that they would but seriously ponder the words ! For then they would see , that simple or shallow honesty , will prove more profitable in the end , than the profound quick-sands of craft and policy : Then their neglect would not be most in that , wherein their care should be the greatest . But the world hath alwaies had a mean and base esteem of Christ himself , and therefore no marvell , if they esteem so little of his grace and Spirit . The Gadarens preferred their Swine before him ; the Jews , Barrabas ; Judas , thirty pieces of silver : whereas S t Paul wanted words to expresse how he valued him , and therefore breaks off with O the depth ! Rom. 11. 33. Neither can Christ , or indeed the meanest saving grace that he bestowes upon his , be valued with ten thousand worlds . But hear another reason why miserable muckworms are so transported with earthly trash , which the godly so little regard . A main cause is this ; Men of the world , as they know not what the riches of the mind means , so they have no hope of a better life after this . This is all their Heaven , and here they have all their portion , they are like to have , Psal. 73. 12. Deliver my soul from the wicked , ( saith David ) from men of the world , who have their portion in this life : whose bellyes thou fillest with thy hid treasure ; their children have enough , and leave the rest of their substance to their babes , Psal. 17. 14. But my teeth shall not water after their dainties . Wo be to you that are rich , ( saith our Saviour ) for ye have received your consolation , Luke 6. 24. All here , none hereafter : and hereupon they covet riches , and honours , and pleasures so excessively , and insatiably . Nor can it be otherwise in reason ; for nothing but the assurance of heavenly things , makes us willing to part with earthly things . Neither can he contemn this life , that knows not the other . But this is the priviledge of Piety ; The rich man , hath not so much advantage of the poor in injoying , as the religious poor hath of the rich in leaving . Neither is the poor man , so many pounds behind the rich for this world , as he may be talents before him for the world to come . So that there is no learning this art , without being religious : For you will be covetous , untill you be gracious . And during the time of your greedinesse , you shall never be satisfied ; because happinesse is tied to goodnesse , by the chain of Providence . CHAP. XII . Now if thou wouldest become godly in good earnest ; if thou wouldst have this change wrought in thee , and have thy affections so altered , as to find more sweetnesse in spiritual things , than ever thou hast done in thy worldly enjoyments , be sure to begin at the spring head , I mean thy heart . This is Gods own counsel to the men of Jerusalem , Jer. 4. O Jerusalem , wash thine heart from wickednesse , that thou maist be saved . How long shall thy wicked thoughts remain with thee ? vers . 14. It is idle and to no purpose , to purge the channell , when the fountain is corrupt . Had Elisha cast the salt into the brooks and ditches , the remedy must have striven against the stream , to reach up to the springs : Now it was but one labour in curing the fountain . Our heart is a well of bitter venomous water , our actions are the streams : in vain shall we cleanse our hands , while our hearts are evil . Whence the Apostle orderly bids us , first be renewed in the spirit of our minds , and then let him that stole , steal no more , Ephes. 4. 23 , 24 , 8. But alas , how many are there that set the cart before the horse , and begin to change their lives , before their hearts ? but if we shall be advised so to do , it is not advisedly . It is most ridiculous , to apply remedyes to the outer-parts , when the distemper lies in the stomach . He were an unskilfull Physician , that when the head-ach is caused by the distemperature of the stomach , would apply outward remedies to the head , before he had purged the stomach , where lies the matter that feeds the disease . To what purpose is it , to crop the top of the weeds , or lop off the boughes of the tree , when the root and stalk remain in the earth ? Cut off the sprig of a tree , it grows still , a bough , an arm , still it grows ; lop off the top , yea saw it in the midst , yet it will grow again ; stock it up by the root , then ( and not till then ) it will grow no more . Great Cities once expunged , the Dorpes and Villages will soon come in of themselves . Wherefore , as the King of Syria said unto his Captains , Fight neither against great nor small , but against the King of Israel , 1 Kings 22. 31. So especially we must set our selves , against our mother and Master sinne : the King being caught , the rest will never stand out . The heart is originally evil , that is the treasure and storehouse of wickednesse . As in generation , so in regeneration : Cor primum vivit : life begins at the heart . Yea , the heart is the first in our Creation , which is formed ; the first by reason of our fall by sinne , which is deformed ; and the first in our regeneration that is reformed . And whensoever God does savingly shine upon the understanding , he giveth a soft and pliable heart . For without a work upon the heart by the Spirit of God , it will follow its own inclination to that which it affecteth , whatsoever the judgment shall say to the contrary . That must first be reformed , which was first deformed . Out of the abundance of the heart ( saith our Saviour ) the mouth speaketh , Mat. 12. 34. Yea out of the abundance of the heart , the head deviseth , the eye seeth , the ear heareth , the hand worketh , the foot walketh . A man may apply his ears , and his eyes , ( as many blockheads do ) to his Book and yet never prove Scholar : but from that day , which a man begins to apply his heart unto wisdome , he learneth more in a moneth after , than he did in a year before ; nay , than ever he did in all his life . As you see the wicked , because they apply their hearts to wickednesse , how fast they proceed ? how easily , and how quickly they become perfect Swearers , perfect Drunkards , cunning Deceivers , & c. ? The heart is like the fire , which kindleth the sacrifice , 1 Kings 18. 38. And indeed , if the tongue , or the hand , or the ear , think to serve God without the heart , it is the irksomest occupation in the world . But as the Sunne riseth first , and then the beasts arise from their dens , the fowles from their nests , and men from their beds : so when the heart sets forward to serve God , all the members will follow after it ; the tongue will praise him , the foot will follow him , the ear will attend him , the eye will watch him , the hand will serve him , nothing will stay after the heart , but every one goes like Handmaids after their Mistresse . Such as the heart is , such are the actions of the body which proceed from the heart . A good man out of the good treasure of his heart , bringeth forth good things : and an evil man , out of the evil treasure of his heart , bringeth forth evil things , Matth. 12. 25. Therefore as Christ saith , Make clean within , and all will be clean , Matth , 35. 25 , 26. So see your hearts be sincere and single , and then all your actions will be holy to the Lord. If we would be rid of noysome fowles , the only way is to destroy their nests in every place . A vain and lost labour it is , to stop the current of a stream , if you go not to the fountain . Whence it is that God faith , Give me thine heart , Prov. 23. 26. As though he would teach us the pleasantest , and easiest way to serve him , without any grudging , or toyl , or wearisomenesse . As let but the heart be changed , and we shall attend the Ordinances , and perform all duties with deligh● , cheerfulnesse and alacrity . Whereas to a carnal heart , holy duties , as fasting , praying , hearing , is so tedious and irksome , that it thinks one Sabboth , or Fast-day , more tedious and burdensome , than ten holy daies , as their consciences will hear me witnesse . Whereas the gracious soul , is more delighted therewith , than his body with a well relished meal . Touch but the first linke of a chain , and all the rest will follow : so set but the heart a going , and it is like the poyse of a clock , which turns all the wheels one way : such an oyl is upon the heart , that it makes all nimble and current about it : but without the heart , all is mute and dumb . As the tongue will not praise , because the heart doth not love ; the ear doth not hear , because the heart does not mind ; the hand does not give , because the heart does not pitty ; the foot will not go , because the heart hath no affection . All stay upon the heart , like the Captain that should give the onset . Nor is any service we can do accepted , without the heart and affections flowing thence . Therefore Davids prayer is , Create in me a new heart , and renew a right spirit within me , Psal. 51. 10. The Scribes and Pharisees , did fast , and watch , and pray , and hear , and read , and give , and do all that we can do : and yet Christ rewarded all their works with a wo , because they wanted a good heart , and true affections flowing thence . They honoured God with their lips , but their hearts were far away from him . Whence he also calls them hypocrites , Mark. 7. 6. The Disciple that betrayed Christ , heard as much as the Disciples that loved him . CHAP. XIII . But here ( least I should be mistaken ) let me joyn to what hath been said , and what shall be further said by way of caution : Expect not that this should be done by any power of thine own : for except God give thee repentance , and removes all impediments that may hinder , thou canst no more turn thy self , than thou couldst at first make thy self . We are not sufficient of our selves to think much lesse to speak , least of all to do that which is good , 2 Cor. 3. 5. We are swift to all evil , but to any good immoveable . We can lend no more active power to our conversion , than Adam did to his creation , than the Child doth to his conception , than the dead man to his raising from the grave . It was the Lord , that did open the heart of Lydia to conceive well , Act. 16. 14. the ears of the Prophet to hear well , Isa. 50. 4. the eyes of Elishaes servant to see well , 2 Kings 6. 17. and the lips of David to speak well . Bid a man by his own strength , do the least good , or bear the least trouble : you may with as good successe , stand in the street , and bid a chained prisoner come out of his dungeon . S t. Paul before his conversion , could do as much , as the best accomplished moralist of them all ; his words are , If any man thinketh , that he hath whereof he might trust in the flesh , much more I , Phil. 3. 4. Yet when he speaks of his doing , or suffering , he sheweth that it was because the love of God , was shed abroad in his heart , by the holy Ghost , which was given him , Rom. 5. 5. Of himself he could do nothing , though he were able to do all things , through Christ , and by the Spirits assistance , who strengthened him , Phil. 4. 13. Man is like an Organ-pipe , that speakes no longer then wind is blown into it . Wherefore as when David came to fight with Goliah , he cast away Sauls armour : so let us in this case , cast away all trust and confidence in our selves , and only set forward in the Name of the Lord God of Israel . If we trust to our own resistance , we cannot stand : we cannot miscarry , if we trust to his . Yet this is to be considered , that God does not work upon us as upon blocks , and stones , in all and every respect passive : but converts our wils , to will our own conversion . He that made thee without thy self , will not justifie , nor save thee without thy self : Without thy merit indeed , not without thine endeavour . When those deadly waters were healed by the Prophet , the outward act must be his , the power Gods : he cast the salt into the spring , and said , Thus saith the Lord , I have healed these waters , there shall not be from thence , any more death or barrennesse . Elisha was the Instrument , but far was he from challenging ought to himself . Wherefore be sure to use that power , which Christ shall give thee , and then my soul for thine , he will not be wanting on his part . And amongst other thine endeavour , exercise Prayer : Omit not to beg of God , for the grace thou wantest , and praise him for what thou obtainest . Abhor to attribute , or ascribe ought to thy doing : trust only to Christs obedience ; in whom , only what we do is accepted , and for whom , only it is rewarded . Now you are to know , that as no Sacrifice was without Incense : so must no service , be performed without Prayer . And Prayer is like the Merchants Ship , to fetch in heavenly commodities . It is the Key of Heaven , as S t Austin terms it ; and the Hand of a Christian , which is able to reach from earth to Heaven ; and to take forth every manner of good gift out of the Lords Treasury . Whatsoever ye shall ask the Father in my Name , ( saies Christ ) believing , he will give it you , John 16. 23. Matth. 21. 22 , Unto fervent Prayer , God will deny nothing . It is like Sauls S●ord , and Jonathans bow , that never returned empty . Like Ahimaaz , that alwaies brought good tydings . It is worth the obse●ving , how Cornelius his serious exercies of this duty of Prayer , brought unto him first an Angel , then an Apostle , and then the Holy Ghost himself . Hast thou then a desire after that happinesse before spoken of , seek first , to have the asistance of Gods Spirit , and his love shed abroad in thine heart by the Holy Ghost ? Wouldst thou have the love of God , and the asistance of his Spirit , ask it of him by Prayer ? who saith , If any of you lack in this kind , let him ask of God , that giveth to all men liberally , and upbraideth not , and it shall be given him , James 1. 5. Wouldst thou pray that thou maist be heard ? Ask in faith , and waver ●ot ; for he that wavereth , is like a wave of the Sea , test of the wind , and carried away , Vers. 6. Wouldst thou have saith ? be diligent to hear the Word preached ; which is the sword of the Spirit , that killeth our corruptions , and that unresistable Cannon-shot , that battereth and beateth down all the strong holds of sinne and Satan , Rom. 10 17. Unto him therefore , that is able to do exceeding abundantly , above all that we can ask or think , I commend thee . CHAP. XIV . Lastly , For conclusion of this point , Wouldst thou be a contented and Happy man ? then strive to be a Thankefull man : and when God hath the fruit of his mercies , he will not spare to sow much , where he reapes much . Wouldest thou become thankefull ? then bethink thy self what cause thou hast , by calling to mind and considering , what God and Christ hath done for thee . As first , That he is the Authour of thy natural life : For in him we live , and move , and have our being , Act. 17. 28. Secondly , Of thy spiritual life : Thus I live , saies Paul , yet not I now , but Christ liveth in me , Gal. 2. 20. Thirdly , Of thy eternal life , 1 Joh. 1. He is the way , the truth , and the life , John 14. 6. The resurrection , and the life , John 11. 25. Or more particularly thus : In the first place , He gave us our selves , and all the creatures to be our servants ; yea , he created us after his own Image , in righteousnesse and holinesse , and in perfect knowledge of the truth , with a power to stand , and for ever to continue in a most blessed and happy condition ; and this deserves all possible thankfulnesse . But this was nothing in comparison . For when we were in a sad condition ; when we had forfeited all this , and our selves : when by sinne we had turned that Image of God , into the Image of Satan , and wilfully plunged our souls and bodies into eternal torments ; when we were become his enemies , mortally hating him , and to our utmost fighting against him , and taking part with his only enemies , ( Sin and Satan ) not having the least thought or desire of reconcilement , but a perverse and obstinate will to resist all means tending thereunto ; He did redeem us , not only without asking , but even against our wils : so making of us ( his cursed enemies ) servants , of servants sons , of sons heirs , and coheirs with Christ , Gal 4. 7. Here was a fathomlesse depth , a wonder beyond all wonders ! 2. But that we may the better consider what an alms or boon God gave us , when he gave us his Son : Observe , that when neither Heaven , Earth , nor Hell , could have yielded any satisfactory thing , besides Christ that could have satisfied Gods justice , and merited Heaven for us , then , O then ! God , in his infinite wisdom and goodnesse , did not only find out a way to satisfie his Justice and the Law , but gave us his Sonne , his only begotten Son , his only beloved Son out of his bosome : And his Son gave himself to die , even the most shamefull , painfull , and cursed death of the Crosse to redeem us ; that whosoever believeth in him , should not perish , but have everlasting life , John 3. 16. The very thought of which death , before he come to it , together with the weight and burthen of our sinnes , put him into such an Agony in the Garden , that it made him to sweat , even drops of blood . A mercy bestowed , and a way found out , that may astonish all the sonnes of men on earth , and Angels in Heaven ! Wherefore , O wonder at this , you that wonder at nothing ! That the Lord should come with such a price to redeem our worse than lost souls , and to bring salvation to us , even against our wils . The Lord Jesus Christ being rich , for our sakes became poor , that we through his poverty might be made rich , 2 Cor. 8. 9. Even the eternal God would die , that we might not die eternally ; O the deepnesse of Gods love ! O the unmeasurable measure of his bounty ! O Son of God! who can sufficiently expresse thy love ? Or , commend thy pity ? Or , extol thy praise ? It was a wonder , that thou madest us for thy self , more that thou madest thy self man for us ; but most of all , that thou shouldest unmake thy self , that thou shouldest die to save us . 3. And which is further considerable , It cost God more to redeem the world , than to make it . In the Creation he gave thee thy self ; but in the Redemption he gave thee himself . The Creation of all things cost him but six daies to finish it ; the Redemption of man cost him three and thirty years . In the Creation of the world he did but only speak the word ; in the Redemption of man , he both spake and wept , and sweat , and bled , and died , and did many wonderfull things to do it : Yea , the saving of one soul single , is more and greater than the making of the whole world . In every new creature are a number of Miracles ; a blinde man is restored to sight , a deaf man to hearing , a man possest with many Devils dis-possest ; yea , a dead man raised from the dead , and in every one a stone turned into flesh , in all which God meers with nothing but opposition , which in the Creation he met not with . What shall I say ? God of his goodnesse hath bestowed so many and so great mercies upon us , that it is not possible to expresse his bounty therein ; for if we look inward , we find our Creators mercies ; if we look upward , his mercy reacheth unto the Heavens ; if downwards , the earth is full of his goodnesse , and so is the broad Sea ; if we look about us , what is it that he hath not given us ? Air to breathe in , fire to warm us , water to cool and cleanse us , cloathes to cover us , food to nourish us , fruits to refresh us ; yea , Delicates to please us , Beasts to serve us , Angels to attend us , Heaven to receive us ; And which is above all , Himself and his own Son to be injoyed of us . So that whethersoever we turn our eyes , we cannot look besides his bounty ; yea , we can scarce think of any thing more to pray for , but that he would continue those blessings , which he hath bestowed on us already . Yet we covet still , as though we had nothing , and live as if we knew nothing of all this his beneficence . God might have said before we were formed , Let them be Toads , Monsters , Infidels , Beggars , Cripples , Bond-slaves , Idiots , or Mad men , so long as they live , and after that Castawayes for ever , and ever : But he hath made us to the best likenesse , and nursed us in the best Religion , and placed us in the best Land , and appointed us to the best , and only Inheritance , even to remain in blisse with him for ever ; yea , thousands would think themselves happy , if they had but a piece of our happinesse . For whereas some bleed , we sleep in safety ; others beg , we abound ; others starve , we are full fed ; others grope in the dark , our Sun still shines ; we have eyes , ears , tongue , feet , hands , health , liberty , reson , others are blind , deaf , dumb , are sick , mained , imprisoned , distracted , and the like ; yea , God hath removed so many evils from us , and conferred so many good things upon us , that they are beyond thought or imagination . For all those millions of mercies that we have received from , before , and since we were born , either for soul or body , even to the least bit of bread we eat , or shall to eternity , ( of which we could not well want any one ) Christ hath purchased of his Father for us , and yet God the Father also , hath of his free grace , and mercy given us , in giving us his Son ; for which read Psal. 68. 19. & 145 15 , 16. & 75 , 6 , 7 , Yea , God is many times working our good , when we least think upon him : as he was creating Adam an help meet for him , when he was fast asleep . And as much do we owe unto God , for the dangers from which he delivereth us : as for the great wealth and dignities whereunto he hath alwaies raised us . CHAP. XV. But the better to illustrate , and set out this Love ; it will be good to branch it out into some more Particulars . As First , Call to mind all these external , inferiour , earthly and temporal benefits ; as that your being , breathing , life , motion , reason , is from God. That he hath given you a more noble nature , than the rest of the creatures ; excellent faculties of mind , perfection of senses , soundnesse of body , competency of estate , seemlyness of condition , fitnesse of calling , preservation from dangers , rescue out of miseries , kindnesse of friends , carefulnesse of education , honesty of reputation , liberty of recreations , quietnesse of life , opportunity of well-doing , protection of Angels . Then rise higher to his Spiritual favours , though here on earth ; and strive to raise your affections with your thoughts . Blesse God , that you were born in the light of the Gospel , for your profession of the truth , for the honour of your vocation , for your incorporating into the Church , for the priviledge of the Sacraments , the free use of the Scriptures , the Communion of Saints , the benifit of their prayers , the aid of their counsels , the pleasure of their conversation , for the beginnings of Regeneration , 〈◊〉 foot-steps of Faith , Hope , Love , Zeal , Patience , Peace , Joy , conscionablenesse , for any desire of more . Then let your soul mount highest of all , into her Heaven , and acknowledge those Celestial Graces ; of her Election to Glory , Redemption from Shame , Death , and Hell , of the Intercession of her Saviour , of the Preparation of her Place ; And there let her stay a while , upon the meditation of her future Joyes . This or the like do , and it will teach you where to beg blessings when you want them , and whom to thank when you have them . For as the Sea is that great Cistern , to recieve the confluence of all waters : as first from that large and vast pond , water is derived into all parts of the earth , by veines and springs , those springs 〈◊〉 into rivers , and those rivers empty themselves again into the Sea : so all blessings come from God , and all praises must be returned to him . If we have any thing that is good , God is the giver of it . If we do any thing well , he is the Authour of it . God is Alpha , the fountain from which all grace springs ; and Omega , the sea to which all glory runnes . All blessings come from him , like so many lines from the center to the circumference : therefore we must return all praises to him , like so many lines from the circumference to the center , Rom. 11. 36. 1 Cor. 10. 31. His wisdom he communicates , and his justice he distributes ; and his holinesse he imparts , and his mercy he bestowes , &c. 1 Cor 1. 30 , 31. but his glory he will not give to another , Isai. 42. 8. But this is not all ; yea , what can we think of , that can be thought sufficient , to render unto the Lord our God , so good and gracious , in way of thankfulnesse for all these his mercies ? For in reason hath he contrived so many waies to save us ; and should not we take all occasions to glorifie him ? Hath he done so much for us , and shall we deny him any thing that he requireth of us , though it were our lives , yea our souls ; much more our lusts ? We have exceeding hard hearts , if the blood of the Lamb cannot soften them : stony bowels , if so many mercies cannot melt them . Was Christ crucified for our sins ? and should we by our sins crucifie him again ? Now the meditation of what God and Christ hath done for thee , will wonderfully inflame thee with the love of God , and thy Redeemer ; and withall make thee abhor thy self , for thy former unthankfulnesse . It will make thee break out into some such expression as this , Praised be the Lord , even the God of our salvation , who loadeth us daily with benefits , Selah , Psal. 68. 19. The eyes of all wait upon thee , and thou givest them their meat , in due season ; thou openest thine hand , and fillest all things living of thy good pleasure , Psal. 145. 15 , 16. To come to promotion , is neither from the east , nor from the west , nor from the south : but God is the Judge , he maketh low , and he maketh high , Psal. 75. 6 , 7. And so of all other mercies and deliverances . He that confers a Benefit , upon a gratefull nature , robs him of his liberty , and self also : and in one and the same act makes him a vassal , and himself his Master . Wherefore if we have any ingenuity in us , it will make us to direct all our thoughts , speeches , and actions to his glory , as he hath directed our eternal salvation thereunto . But to help and further you herein , if you be willing so to do , take these few Directions . First , Let these things be never out of the minds , memories , and mouthes of those whom Christ hath done thus for . O let us ( I say ) remember , as we should never forget ! Si totum me debeo pro me● facto , quid jam reddam pro me refecto , saith holy Bernard . If I owed my whole self unto thee , for giving me my self in my creation : what have I left to pay for giving thy self for me to so cruel a death , to procure my Redemption , which was not so cheap as my Creation ? Great was the benifit that thou wouldst create me of nothing ; but what tongue can sufficiently expresse the greatnesse of this grace , that thou didst redeem me with so dear a price , when I was worse than nothing ? We are full of thy goodnesse : O let our hearts run over with thankfulnesse ! Yea , let so many of us , as have either heart or brain , in the next place say , O Lord , What is man that thou art so mindfull of him ? Psal. 8. 4. And O man , what is God that thou art so unmindfull of him ? And then conclude with , What shall I render unto thee , O Lord , for all these thy benefits ? but love thee my Creatour , and Redeemer , and become a new creature . I will serve thee , O Lord , by the assistance of thy grace , because thou hast given me my self : but much more honour thee , because thou hast given me thy Son Christ. Nor can any man in common reason meditate so unbottomed a love , and not study and strive for an answerably thankfull demeanure . If a friend had given us but a thousand part of what God hath , we should heartily love him all our lives , and think no thanks sufficient , but to him that hath given me all things , I have scarce given so much as thanks . Yea , I have striven to multiply offences against him , and to make them as infinite in number as his blessings . Thirdly , The continual meditation of What God hath done for thee , will make thee do , what thou art able for him again . For did God and Christ , do all this for us ? and shall we do nothing for him again ? Like favours , require like gratitude . This then , should at least make us part with our nearest , dearest , and sweetest darling sins , to serve him in righteousnesse and holinesse every day , every hour , all the daies of our lives . Even every sin ; for what sin should be so dear to us , as Gods only Son was to him ? Do we then for Gods sake not spare our dearest sin ; when God for our sakes , did not spare his dearest Son. Yea , what a bruitish and barbarous unthankfulnesse , and shame were it , that God should part with his Son , and his Son with his own precious blood for us , and we not part with our sinfull lusts , and delights for him ? Fourthly , Hath Christ done all this for us , his servants , so much , and so many waies obliged unto him ? let us do what we are able for him again . 1. Let us be zealous for his glory , and take his part when we see or hear him dishonouted . Nor can there be any love , where there is no zeal , saith Augustine . Well-born Children are touched to the quick , with the injuries of their Parents . And it is a base , vile , and unjust ingratitude in those men , that can endure the disgrace of them , under whose shelter they live . 2. Let us seek to draw others after us , from Satan to Him. 3. Do we all we can , to promote his worship and service . 4. Take we all good occasions to publish to others , how good God is ; and what he hath done for us . 5. Let us wholly ascribe all the good we have , or do to free grace ; and give him the glory of his gifts , imploying them to our Masters best advantage , 6. Let us ( that we may ●●presse our thankfulnesse to him ) shew kindnesse to his Children and poor members , who are bone of his bone , and flesh of his flesh , Ephes. 5 30. 7. Abhor we our selves for our former unthankfulnesse , and our wonderfull provoking of him . 8. Hearken we unto Christs voice , in all that he saith unto us ; and expresse our thankfulnesse by our obedience . Yea , all this let us do , if we do it but for our own sakes : For what should we have , if we did thus serve Christ , who hath done all these things for his enemies neglecting and dishonouring him ? CHAP. XVI . But thou wilt say , What can we do for God ; or for Christ ? I Answer , We cannot properly benefit God , nor add to his fulnesse . They can add no good to him , that have all their good from him . The Ocean is never the fuller , though all the rivers of the world , flow into the same : So , What is God the better , for our praises or performances , to whom ( in that he is infinite ) nothing can be added ? If we be righteous , our righteousnesse may profit the sonnes of men ; but what can we give unto him ? or what receiveth he at our hands ? Can the Sun receive light from a candle ? What profit does the Sunne receive , by our looking upon it ? We are the better for its light , not it for our sight ; or at all prejudiced by our neglect . A shower of rain that waters the earth , gets nothing to it self : the earth fares the better for it . Lord ( saith David ) our well-doing doth not at all extend unto thee ; but to the Saints that are on the earth , and to the excellent ones in whom is all my delight , Psal. 16. 2 , 3. Yea , if we could give him our bodies and souls , they should be saved by it , but he were never the better for them . It is for our good , that he would be served , and magnified of us . True , as the Ocean daynes to take tribute of the small brooks , and accepts that in token of thankfulnesse , which was its own before , it being the maintainer of the rivers streams : Or as Joseph accepted of his Brethrens small gifts , albeit he had no need of them , Gen 43 15. So does God accept of our free-will offerings , and bountifully rewards them , Phil : 4. 18. Yea , if in imploying our Talents , we aim at his glory , and the Churches good , he doubles them , Matth. 25. 21 , 22 , 23. Nor does God look for such glory , or service from us , as he is worthy to receive , but as we are able to give . Our praises and performances , are not sinnes ; yet they are not without some touch of sin . Duties and infirmities , come from us together : but Christ parts them , forgiving the infirmities , and receiving the praises and performances . They are full of weaknesses , yet does not he except against them for their imperfections . He takes them well in worth , though there be no worth in them : and vouehsafes them a reward , which had been sufficiently honoured with a pardon . Neither can we hurt , or take away any thing from him : For if we be wicked , our wickednesse may hurt a man like our selves ; but what is it to him , Job 35. 7 , 8. Yet neverthelesse , we may do many things , which he accounts and rewards , as done to himself ; of which I will give you one in special , and I pray mind it . Though we can do nothing for Christ himself , he being now in Heaven : yet we may do much for his poor members , those excellent ones whom David speakes of Psalm 16. 2 , 3. which Christ accounts all one , as if it were done to himself , as appears by many expresse testimonies . When I was an hungred , ye fed me ; when I was naked , ye cloathed me ; when sick and in prison , ye visited me , &c. For in as much as ye did it unto one of these little ones , that believe in me , ye did it unto me , Matth. 25. 34. to 41. He that giveth unto the poor , tendeth unto the Lord , Prov. 19. 17. And many the like which I have formerly cited . CHAP. XVII . Now , do we love Christ ? or would we indeed expresse our thankfulnesse to him , for what we have received from him ? Or do we desire to do something again for Christ , who hath done and suffered so much for us ? here is a way chalked out unto us , which he prefers before all burnt-offerings and sacrifices , Mark. 12. 33. When David could do the Father Barzillay no good , by reason of his old age : he loved , and honoured Chimham his son , 2 Sam. 19. 38. And to requite the love of Jonathan , he shewed kindnesse to Mephibosheth . So if thou bearest any good will to God , or Christ , whom it is not in thy power to pleasure ; thou wilt shew thy thankfulnesse to him , in his Children and poor members : who are bone of his bone , and flesh of his flesh , Ephes. 5. 30. Is our Jonathan gone ? yet we have many Mephibosheths : and he that loves God for his own sake , will love his Brother for Gods sake . Especially when he hath loved us ( as it were ) on this condition , that we should love one another , John 15. This is my Commandement , ( saies Christ ) that ye love one another , as I have loved you , Vers. 12. And greater love than his was , cannot be , Vers. 13. And untill we consider , how infinitely good God hath been unto us : we can never shew any goodnesse towards our Brethren . We must know , he hath given us all we have : before we will part with any thing for his sake . God in the beginning , had no sooner created the Heavens and the Earth , but he said , Let the Earth bring forth grass , the Herb yeelding seed , and the fruitfull tree yeelding fruit , &c Gen. 1. 11 , 12. So when he hath by his Word and Spirit , created us anew , he commands us to be fruitfull in the works of Piety , and Charity , Col. 1. 10. And the river of Charity , does alwaies spring , from the fountain of Piety . Faith is as the leads , and pipes , to bring in : and Love , is as the cock of the cunduit , to let out . And what availeth the one without the other ? What avileth it , my Brethren , ( saies S t James ) though 〈◊〉 man saith he hath faith , when he hath no works , ( that is , works of Charity ) can the faith save him ? For if a Brother , or a Sister be naked , and destitute of daily food , and one of you say unto them , Depart in peace , warm your selves , and sill your bellies ; notwithstanding ye give them not those things , which are needfull for the body : what helpeth it ? Even so the faith , if it have no works , is dead in it self , James 2. 14. to 18. A just man lives by his faith , Hab. 2. 4. Heb 10. 33. and others live by his charity . Pure Religion , and undefiled before God , even the Father , is this : to visit the fatherlesse and widdowes in their adversity , and to keep himself unspotted of the world , James 1. 27. Love is the fulfilling of the Law , Rom. 13. 10. and Faith is the fulfilling of the Gospel , Act. 13. 39. & 16. 31. 1 Thes. 4. 14. 1 John 3. 23. A Christian in respect of his faith , is Lord over all , 1 Joh. 5. 4. & 2. 14. in respect of his love , he is servant unto all , Gal. 5. 13. Faith is the mother grace : by it we are justified , Luke 7. 47 , 50. Gal. 3. 8. our hearts are purified , Act. 15. 9. our persons are accepted , and our soules saved , Ephe. 2. 8 , 9. Luke 18. 42. Yet in many respects , love is preferred before it : as 1 Cor. 13. 13. Now abideth Faith , Hope , and Love , even these three ; but the chiefest of these is Love. So that what the diamond is among stones , the Sun among Planets , and gold among mettals , such is Love among the graces . Love will make us to have publique spirits , resembling the Moon , which borroweth her light from the Sun , that she may convey it to all the inferiour creatures ; takes from the Sea , that she may give to the lesser rivers . It will inforce us to practice , what the Apostle exhorts unto , Phil. 2. Look not every man on his own things , but every man also of the things of other men : let the same mind be in you , that was even in Christ Jesus , &c. Vers. 4 , 5 , 6. It will make us remember them that are bound , as if we were bound with them , and them that are in affliction , as if we were also afflicted in the body , Heb. 13 3. Which is but reason . As maist not thou thy self be in affliction or want ? and wouldest not thou in thy need , be relieved ? Why then shouldest not thou know it reason , to do to others , as thou wouldest have them do to thee ? We ought to love our neighbour as our selves , Levit. 19. 18. but how do we so , if we take not care for them , as we do for our selves ? There is nothing that any one doth , or indureth , but any other may : We are all lyable to the same common misery , if unsustained . Therefore insult not over him that is cast down ; but let it make thee humble , thankfull and compassionate : because it is a goodnesse not our own , that makes the difference , though pride will scarce believe it . The proudest he cannot say , this or that shall never befall me . Who can say ( saies Menander ) I shall never do , nor suffer this or that ? For that we go not the round of others sinnes , or punishments , it is neither our goodnesse , desert , policy , or power preventing , but from those lines of gracious Providence , from Gods preventing , and preserving mercy . Doubtlesse he had been counted a prating fool , that should have told Haman , he should have held Mordecai's stirrup : much lesse have changed preferment with him . That Mordecai should be lifted up into Hamans favour at Court , and Haman should be exalted to that fifty cubits eminency above ground , in Mordecais room . But go we on . Love will cause us to open our hands unto such as are in want ; and lend or give them sufficient for their need , as God commands , Deut. 15. 8. It will make us of Jobs spirit , who would not eate his morsells alone , but invited the fatherlesse to eate with him , Job 31. 17. It will make a man love his enemies , and do good for them , that do hurt to him , Luke 6. 35. Yea , if need so require , as in a femine , or common persecution ; it will make us sell our possessions and goods , and distribute them to all , as every one hath need , as did the Christians in the Primitive Church , Acts 2. 44 , 45. And lastly , which is above all ; It will make a man to lay downe his life for the brethren , 1 John 3. 16. Whereas he that hath not this Christian grace , feels , and is sensible of common calamities , just so much as appertains to his own private estate & interest , and no more . It is the want of compassion , that takes no compassion of others wants . Yea , this is an argument , that the love of God is not in us , 1 John 3. 17. Whatsoever we thinke , or say , it is not at all in us , John 3. 14 , 15. 17. CHAP. XVIII . Again , It 's impossible that he who hath love should be ungratefull ? Mary Magdalen had received much , and this made her love much : and loving much , she thought nothing too much to bestow , even upon the most remote members of Christ , to expresse her thankfulnesse , Luke 7. 38. And the like of Naaman , when Elisha had done that great cure upon him ; whose hands were no lesse full of thankes , then his mouth . Dry and barren profession of our obligation , where is power to requite are unfit for noble and ingenuous spirits . And so of Jacob ; if ( saith he ) I come again unto my fathers house in safety , then shall the Lord be my God , and this stone which I have set up as a pillar , shall be Gods house ; and of all that he shall give me , I will give the tenth unto him again , Gen. 28. 21 , 22. And Hannah , who vowed a vow , and said , O Lord of Hosts , if thou wilt looke on the trouble of thine hand-maid , and remember me , and not forget thine hand-maid , but give unto thine hand-maid a man-Childe ; than I will give him unto the Lord all the dayes of his life , and there shall no razor come upon his head : and she did it accordingly , 1 Sam. 1. 11. 27 , 28. An ingenuous disposition cannot receive favours without thoughts of return . Behold thou hast been carefull for us ( sayes Elisha to the Shun●mite , ) with all this care : what is to be done for thee ? wouldest thou be spoken for to the King , or to the Captain of the Host ? what is there to be done for thee ? And when he understood that a sonne was the onely thing she wanted and desired , her husband being old , he obtained of the Lord to fulfill her desire , 2 Kings 4. 13. to 17. Both Christ , and the Angels , the Prophets and Apostles were wont to be very beneficial guests to their hostes , and hostesses , and ever payd ablessing for their entertainment . Elias requited his hostesse with a supernaturall provision : He gave also her owne , and her sons life to her for his board . Yea , in that wofull famine , 1 King. 17. He gave her , and her sonne , their board for his house-room . Yea , it is storied of Pyrrbus an Heathen , that he did exceedingly grieve , for that a friend of his hapned to dye , before he had requi●ed his many favours . Those hearts that are truly thankfull , delight no lesse in the repayment of a good turn , then in the receit : and do as much study , how to shew their servent affections for what they have received , as how to compasse favours when they want them . Their debt is their burthen , which when they have discharged , they are at ease , and not before . Resembling Homer , who never forgot to requite a benefit received , nor could be at rest , untill he had done it . CHAP. XIX . Nor can there be a better signe of true love , and sound amendment , then that we can be content to be loosers by our repentance . Many formall penitents have yielded to part with so much of their sinne , as may abate nothing of their profit . It is an easie matter to say , ( yea and think what they say to be true ) that they love God and Christ. There is no Dives among us , but he thinks scorne to be charged with the want of love . What , not love God ? But aske his conscience the next question ; What good hast thou done for his sake ? No he can remember none of that , no goodnesse , no workes of mercy or charity hath come from him all his life long . But know this thou wretched rich miserly muckworme , that thou art bound to performe these works of mercy to the poore , both out of duty , and thankefulnesse to him , who hath given thee thy selfe , and all that thou hast . Yea , if thou beest not a meere beast , or blocke : When thou beholdest them ( the poor I meane ) behold how thou art beholding to Him , that suffered thee not to be like them . Hath God given thee all things , and dost thou then thinke it a great matter to give him back something ? especially seeing thou givest him but of his owne , as David gladly acknowledged , 1 Chr. ● 9 , 14. For shame consider of it , and let thy conscience make answer to what I shall aske thee , what can be more equall and just then to give a little unto him , who hath given all unto us ? especially seeing he hath granted unto us the use onely of what we possesse , reserving still the chief propriety unto himselfe , and to spare something unto the poor , out of our abundance at his request , who hath not spared to give unto us his onely begotten , and dearly beloved sonne ; that by a shamefull death he might free us from everlasting death and condemnation , and purchase for us eternall happiness . Yea in truth , what madnesse is it to deny , being requested , to give at his appointment some small portion of our goods ? who by his owne sight and authority may take all . And what senselesse folly were it to turne away our face from him , when he asketh in the behalfe of the poor , some earthly and momentany trifles , from whom we expect as his free gift , Heavens felicity , and everlasting glory . CHAP. XX. But to drive home this duty to mens consciences , see further what cause we have to extend our liberality to the relief of Christs poore members ; For here I shall take occasion to slide into a discourse , which in the Title page I durst not once mention , as well knowing how averse most men are , and how desperately most rich mens hearts are hardned against the poore ; whereof I le onely give you an instance . Some six years since , having taken no small paynes in composing the Poores Advocate in eight parts , I printed the first two of them with these words in the front ; That it is an incomparable favour to the rich , that there are poore to accept of their Charity , had they the Wit to know it . This they no sooner read but their bloods would rise , saying ; We must be beholding to the poore to accept of our charity , wee 'l see them hanged first . An expression more fit for a Caniball , then a Christian : And certainly such men had need to look to it in time : for of all men in the world , they shall have judgement without mercy , that are so miserably unmercifull . And I would wish them , to take heed of turning the deaf ear to Christ , when in his members he cryes to them for mercy : lest Christ turnes the deaf ear to them , when they ( being in far greater need ) shall cry to him for mercy . Again , ( which is worth the observing ) when the said two parts took so with the good , that provision was made , & a way thought upon that to every rich man in the Nation , there should be one of them , freely given for the poores good , by the Clarkes of every Parish , they ( I mean some of them ) so abused their trust , that the donor was forced to withdraw his hand : whereby both Rich and Poore , might sustain no little loss , the one in their souls , the other in their purses . For it is well known that a person of quality upon the reading of it , sent in many hundred pounds to the out parishes , to he be bestowed by the Church-Wardens upon their poore . If any shall think I wrong Parish Clarkes , let them but ask the Clark of Lawrence Church , whether the then Reverend Pastour , did not deliver him five and fifty of those Bookes , with the names of five and fifty rich men in that parish , together with a great charge to deliver them into every of their hands . And whether he did not most perfidiously and sacrilegiously barter them away to the Booke Women for other Bookes , instead of giving them to the parties . And this ( for I le mention no more ) I acquaint the world with , as tendring the good of his soul , more then that of his honour , for I have done in private what lies in me , to make him sensible of the crime , but he is the more obstinate . Now that I have taken occasion to shrowd the Remaines of the poores Advocate , under the notion of how to become happy here and hereafter , these are my reasons . First , Bounty to the poore , is the most proper meanes , tending to happiness . And secondly , it is very probable , that many will read or hear thus far , under this notion ( whether out of curiosity or self ends ) and having heard hitherto , will be willing also to hear me a few words in behalf of the poore , ( which is of no less concernment ) when otherwise they would have heard neither of both . Now such as have read the two first parts of The Poores Advocate , may remember , that I have dispatched these six heads . 1. The necessity of the duty . 2. The persons of whom it is required . 3. They to whom it must be performed . 4. VVhat . 5. How. 6. How much we are to give . In the other six parts , I intended to have treated , 1. Of the time when we are to give . 2. Of the meanes inabling to it . 3. Of the ends to be propounded in it . 4. Of the impediments that hinder it . 5. Of the remedies or incouragements . And 6. Of the Vses . But finding that it would have been as welcome to the parties concerned therein , as water into a ship , I will onely give you a few gleanings out of them : In which also I will more respect the weight and benefit of the matter , then the order of handling : that so I may couch all , within a little compass . CHAP. XXI . Touching the grounds , reasons , and inducements , which may move men to be bountifull and beneficent to the poore , with which I will begin : they are so many , that onely to name them all , would by worldlings be thought too much . Wherefore I will onely nominate such , as every wise man ( even out of self love ) will allow for weighty . And therein be as brief as possibly I can in running them over . 1. If in some good measure we perform this duty , if we deal our bread to the hungry , bring the poore that are cast out into our houses ; and that seeing them naked , we cover them , as it is I say 58. 7. God hath promised and given it under his hand , that it shall go well with us in our estates , and that we shall be no loosers by it , but he will surely pay it us again , Ecc. 11. 1. Luke 6. 38. Matth. 6. 4. And lest any should be discouraged , from performing these duties , because he is able to give but a little : he assureth us , that whosoever giveth a cup of cold water unto a Disciple in the name of a Disciple he shall in no wise lose his reward , Matt. 10. 42. And that because this reward is not grounded upon the excellency and merit of the work , but upon Gods rightousness and truth , in fulfilling his promises , according to that Heb. 6. 10. For God is not unrighteous , that he should forget your work , and labour of love , which ye have shewed toward his name , in that ye have minstred to the Saints , and do minister ; Whereby he implyeth that it is no more possible , that those who in love and obedience , have exercised themselves in these works of mercy , should lose their reward , then that God himself should lose his righteousness . And the wise man telleth us , that he who hath pitty on the poore , lendeth unto the Lord , and that which he hath given , he will repay again , Prov. 19. 17. Neither in reason can it be otherwise , for if mercy and bounty be in God , as an inexhanstible & everspringing fountain , and in us as a little stream that floweth from it , how is it possible that our small and shallow rivulets of mercy should flow to our Neighbours , and that the everlasting spring of Gods mercy and goodness should be dry unto us ? or how should the stream flow and the fountain and well head be dried up ? Yea let us assure our selves , that we cannot suffer ( in a wise and dis●reet manner ) empty our selves of these waters of Gods blessings , for the satisfying and quenching of the poore mans thirst , and relieving of his wants : but we shall again be replenished from the fountain of all goodness ; and if like kind Nurses , we let these deare Children of God suck the breasts of our bounty , for their comfort and nourishment : that which is thus spent will again be restored : whereas if we churlishly refuse to impart , and communicate this milk of Gods blessings , it is the readiest way to have it quite dried up . Neither are we to imagine that if we be carefull in feeding Christ , that he will be carelesse in feeding us . That he will deny us meate who hath given us his precious blood . That he will suffer us to want earthly trifles , who hath provided for us heavenly ricbes . Let such more then heathenish diffidence , be farre from us , who professe our selves to be of the houshold of Faith. Is it not he ( as Hannah speaketh ) that maketh poore , and maketh rich ; that bringeth low , and lifteth up . Do we enjoy all things through Gods blessing ? And can we thinke to keep our riches , by disobeying his commandment ? Indeed the contrary we may well expect , according to that , Prov. 11. There is that scattereth , and is more increased ; but he that spareth more then is right , shall surely come to poverty , vers . 24. And it is but just , if God deny thee thy daily bread , if thou denyest him the crumbs . And thus it appeareth , that by giving to the poor , we shall be no loosers . But this is not all ; For CHAP. XXII . Secondly , we shall not onely receive our own again , but it shall be with great increase . Yea , if the Word of God be true , there is not a more compendious way to thrive and grow rich , then by being bountifull to the poore : But that bounty is the best and surest way to ple●ty , and that it is so far from weakning a mans estate , or bringing him to want and poverty , that it is the onely meanes to keep us from it , and to bring plenty and abundance . I have largely and plentifully proved ( if you remember ) in Chapter the 30. of The best and surest way to become rich : And I heartily wish , that the Reader would peruse the same : For it is the most piercing and patheticall Chapter of all the parts , and should methinks exceedingly wheron those that are greedy of gaine , to put the same into practice , and make them bountifull in doing these workes of mercy , and not think themselves loosers thereby ; but rather to conclude as a mercifull man once did ; The more I give , the more I have . As what Husbandman does not reckon more of his seed in the ground , then of that in his Barn or Garner ? And shall we be such Atheists , as to trust the ground , and not God ? Yea , let us be so far from grudging these Almes to the poor , when we have fit occasion , that we do them with joy and thankfulnesse unto God , that he hath given us so fit an opportunity of sowing our seed , that so we may reap a fruitfull harvest . For what husbandman would not readily and cheerfully hearken to one , who should offer him fertile and fruitfull land , ready prepared , and ma●ured , to sow his seed in , with a faithful promise , that he should reape the whole crop for his own use , and benefit ? But thus God dealeth with us , when he giveth us opportunity of relieving the poor : Yea , in truth much better and more ability , for he gives us even the seed also we sow with ; and whereas , if a man should freely receive of another , Land to sow his seed in , yet he were not sure of a fruitfull harvest : For many accidents usually happen , which cut off the hopes of the most skilfull Husbandman , as Frosts , and Mildewes , wormes and locusts , tares and weeds , too much wet , or too much drought may destroy the corn , though the seed were never so good : or when it is ready for the sickle , the enemy may come and reap it ; but if we sow these seeds of our beneficence , believing Gods promises , and hoping for a happy harvest : we shall never sail of our expectation , because God who is infinite in power and truth , having promised a fruitfull crop , no outward accident is able to hinder it . But lest what hath been said should not be sufficient to prevail with men to be mercifull to the poore , let them hearken to , and mind well the many other reasons and inducements that propound themselves , and then I doubt not , but they will if wise , do good to others , if it be but to do a greater good to themselves . For of all other graces , the grace of charity and bounty , hath the most and primest promises of reward , to us and ours , both here and hereafter , of which I will mention some . CHAP. XXIII . Thirdly , God hath further promised to confirm , strengthen , and continue , as well as increase his prosperous and flourishing estate , and that in sundry places of scripture already cited and elsewhere . He is gracious and full of compassion , he sheweth favour and lendeth , he hath given to the poore , &c. And what shall be his reward ? Wealth and Riches shall be in his house , he shall not be moved for ever : his righteousness ( aye and his riches too , as is implied in the close ) shall endure for ever , he shall be in everlasting remembrance , he shall not be afraid of evill tidings , his heart is fixed trusting in the Lord , his horn shall be exalted with honour , Psal. 112. 1. to 10. All grace shall abound towards him , that he always having al sufficiency in all things , may abound to every good work , and hold out to the end , 2 Cor. 9. He deviseth liber●ll things , and by his liberallity he shall stand , Isa. 32. 8. He drawes out his soul to the hungry , and comforteth the afflicted : therefore his light shall rise in obscurity , and his darkness shall be as the noon day ; and the Lord shall guide him continually , and satisfie his soul in draught , and make fat his bones , he shall be like a watered garden , and like a spring of water whose waters fail not : and they that shall be of him , shall build the old waste places , he shall raise up the foundations of many generations , ●nd he shall be called the repairer of the breach , the restorer of pathes to dwell in , Isa. 58. 6 to 13. And the like Pro. 28. 27. He that giveth unto the poor , shall not lack : And so Psalm 37. 25. I have been young , and now am old , y ● have I not seen the righteous forsaken , nor his seed begging bread : and why so ? He is ever merciful and lendeth , and his seed is blessed , as it followes in the next verse , and in the next to that ; He that does good shall dwell for ever more , Verse 27. He shall not be forsaken , but the Lord will preserve him for ever , Verse 28. He shall inherit the Land , and dwell therein for ever , Vers. 29. and a great deal more to the same effect , Verse 31 , 33 , 34 , 37 , 39 , 40. See more Jer 17. 25. Psal. 1. 3. and 32. 10. Job 1. 10. which are all pregnant places , and full to the point in hand . But I may not stand upon it ; Onely read these Scriptures and remember them . Fourthly , he shall be blessed in his person , and that many waies : yea the benefits and blessings , temporall , spirituall , and corporall , for soul and body , which God hath promised to bestow upon the mercifull , for a reward of their bounty , are infinite , of which observe with me these few . First , touching corporall benefits and blessings . Blessed is the saith the Psalmist , that considereth the poore , the Lord shall deliver him in the time of trouble , he will keep and preserve him alive , he shall be blessed upon the earth , and not delivered unto the will of his enemies , Psalm 41. 1 , 2 , 3. Great priviledges ! but to these are added , Isa. 58. If thou draw out thy soul to the hungry , then shall thy health spring forth speedily , &c. verse 7. 8. But admit the mercifull man be long sick , God will preserve him alive , strengthen him upon the bed of languishing ; yea make all his bed in his sickness , the Lord will stir up the feathers under him , his soul shall be at ease , and his body sweetly refreshed , mercy shall be his cordiall or pillow of repose , untill he be raised up again , Psalm 41. 1. to 11. CHAP. XXIV . But see how God hath rewarded many particular persons for this most excellent vertue . Abraham in his old age was blessed with an Isaac , a godly son and heir , a glorious type of the worlds Redeemer , and entertained Angels by his hospitality : yea the Son of God , the Lord of Angels , as Sinesius observes . The Shunam●te that entertained the Prophet Elisha , received above a Prophets reward ; namely the promise and gift of a son when she was old , and the raising of him to life when he was dead , and the restoring of her house and land , lost in her long absence for the samine , 2 Kings 4 and 8. Chapters . Rebeccah got so good and great an Husband by her hospitality , as Chrysostom observes . Lot was honoured with the entertainment of Angels , and preserved alive with his whole family from the destruction of Sodom by his hospitality . The Widow of Sarepta was blessed with a miraculous increase of her meal and oyl , with the preservation of her family in the time of famine ; & with the resurrection of her son , by her relieving the Prophet in his banishment , 1 Kings 17. Revell or Jethro ( for it is the same man under two divers names ) as Calvin proves upon Exod. 2. for this , was rewarded with such a son in law as Moses , and by him better instructed in the true worship of God. Publius the chief man of the Island Melita , by entertaining St Paul and his companions gat his father healed of a feaver , and of a bloody flux , Acts 28. 8. It is likewise storied of Stephen King of Hungary , and of Oswald King of England , that their right hands did never putresie because so much exerc●sed in relieving the necessities of such as were afflicted . Again Fifthly , It bringeth the blessings of God upon all we 〈◊〉 , or do : And we know that the blessing of God in effect is all , and does all , Thou shalt surely give to thy poore Brother , and thy heart shall not be grieved when thou givest unto him : because for this thing , the Lord thy God shall blesse thee in all thy work , and in all that thou puttest thine hand to , Deut. 15. 10. And the like Prov. 22. 9. Luke 14. 14. It were endless to name the particulars , wherein God hath promised to bless the mercifull , see onely Isa. 58. Psal. 112. Prov. 10. and 22. Chapters , 2 Chron. 31. 10. Deut. 14 28 , 29. Ezek. 44. 30. Or turn to Luke 11. and there you shall see , that as fasting sanctifieth the body , and prayer the soul ; so Almes does sanctifie the substance . Give almes of those things which ye have ( saies our Saviour ) and behold all things shall be clean unto you , ver . 41. It s not spoken without a behold . But , CHAP. XXV . Sixthly , the mercifull man shall be no less blessed in his name and credit , he shall be had in honour and reputation : according to that Prov. 14. He that oppresseth the poore , reproacheth him that made him ; but he honoureth him that hath mercy upon the poore , ver . 31. And to this accords that of the Psalmist , he hath dispersed , he hath given to the poore , his righteousness endureth for ever his horn shall be exalted with honour , Psalm 112. 9. And so Proverbs 10. His memoriall shall be blessed , Verse 7. And of this I might give you sundry examples , and preg●●●t . As Rachab , Gaius , Job , The Centurian , Boas , Cornelius , and Mery : as how did our Saviour value and honour Maries bounty ? ( though so slighted by him that was a thief , and carried the bag , into which he would have had it come ) when he commanded it should be spoken of to her honour , wherefoever the Gospell should be preached throughout all the world , Matth. 26. 13 , But experience sufficiently proves , that a liberal and bountiful man , shall have all love and respect with men , all good repute and report , both living and dead : Nor is this so light a blessing as many deeme it , for what sayes the wise man ? The memoriall of the just shall be blessed : but the name of the wicked shall rot , Prov. 10. 7. Tea a good name , is better then a sweet oyntment : and to be chosen before great riches , Prov. 22. 1. yea , then life it self . Briefly , for conclusion of this point , let this be the use : when the poore at your gates ask their daily bread , they highly honour you , yea after a sort they make you Gods : therefore by your bounty & liberality , shew your selves at least to be Christians , to be men . Secondly , such as have by this divine vertue obtained a good report : let it provoke them as much to excell others in doing good , as they do excell them in hearing thereof . For I hold this a sure rule , He is of a bad nature to whom good report and commendations are no spur to vertue , but he is of a worse disposition , to whom evil report and blame , is no bridle and retentive from vice , which made Tully so wonder at the strange perverseness of Antony : whom neither praise could allure to do well , nor yet fear of infamy and reproach deter from committing evil . But , CHAP. XXVI . Seaventhly , the spiritual blessings and benefits which accompany these works of mercy , and thereby accrew to the soul even in this life 's as they are inestimable , so they are innumerable , lie nominate so many as may satisfie , and not cloy . First , it is the onely meanes to have the soul prosper , kept safe and preserved , Psal. 36. Preserve my soul ( saith David ) for I am mercifull , Verse . 2. The liberall soul shall be made fat , and he that watereth shall also be watred himself , Prov. 11. 25. The mercifull man doth good to his own soul , Verse 17. Secondly , it is rewarded with illumination and conversion , The two Disciples that went to Emaus , were rewarded with illumination , for entertaining our Saviour as a stranger , Luke 24. 45. Whence St. Austin observes , that by the duty of Hospitality , we come to the knowledge of Christ. Loe saith St. Gregory , the Lord was not known while he spake , and he vouchsafes to be known while he is fed . And then St. Albo●e the first Martyre , that ever in England suffered death for the name of Christ , was converted from Paganism to Christienity by a certain Clark , whom he had received into his house , fleeing from the persecutors hands . Thirdly , works of mercy are infallible signes of a lively faith ; whereby we may prove it to our selves , and approve it unto men . Jam. 2. 18. which fruits , if our faith beare not , it is dead , & not a living body , but a carcass that breatheth not , verse 26. They are signes of a lively faith , for no man easily parteth wirh his worldly goods to these uses , unless by faith he be assured that he shall have in lieu of them heavenliy and everlasting treasures . The merciful man is ever a faithfull man. Fourthly , it testifies our unfeigned repentance , whereof it is that Daniel saith to Me●usba●nezer ; Wherefore O King , break off thy sins by repentance , and thine iniquities , by shewing mercy unto the poore , Dan. 4 : 27. The which Zache●s practised , Luke 19. For no sooner was he converted unto God , but to testifie his unfeigned repentance , he giveth half his goods unto the poore , Verse 8. Fifthly giving much , is an infallible signe that many sins are forgiven us : as our Saviour speaketh of the woman , Luke 7. 47. Sixthly , by it we may know our selves to be the children of God 1 John 3. 14. Yea and others may also know it , John 13. 34 , 35. And hereby we know the unmercifull to be none of Gods children : for the Father of Mercies hath no children but the mercifull . Seventhly , it is said that Obadia feared God greatly : for when Iesabel destroied the Prophets of the Lord , he took an hundred Prophets and bid them by fifty in a cave , and he fed them with bread and water , 1 Kings 28. 3. 4. Therefore it is a sure signe of the fear of God. Eightly , they are undoubted fignes of our love towards God. When as we so love the poore for his sake , as that we be content to spare somewhat , even from our own backs and bellies , that we may the more liberally communicate unto their necessities . But this a wicked man will never do the onely loves the Lord 〈◊〉 Laban did J●c●b , onely to 〈◊〉 riches by him ; Or as Soul loved Samuel , to gain honour by him . True they will say they love God , and perhaps think so too : but let them say what they will , if unmercifull , I will never believe against Scripture , that they love God whom they have not seen : that love not their brother whom they have seen ; if we love him , we will love one another , 1 John 4 , 20 , 11. If any man ( saies the Apostle ) have these worlds goods , and seeth his Brother have need , and shutteth up his bowels of compassion from him , how dwelleth the love of God in him ? 1 John 3. 17. And us they are manifest signes of our love to God , so also of our love towards our Neighbours : when as we carry our selves in all Christian bounty towards them , as unto Children of the same Father , and members of the same body : suffering with them in their wants ; through compassion and sellow-feeling , and rejoycing with them in their fulness and prosperity . Hereby we know that we love the brethren : because our hearts and hands are open to them , for love is bountifull . For otherwise it is but an unprofitable , counterfeit , and hypocriticall love , to make shew of kindness and compassion in word , and to perform nothing in deed ; as Saint James plainly affirmeth , James 2 : 15. But that this alone is the best touchstone , to shew the sincerity and truth of our love ; many places demonstrate , as 2 Cor. 8. 8 , 24. 1 John 3. 18. CHAP. XXVII . And as our Almesdeeds are a sign of our love to God and our Neighbour : so the quantity of our almes , ( respect being had to the proportion of our estate ) is a signe of the quantity of our love , for he loveth but little , that having much , giveth but a little ; and contrariwise , his heart is inflamed with fervent love , who hath it inflamed with bounty towards his poore brethren : the extension of our love towards them , being the true touchstone of the intention of our love towards God. And as a great tree with many and large branches , is an undoubted sign of a root proportionable in greatness : and a small shrub above the ground , plainly sheweth that the root also is small wch is under it : so is it with our Almesdeeds which spring from it . For if we be bountiful in Almes , we are plentifull in love ; If we be slack in giving , we are cold in loving : but if we be utterly defective , in bringing forth these excellent fruits , then it is a manifest sign that this grace of love is not rooted , in us , 1 John 3. 17. Ninthly , It is an evident demonstration that we have saving knowledge and spiritual wisdom : for the wisdom that is from above , is full of mercy and good fruits , James 3. 17. Otherwise we are not wise , our wisdom descends not from above , but is earthly , sensuall , and devillish , Verse . 15. Tenthly , By these works of mercy , we make our calling and election sure , for if we do these things we shall never fall as St. Peter speak● , a Pet. 1. 7 , 8 , 10. And St. Paul infers , Col. 3. Put on as the elect of God , holy and beloved , the bowels of mercy and kindness , Verse 12. Which makes him in another place call charity a never sailing grace . 1 Cor. 1. 8. And a little after , he useth these words ; Now abideth , Faith , Hope , and Charity , these three , but the greatest of these is Cherity , Verse 13. Eleventhly , This is a duty which undoubtedly must justifie the truth of our religion , or else condemn us as hollow hearted , and swayed by hyp●crisie , James 1. This is pure religion , and undesiled before God , to visat the father less and widow in their affliction , Verse 27. O that this lesson would enter home into every one of our hearts , before we go out of our houses . For men may cry up this side , and cry down that , but of all the three , the Priest , the Levite , and the Samaritan ; none but the Samaritan ( that shewed mercy to him that was fallen into the hands of th●eves , was wounded , and stript of his rayment , ) was justified and approved of by our Saviour , Luke 10 , 36 , 37. And indeed God so highly prizeth , and esteemeth mercy and the works where in it is exercised towards the poore : that he preferteth them before the outward acts of relig●ous duties . Hosea 6. 6. I desired mercy and not sacrifice : that is rather then sacrifice ; This is the oblation which he chiefly requireth , yea , if we but look Micha 6. we shall find that God esteemeth it more , or above all sacrifiees and burnt offerings , were it thousands of rams , and ten thousand rivers of oyle , Verse 6. 7. He hath shewed thee O m●n , what is good , and what the Lord requireth of thee : to do justly , to love mercy , and to walk humbly with thy God , Verse ● Finally these works of mercy , are not onely anodor of a sweet smell , and a sacrifice acceptable and well pleasing to God : ( as the Apostle speaks , Phil. 4. 18. ) But also such an oblation , as if we offer unto God with a lively faith , the use of all the creatures shall be clean unto us : according to that of our Saviour , Luke 11. 41. See more Heb , 13. 16. Isa. 58. 6 , 7 , 8. James 1. 27. And this is a Twelfth benefit . CHAP. XXVIII . Thirteenthly , another no small benefit that we have thereby is , by our bounty towards the poor , we have the benefit of their prayers unto God , the which are very available , for the obtaining of all good things for us , the which argument the Apostle useth to incite the Corinthians to a liberal contribution , 2 Cor. 9 , 11. to 15. insomuch that when we hold our peace , or are sleeping in our beds , the loynes of the poore shall bless us , as it is Job 31. 20. and 29. 12 , 13. Whereas on the contrary , he that giveth not to the poore , shall lie open to their curse , according to that Prov. 28 , 27. and Deut. 15. 9 , and 24 , 15. the which curses of the poore , he will hear and ratifie , according to that , Job 31. 16. to 29. Fourteenthly , By the same meanes also , we give them and others occasion of praising , and glorifying God : whilest by the experiment of this ministration , they see our professed subjection to the Gospel of Christ , as the Apostle speaketh , 2 Cor. 9. 13. Wherefore let us strive to abound in this duty , that whiles they injoy our hounty , we may injoy their prayers ; 2 Tim. 1. 18. and God may have their praises , 2 Cor 9. 15. And so much the rather , for that of all men , seldom is any great sin , shame or punishment fastned on the charitable● for how should he speed ill that hath the prayers of so many ? Fifteenthly , it is no small pleasure , and joy which a Christian taketh in performing these works of mercy ; for first these vertuous actions in themselves , do even for the present fill their hearts with joy , who rightly perform them . But much more do they fill our hearts with joy , as they are evident signes to assure us , that we are indued with Gods saving graces , and as they do , being fruits of a lively faith , ascertaine us of our future reward , and the fruition of Gods presence , where there is fulnesse of joy for ever more . Yea the godly man , gives with more joy and thankfulness of heart , then the other receives the same , as enough can hear me witness ; Yea Seneca an Heathen can testifie the same : for he defines a benefit , to be an action proceeding from love , yeilding joy both to him that receiveth it , and much more to him that yeildeth it . Sixteenthly , The inward habit of goodness and mercy in our hearts , exercised in the outward actions of liberality & bounty by our hands , makes us to resemble God himself ; and that in such an attribute , as he delightetls above all others to stile himself withall . For howsoever he is infinite in glory , power , and all perfections : yet most usually in the Scriptures , he is called a God of mercy and compossion , and hereby principally , he maketh himself known unto Moses , desiring to see him , Exod. 34. 6. Nor can we in any thing resemble God more , then in this grace : and therefore it is our Saviours exhortation , that we be mercifull , as our heavenly Father is mercifull , Luke 6. 36. Now God gives to all richly to injoy , 1 Tim. 6. 17. Yea , blessed be God , saies the Church , that daily ladeth us with benefits , that crowneth us with loving kindness , and compasseth us about with new songs of deliverance , Psalm 103. and 36 Therefore seeing mercy and goodness do make us above all other graces to resemble God , and then the creature 〈◊〉 to greatest perfection and blessednesse , when he is the likest , and cometh nearest unto to the excellency of the Creator . And seeing we professe our selves to be children of our gracious and glorious God : and we can no way grace our selves so much , as by resembling our heavenly Father , in those attributes wherein he most shineth and excelleth : and nothing maketh us more like him , then mercy and compassion : let us hearken unto our Saviours injunction , and imitate our Father in being beutifull as he is . These are some of the spiritual blessings and benefits which God hath promised for reward to the mercifull in this life : it would take up too much time to mention the many more that might be added ; therefore I will leave them , and so procced to those that are eternall , & concern the life to come , which I would have you especially mind : yea if it be possible , pluck up all your senses into your ●ars , that you may the more mind , and better remember ; for it is enough to ravish any Christian soul , and to make him to stretch his estate upon the tenters , that he may be the more liberall , in relieving Christs poore members ; for the greater the liberality , the greater the recompence of reward , Phil. 4. 17. 18. CHAP. XXIX . That the merciful man , who distributeth liberally to the poore on Earth , ( in conscience and obedience to Gods Word ) whall be rewarded with the unvaluable gain , and matchless profit of everlasting salvation , is assured us here , and shall be injoyed of us hereafter . First , at the Hour of Death . Secondly , at the day of Judgement , is fully declared Luke 14. 13 , 14 , 16 , 9. Prov. 11. 17. 1 Tim. 6 , 18 , 19. Math. 5. 7. and 6. 〈◊〉 and 19. 29. But take these two places for all : Sell that ye have and give almes , ( at no hand let the poore want , what shift soever ye make , rather sell then want to give ) provide your selves baggs which wax not old , a treasure in the Heavens which faileth not : where no thief approacheth , neither 〈◊〉 corrupteth , Luke 12. 33 , 34. this is the first , the second is more full then that . When the Son of man shall come in his glory , and all the holy Angells with him : then shall he fit upon the throne of his glory , and before him shall be gathered all Nations , and he shall separate them one from another , as a shepherd divideth his sheep from the goats , and he shall set the sheep on his right hand , and the goats on the left ; Then shall the King say unto them on his right hand , come ye blessed of my Father , inherit the Kingdom prepared for you from the foundation of the world . For I was an hungred , and ye gave me meat , I was thirsty , and ye gave me drink , I was a stranger , and ye took me in , naked , and ye cloathed me , I was sick , and ye vifited me , I was in prison , and ye came unto me . And in as much an ye have done it unto one of the least of these my brethren , ye have done it unto me Ma●th . 25. 31. to 41. See here the incomparableness , and infinite difference between the work and the wages ! ye admire the love and bounty of God , and bless his name : who for the performance of so small a work , hath proposed so great a reward ; and for the obtaining of such an happy estate , hath imposed such an easie task . Here is a Kingdom , even the Kingdom of Heaven , Which cannot he valued with many millions of worlds , in recompence of a little mear , drink , and apparell , who then ( that is in his right sense . ) would not turn all his scraping into giving ? yea what can we think too much , what not too little to give to attain eternity ? for this incorruptible Crown of glory , 1 Pet. 5. 4. & for this Kingdom where are such joyes , as eye hath not seen , nor ear heard , neither hath entred into the heart of man to conceive , 1 Cor. 2. 9. A place where shall no evill be present , nor good absent , Matth. 6. 20. In comparison whereof , all the Thrones and Kingdomes upon Earth , are less then the drop of a bucket , Isay 40 , 15. and 66. 1. Yea how little , how nothing , are the poore and Temporary Injoyments of this life , to those we shall injoy in the next ? 1 Cor. 2. 9. Dost thou desire Beauty , Riches , Honour , Pleasure , Long Life , or what ever else can be named : no place so glorious by creation , to beautifull with delectation , so rich in possession , so comfortable for habitation , nor so durable for lasting , Rom. 8. 18. Heb. 12. 22. 1. Pet. 1. 4. 2 Cor. 4 , 17 There , O There , one day is better then a thousand , there is rest from our labours , peace from our Enemies , freedom from our sins , there is no Death nor Dearth . no pining nor repining , no fraud , sorrow , nor sadness , neither tears nor fears , defect nor loathing , Revel . 7. 16. 17. and 14. 13. and 21. 4. Job 3. 17. But of this I have spoken at large , in The whole duty of a Christion . Now all this is propo●●ded as a recompence for such as give what they have , have they but a very cup of cold water , Matth. 10. 42. Yea we cannot give so little to a disciple in the name of a disciple , but it assures us of our right and title unto this eternall inheritance . Heb. 6. 10. Prov. 14. 21. Col. 3. 12. 14. 2 Pet. 1. 7 , 8 , 10. 11. Phil : 4. 18. Matth. 5. 7. Christ hath promised to make thee a great one in Heaven , if thou but relieve one of his little ones on earth . Almes is a seed which we cast into the earth as it were , but we gather them crop in Heaven . Whence the Apostle would have Timothy to charge them that are rich in this world , that they be not high minded , nor trust in uncertain riches , but in the Lord : who giveth us richly all things to enjoy . And that they do good , that they be rich in good workes , ready to distribute , willing to communicate , laying up in store for themselves ( mark his reason ) a good foundation against the time to come , that they may lay hold on eternall life , 1 Tim. 6. 17 , 18 , 19. And hereupon it is , that he telleth the Philippians , he was glod that they had sent him a supply : not so much for his own benefit , as for their gain , which should be great in the day of account , Phil. 4. 14. 17 , 18. And this makes Solomon say , that he who is mercifull doth good to his own soul , Prov. 11. 17. So that to distribute to the poore on earth , is before hand to provide a rich treasure in Heaven . And who then that believes this , would not think himself happy in such an exchange ? Is not this the best Chimistry to turn Earth into Heaven ? is not this a good bargaine to part with vaine and uncertain things , to partake of real and durable riches ? Believe it , this is the best improvement , and the most that can be made of these things : Whereupon St. Austin thus exhorts , Si vis esse mercator optimus , faenerator egregius , da quod non potes ●etinere , ut recepias quod non poteris amittere ; da modicum , ut recipas cent●plum , da tempotalem possessionem , ut consequaris here ditalem aternan : Wouldest thou be a good Merchant ? a great Vsurer ? give that thou canst not keep , that thou maist receive that which cannot be lost : Give though but a little , that thou maist receive a thousand sold , give thy earthly goods , that thou maist obtain eternall life , though indeed this giving is rather a receiving then a giving , a receiving of treasure for trash , and for things that cannot be kept , a treasure that cannot be lost , as another hath it : Nor do the poore so much gain by what we give them , as we do , The deeds of the charitable , do far more profit the giver then the receiver , and he who gives an almes doth himself a greater almes . Neither is it so much given as laid up , for we may truly say , what I gave that I have , what I kept that I lost , as one caused it to be set upon his gravestone . What the charitable man gives here , is but sent , for he shall receive it again by Bill of Exchange in Heaven , and that with unspeakable increase . Yea it shall be a notable advantage to us at the hour of death : for when all other riches shall fail , what we have bestowed this way , shall let us in to heave : God freely cronwing his own grace in us . Make your selues friends of the Māmon of unrighteousness , that when ye faile , they may receive you into everlasting habitations , Luke 16. 9. The poore , saith Gregory Nicen , are appointed Potters , to let their rich Benefactors into Heaven . So that to give much , is to keep much ; and that what would otherwise be lost by keeping , the charitable man keeps by loosing , And so proves richer under ground , then ever he was above it , which makes one say ; He is not wise , who knowing he must hence ; In worldly building , maketh great expence : But he that buildeth for the world to come , Is wise , expend he never so great a summe . And another , he shall depart a beggar out of this world , who sends not a portion of his estate before him , unto eternall blisse . Nay it manifestly proves , that heaven is none of our Countrey , if we will send none of our wealth thither before us . Or rather , that we thinke Heaven nothing worth , when we will not give a little base pelse to compasse it . CHAP. XXX . But if giving might not properly be called gaining , why is it compated to sowing ? Experieence proves , that if we keep our seed by us , it will corrupt : but cast it into the earth we shall have it againe with manifold increase . A man treasures up no more of his riches , thou what he contributes in almes : The foole in the Gospell filled his barnes , in filling the bellies of the poore , he had done more wisely . I confesse this is a point of Doctrine , which the world will not receive , let God say what he will : 〈◊〉 godly Chrysostome both affirmes and proves , that the rich are more beholding to the poore , then the poore to the rich . The poor receive onely a single almes , the rich have returned them an hundred-fold here , and everlasting happinesse hereafter , Mat. 5. 7. & 25. 35. Luke 16. 9. wherein the prayers of their poore suppliants carry no small stroak ▪ For which see Cor. 9. 11. to 16. The poore are but the ground , into which these seeds are cast : But we are the Husbandmen , who disperse and scatter them . Now as the seed is chiefly for his benefit who soweth it , and not for the benefit of the ground into which it is cast : so the poor have but the present use and possession of this seed of almes-deed ; but the benefit of the crop or harvest , belongeth to those good Husbandmen , who sow in these grounds the seeds of their beneficence . Again , the poor receive onely things transitory , and but of small 〈◊〉 but they that give , things spirituall and eternall , most inestimable and heavenly riches ! Why say we then we give to the poor ? when as it may more truly be said , that we give unto our selves , rather then unto them , Dan. 4. 27. Prov. 11. 24. Why then should we thinke the poor so mightily bound and beholding unto us for our scrape and superfluius reliques ; or that we do such a meritorious businesse , whenwe largely relieve them ? And not rather thinke our selves beholding unto them and to God for them , seeing they are the occasions of such inestimable gaine , for such trifling disbursements ; as Austine speaks . And to speak rightly , giving is not more an act of Charity then of Christian policy : since we shall not onely receive our own again , but have a far greater return then can be expected , upon an adventure to the East Indies : Since we are more happy that there are poore upon whom we may exercise our charity , then they are , that there are rich who do relieve their wants though with never so great supply ; for as Austine speaks , if there were not some to receive thine alms , thou couldest not give Earth and receive Heaven : Wherefore give thanks unto him who hath given thee means by such a small prise , to procure a thing so precious . Besides , we may boldly aver , with Chrysostom ; that without poverty riches would be unprofitable : As consider that if with Adam and Eve , we had a whole world , but no body to make ready provision and to attend upon us , nor do any thing for us ; what joy could great men take of their riches , if there were not poore men to do mean offices for them , what low imployments should the highest be forced to descend unto , if there were no inferious to perform them ▪ How then should not a considerate man love & be liberall to them , and exceedingly bless God for them , and not do as do the most , scorne them , and not think them worthy a familiar-word●r● courteous look . CHAP. XXXI . And certainly , he wants both grace and wit , who does not admire the bounty and goodness of God , in that he hath offered us the opportunity of such sowing , such reaping , yea , O Lord what are we ? that thou shouldst give us plenty of all things here also , which unto them thou : hast denied : so that every way it is ( as our Saviour tells us ) a more blessed thing to give then to receive , ( which the Apostle would have us to remember , Acts 20 , 34 , 35. ) Yet no reason can we alleadge on our behalf , but O the depth ! Rom. 11. 33. Wherefore do thou O my God and Redeemer inlarge my heart with thankfulnesse , and implant this grace in my heart . O make me liberall of my mony , as thou wast of thy blood . O let me have an heart to give Food and Rayment to those , for whom thou gavest thy self a ransome . Yea , of all other graces , inlarge my heart with Christian Charity and compassion : since it is a grace so universally profitable , and withall so amiable . As O the loveliness and profitableness of this Christian grace ! For to do good to the poore , is more then a treble good : it pleasures them , most of all pleasures the doer : for it brings blessings upon their Soules , Bodies , Estates , Names , Posterity , it increaseth their reward , causes the poore to pray for , and praise God for us , and also others to glorifie him ; it is an odour that smelleth sweete , a sacrifice acceptable and pleasant to God ; who will fulfill all our necessities , through his riches with glory in Jesus Christ , as the Apostle delivers it , Phil. 4. 16. to 20. VVhence that great praise of it , 1 Cor. 13. 13. Now abides Faith , Hope , and Charity , but the chiefest of these is Charity . Whence Sozomen calls it , ●a sure toaken of a most vertuous mind ; and Lallantius a principall vertue ; and Calvin the chiefest office of humanity amongst us ; and Aretius , the most elegant ornament of a Christian life , and the holy Ghost , a never failing grace , 1 Cor. 13 8. whence also it is so highly commended in the Saints in all ages . As how is Abraham commended for his hospitality , and almes-deeds ? And Lot & Corunelius ? ( of whose almes there was in the presence of God , a memorandum made , Acts 10. 31. ) and Darcas ? ( whose good works and almes-deeds were to be seen , and shown , when she has selfe was not ; and the poore could not tell how with patience to take her death , she had done so much good for them all the time of her life , Acts 9. 36. 39. ) And those Christians , Acts 11. 29 , 30. for the care they had of the poor , in the Apostles time , Acts 2. 45. Thus the Macedonians are highly commended , and much honoured for their freenesse and forwardnesse , in relieving of the poor brethren at Jerusalem , as is seen upon record , Rom. 15. 26. And again , 2 Cor. 8. 1 , 2 , &c. And the like of the Philippians , and many more whom I must passe over in silence . CHAP. XXXII . And as bounty is the most beneficiall grace , and giving the greatest gaine in every respect : For almes to the poore , is like powring a paile of water into a dry Pump , that fetcheth up much more then was put in : So coutrariwise , to be unmercifull to the poor , and hard-hearted , or to wrong them whereby to enrich our selves is alike heynons sin , and the ready way to want here , and to find no mercy hereafter , as might most plentifully be shew● , Prov. 22. 16. James 2. 13. It is said , Prov. 11. He that with-holdeth more then is meet shall surely come to poverty , ver . 24. And so Ver. 25 , 26. He that with-draweth his corne , the people shall curse him ; but blessings shall be upon the head of him that selleth corne . And Prov. 58. He that giveth unto the poor , shall not lacke ; but he that hideth his eyes , shall have many a curse , vers . 27. And Prov. 22. 16. He that oppresseth the poor , to increase his riches ; and he that giveth to the rich shall surely come to poverty . Give then , that you may never want : hide not your eyes , that you may not inherite many a curse . But of this by the way onely ; for I would have you specially to take notice , that if we shew no mercy here , if we will not heare the suits of the poor when they crave of us for reliefe , neither will God give us audience , when we shall sue unto him hereafter . According to that Prov 21. 13. Who so stoppeth his eares at the cry of the poor , he also shall cry himselfe , and not be heard . Yea , he shall have judgement without mercy , that shewes no mercy , James 2. 13. For whereas to those that have sed the hungry , cloathed the naked , visited the sicke , &c. Christ shall say , Come ye blessed of my Father , &c. Contrariwise to those that have not done these duties he shall say , depart from me ye cursed , into everlasting fire prepared for the Devill and his Angels : For I was an hungred , and ye gave me no meate , I was thirsty , and ye gave me as drinke , I was a stranger , and ye tooke me not in , naked and ye cloathed me not , sicke and in prison , and ye visited me not ● For inasmuch as ye did it not to my poore members , ye did it not to more So these shall go away into everlasting punishment , but the other into life eternall , Matth. 25. 31. to 47. Where are two things considerable : They to save their purses , would not be at a little cost for the poore while they lived : and what have they got by it Now they are dead , b●t first , an everlasting separation from Gods blisfull presence , and th●se unutterable joyes before mentioned , and to be for ever co●fined in a bed of quenchlesse●flames . For this departure is not for a day , no● for years of dayes , nor for millions of yeares , but for eternity , into such paynes as can neither be expressed , nor conceived : There shall be no end ●f plagues to the wicked and unmercifull , Math. 25. 41. Mark 9. 44. Their worme shall not dye , neither shall their fire be quenched , Isa. 66. 24. Neither is the extremity of paine inferiour to the perpetuity of it , Rev. 19 , 20. & ●0 . 14. & 18. 6. 2 Pet. 2. 4. Heb. 10. 2● . Jude 6. The plagues of the first death are pleasant , compared with those of the second : For mountaines of sand were lighter , and millions of yeares shorter then a tythe of these torments , Rev. 20. 10. Jude 7. The pain of the body is but the body of paine ; the anguish of the soule , is the soule of anguish . For should we first burn off one hand , then another , after that each arme , and so all the parts of the body , it would be deemed intolerable , and no man would endure it , for all the pleasures and profits this world can afford , and yet it is nothing to that burning of body and soule in Hell. Should we endure ten thousand yeares torments in Hell , it were grievous , but nothing to eternity ; should we suffer one paine , it were miserable enough : but if ever we come there , ou● payns shall be for number and kinds infinitely various , as our pleasures have been here : Every sense and member , each power and faculty , both of soul and body , shall have their severall objects of wretchednesse , and that without intermission , or end , or ease , or patience to endure it , Luke 12. 5. & 16. 24. Matth. 3. 12. Yea , the paynes and sufferings of the damned , are ten thousand times more than can be imagined by any heart under heaven . It is a death , never to be painted to the life : no pen , nor pensill , nor art , nor heart can comprehend it , Mat. 18. 8 , 9. & 25 30. 2 Pet. 2. 4. Isa. 5. 14. & 30. 33. CHAP. XXXIII . Now what heart would not bleed to see men , yea multitudes run headlong into these tortures , that are thus intolerable ? da●ce hood-wink'd i●to this perdition . O the folly and madnesse of those tha● prefer earth , yea , hell to heaven ! time to eternity , the body before the soule ; yea the outward estate before either soule or body . These are the worlds fooles , meer children , that prefer an apple before their inheritance : Besotted sensualists , that consider not how this life of ours , if it were not short , yet it is miserable : and if it were not miserable yet it is sho●t ▪ that suffer themselves to be so bewitcht with the lo●e of their money , and their hearts to be r●veted to the earth , to be so inf●aved to coverousnesse , as to make gold their God ? C●rtainly were they allowed to have but a ●ight of this Hell , they would not do th●● ▪ if they did but either see or foresee , what they shall one day ( without serious and unfeigned repentance ) feel , they would not be hired with all the worlds wealth , to hazard in the least the losse of those everlasting joyes before spoken of , or to purchase and plunge themselves into those ease lesse and everlasting flames of fire and brimstone in hell , there to ●ry body and soule , where shall be an innumerable company of Devi●s and damned spirits to affright and torment them , but not one to comfort or pity them . But O that thou who art the Sacred Monarch of this mighty frame ! wouldst give them hearts to believe , at least , that the soule of all sufferings , are the sufferings of the soule ; that as painted fire is to materiall , such is materiall to hell fire ▪ That things themselves are in the invisible world : in the world visible but their shadowes onely : And that whatsoever wicked men enjoy here , it is but as in a dream , their plenty is but like a drop of pleasure , before a river of sorrow and displeasure ; and whatsoever the godly feel , but as a drop of misery before a river of mercy and glory . Then would they thinke it better to want all things , then that one needfull thing ; whereas now they desire all other things , and neglect that one thing which is so needfull : They would be glad to spare something from their superfluities , yea if need requ●re even from their necessaries , that they might relieve and cherish the poor distressed members of Jesus Christ. And let so much serve to have been spoken of the reasons that concern our selves in particular , and how God hath promised to blesse the merciful man in his soule , body , name , and estate . I should now go on to declare , that what the liberall man gives , his seed shall inherit : But I consider , that if for the increasing of their estates , for the obtaining of heaven , and the avoyding of everlasting destruction of body and soule in Hell , will not prevail with rich men to do some good with their goods while they live ; wharsoever else can be spoken , will be lost labour , and to no purpose . I grant there are some of them such despera●e doting fools , that they can find in their hearts to damn their own souls , and go to hell , to leave their sonnes rich : and therefore it will not be amisse to set down ( or poynt them to ) a few of those promises which God hath made to the mercifull or liberall mans seed , and posterity after him . I 'le alleadge but three places onely . CHAP. XXXIV . That if we bountifully relieve the poor , the reward of o●r charity shall not onely extend to us , but also to our Off-spring and Progeny ; the Prophet Esay ▪ witnesseth , Chap. 58. where he tells us , that if we will draw out our soule to the hungry , and satisfie the afflicted soule , the Lord will not onely satisfie our soules in drought , & make fat our bones , but th●● those also that come of us shal prosper unto many generations , ver . 10 , 11 , 12. And also the Psalmist , Psal. 37. I have been young , ●nd now a●● old saith hee , yes have I not seene the righteous forsaken , nor his seed begging ●●ead , vers . 25. then give● the reason ; He is ever mercifull and endeth , and his seed enjoyes the blessing , vers . 26. And so Psal. 112. His seed shall be mighty upon earth , the generation of the righteous shall be blessed , Vers. 2. to 6. Now what better inheritance can we leave to our Children , then the blessing of God ? which like an ever-springing fountaine , will nourish and comfort them in the time of drought , when as our owne provision which we have left unto them may faile ; and when the heate of affliction ariseth , will like standing waters be dried up . Nor is this only probable , but God hath set down that it shall be so : For he speaks far otherwise of the unmercifull , as Psal. 109. Let his children be fatherlesse , and his wife a widow : Let his children be continually vagabonds , and beg their bread . ( I pray mind it ) let them seek their bread also out of desolate places . Let the extortioner catch all that he hath , and let the strangers spoile all his labour . Let there be none to extend mercy unto him , n●ither let there be any to favour his fatherlesse children . Let his posterity be cut off , and in the generation following , let their names be blotted out , and the memory of them cut off from the earth ; Because ( mark the reason ) he remembred not to shew mercy , but persecuted the poor and needy , Vers. 6. to 17. all which he speaks by the spirit of prophesie , Though indeed we want not examples of this in every age . Was not this fulfilled in H●man ? and is it not fulfilled daily in our experience ? For hence it is , that riches ill got , or ill kept , shift masters so often . But take some other instances out of the Scriptures of both kindes ; Jon●●than is payd for his kindnesse to David , in Mephibosheth , Jethro for his love to Moses , in the Kenites . 1 Sam. 15. 6. some hundreds of years after he their Ancestor was dead . The Aegyptians might not be unkindly dealt withall for their harbouring the Patriarchs , though they afflicted their posterity : But the Moabites and Ammonites were either to dye , or not to enter into the congregation of the Lord , to their tenth generation , because they met not Gods Israel with bread and water in the wildernesse , Deut. 23. 3 ▪ 4. God caused Saul to spare all the Kenites , for that they had shewed mercy to Israel , who otherwise had all of them been destroyed , 1 Sam. 15 6. Another example you have in Job , 21. 18 , 19 , 20. all which shewes , that God usually blesseth and rewardeth the children for their fathers goodnesse , The loving kindnesse of the Lord ( saith the Psalmist ) endureth for ever and ever upon them that feare him , and his righteousnesse upon childrens children , Psal. 103. 17. And so on the other side , Eternall payments God uses to require of their perso●s onely , temporary often times of succession , as we sue the Heyres and Executors of our debtors . Now if this be so ; that what the liberall man gives , his seed shall inherit : then the good provision that we should make for our Children , consist ▪ not so much in laying up , as in l●ying out , and more in making provision for their soules , then for their bodies . I confesse it is the case of ni●e parts of the Parents throughout the L●●d , to provide for their childrens bodies , not for their soules , ( to shew that they begat not their soules , but their bodies ) to leave faire estates for the worser part , nothing for the estate of the better part . They desire to leave their children great , rather then good ; and are more ambitious to have their sons Lords on earth , than Kings in heaven But as he that provides not for their temporall estate , is worse then an Infidell , 1 Tim. 5. 8. So he that provides not for their eternall estate , is little better then a Devill . The use which I would have you make of the premisses is this ; Let none refuse to give , because they have many children , but give the rather out of love to , and for their children sakes , that God ( who as you see hath ingaged himselfe ) may be their Guardian , and provide and take care for them . Or if not for their soules , yet for thine owne : For why shouldest thou love thy children better then thine owne person ? and in providing for them , neglect thy selfe ? Yea ▪ why shouldst thou preferre their wealth before thine own soule ? and their flourishing estate in the world , which is but momentany and mutable , before the fruition of those joyes which are infinite and everlasting ? Will it nor grieve and gall thy conscience another day to thinke , that for getting , or saving some trifles for thy posterity on earth , thou hast lost Heaven ? or to remember , that thy children ruffle it out in worldly wealth ▪ and superfluous abundance ? when thou shalt be stripped of all , and want a drop of cold water to cool thy scorching soul in hell . CHAP. XXXV . Thus I might go on , and inlarge my selfe upon this , and add thereunto many other reasons . First , in regard of God. Secondly , in regard of Christ. Thirdly , in regard of the poore . Fourthly , in regard of others . I should also according to the order first proposed , shew what are the ends to he propounded in our giving almes , and lastly the severall impediments that hinder men from giving ▪ but I finde ( which when I fell upon it , I did not soresee ) matter representing it selfe , like those waters in Ezekiel , Chap. 47. which at the first were but anckle deep , and then knee deep , and then up to the loynes ; which afterwards did so rise and flow , that they were as a River which could not be passed over . Or like that little cloud which Elias his servant saw , 1 Kings 18. Much hath been said of this subject , but much more might be said ; for I could carry you a great way further , and yet leave more of it before then behind . But I am loth to tire my Reader , or cause any to make an end , before they begin , as not seldome doth Addition in this case bring forth substraction , and more writ , cause lesse to be read . Wherefore I will onely give you the sum of some few particulars briefly , and leave the rest . That little which I intend to deliver is : First , the neer communion that is between the poor and us with our head Christ. For besides the civill communion that is between all men , as being of one fl●sh , the off-spring and generation of God , Acts 17 , 28 , 29. The sonnes of the same Father Adam , and Noah , and so brethren one with another , and proceeding as so many flowers from one root , many Rivers from one fountain ; many arteries from one hea●t , many veines from one liver , and many ●ine●s from one braine . And likewise of the same Country & Common-wealth , yea of the same City and Corporation , yea perhaps neer Neighbours and parishi●ners , ( every of which the Holy Ghost maketh a sufficient argument to move us to do these works of mercy in relieving the poor , Isa. 58. 6 , 7. ) There are many spirituall respects , and divine relations which make a more neer communion between Christians one with another : for we are elected to the same eternall life and happinesse , we are not onely Gods workmanship . created in Adam according to his owne glorious image , but re●created and restored unto the divine Image ( lost by Adam ) in Christ the second Adam : we are redeemed in our soules and bodies , with the same precious blood of Jesus Christ , we are partakers of the same calling , whereby we are chosen out of the world , and gathered into the Church and communion of Saints , that we may inherit eternall glory together , and that out of darknesse into marvellous light , and out of a desperate condition , to be partakers of the same precious promises . And by vertue of this Calling , we serve one and the same God , are of one Church and family , and have one Religion , one faith , one baptisme , are invited guests to the same Table and Supper of our Lord , are all Heirs and Co-heires of the same heavenly kingdome , and therein annexed also with Christ our elder brother . Finally , we are brethren of the same Father , the onely Spouse of the same heavenly Bridegroom , and members of the same mystical body , whereof Jesus Christ is the head ; so that the neerest , and strongest communion that can be imagined , is between Christians one with another , and all of them with their head Jesus Christ : And should not all this move us to relieve them ? Yea , more then all this , If we do good to our fellow-members , the benefit will redound unto our selves , who are of the same body ; even as the hand giving nourishment to the mouth , and the mouth preparing it for the stomacke , do in nourishing it provide nourishment for themselves also . Yea more then all this , there is such a neare and strong union and communion with the poor , together with us , and with our head Christ our Saviour : That he esteem●th th●● as done to himselfe which is done unto them ; even as the head acknowledgeth the benefit done unto it , which the meanest member of the body receiveth . Yea , in truth , that is much more acceptable which we do for his poor members , then if we should do it to his owne person , as being a signe of greater love : For it is but an ordinary kindnesse to confer benefits upon our dearest friends , but to extend our bounty to the poorest and meanest that belong unto them , is a signe of much greater love . For if for their sakes onely , we do good unto these , how much more would we be ready to do it unto themselves , if they had occasion to crave our help ▪ And as in this regard , he much esteemeth this Christian bounty , so he will richly reward it also at the day of ●udgeme●t . For then these mercifull men , who have relieved the poor for Christs sake , shall with ravishing joy heare that sentence ; Come ye blessed of my Father because the works of mercy which they have done to the poor , Christ will acknowledge as done unto himselfe . And this will more rejoyce thy soale hereafter , then it doth now refresh the others body , when Christ shall say unto thee , Come thou blessed , and inherit the Kingdome . Nor will it then repent thee , that thou hast parted with a small part of what God hath given thee to the poor . CHAP. XXXVI . And indeed what can be a more forcible reason to make our hearts relent , though they be never so stony ? and our bowels to yearn with pity and compassion towards the poor ; though they were of brasse , and iron , Then to consider , that our dear Lord and Saviour in them doth crave reliefe : for who is so more then bru●ishly ungratefull , that can turne him away empty handed ? Who being infinitely rich in all glory and happinesse , was contented for our sakes to become poore , that by his povertly he might communicate unto us his heavenly riches . Who would not give Christ lodging ? Yea even ( if need should require ) the use of his own bed , if hee remember , that Christ was content so far to abase himselfe for our sakes , as to make a stable his chamber , and a manger his lodging , that we might be admitted into his heavenly , and everlasting mansious . Who would deny to cloath him being naked ? who hath cloathed our nakedness , and covered our filthinesse with the precious robe of his righteousnesse , in which we stand accepted before God , and receive the blessing of eternall happinesse . Who would not spare food out of his owne belly to relieve poore Christ , who hath given unto us his blessed body to be our meat , and his precious blood to be our drinke , whereby our soules and bodies are nourished unto everlasting life ? Who would not leave all pleasure and profit to go and visit him in his sicknesse and imprisonment , that left heaven , and his Fathers bosome , that he might come to visit and redeem us with the inestimable price of himselfe ? Yea , if wise , we will count it an honour , whereof we are very unworthy . As most unworthy we are of such an honour as to relieve hungry , thirsty , and naked Christ in his poor members . whence the Macedonians counted , and called it a favour that they might have their hand in so good a worke , 2 Cor. 8. 1 , 2 , 3 , 4. And that David thanks God , that of his owne he would take an offering , 1 Chron. 29. 9. And this is another reason to convince men , that it is most just and equall they should be liberall to the poor members of Jesus Christ. And so much touching the reasons and motives to this Christian duty . Then which , there cannot he either more , or clearer , or stronger , or weightier inducements , to perswade to any one thing in the world , then there is to this , if men have either hearts or braines . CHAP. XXXVII . The next to be considered is , The time when we are to give , and that is two-fold . First , when an opportunity of doing good offers it selfe , do it speedily without delay , readily entertain the first ●ot on , with-hold not good from thy Neighbour , when it is in thy power to do it . Say not to him that is in present need , goe and come again , and to morrow I will give thee , when thou hast it by thee , Prov. 3. 27 , 28. When Lazarus is i● need of refreshment , let him not wait , or lye long at thy door , Luke 16. 20. 21 , 22. For nothing is more tedious , then to hang long in suspence : and we endure with more patience , to have our hopes beheaded , and quickly dispatcht , then to be racked and tortured with long delayes , according to that Prov. 13. 12. Hope deferred , maketh the heart sicke ; but when the desire cometh , it is a tree of life . For as 〈◊〉 saith , Beneficentia est virtus que 〈◊〉 non patitur : Beneficence is a vertue which disliketh all delayes . And as Seneca telleth us , 〈…〉 ●it as properat ; All goodnesse is quick of hand , and swift of foot , and hateth aswell the paralyticall ●●●king , and staggering of those who doubt whether to give or no ; as the gouty lamenesse of such , as after they are resolved to give , make but slow hast . The greater speed , the greater love , for love can abide no lingring . Then does a benefit loose his grace , when it sticks in his fingers who is about to bestow it , as though it were not given , but plucke from him : and so the receiver praiseth not his Benefactors bounty , but his owne importunity , because he doth not seem to have given , but to have held one weakely against his violence . These delayes shew unwillingnesse ; Et qui moratur neganti proximus est : He that delayes a benefit , is the next door to him that denyeth it : Even as on the other side , a quick hand is an evident signe of a free heart . For proximum est libenter facientis cit● facere ; It is the property of him that giveth willingly , to give speedily . Being of Boa● his spirit , of whom N●●●y could say out of a common fame , That he would not be in rest , untill he had finished the good which was propounded to him , Ruth 3. 18. And as speed in bestowing graceth the gift , yea doubles it in respect of the giver , so it doubleth the benefit to him that receiveth it . Nam bis dat qui cito dat , he gives twice , that giveth quickly ; and the swifter that a benefit cometh , the sweeter it tasteth . Present relief to present want , makes a bounty weightier . And he cannot but esteem the benefit , that unexpectedly receives help in his deepest distresse : Whereas a benefit deferred , loses the thanks , & many times proves unprofitable to him that expects it . Joshuah marches all night , and fights all day for the Gibeonites , else he had as good have saved his labour . And possibly through these delays , thy almes may come too late , like a good gale of winde after shipwracke . When his health is lost for want of relief , or state ru●ed for want of seasonable helpe ; and so thy late and untimely almes will do him little good : For it fareth with men in their strength and state , as with a leake in ship , or a breach of waters , which may be easily stopped and stayed at the first appearing : but if let alone , will within a while grow remedilesse . There must then be no stay in these actions of beneficence , but onely that which is caused through the receivers shamefastnesse , But specially we must avoyd delays in giving , after we have granted ; for there is nothing more bitter , then to be forced to make a new 〈◊〉 for that which hath already heen obtained , and to finde more difficulty in the delivery , then in the grant . CHAP. XXXVIII . Another thing required in doing good works , is constancy and assiduity , the which is also implyed in the Metaphor of sowing seed , for the Husbandman contenteth not himselfe , to have sowed his seed in former years , but he continueth to sow it still to the end of his life : and though the Crop be sometimes so small , that the feed it selfe is scarce returned , yet he will not be discouraged , but will again cast it into the ground , in hope of better successe . And this must we do in sowing the seeds of our beneficience , casting them daily into the ground , which we finde fitted and prepared , and not thinke it enough to a●●orne our selves with them as with our best apparell , which we onely put on in high and Festivall dayes . We must make it our daily exercise , benefacta benefactis partegentes ( as one saith ) making one good deed an introduction unto another , and never leaving to do good , so long as there is any power in our hands to do it . And unto this the Apostle exhorreth , 2 Thess. 3. 13. Brethren , be not weary of well doing . And 1 Thess. 5. 15. Ever follow that which is good , both among your selves , and to all men . And in this we shall imitate our heauenly Father , and approve our selves to 〈◊〉 his children , who reneweth his mercies unto us every morning , and ●●●●iplyeth his blessings upon us every day with a now supply , and so we shall be sure to receive a rich reward : For it we be stedfast and 〈◊〉 , alwayes abounding in these good works of the Lord , we may be assured , that our labour shall not be in vaine , in the Lord , as it is promised , 1 Cor. 15. 58. Many other places there are , that require us to give constantly to seven , and also to eight , as Solomon phraseth it , even so often as the necessities of the Saints require : For th●●s the Apostle saith , 〈…〉 is the necessities of the Saints : He doth not say distribute , but distributing , using the participle , which noteth a continued act of 〈…〉 saith St. Paul of the Philippians , 〈◊〉 sentence and again to my necessity . A Well-head , or a Spring , ru●● with a constant streame , and will not be dry : so should mercifull deeds flow from us . The liberall Man ill devise of liberall things , and continue his liberality , Isa. 32. 8. And such in one was Boaz , of whom Naomi could say out of 〈◊〉 common 〈◊〉 , Blessed be he of he Lord , for he ceaseth not to do good to the living & to the dead , Roth. 2. 20. Again , we most increase in doing good , our care Must be as to grow in grace , so to bring forth new 〈◊〉 of good works , imitating herein the Church of Thyatir● , whose last works , excelled the first , Rev. 2. 19. Seeing we cannot otherwise be sure to be constant in them . For they who go not forward , but stand at a stay , will not long stay in their standing . And in this the beneficence of a godly man differeth from that which is in worldlings , who do some good works of mercy by fits , but are not constant in well doing : and also in that which is in Hypocrites , who do some good deeds for praise or profit , but yet desist when their turne is served : The flame of their charity lasting no longer than the fuell doth wherewith it is nourished ? but these have onely a green blade of an outward profession , and never come to the bearing of ripe 〈◊〉 . They run well for a time , but get not the garland , because they do not hold out to the end of the race . They are not true Christians , but onely dead images of Christianity , like that which 〈◊〉 saw in a Dreame , which had an head of gold , the middle parts of fil●er , his thighes of brasse , his legs of iron , and his feet part of iron , and part of clay : for so the head and first beginnings of their workes , are golden and glorious , but the last , and latter ends base , and of no worth . Thus we ought not onely to performe this duty presently , and constantly ; but we should increase in the doing of it . CHAP. XXXIX . But alass the rich worldling takes a quite contrary course : for either he never does any good at all , or if he do , it is at his death . The miserly Muckworms manner is , never to be liberall till he dies never to forsake , or leave his goods , untill his goods leave and forsake him . Being like the Muckhill , that never does good till carried out : or the fat hog , that is good for nothing till he comes to the k●●●● : or the poor mans boxe , that yeelds no money till broken up . Like a tree that lets fall none of his fruit , till he be forc'd by death , or violently shaken by sicknesse : And then perhaps he may thinke upon the poore , and part with something to relieve them . As sometimes , after he hath in stead of feeding the bellies of the poor , ground their faces by usury , extorting , wracking , inclosing , and halfe ●●doing whole Villages , he liberally relieves some sew at his death , and befriends them with the plaisters of his bounty , which is no other them to steale a Goose ; and sticke down a feather ; rob a thousand to relieve ten . Or rather as the Jewes bought a burying place for strangers with the blood of Christ : so he builde an Almes-house , or Hospitall for the Children , with their Fathers bones . Nor is that out of conscience , or love to the poore , but rather he thinkes by this , and a piece of Marble , to raise his name , and revive his credit , which he had long since lost , though it no whit avails him with men of judgement . Again , he thinkes that a little almes will make amends for a great deal of injustice . But this pleaseth God , like the offering of Cain , or as that of Nadab and Abihi● , when they offered str●●ge five unto the Lord , Levit. 10. For certainly , as the Lord would not in the l●● receive 〈◊〉 an offering the price of a dog , or the hire of a whore , so it is no going about to corrupt God with presents , and call him to take part of the spoyle , which he hath gotten by fraudulent meanes , and extortion . No , he that offereth to the Lord of the goods of the poor , is as he that sacrificeth the sonne in the sight of the Father , Eccl. 3. 4. Yea even Plato an Heathen could say , Neither the gods nor honest men will accept the offerings of a wicked man. Nay , a generous Roman would scorne to have his life given him by such a sordid 〈◊〉 g●t . As when Sy●●a the Dictator had condemned to death all the Iahab 〈◊〉 of Peronza , pardoning none but his Host , he would needs dye also , flying , he scorned to hold his life of the murtherer of his Countrey , as Appian relates . And for my part , I had rather endure some extremity , then to be beholding to the almes of Avarice . He that overvalues what he gives , never thinks he hath thanks enough ; and I had better shift hardly , then owe to an insatiable creditor . Now herein is the difference between grace , and corrupt nature : the Christian exerciseth himselfe in the works of mercy , in the whole course of his life , and giveth his goods to the poor , while he might enjoy them himself : but the wordling is only liberal at the approach of death , and then alone he is content to employ them this way , when as he seeth he can keep them no longer . And that not out of love towards God , or the poor , but out of feare of approaching judgement , and that dreadfull account which he must presently make before a just and terrible Judge : Or out of self-love , either that he may gaine the vain-glory of the world , or that he may satisfie for his sins , and to escape eternall condemnation . In which respect he giveth to the poor , and casts his bread upon the face of the waters , as the Merchant casts his goods into the sea in time of a storme , to preserve the ship from sinking , and himselfe from drowning . For were he not in danger to make shipwrack of his soul , and of sincking into the gulfe of hell , and condemnation , he would be no more liberall at his death , then he hath always been in the whole course of his life . But what do I speak of his being liberall or the approach of Death ? for not one of a thousand of these ever entertain such a thought . Ye● , they love all the world so little , that if it were possible , they would with Hermocrates , make themselves their owne Executors , and bequeath their goods to none else . As he that gives not till he dies , shewes that he would not give if he could help it ; and so it appears by their not parting with it , till they be plucked from it : For to give when they dye , and when they can keep it no longer , is not worth thanks , it is not in some sense their own to bestow , but rather to be liberall of that which is indeed none of their own , but other mens . Neither will God thou accept of it , or hereafter reward it ; which proves the covetous man no less foolish , then wicked ; for as one light carried before us , does us more good then many that are brought after : so does a little given in a mans life-time , more benefit him , then thousands at the hour of death . Because what the charitable man gives while he is alive and in health he shall carry with him being dead ; whereas the uncharitable man shall leave his gold behind him , but carry the guilt with him into everlasting fire . So that Misers may fitly be likened to the Mules of Princes , that go all day laden with treasure , and covered with gay cloaths ; and at night , after a tedious and wearisome journey , their treasure is taken from them , and they shaken off into a sorry stable , much galled and bruised with the carriage of those treasures , their galled backs onely left unto themselves : For after all these mens toyle and slavery , what they have shall be taken from them , and they turned off with their wounded consciences ▪ to that loathsome and irksome stable of hell and damnation . Wherefore , he that hath either grace or wit , will make his owne hands his Executors , and his eyes his Overseers . Nor are we sheep of Christs fold ( but goats and swine ) if we do not benefit others more in our lives , then by our deaths . CHAP. XL. It is no small wonder to me , that any wise man should so dore , and set his affections upon that which is so uncertain , and that will do him so little good in time of greatest need . As oh the uncertainty of riches ! whom either casualty by fire , or mundation of waters , or robbery of Thieves , or negligence of servants , or suretyship of friends , or over-sight of reckonings , or trusting of Customers , or unfaithfulnesse of Factors , or unexpected falls of Markets , or piracy by Sea , or unskilfulnesse of Pilots , or vislence of Tempests may bring to an hasty and speedy poverty . It is in the power of one gale of winde , or a farthing candle to make many rich men beggars . And then as the greatest floods have often the lowest ebbs , so are they most poor and miserable , that were formerly most rich , and in the mindes esteem most happy . 2. Or in case our riches thus leave not 〈◊〉 ; yet we know not how soon we may leave our riches : For , for ought we know , this very night may , be our last night . That rich man in the Gospell , reckoned up a large bill of particulars , great barnes , much goods , many yeares ; but the sum was short , one night . He that reckons without God , shall be sure to reckon twice . And so it may fare with thee ; There is but one way to come into the world , there is a thousand wayes to go out of it . In Plintes time , Physitians had found out above three hundred diseases between the crown of the head , and the solt of the foot , all which do lye 〈◊〉 ; and furking for our lives . Nor is that all , Anocreon that drunke● Poet , was choaked with the hurke of a grape . ●uripides returning Rome from King Archelous his supper , was torne in pieces of Dogs . Archemorus , sonne to Lycurgus , King of Thrace , was slain by an , Adder . Lucia sister to M. Azrelius , was killed with a needle which stuch on her breast , being thrust in by her Childe as she held it in her armes . Heliogabalus was slaine upon a Privy . Antiochus the Tyrant , rotted alive . Herennus the Sicilian , being taken prisoner , fell downe dead with very feare of what he should suffer , being a co-partner in the conspiracy of Caius Gracchus . And Plautinus the Numidian , at the very sight of his dead Wife , took it so to heart , that he fell upon her , and rose no more . I have read of a Captaine , that having murthered many on hors-back , was killed with his owne sword faliing out of his sc●bbard as he did alight . Bibulus riding through Rome in triumph , a tyle stone fell from the roofe of a house and killed him . And the like of King Pyrrhus . Tu lius Hostilius was slain with a Thunder bolt . How easily may some sudden sickenesse , an impostum : or the like out in two the thred of life , when we thinke the least of death . There be as mans little Sculs as great ones in Golgotha , sayes the Hebrew Proverb ; for one Apple that falleth from the tree , ten are pulled before they he ripe : And the parents mourn for the death of their children , as oft as the children for the death of their parents : Which were it well considered , would make men more wise then so to value the things of this life , and under-value those of the next . For that which the sterne is to the ship , the eye to the body , the Compasse to the Pilot , the same is the consideration of his end to a wise Christian. Or 3. If he still enjoyes his wealth , together with his life for many yeares , yet what will it profit him when sicknesse comes ? All the wealth in the world will not remove paine , neither will honour or greatnesse , if they be added to wealth . It is not the imbroydered stipper that will drive away the painfull govt . Nor the golden Diadem , the cruell head ache ; nor the Diamond ring , the angry Whitflow ; nor the long Velvet Roab , the burning Feaver . Yea , the asking of a tooth , the pricke of a thorne ; or some passion of the minde , is able to deprive us of the pleasures of the whole worlds Monarchy . Whence all earthly enjoyments are so often called vanities , because they are vain things to trust to , or dote upon , they cannot profit , or deliver in time of sickness or death , 1 Sam. 12. 21. 4. And lastly , he cannot carry the least part of his riches away with him : For as with Job , he came naked into the world , so he shall returne naked out of it : onely his evill deeds , and his accusing conscience ( if he repents not ) shall beare him company . Bona sequuntur mala persequuntur . Be not thou afraid ( saith the Psalmist ) when one is made rich , and when the glory of his house is encreased : For he shall take nothing away when he dyeth , neither shall his pompe descend after him , Psal. 49. 16 , 17. And also Solomon ; As he came forth of his mothers belly , he shall return naked , to go as he came , and shall beare away nothing of his labour , which he hath caused to passe by his hand , Eccles 5. 15. And likewise the Apostle ; We brought nothing into the world , and it is certaine we can carry nothing out of it , 1 Tim. 6. 7. Oh my brethren think of it ! it is but a poor comfort , to have wealth , and want grace : It is far better while our health lasteth , to sow the seed of godly actions in the field of this world , that at the Autumne or end of our age , we may reap the fruit of everlasting comfort . For to every man that doth good shall be glory and honour , immortality and eternall life , to the Jew first , and also to the Gentile , Rom. 2. 10. And so on the contrary : For unto them that do not obey the Truth , but obey unrighteousness , shall be indignation and wrath , tribulation and anguish upon every soule that doth evill , of the Jew first , and also of the Gentile , vers . 5. to 10. God hath said it , and they shall finde it : And what is it to flourish for a time , and perish for ever ? Whence let us learne this lesson ; That Justice hath li●cked as with an iron chaine , goodnesse and blesseanesse , sinne and punishment together , insoperably , as the cause and the effect , as the body and the shadow , as the worke and the wages , as the Parent and the Childe , 〈◊〉 bege●ting another . He that sowes the seed of godly actions in the field of a repentant heart , shall at the Autumn , or end of his life , reap the fruits of everlasting comfort , and so on the contrary . And so much of the time when we are to give . I should now come to the meanes enabling thereunto , which are principally two , Labour & Industry , in lawfull getting , and frugality or thriftinesse in spending our goods lawfully gotten : that so having greater plenty , we may be the richer in good works , according to the French proverb ; A seasonable gathering , and a reasonable spending , make a good house-keeping . But of these I have spoken in the means to attain riches , Chap. 32 , 33. beginning at page 50. Onely I will add a few lines . CHAP. XLI . First , touching Labour or Industry in lawfull getting and eneteasing by all lawfull meanes in our Callings , that it enables a man to perform this duty , the Apostle sheweth in preseribing it to the Ephesians , as a means of bounty and beneficence ; Let him that stole steale no more , but rather let him labour , working with his owne hands the thing which is good , that he may have to give to him that needs . And Solomon deseribing the vertuous woman , saith in the first place , that she seekes wool and flaxe , and workes willingly with her hands ; that she layes her hands to the spindle , and her hands hold the distasse : and then that she stretches out her hands to the poore , yea she reaches forth her hands to the needy . And St. Luke having testified of Derom , that she was full of good works and alme deeds which she did : He soone after sheweth the meanes , and fountaine of her beneficence , to wit her labour and industry , in making costs and garments . So Peter Martyrs Wife is commended for having been a prudent and painfull housewife , and bountifull to the poor and needy , the former good quality enabling her to the latter . Be we therefore painfull and industrious in our severall callings , that GOD may prosper and replenish us with good things , that so we may the better communicate them to others . Secondly , Frugality or thriftinesse in spending our goods lawfully gotten : For thrift , ( which is a due saving from sinfull and needlesse expences ) must be as the purveyor for liberality . Be spuring in unnecessary expences , that thou mayest be liberall in good uses , and this will mightily manifest thy heart to be right . The fuell of charity is frugality , and the flame piety , as we may see in B●az , whom we finde to be thristy , religious , charitable : For 〈◊〉 by lopping off the 〈…〉 branches , a good tree is made more fruitfull : So by cutting off all needlesse expenses , a liberall man abounds more in good words . Whence observe that rule of our Saviours , so to dispose of that plenty which Gods goodnesse hath bestowed on us , as that nothing be lost , John 6. 12. Now a thing may be lost and spoyled two wayes by our owne fault ; either when we suffer our meate and drinke to wa●e corrupt and dead ; and our garments not beaten , or our gold and silver cankered and rusty , rather than bestow is upon the poor members of Jesus Christ. Which makes St. James utter these dreadfull words , Chap. 5. Go to now ye rich men , weep and howle for the miseries that shall come upon you ; Tour riches are corrupted , and your garments moth-eaten : Tour gold and silver is canckered , and the rust of them shall be a witnesse against you , and shall eate your flesh as it were fire : and more of the like , Vers. 1. to 7. But lest I should step too far out of the way , return we to the matter in hand , which is thrist or frugality , and not covetousnesse or cruelty . As Oh! how liberall might we be in charitable uses , and in shewing mercy , if we would use Thrift as a Razor , to cut or shave off all superstuous expences , about unlawfull and unnecessary things : if we would lay it as a rule , to moderate and diminish all expences about things even lawfull . A good layer up , is a good layer out , as is plainly verified in that vertuous Ruth , who was no lesse pious and charitable in spending , then soberly frugall in sparing and saving ; for she brought forth , and gave to her poore Mother in Law , that she had reserved at dinner , after she was satisfied . Frugality , saith Justine , is the mother of vertues . I am sure it is the basis , and foundation , the pillar and supporter of liberality and benificence . For instance , though Peter Martyr had forsaken all for the Gospell sake , and left his great riches and preserments he did enjoy in Italy , having nothing to live on but a small stipend for his Professorship at Strosbourg : Yet being very frugall and sparing , he had enough to maintain himselfe , and to helpe his friends too : whereas on the contrary , an expensive man by his wasting and over-lavishing of his estate , disables him from doing good to himselfe or others . CHAP. XLII . But you will aske me , from what must we save ? I answer , from Riot , Luxury , Drunkenness , Garning , and such like sinfull expences , by which men waste and lavish that which might suffice many others besides themselves . Yea , that sordid sinne of drunkennesse , besides robbing the poor , hath brought a multitude of rich men to poverty , and poor men to beggery . Secondly , from Banquetting and feasting , wherein at the least , one of these three spots of unthristinesse is commonly seen : Excesse of frequency , excesse of plenty , or excesse of delicacy . With some feasters it is alwayes Holiday , never considering that the Rich man in the Gospell is not so much branded for feasting sumptuously , as for feasting sumptuously every day . Others , though they feast their friends but seldome , yea when they do , they resemble Isaacius Angelus , whose usuall feasts did so exceed in abundance and quantity of provision , that they were said to be nothing else but a mountaine of loaves , is forrest of wild beasts , 〈◊〉 sea of fishes , and an Ocean of wine . Thirdly , others are so for delicacy , that like Philenenus that Belly-god , they think that sweetest , that is dearest . It is a horrible wide that is practised by many now adayes , even meane ones , they scorae forsooth that any Butchers meat , should be admitted their Table when they feast it . The cru● rule of Feasts and Banquets seeme to be dead with our Forefathers , whose dishes for sort , number , price , and serving out , was inferiour to our sawce , insomuch that lesse then tho reversion might suffice the whole company , though they suffer the poor to starve , who might be well sed with the superfluity thereof . Tantum luxuries potuit suadere malorum . Fourthly , much might he saved , out of what men spend lavishly in Apparrell and Rayment : For many spend so much in the number , matter , and making of their Garments , that they have little left to be liberall withall . The French proverb , that Silke quenches the fir●● the Kitchen , is not more tarte then true . How many ruffle it in silke , 〈◊〉 that are scarce able to pay for wool ? Yea , some can carry whole Mannors upon their backs , heads , feet , and fingers , what hospitality then can be expected from such ? Fifthly , much might be spared of what is lavishly spent in keeping of Coaches . As Oh! the fearfull Pride , Atheisme , contempt of Gods Word , and want of compassion to Christs poor members ; that is manifested in , and the sad account that men have to give even for this abhominable excess . I dare say , many within these few years , have and do keepe Coaches , who can remember the time , that they or their Fathers would have been glad to be kept in an Almes-house . And who spend more in one yeare upon this Lordly vanity , then they do in twenty yeares upon these works of mercy . I know it is lawfull enough for many to keep them : but if they can afford to spend forty pounds a yeare in keeping of a Coach , meerly for pompe and pleasure , and cannot afford halfe so much to keep thousands from starving in these hard times , wherein not one in two all the land over , can get sufficient meate for their bellies , or cloaths to their backs , or fire in their houses if they have any ; certainly they can never look to be set at Christs right hand , and to heare that joyfull sentence , C●me ye blessed , Marth . 25. CHAP. XLIII . Sixthly , how much might be spared of what men vainely spend in keeping of Horses , Hawkes , and Dogs ? when not a few , change their Ancestors liberality upon Christs members , into prodigality upon Beasts . When they will kill an Horse of price , in the pursuit of a Hare worth nothing . Or to be at twenty pounds a yeare charge in Hawkes , to catch a few Partridges not worth so many-shillings : when the poore are not so many groats the better for their worships . Seventhly , how much of that which might be given to the poore , is wasted in that witch Tobacco , when many spend as much in that wanton weed , as their honest Forefathers spent in substantiall hospitality : When an hundred pounds a yeare upon this precious stinke will scarce serve their turns , were it now as dear as it hath been , Yea I have known a Knight and his company , in one day drink out five pounds sterling , in five ounces of Tobacco ; which I am sure had been better bestowed upon these charitable uses . The Knights name was Huit . The Apothecaries Name that sold it , was Bakon ; at the Myter in Fleetstreet it was taken . Again , hundreds there are , that will buy all the News Books , Declarations and Proclamations that come forth , ( which since the beginning of our troubles , have amounted to no small sum ) and yet are so far from being bountiful to the poor , that by their good wills , they will neither pay debts nor duties . Others as bountiful and as good Christians as they , that can afford to give three pounds for a falling Band , five pounds for a Tulip , ten , twenty pounds for a yard of Lace : But will Christ take this well , and count them good Stewards ? when he shall sit upon his Throne , and judge every man according to his deeds , Matth. 25. 31. to the end . To these might be added the vast sums of mony that are lavisht out without measure , in needless and unnecessary Buildings , and trimming of houses , as if the owners were to dwell for ever in this world ; So many Walks and Galleries , Turrets and Pyramides , such setting up , pulling down , transposing , transplacing , to make gay habitations , for the memory and honour of mens Names : So much yearly bestowed in costly furniture ; with which their houses were well stufe and filled before ; whereas multitudes of people , by reason of the late civil wars , are driven to wander about , as having no certain dwelling-place , yea no other house then the wide world ; no other bed then the hard ground , and no other Canopy then the wide Heaven . And so I might go on to many hundreds spent in Law-suits , for the satisfying of a self-will ; so much spent in sports and needlesse Journeys , in Gaming and Revelling , in kindnesses to Friends and Neighbours , and many the like ; Whereas they should be sparing in other things , that they might be the more bountiful in this duty ; They spend where they should spare , and spare where God biddeth them spend : Yea , whereas the godly man spareth not onely from his superfluities , but even from very necessaries , that he may have the more to spend in bounty and beneficence : These only spare in the works of mercy , that they may have the more to spend upon their sinful Vanities . But as the niggard that soweth not , shall not reap ; so the prodigal Worldling , that soweth onely to the flesh , shall of the flesh reap corruption ; as it is Gal. 6 : 8. Now for conclusion of this point , if Frugallity and saving , be so great an help to bounty and liberality ; let it be our care to practice it ; avoiding both the extreams , Prodigality on the one side , and Avarice on the other ; for this ( as all other vertues ) is placed between two extreams , as the Planet Jupiter , between cold Saturn , and fiery Mars ; Let it be used as a razor of all wicked and superfluous , and as a rule of all good and necessary expences ; For that stock is like to last , that is neither hoarded up miserably , nor dealt out indiscreetly : We fow not the furrow by the sack full , but by the handful ; and the wise man knows , it is better looking through a poore Lettice-window , then through an Iron Grate . Let it quite shave off , all expenses about Surfeiting and Drunkenness , Harlotry and Wantonness , with other debauched courses , which many amongst the Heathens have been ashamed of ; and therefore should not be once named among Christians , Eph. 5. 3. Nomina sunt ipso , pene timenda sono . And let is also moderate and diminish those excessive charges which too commonly men are at , about things lawful and commendable ; because if men would so do , the poor would be richly provided for : As how much might be saved , how many millions of money every year ; and how abundant might we be in works of mercy , and yet be never the poorer at the years end ? Yea how would they praise God , and pray for their bountiful Benefactors ? And how would God bless us in our souls , bodies , names , estates and posterities ? As he hath abundantly promised in his Word . CHAP. XLIV . AND so much of the means enabling to this duty : Now of the ends we are to propound to our selves in the doing of it , wherein I wil be brief . Fourthly , As our Alms or Works of mercy , should flow from faith , obedience , charity , mercy , unfeigned love ; &c. which are proper onely to true believers , and such as in Christ are first accepted ; ( because as a woman that abides without an Husband , all her fruit is but as an unlegitimate birth ; So until we be marryed to Christ , all our best works are as bastards ; and no better then shining sins , or beautiful abominations , as the Apostle telleth us , Heb. 11. 6. Rom. 14 , 23. ) So our aim and end must be , the glory of God , the good of our brethren , who are refreshed with our Alms , the adorning of our Profession with these fruits of Piety , the edification of others by our good example , the stopping of the mouths of our Adversaries , our own present good , both in respect of temporal and spiritual benefits , and the furthering and assuring of our eternal salvation ; all which shews that howsoever any man may give gifts out of natural pity ; yet onely the Christian and godly man , can rightly perform this duty of Alms-deeds ; for it is a good work ; and there are none do good , but those that are good ; neither is it possible that there should be good fruit , unless it sprung from a good Tree : Charity and Pride do both feed the poor ; the one to the praise and glory of God , the other to get praise and glory amongst men ; in which Case God will not accept , but reject a mans bounty . As when one sent a Present to Alcibiades , he sent it back again , saying , He sendeth these Gifts ambitiously , and it is our ambition to refuse them . The Hypocrite aimeth chiefly at his own glory and good , either the obtaining of some worldly benefit , or the avoiding of some temporal or everlasting punishment ; or finally , that he may satisfie God's justice for his sins , make him , beholding unto him , and merit at his hands everlasting happiness . But the Christian doth these works of mercy with great humility , remembring that whatsoever he giveth to the poor for Gods sake , he hath first received it from God , with all other blessings which he enjoyeth : In which respect when he doth the most , he acknowledgeth that he doth far less then his duty , and that with much infirmity and weakness ; and therefore in this regard he humbly confesseth that his Almes are sufficiently rewarded , if they be graciously pardoned ; the which , as it maketh him to carry himself humbly before God , so also meekly and gently towards the poore . And indeed our axes , saws , hammers and chisels , may as well and as justly rise up and boast , they have built our houses , and our pens receive the honor of our writings , as we attribute to our selves , the praise of any of our good actions . And it were as ridiculous so to do , as to give the Souldiers honor to his sword ; For of him , and through him , and for him are all things : to whom be glory for ever , Amen . Rom. 11. 36. If we have any thing that is good , God is the giver of it ; if we do any thing well , he is the Author of it , Joh. 3. 2. Rom. 11. 36. 1 Cor. 4. 7. & 11. 23. We have not onely received our talents , but the improvement also is his meer bounty . Thou hast wrought all our works in us , saies the Prophet Isaiah , Chap. 26. ver . 12. We do good Works , but so much as is good in them , is not ours , but God's : We for these things , magis Deo debitor est , quam Deus homini ; are rather debtors to God , then God to us . We cannot so much as give him gratias , thanks ; unless he first give us gratiam , the grace of thankfulness . God gives not onely grace asked , but grace to ask : We cannot be patient under his hand , except his hand give us patience . God must infuse , before we can effuse . The springs of our hearts must be filled from that ocean , before we can derive drink to the thirsty . For as the virtue attractive to draw Iron , is not in the Iron , but in the Adamant ; so all our ability is of God , and nothing as our own can we challenge , save our defects and infirmities . Whence that of Austin , Lord look not upon my Works , but upon thy Works which thou hast done in me , or by me ; which indeed he does even to the amazement and astonishment of all that are wise and truly thankful : For ( mark it well ) first he gives us power to do well , and then he recompenceth and crowneth that work which we do well by his grace and bounty . Bernard reports of Pope Eugenius , that meeting a poor , but honest Bishop , he secretly gave him certain jewels wherewith he might present him , as the custom was for such to do : So if God did not first furnish us with his graces and blessings , wee should have nothing wherewith to honor him , or do good to others . Of thine own I give thee , said Justinian the Emperor , borrowing it from the Psalmist , 1 Chron. 29. 14. The use whereof before we leave it , would be this : First hope we for , but challenge not a reward for our well-doing : yet not for it self , but for what Christ hath done for , and by us . Let this be the temper of our spirits , when we do any duty ; Do we the work , give God the praise . To us the use of his gifts ; to him the thanks and glory for ever . Yea having received all we have from him , and done all that we do by him ; what madness and folly is it , not to refer the glory and praise of all to him , as the Apostle argues , Rom. 11. 36. to which he adds , as an injunction ; Whether ye eat or drink , or whatsoever ye do , do all to the glory of God , 1 Cor. 10. 31. O God , if we do any thing that is good , it is thine act , and not ours : Crown thine own work in us , and take thou the glory of thine own mercies . God bestoweth upon us many indowments , to the end onely , that we should imploy them to his honor , and best advantage that gave them us : For that he may be honored by our wisdom , riches , graces , is the onely end for which he gives us to be wise , rich , gracious , Matth. 25. 27 , 30 1 Cor. 12. 7. & 14. 26. Rom. 12. 6. Ephes. 4. 11 , 12. Yea it is the onely end for which we were created , Isa. 43. v. 7. & therefore it hath alwaies been the aim , end & mark which all the Saints have ever indeavoured to hit , though with several shafts ; as the same beams are many , but the light one . For whereas the ignorant ascribe the effects and events of things to Fortune , the Atheist to Nature , the Superstitious to their Idols , the Politician to his plots , the Proud-man to his own power and parts , too many to second causes : in all these the Servants of God look higher , resolving all such effects to their first principle , Digitus Dei , the finger of God ; ascribing to Him the praise , as I might abundantly shew from the Word , could I stand upon it : Yea , even Titus the Emperor when he was praised for a victory that he had got , made answer , That it proceeded from God , who made his hands but the instruments to serve him , as Josephus testifies . The Godly , as they do all by his power , so they refer all to his glory . CHAP. XLV . BUt the Worldling hath neither heart nor brain so to do , or once to cast an eye , or have the least aim at God's glory , even in their greatest undertakings ; or whatever they either receive or do : but instead of giving glory to God , they take it to themselves , as Herod did , Acts 12. 23. ascribing the increase of their corn , wine and oyl , their honors , successes , &c. either to the goodness and sharpness of their Wit and skill , or to the greatness of their industry , or of their power and authority ; saying with proud Nebuchadnezar , Is not this great Babel which I have built , by the might of my power ? &c. Dan. 4. 30. Have not I got all these goods , victories , preferments , &c. my self , and by mine own wisdom and providence , which the Prophet calls , sacrificing to their own net , and burning incense unto their drag , Hab. 1. 16. Even as it fared with the children of Dan , Judges 18. who ascribed the honor of their success to their Idols . Or as it fared with Israel , God gave them sheep and Oxen , and they offered them up to Baal : He gave them Ear-rings and Jewels for their own ornament , and they turned them to an Idol : Yea , poor silly souls , they are like Swine , that feed upon Acorns , without ever looking to the Oake from whence they fell . Or the Horse that drinks of the Brook , and never thinks of the Spring . Christ rains down Mannah , they gather it and eat it , and scarce ever think from whence they had it ; at least the thought of his blessings is out of their minds , as soon as the taste is out of their mouths . As but one of those Ten , that could lift up their voices for cure of their Leprosie , return'd with thanks when they were cleansed ; so it is ten to one if any give glory to God : Luck , or wit , or friend , one thing or other still lies in their way , and takes up Christ's glory , and the thanks ere it can come at him . Customary fruition hath made men scarce think themselves beholding to God. But as he that having fed his body , and asswaged his hunger , and gives no thanks , steals his meat ; so in all other things . In visible benefits , not to see the invisible giv●r , is great infidelity and blindness : and indeed , if any thing infallibly proves an hypocrite , it is when base ends are the first movers of good duties . Now what I have spoken of good men in this point , I might shew of good Angels and glorified Saints in Heaven ; yea of Heathens and Idolaters ; yea I might add , that not to be thankful , nor to acknowledge what God our bountiful Benefactor , bestows upon , and does for us , is to fall short of the very brute Beasts : The Ox knows no Owner but man , and him he does acknowledg and love according to his capacity , Isa. 1. 3. And it 's well known what strange things are recorded of Lyons , Dogs , Eagles ; yea , how oft shall we see a Dog welcome home his Master , with all possible expressions of love and thankfulness , when perhaps his Wife entertains him with frumps and frowns : And certainly , had beasts the like knowledge with us , of their Maker , they would worship and serve him better then do their Masters ; but for proof of this enough . Though indeed , if the very worst of men did but know and consider how they should pleasure themselves in being humble and thankful , they would use all their possible endeavours to that end ; As most pleasant it is to God , and most profitable to us , both for the procuring the good we want , and for the continuance of the good we have . CHAP. XLVI . INto the humble and thankful soul , that giveth him abundance of glory ; his Spirit enters with abundance of Grace , sowing there , and there only , plenty of Grace , where he is assured to reap plenty of glory . But who will sow those barren Sands , where they are not only without all hope of a good Harvest , but are sure to loose their Seed and Labour ? And in common Equity , he that is unthankful for a little , is worthy of nothing ; whereas thanks for one good turn , is the best introduction to another . Holy David was a man according to Gods own heart ; and therefore he continually mixeth with his Prayers , Praises ; and being of a publike spirit , he discovereth the secrets of this skill : As when he saith , Let the people praise thee , O God , let all the people praise thee ; then shall the earth bring forth her encrease , and God , even our God shall give us his blessing , Psal. 67. 5 , 6 , 7. When Heaven and Earth are friends , then Summer and Winter , Seed-time and Harvest , run on their race . When God was displeased , what was the effect ? Ye have sown much , and have reaped little . Again , when God was pleased , mark the very day ; For from that very day I will bless you , Hag. 2. 15. to 20 Whensoever glory is given to God on high , peace & good will shall be bestowed on men below , Luk. 2. 14 ▪ Psal. 84 ▪ 11 , 12. Noah gave a Sacrifice of Praise for his deliverance from the Flood ; And God being praised for that one deliverance , he perpetuateth his blessing , and promiseth an everlasting deliverance to the World from any more Floods . Again , it is the only way to procure Gods Blessing upon our endeavours : It happened that Bernard one day made a curious and learned Sermon , for which he expected great applause , but received none : The next time he made a plain wholsom Sermon , and it was wonderfully affected , liked and commended . A friend of his noting it , askt him what might be the reason ? Who answered , In the one I preached Bernard , in the other Christ ; in the one I sought to win glory and praise to my self ; in the other , the glory of God , and the salvation of souls , which received blessing from above , and that made the difference ; yea , were there nothing good else in it , yet this were the way to gain true honor : We cannot so much honour our selves , as by seeking to honour God : To seek a mans own glory , ( says Solomon ) is not glory , Prov. 25. 25. 27. but to seek Gods glory , is the greatest honour a man can do himself : For as Cicero said of Julius Caesar , That in extolling of dead Pompey , and erecting his Statues , he set up his own : So who are more venerably esteemed and spoken of , then such as are most tender of Gods glory , and least seeke their own . They are the Lord 's own words to Saul , They that honour me , I will honour ; but they that despise me , shall be lightly esteemed , 1 Sam. 2. 30 : The way for a man to be esteemed the greatest , is to esteem himself the least . It is humility that makes us accepted both of God & Man ▪ whereas the contrary makes us hated and abhorred of both : The Centurion did many excellent things , but he never did a Work so acceptable in the sight of Christ , as was his disclaiming his own Works . While Saul vvas little in his ovvn eyes , God made him Head over the twelve Tribes of Israel , and gave him his Spirit ; but when out of his Greatness he abused his Place and Gifts , God took both from him , and gave them to David , whom Saul least respected of all his Subjects , 1 Sam. 15. 17. 28. & 16. 14. Other proofs of such as he will honor , for honoring him , you have Gen. 39. 21. Zeph. 3 19 , 20. Dan. 2. 19. to 50. as when Nebuchadnezzar sought his own honor , honor departed from him , and he was made like a Beast ; but when he sought God's honor , honor came to him again , and he was made a King , Dan. 4. 34. to the end . Before honour , goeth humility , Prov. 15. 33. But when pride cometh , then cometh shame , Prov. 11. 2. And commonly great Works undertaken for ostentation , miss of their end , and turn to the Author's shame ; nor have any less praise then they that most hunt after it . It 's true , the Lord sometimes gives wicked men even what in their thoughts they ask ; as some desire riches onely , and God gives it them with a curse ; some honor and dignity , and they have it , that their fall may be the greater ; others fame and reputation ( as loving the praise of men more then the praise of God ) and these have many times what they aim at ; they are extolled to the skies , and that shall be the reward of all the good that ever they do . Lastly , God's people make spiritual and eternal things , Grace and Glory , and God's favour their onely option , and they have their desire ; yea not seldom , are riches and reputation super-added , though they seek them not ; they seek onely God's glory on Earth ; as for their own glory , they let that alone till they come to Heaven , knowing that he onely is happily famous , who is known and recorded there : True , he lives so well , that the praise of men ( especially good men ) will follow ; but as I said before , so say I again , he wil not follow it , least to gain the shadow , he should lose the substance ; as Absolom in seeking a Kingdom , lost himself . CHAP. XLVII . IT is a sad thing to consider , how many formal Christians gul themselves , in thinking that Christ will reward them , when they have done him no service : As for example , we find the Jews in the 58. of Esay , urging God with their fasting , ( as those Reprobates , Luke 13. alledge unto him their preaching in Christs Name , & casting out Devils ) We have fasted ( say they ) and thou seest it not ; we have afflicted our selves , and thou takest no notice thereof ; they expect some great reward ; but the Lord answers , Have ye fasted to me ? No such matter ; and therefore sends them away empty , ver . 25. to 29. And so will he say unto these ( that perhaps do many good works for the matter of them ) Have ye done these and these things in love , obedience , and thankfulness unto me , and that in Christs Name , that my Name may be magnified , and my People won and edified ? No , but in love to your own credit , profit , and such like carnal respects ; and therefore look to it ( as you love your own souls ) for if in doing good , and discharging our places , we have served our selves , and sought our selves rather then God ; when we come for his reward , ( as Esau when he had brought the Venison , came for the blessing , making himself as sure of it , as if he had had it , before he kneeled for it ) God's answer will be , Let him reward you whom you have served ; Thou servedst thy self , reward thy self , if thou wilt ; for I never reward any service but mine own : The Pharisaical giver , gives to himself , not to God ; Dat sibi non Domino ; He aims at his own praise , what reward can he look for , let him pay himself : But our Saviour , Mat. 6. makes the case so plain , that none can question it : Take heed ( saith he ) that ye do not your almes , that ye pray not , that ye fast not to be seen of men ; otherwise , ye have no reward of your Father which is in heaven , ver . 1 : and in ver . 2. 5 , 16 : speaking of the Scribes and Pharisees , that did give their Alms , prayed and fasted to be seen and praised of men ; he saith affirmatively , That they had their reward : And that we might the rather be warned , he adds to it . Verily , Verily , v. 5. 16 Yea , in the next Chapter he gives us several instances of such as shall at the last day knock at Heaven Gates , ( as it were ) and cry out , Lord , Lord , open unto us , for by thy Name we have done many good things : To whom the Lords answer will be , Depart from me all ye workers of iniquity , I know you not whence ye are , ver . 22 , 23. And the reason of it is , Civil mens good works ▪ are as a meer Carkase without the soul , since Faith is wanting : Nor is it any excuse before God , to plead that the matter of the Work is good , when the end is not so ; for which , see Isa. 66 : 3 : Secondly , That the proud and unthankful shal lose the reward of all their performances , is not all ; for as thankfulness and humility ▪ are the onely means to enrich us with God's Bles●ings ; so pride and unthankfulness is the onely way to make God withdraw and take from us both himself and his blessings , yea instead thereof to send his curse , and to cross us in all we do , as may be proved plentifully : When the people became murmurers , it displeased the Lord , and the Lord heard it ; therefore his wrath was kindled , and the fire of the Lord burnt among them , and consumed the utmost part of the Host , Numb . 11. 1 , 2 : Because the King of Assyria said , By the Power of mine Arm have I done it , and by my wisdom , for I am prudent ; therefore ( saith the Lord ) I have removed the borders of the people , and have spoiled their treasures , and have pulled down the Iuhabitants like a valiant man , Esay 10 : 13 : When Nebuchadnezzar and Herod took the praise of their greatness , wit , & worth , to themselves , which was due to God , you know what came of it , Dan. 4. Act. 12 , 21 , 22 , 23. Esop's Crow , not content with her own likeness , went and borrowed a Feather of every Bird , and then became so proud , that she scorned them all , which the Birds observing , they came and pluckt each one their feather back , and so left her naked . Even so does God deal with all proud and ingrateful persons . Hanani the Seer tells Asa King of Judah , Because thou hast rested upon the King of Syria , and hast not rested in the Lord thy God ; therefore is the Host of the King of Syria escaped out of thy hand : adding thereto , The Ethiopians and the Lubims , were they not a great Host , with chariots and horsmen exceeding many ? yet because thou didst rest upon the Lord , he delivered them into thine hand , 2 Chron. 16. 7 , 8. And again , being diseased in his feet , it is said , That he sought not to the Lord , but to the Physicians ; and what follows ? As a slept with his Fathers , and dyed ; his Physicians could do him no good without God : the same Chapter , ver . 12. 13. CHAP. XLVIII . THankfulness for one benefit , inviteth another : but how worthy is he to perish in the next danger , that is not thankful for escaping the former ? Ingratitude forfeits mercies , as Merchants do all to the King , by not payment of Custom ▪ Because Pharaoh saith , the River is mine own : therefore God saith , I will dry up the River , Ezek. 29. 3 , 9. &c. Isa. 19. 5 , 6. Tamberlain having overcome Bajazet , asked him whether he had ever given God thanks for making him so great an Emperor ? He confest ingenuously , that he had never thought of it : To whom Tamberlain replied , That it was no mervail so ingrateful a man should be made such a spectacle of misery . All which wise Solomon confirmeth , Prov. 11. 28. and also Job , Chap. 31. ver . 24 , 25 , 28. Gods glory to him is as the Crown to the King : Now there is less danger in stealing any thing from the King , then his Crown , for if men rob him of his Tribute , or clip bis Coyn , he may perhaps pardon it : ( though that were much , and he is not discreet that will run the hazard . ) But if they go about to take his Crown from him , there is no hope of obtaining pardon for that . God is very bountiful in all other things ; his Wisdom he communicates , and his Justice he distributes , and his Holiness he imparts , and his Mercy he bestows , and his onely Son he hath freely given , as Paul sheweth , 1 Cor : 1. 30 , 31. But his Glory he will not give to another , as himself speaks , Isa. 42. 8. And indeed this is the main fruit and return that comes unto God from all his Works . This in the New Testament is as the fat of the burnt-offering was in the Old : and we know all the fat was the Lords , and he that did eat that , was to be cut off from his people , Levit . 3. 16. & 7. 25. If you will see it in an example , look up on Herod ; who in stead of giving the glory of his gifts unto God , took it to himself , and was cut off from his people , by , or after a strange and unheard of manner , Acts 12. And thus we see by what hath been said , that if pride , covetousness , hypocrisie , or any the like springs , shall set the wheels of our hearts a moving , our Honey will prove but gall , and our Wine , Vinegar ; yea , if these be the ends of our doing duties , such an end will follow it , as we had better be without it , even such a misery at the end , as will know no end of misery . Let men therefore beware they rob not God of his glory , which he so much stands upon , least Satan by God's just permission , rob them of their souls , which they ought so much to stand upon . Again secondly , if the Grace of God be the Fountain ftom which all our endowments flow , and that God may be honored by our gifts , is the only end of our injoying them ; let us not so much as share with God in squinting one eye at Gods , and another at our own honor ; Yea if God wil reward no Work , nor bless it with his Grace , unless it be intended to his glory : Let us direct all our thoughts , speeches , and actions to his glory , as he hath directed our Eternal Salvation thereunto : Let us make God the Alpha and Omega , the first and the last , of all our actions and endeavours ; Let us add this to all our other gifts , that we give the glory of them to God : As what else should men propose for their end , then that glory which shal have no end ? Yea let us with one unanimous voice say , He hath given us all the Grace and Happiness we have , and we wil give him all the possible thanks and honor we can ; let it be our main request and daily prayer : Teach us , O Lord , to receive the benefit of thy merciful favours , and to return thee the thanks and the glory , and that for ever and ever . And so much of the Ends , which we are to propound to our selves in our beneficence ; the lets and impediment : follow . CHAP. XLIX . I Might mention many great lets and impediments , as Ignorance , Infidelity , Pride , Intemperance , self-love , hard heartedness , and other the like , do much hinder mens bounty and liberality to the poor , as may partly appear by what I have already delivered ; but nothing like Covetousness ; yea name but Covetousness , and that includes all the rest . Covetousness is the Grave of all good , it makes the heart barren of all good inclinations ; and it is a bad ground where no flower will grow . It cannot be denyed , but enough hath been said in this and the Poors Advocate , to perswade any rational man , not onely that there is a necessity of this duty , but sufficient to enflame him with a desire of performing it , according to the utmost of his ability : But so it is , that the Covetous Miser is so far from being prevailed withall , that he will not come so near the same , as to give it the hearing . Or suppose such an one should be so ingenuous as to hear it , there is no hope of prevailing with him : As what think you , when that rich man , Mark 10 17. &c. who ran after Christ , kneeled down to him , and was so inquisitive to know how he might attain eternal life ; yea , who had from his youth squared his life according to Gods Law , insomuch that Christ loved him ; Yet when he was admonished by our Saviour to sell all and give to the poor , and he should have Treasure in Heaven , he turned his back upon Christ , and went away very sorrowful , because he was marvellous rich . He had a good mind to Heaven in reversion ; but for all that , he would not part with his Heaven , whereof he had present possession : Whence our Saviour so bewails the miserable condition and difficulty of such mens being saved , v. 17. to 26. And the Apostle the like , Eph. 5. 5. 1 Cor. 6. 9 , 10. For if he that had so good affections , made conscience of all his wayes , was so desirous to be saved , that Christ was taken with him ; What hope of this Wretch that hath a blockish , seared , and senseless Conscience , that is past feeling , and never made scruple of any thing from his infancy ? No , these solid Arguments , and strong inducements from Gods Word , wil be so far from prevailing with him , that it is rare if he do not slight and scorn what hath been spoken . The covetous man knows no other God then his belly , and desires no other Heaven then his Coffers full of Angels . Thirdly and lastly , admit the best that can be expected , viz. that he shall not only lend a listening ear to all that hath been said , but that it does also convince , and almost perswade him to become liberal ; As I dare appeal to their own consciences that have hitherto heard what hath been alledged out of God's Word , whether it hath not made their hearts burn within them ; whether they have not been convinced , and with Agrippa , almost perswaded to become merciful , Acts 26. 28. Whether with Pharoah , their spirits have not began to thaw a little , Go , do sacrifice to your God in this Land ; yea in their judgements yeilded to all that hath been demanded them , and been ready to pray some Moses to pray for them : And yet harden and knit again , whereby all labour ( like Moses Message , or the sweet words of Paul ) is utterly lost . The covetous man , though he be convinced in his confcience , and doth resolve to be bountiful , yet no hope of his doing it ; for his goodness is as a morning Cloud , and as a morning dew ; it goeth away as the Lord once spake to Ephraim and Judah , Hos 6. 4. Good thoughts to carnal & covetous hearts , are only as Passengers , not Inhabitants ; they may make it a thorough-fare , but they can never settle or remain there : If at any time they melt with Pharoah , they suddenly knit again . Nor is there any heart made of flesh , that wil not at some time or other relent . Even Flint and Marble wil in some weather stand in drops . It is not onely recorded of Pharoah , that he did thus melt , and of Agrippa , that he was almost perswaded to become good ; but the holy Ghost further testifies , that Esau wept ; Ahab put on Sackcloth , that Judas repented , and restored , that Foelix trembled ; that Pilate took Christs part , and washt his hands in witness that he was free from the blood of that just man ; that Balaam wisht to dye the death of the righteous ; that Herod delighted in Johns Ministry : And yet we see that all came to nothing . CHAP. L. GOod deeds flow from good men ( such as know themselves deputed Stewards , not Independent Lords of their wealth ) as naturally as springs out of Rocks : But with the covetous Cormorant it is far otherwise ; as good perswade a Caniball , as the covetous to shew mercy : To wrest any good deeds out of the Dive's of these dayes , ( though there be millions in the case of Lazarus ) is far more hard then to wring Verjuice out of a Crab ; yea , you may as wel press water out of a stone . We read 1 Sam. 25. that churlish Laban ( Nabal I should say , though the difference bee so smal , that these two infamous Churls spel each other's Name backwards ) when distressed David askt him victuals , he reviled him , when he should have relieved him . Nothing more cheape then good Words ▪ these he might have given , and been never the poorer ▪ but his foul mouth doth not onely deny , and give him nothing , but that which was worse then nothing , bad ▪ Language ; So fares it with these Churls , when any David is driven to ask them Bread , they give him stones instead thereof ; let them be moved by some one to give an Alms , or do some charitable deed , they cannot hear on that ear . Or if this Wretch for his credit sake , does speak fair , all his good deeds be onely good words ; and he may be answered as that Beggar did the Bishop , when instead of an Alms he gave him his blessing , That if his blessing had been worth a penny , he would not have been so bountiful . So that if every house were of his profession , Charities Hand would no longer hold up Poverties head . Words from a dead man , and deeds of Charity from a covetous man , are both alike rare , and hard to come by . The Mountains are not more barren of fruit , then he of goodness ; The Rocks are not so hard as his heart ; he is a friend to none but himself ; His Charity begins at home , and there it ends . To urge or perswade him to be liberal , is all one , as to intreat a Tyger to be tame and gentle , or a Wolf to be pittiful and mercifull . There is such an antipathy between his heart , and one that is in distress , that he hath not the patience to hear a poor man speake ; yea out of a desperate resolution to give him nothing , he wil not vouchsafe to look upon him , but turn his face or eyes another way , as though the poore man were such an eye-sore , as might not be endured . And this he does for fear of being infected with the contagion of the poor mans misery ; or lest it should cause a spmpathy , and scllow-feeling of his calamity ; or lest his conscious eyes should check his churlish heart , and put him in mind of his barbarous inhumanity . But let all such be assured , that as they turn away their eyes from the poor in the day of their misery , so the Lord wil turn away his face from them in the day of their calamity : And as they have stopped their ears at the cry of the poor , so they themselves shall cry , and God will not hear them , as it is Prov. 21. 13. And just it is , that as the unmerciful wil not hear others when they stand in need , so God should not regard them when they shal stand in need : Blessed are the merciful ( saith our Saviour ) but that stands not with his disposition ; for the penny which comes out of his purse , is like a drop of blood drawn from his heart ; and his reward shall be answerable . The covetous man's heart is like his Chest , ever close shut , except it be to receive . He is sparing & niggardly in giving , but open handed to receive whatsoever is brought ; like an Hog or Medler , he never does good to any til he be dead and rotten , He is like a Butlers earthen box , out of which nothing can be drawn til it be broken ; Or some kinde of Vermine , which is of no use til uncased . He resembles a spunge that soaks up excessively ; but til Death comes with his Iron grasp to squeeze him , he will not yeild one drop ; Onely then some good comes of his Goods . Indeed it is gteat pity the State does not by him , as Epaminondas did by such another , who having notice of a rich man that had no care of the poor , ( but would answer them like churlish Nabal , Shall I give my meat and drink unto men whom I know not ? Or like Cardan Doctor of Physick in Rome , who when Out-landish Schollars came to him , would answer them , What have I to do with Forraigners ? I am Cardan , I care for no man except he brings me money ) sent a poor man to him , and commanded him under great penalty to give him presently six hundred Crowns ; who hearing it , came to Epaminondas , and asked him the cause thereof ; Who replyed , This man is poor and honest ; and thou who hast cruelly robbed the Commonwealth , art rich ; and so compelled him to be liberal in spight of his teeth : Howbeit if they hanged him up ( as Atillus a good King of this Land , did all oppressors of the poor , and distributed their Goods to those they had impoverished ) they did him no wrong : But for want of this , like Horse-Leeches , or a sort of Vermin too homely to name , that have no place for voidance of their excrements , being nevertheless very insatiable , they swell with sucking of blood , and so burst . O the wretched and sad condition of a sordid , sensual self-lover , of a covetous miserly muck-worm , and the small hope there is of his being better ▪ The salvage creatures , as Lyons , Tygers , Bears , &c. by Gods appointment and instinct , came to seek the Ark ; men did not onely slight it , but scorned and scoffed at it . Nebuchadnezzar was more a Beast before he grazed in the Forrest , then while he did , or afterward . The death of Christ darkned the Sun ; shoke the earth , clave the Rocks , opened the Graves , and raised the dead ; all could not put faith into the Jews hearts , brutish , yea even senseless Creatures , are more sensible then corrupted reason . And of all the rest of the Jews , the Scribes and Pharisees who were covetous , were the least sensible , because they did shut their eyes , stopt their ears , and barrocado their hearts against all our Saviour did or said ; which is just the case of these men . All objects to a meditating Solomon , ( a wise and holy Christian ) are like wings , to reare and m●●nt up his thoughts to Heaven . But these sit like sots , under the sound of Gods Word , and are not at all sensible ; yea , though they feel his Ax at the root of their consciences , & be smitten with some remorse , yet they go on in sin : But what became of Pharoah that would not hearken to Moses , though he came with a Message from God ? Of the rich Glutton , that made no more reckoning of Moses and the Prophets ? Of Lot's sons in Law , that counted their Fathers fore-warnings a meer mockage ? The Birds of the Ayre seem to be wiser then we ; for when they know the Gin , they will avoid it : But we knowing the Devils illusions , yet wilfully run into them . Sin blinded Sampson so , that finding Dallilah's treachery three times , could not be warned , although he never found her true in any thing , Judg. 16. The case of all impenitent sinners , but especially of the covetous , as hereafter they wil acknowledge when Hell Flames hath opened their eyes , which Covetousness hitherto hath blinded , and made meer Atheists ; for they acknowledge no other God but Mammon : Every covetous man is a close Atheist , as thinking it weakness to believe , wisdom to profess any Religion : The Children of Israel would not believe Samuel before they saw a miracle , 1 Sam. 12. 16. &c. should the covetous man see as many miracles as Moses wrought before Pharoah , he would be the same man stil , and a rare miracle it wil be if ever he be saved , as our Saviour shews , Mar. 10 , 25. CHAP. LI. ANd so you have ( in this , and the other two parts of the Poors Advocate ) the necessity , the matter , the manner , the nature , the kinds , the quantity , the subject , the object , the time or continuance , the means , the motives , the ends , the impediments , & the remedies of this most excellent Grace ; or Christian Duty , so oft pressed , patterned , and commended in the Word . It remains onely that I should apply them ; for I have more need to press the payment , then prove the Debt , though sure I am , it is from the foulness of mens stomacks , prevailing above the goodness of the food , if what hath been delivered , does not prove effectual . Wherefore in the first place , Hath God so strictly commanded it ? And is there such a necessity of shewing mercy to the poor members of Jesus Christ ? That there is no being saved without it , hath God therefore given us all , that we may impart some part thereof to others that want ? Shall God have glory by it ? Hath he promised to bless the merciful man in his temporal , civil , spiritual , and eternal estate ? Is there no such way to grow rich , as by being bountiful to the poor ? Is it the most certain and infallible way never to want ? Is sparing in this case , the worst thrift ? Wil with-holding from the poor , bring a man to poverty ? Shal we have the benefit of their prayers , and their loins to bless us ? Is this the Way to obtain God's blessing upon our persons , whereby we shall be kept in perpetual safety , & delivered from the malicious practises of all our enemies ? Will God hear us , and send us succor in all times of need ( as we hear and pity the poor ) and even make our beds when we are sick . Wil what we have this way distributed , stand us in more stead at the hour of Death , and Day of Judgement , then all the Wealth in the World ? Shall the merciful be rewarded with illumination and conversion ? Wil these Works of Mercy bring such joy and peace , confirm our hope , and sweeten all our afflictions ? Are they evident signs of saving Graces ? And do they assure us of our future reward ; and fruition of God's presence hereafter ? Is it the onely way to an honourable and honest repute and report , living and dead , procuring all love and respect from good and bad : Will God ●bless the merciful man with an happy match , & a godly off-spring ? Shall what we give , be paid again unto our children , and posterity , with an addition of all other blessings , who otherwise shall not prosper , but be Vagabonds , and beg their bread . Is it a thing so pleasing to God , that he accounts what is given to them , as lent to him : And so acceptable to Christ ( by reason of the near union that is between him , the poor and us , being but one mistical body , whereof he is the Head ) that what we do to them , his members , he takes as done to himself ; and will accordingly reward it , or plague the neglect thereof , both upon us & ours here , and our bodies and souls hereafter : Is it so , that what we disburse in this World , we shall receive again by Bill of Exchange in Heaven ? And that it is not so much given , as laid up ? insomuch that we may truly say , What we gave , that we have . If besides all this , God hath promised to reward a little mony , meat & clothes , with an infinite & Eternal Kingdom of glory , have the poor as true a right to it , as we have to the residue ? Are we no less beholding to the poor , then they are to us ? Would we ( were it our case ) think the contrary very unequal ? ( For if we look on the sufferings of others , as heavier then our own , this will beget thankfulness ; if we look on the doings , gifts and graces of others , as better then our own , this wil beget humility . ) Shall they thereby be the better able to serve God in their several stations ? Shall they have cause to pray for , and praise God for us ? Will it stop our enemies mouths , and make them think the better of our Religion , and happily win them to imbrace the truth ; at least , seeing our good works , they will glorifie our Father which is in heaven ? Whereas the Poore shall onely have some outward relief and comfott thereby ? Shall wee fare the better for it in our souls , bodyes , names , estates and posterities , with many the like which might be added for our eucouragement to this duty ? Then they should serve ( as one would think ) as so many effectual and strong arguments to move every Christian to the diligent and frequent doing of them . Yea , by this time ( as I hope ) I have made some way in the Worldlings heart , to rellish the relieving of the poor ; at least it concerns men to urge and press these motives upon themselves , until they have compell'd their unwilling wils to resolve to interest themselves into so many promises and blessings , and to shun the danger of so many threats and judgements , as the neglect thereof will incur : As did we thus hide the Word of God in our hearts , and particularly apply these things to our Consciences , it would work this Grace in us all : Which otherwise will prove no other , then as a sweet harmony of Musick to a deaf man. It is not unknown to us , that Nathan wrought more upon David by a particular , private admonition , then all the Lectures of the Law could do for three quarters of a year together . Yea , let but this be done , or indeed do but wel weigh what hath been said , and it will be sufficient to perswade any covetous Nabal alive ( if he hath either heart or brain ) or indeed any care of , or love to himself or his , to become as liberal as Zacheus himself . However I doubt not but some wil be so wise as to consider the premises , & thereupon to give as God in his Word injoins ; And that others will do the same , if it be but meerly out of self-love ; for there cannot possibly be more rational or strong inducements , more rare & remarkable Benefits and Promises to any duty , then is propounded to this particular Grace . Wherefore if there be any consolation in Christ , if any comfort of love , if any fellowship of the Spirit , if any compassion and mercy towards your selves or others , think of these things , accept of these blessings ; rush not upon so many Curses , but break off your sins and former unmercifulness , by righteousness , and your iniquity by shewing mercy towards the poor , Dan. 4. 2. Distribute to the necessities of the Saints , minister unto them of your Substance , like Mary Magdalen , Joanna , the wife of Chuza , and Susanna ; And give your selves to Hospitality , Rom. 12. 13. Luke 8. 2. 3. Suffer not the naked to lodge without garment , and without covering in the cold , Job 24. 7. Yea , if thou dost but wel weigh what benefit it will bring to thee , by being bountiful to them , thou wilt be glad to meet with , and invite such an object , or opportunity of doing good , and be thankful for it ; even as Zerxes the Persian Monarch said , when Themistocles came to him , being banished his own Countrey ; Let the Athenians send us more of such guests . And indeed , if men will not be moved , nor drawn to good with the threefold cord , inerrableness of Precepts , innumerableness of Examples , inestimableness of rewards , ( and yet here is more then a sevenfold Cord ) no hope that any means should prevail with them , as St. Austin speaks : If Othniel be told what preferment he shall get for taking Kiriath Sephar , he will undertake that difficult task , Josh. 15 , 16 , 17. And if David does but hear what shall be done to the man that kills Goliah , he dares accept the challenge of that terrible Champion , 1 Sam. 17. If Moses hath once respect unto the recompence of the reward , he will be content to suffer affliction with the People of God , Heb. 6. 11. 25 , 26. And if the Apostles expect to receive some great thing of Christ , they will soon forsake all , and follow him , Matth. 19. 27 , 28. We should therefore be forward to keep this Commandment of shewing mercy to the poor , since in the keeping of it , there is great reward , Psal. 19. 11. CHAP. LII . AGain secondly , if Bounty be the best and surest way to Plenty ; If such Gain comes by giving ; If this be the onely way to have our Barns filled , and our Presses to burst with abundance ; If by giving to the poor for Christs sake , our riches shall encrease and multiply , like the Widows handful of meal , or those Loaves and Fishes in the Gospel , and that the more wee give , the more wee have : That liberallity will make a man fastingly rich , as having Gods Word that such● shall never want : If we can no way be so liberal to our selves , as by giving to the poor , and in them to the possessor of all things ; It should methinks make rich men of all others , put the same in practice , since they are all for gain , and looking after commoditie ; all for treasuring up , all for themselves , all for riches , it being their onely summum bonum ; For no such way to encrease their Estates , or benefit themselves , can ever be found out ; this wil do it above what they are able any other way , or what they were ever yet acquainted with : How then should it take with them ? How should it not whet them on , and make them put the same in practise ? For should you rich men plot and break your brains to study and contrive all the dayes of your lives ▪ how you may do your selves the greatest good , this is the onely way . It is fabled of Midas , that whatsoever he touched , it was turned into Gold ; but it may more truly be so said of the hand of Charity ; for that turneth a Cup of cold Water into a never failing Mine of Gold : As thus ; if we but sow the seed of our Beneficence , we shall not onely reap an earthly crop , but have also an heavenly harvest , which wil never fail us ; it wil return unto us a double Harvest , the crop of all temporal and spiritual benefits in this life , and of everlasting blessedness in the life to come . This is the true Philosophers Stone , yea it exceeds by far , all that any report of it . For the Lord will repay and reward us , not onely with the true Treasure of spiritual graces , and eternal glory ; but stooping to our infirmity , even multiply and pay us with our own mony also , even with the coyn of worldly blessings , which is so currant among us . And what greater gain can be imagined , then to change Earth for Heaven , transitory trifles for eternal treasures , the bread of men for the bread of Angels , rotten rags for glorious robes , and a little drink , yea a cup of cold water ( if the Well or River be our best Celler ) for the Water of Life , which will infinitely delight and satisfie us , without glutting or satiety . Then is our Saviours words , Luke 12. 33. worth harkening to of all rich men , where he saith ; Give alms , provide your selves bags which wax not old , a treasure in the heavens that faileth not , where no thief approacheth , neither moth corrupteth . And indeed it being so , a man would think there needed no pressing , or perswading any to this duty , that have either grace or wit ; for who does not wish well to himself and his ? and yet no duty more neglected ; insomuch that I can never enough admire ! the little Charity of most rich men in these daies , or pity their simplicity . For the want of Charity is the strongest conviction of folly that can be . Nor were it possible they should be so close-fisted , if they were not as barren of Wit , as they abound in wealth . As observe but the depth of such an one , he buies a Lease of seven years , with an Inheritance that is everlasting . There can be nothing more stange in my judgment , then that covetous men , who are all for themselves , and for gain , should so neglect the greatest gain and interest , ( with infallible security ) that ever was heard of ! But Solomon gives the reason , Prov. 17. 16. for what he speaks there of a Fool , is more true of a Covetous & Uncharitable Rich man ; He hath a price put into his hand , but he wants an heart to make use thereof . As O the brave opportunities such have ● to be happy , and to make their seed happy here , and much more hereafter , if they were wise , and did but truly love themselves , and their precious souls . Whereas now like ●ouls and mad men , they will needs be more miserable then thousands that want those blessings , wherein they abound : yet so foolish and mad are most rich men , as common experience does too wel teach us : As , wil they not lend a man on his Bond for six in the hundred ? sooner then accept God's hundred for one , ensured on a Word so firm , that one lot● of it shal not perish in the general fire of heave● and earth ; and how could this be ? were not these words of Christ , Matth. 25. 41. to the end ▪ and the great day , together with the signs of God's love manifested on the Cross , a meer tale that is told , and of no concernment to us : But CHAP. LIII . THirdly , If with what measure we mete to the poor , it shall be measured to us again , as it fared with Dives touching Lazarus , Luke 16. 20 , 25. If the sentence of Absolution or Condemnation at the day of judgment , shal be pronounced either for , or against us , according as we have performed or omitted these works of mercy ; to those and onely those who have fed the hungry , cloathed the naked , visited the sick , &c. Come yee blessed , &c. And contrarily , to those that have not done these duties in relieving Christs members , according to their abilities , and the others necessities ; Depart ye cursed , into everlasting Fire , &c. In what a case are all miserly and unmerciful muckworms ? Yea what wil become of most rich men in these dayes , who being worth thousands , wil let the poor starve rather then relieve them with any considerable supply ? I profess it is wonderful to me , that ever such fordid , self-lovers , can looke for , or expect to find the least mercy from God at the great Day of Retribution . Certainly they must needs think there wil be no such Day of Judgement as Christ speaks of , or that he is a notorious Lyar , and means not to be as good as his word ; For if they do in the least believe either of these ; yea if they did but come so near believing , as to grant such a thing may be , or it is possible , they could not be such careless , witless , and wicked fools , as to venture and hazard the salvation or damnation of their souls , upon the doubtful event of such a weighty business . O my Brethren ! bethink your selves ( before your Glasses be run out ) be perswaded , be perswaded to love your money less , and your selves and souls more . And do not lose your souls to save your silver ; or if you do , you wil one day dearly rue it , I mean when you come in Hell : As let me ask your Consciences but this question , What would you give in those scorching flames to be delivered out of them , into Abrahams bosom , or the Kingdom of Heaven ? Yea , what would you not give , if you then had it ? Let Nabal be but ransomed out of Hell , he wil no longer be a Churl : Let Dives return from that fiery Lake , to his former riches , the sensible World shall admire his Charity . Let Judas be ransomed out of Hell , he wil no more betray his Master for money . Let Esau find the same favour , he will never again sell his Birth-right . Nabal then would no longer oppress . Achitophel then wil be no longer a false-Counsellor , nor Ahab a bloody Tyrant . Finally , if all damned souls could but be admitted to come out of Hell , and get a promise of Heaven upon condition of extraordinary obedience for a thousand years , how precisely would they live ? And how would they bestir themselves , that they might please God , having once tasted of those torments which now many are in doubt of , because no man ever saw Hell , that returned back to make the relation ? yea , if the offer were but made to these Churls on their death-beds , when Conscience begins to accuse , God appears to be angry , and Satan is ready to seize upon their souls , they would then give all they have , had they ten thousand worlds , for a short reprieve , to the end they might have the like possibility ; As certainly , when Pharoah saw the Sea ready to swallow him ; he was heartily sorry that ever he had wronged poor innocents , and oppressed God's own portion : How much more , when he felt the flames of Hell-fire about his ears ? And the like of Ahab , touching Naboth , and all such covetous and cruel men . What gained Laban , and Nabal , or Dives , or that rich man in the Gospel , by heaping up Riches , and ingrossing all to themselves , when shortly after by their covetousness and cruelty , they both lost their Estates , and themselves ? The foolish Virgins to save , or spare a a shilling , brought no Oyle ; but when their Lamps were out , and the Bridegroom was come , what would they have given ? Yea , what would they not have given for a little Oyle , and for entrance with the wise , into the Wedding ? Such will on : day be the case of all covetous men : Indeed at present none are wise but they ; for they account poor honesty but a kind of simplicity ; but then they wil acknowledge themselves to have been of all fools , the greatest ; nor deserve they any pity : Who pities that man's death , that having the Medicine by him which can help him , dyes and will not take it ? If ever you see a drowning man refuse help , conclude him a wilful Murtherer . O my Brethren ● look not for Dives nor Judas to come out of Hell to warn you , since all this that I have said , and much more , is written for your learning and warning ; lest if fare with you , as it did with the Greeks of Constantinople , who had store of Wealth ; but because they would spare none to the reparation of the Walls , and maintenance of the Souldiers , they lost all to the Turks , which afterwards no money could recover . Or as it fared with Hedelburough , which was lost through the Citizens Covetousness ; for being full of Gold and Silver , they would not pay the Souldiers that should have defended them ; Though neither their folly nor loss was comparable to this of yours ; For what is the Loss of Life or Countrey , to the loss of a man's Soul , and the Kingdom of Heaven . The covetous Jews , spoken of by Josephus , loved their money dearly ; when being besieged , they did in gorge their Gold for all the night , and seek it in their close Stooles the next morning : But nothing so wel as these Cormorants I am speaking of , who by covetousness and overmuch sparing , resolve to lose Life , Substance , Soul , Heaven , Salvation and all . O wretched , wicked and foolish generation ! CHAP. LIV. FOurthly , If there needs no other ground of our last and heaviest doom , than , Ye have not given , Ye have not visited : If the main point which Christ wil scan at the day of Judgement , is the point of mercy . If he wil accuse the Wicked at the last day , not onely for taking the meat out of the poors mouths , or plucking their apparel off their backs ; but for not feeding them , and putting cloaths upon their backs , as is evident by Matth. 25. and as I have made plain ; then are all Negative Christians in an ill taking . It is strange to see how many several ways men have to deceive themselves : One thinks it enough that he is of the outward visible Church , born of Christian Parents , hath been baptized , &c. Another so confidently hopes for Salvation by Faith , that he little regards honesty , or true dealing amongst men . Another sort flatter themselves with promises of mercy ; as , Christ suffered for all ; God would have all to be saved ; At what time soever a sinner repents , he shall be forgiven , and the like ; and with these they batten their own presumptuous confidence , be their lives never so licentious . Yea where is the man that wil not boast of his love to Christ ? though they even hate all that any way resemble him ; but of all others , such as live harmless Lives , and do no hurt , think it sufficient , and that it greatly matters not for doing good , so they do no evil . And in these conceits they go on to the end of their lives , without once questioning how they shal enter in at the straight Gate . Their deceitful hearts serve them as Jael did Sizera , who flatteringly said to him , Come in my Lord , giving him Milk , and covering him with a Mantle , but withal , nailing his head to the ground . As see how the Rich Glutton flattered himself with hopes , until he was in Hel-flames : For notwithstanding he had denied poor Lazarus the very crumbs that fell from his Table , yet he could challenge Abraham for his Father , saying , Father Abraham have mercy on me , &c. Luk. 16 But refused he was , because he had not the works , nor indeed the Faith of Ahraham , though he might seem to profess and pretend it . And the like of those Jews , John 8. For they could boast to Christ , that Abraham was their Father ; but he gave them a cutting Answer , If ye were Abraham's Children , ye would do the works of Abraham , ver . 39. Vainly do they speak of their love to Christ , who yet are wanting to his members . Neither can there be a truer argument of a godless person , then unmercifulness : If we know a man unmerciful , we may boldly say , He is ungodly , John 3. 17. The lack of Charity , is the conviction of Hypocrisie , 1 Cor. 13. 1 , 2 , &c. The righteous is merciful , and giveth , Psal. 37. 21 , 22. But the Wicked are so far from this that they borrow , and pay not again . The Father of Mercies hath no Children but the merciful , Matth. 5. 7. He that is not a feeling . Member of others miseries , is not of that Mystical Body , whereof Christ is the Head. It is not who is called a Christian , or who is baptized ; for in that number we shall find abundance of Hereticks , no fewer Hypocrites , and inn imerable ungodly persons ; some not informed in their Judgements , the rest not reformed in their lives ; Neither is it enough that we are civil honest men whom none can justly accuse ; for we are commanded 1 Pet. 3. 11. to eschue evil , and to do good ; to eschue evil , is the first lesson of Christianity , but not all ; to do good is the second , and greater half , 2 Tim. 2. 19. Let every one that calls on the Name of the Lord , depart from iniquity ; that is one step , but not high enough ; We must also do the will of our Father , John 7. 17. Every Tree that brings not forth good fruit , ( for all it brings forth no bad ) shall be cut down for the Fire ; And the servant that doth not imploy and increase his Talent , ( for all he returns it safe and whole to his Master ) shall be bound hand and foot , and cast into utter darkness , Matth. 25. 30. Thou hast a servant who is neither Thiefe nor Drunkard , nor Swearer ; no , none is able to tax him with any vice or unthriftiness ; yet because he sits all day with his hand in his bosom , and does nothing , thou correctest him : Why what harm hath he done ? Thou canst not charge him with any thing but his not doing of something , yet he deserves chastisement : So in this case there needs no more to prove thee wicked , and to make thee of the number of those Goats which shall be placed at Christ's left hand , and to whom he shall say , Depart ye cursed , then that thou hast not done these works of mercy , which are no less commanded , then the wickedst actions are forbidden . Good deeds are such , that no man is saved for them , nor without them . Indeed Faith is the life of a Christian ; but the breath whereby he is known to live , is Charity , 1 Cor. 13. 3. Faith doth justifie , our works do testifie that we are justified : Therefore justifie thy Faith , that thy Faith may justifie thee . There is much Faith talked of , but little faithfulness manifested ; abundance of love , but not a spark of Charity , Gal. 5. 22. But let men pretend what they wil , he that hath Grace , or the love of God in his heart , wil shew it in Works of mercy , to the end , that God may be honored , and others won and edified thereby . Blessed are the pure in heart , faith our Saviour , for they shall see God , Matth. 5. 8. They must lead vertuous lives on Earth , that ever expect in Heaven to see the Lord Jesus . Now the inward disposition of the heart is outwardly ingraven in the life . Shew methy faith by thy works , sayes James , Jam. 2. 18. That is , by thy active obedience , which consisteth in doing God's Commandments ; and passive obedience , in suffering his Chastisements . Though Faith be alone in Justification , yet not in the justified ; as the Eye , though alone in seeing , yet not in him that seeth , but joined with the Ears , Nose , Hands , and many other members of the body . Faith the Queen of Graces , hath her Gentleman-Usher before , and her Servants following after . If you see not Repentance go before Faith ; nor Works attending on her : know that it is not she . There is a zeal without knowledge , and there is a knowledge without zeal ; there is a faith without obedience , and there is an obedience without faith ; there is a love without fear , & there is a fear without love ; & both are hypocrites . We are justified by faith , sayes Paul , Rom. 4. 3. We are justified by works , says James , Jam. 2. 21 St. James dealt with them that stood too much upon Faith without Works , S. Paul dealt with them that stood too much upon Works without Faith. Wirked men , if we mark it , are all for extreams , and extreams onely bear rule in this World , because there is still but one virtue for two vices , which cowch so close beside her , that the natural man can scarce see her ; as for instance , you shall ever see Pride on the one side , Rusticity on the other side , and comeliness in the midst ; Flattery on the one side , Malice on the other side , and Love in the midst : Diffidence on the one side , Presumption on the other side , and Faith in the midst . Superstition on the one side , Atheism on the other side , and Religion in the midst : Ignorance on the one side , Curiosity on the other side , and knowledge in the midst : Carefulness on the one side , Carelesness on the other side , and Diligence in the midst : Covetousness on the one side , Prodigallity on the other side , and Frugallity in the midst . But to these Virtues , or to keep the mean , Worldlings are always to seek , as hereafter they wil be of a blessing . Gods Servants are known by this , they square all their actions and intentions by the Rule of the Word , as knowing that if they do never so much to satisfie anothers Will , or their own , it avails nothing with God , if it be not done for God. Therefore David prayes , Teach me O Lord , to do thy will , not my Will ; for we need not be taught to do our own wills ; every man can go to Hell without a Guide . Now he that wil do Gods Will , and live by the direct Rule of his Word , must repent and believe the Gospel , Mark 1. 15. that is , joyn with his faith in God's Promises , obedience to his Precepts ; For Faith and Obedience are as inseparable as life and motion , the Sun and its light . And altbeit in our Justification , Christ saith , Fiat tibi secundum fidem tuam ; be it unto thee according to the Faith , Matth 9. 29. Yet in our salvation , Redditur unicuique secundum opera sua ; Every man shall be rewarded according to his works , Matth. 16. 27. Neither wil Christ say when he shal sit upon his throne , Ye have believed , but you have done ; Come ye blessed , Matth. 25. 35. and in Matth. 25. 21. Well done good Servants ; not wel known , nor wel spoken , nor wel purposed , but wel done : This is the perfect Rule , Gal. 6. 16. And as many as walk according to this Rnle , peace shall be upon them , and mercy , and upon the Israel of God. Again , it is not knowing , or hearing , or preaching , or casting out Devils in Christs Name , nor praying , Lord , Lord , &c. but he that doth his will ; and when he hath done it , accounts himself an uprofitable 〈◊〉 that shal be saved , Luke 17. 10. And 〈…〉 men were not wilfully blind , and did not 〈…〉 follow the deceitfulness of their own 〈…〉 then believe God's Word ; It were impossible they should ever hope for mercy without filial Obedience , since the scripture thoroughout continually calls for practice , as to ad some instances to the former . If you ask God who shall dwell in his holy Mountain , he faith , The man which walketh uprightly , Psal. 15. 2. If ye ask Christ who shall enter into the Kingdom of heaven ; he saith , Not they which cry , Lord , Lord , ( though they cry twice Lord ) but they which do the will of my Father , Mat. 7. 22. If you ask him again , How you may come to Heaven ; he saith , Keep the Commandments , Luk. 18. 20. If you ask him again , Who are blessed ? He saith , Blessed are they that hear the Word of God , and do it ; here are none but doers . If you ask an Angel , who are blessed ? he saith , Blessed are they which keep the words of this Book Revel . 22. 7. Here are none but doers . If you ask David Who are blessed ? He saith , Blessed are they that keep judgement , and he that doth righteousness , Psal. 106. 3. & 103. 18. If you ask Solomon , Who are blessed ? He faith , The man is blessed that keepeth God's Law. Prov. 29. 18. Here are none but doers . If you ask Esay , Who are blessed ? He saith , He which doth this , is blessed , Esay 56. 2. If you ask St. James , Who are blessed ? He saith , The doer of the Word is blessed in his deed , James 1. 25. Here is none but doers mentioned , Matth. 7 , 21. Rom. 2. 13. So that blessedness and doing , go always together ; For as the works that Christ did , bore witness that he was Christ , Job . 10. 25. So the works that we do , must bear witness that we are Christians . And least any man should look to be blessed without obedience , as Christ calleth Love the greatest Commandment ; so Solomon calleth Obedience the end of all ; as though without obedience all were to no end , Eccles. 12. 13. When God created the Trees in Paradice , Gen. 1. hee commanded them to bring forth fruit : So when he createth a lively faith in any one , he commandeth it to bring forth Works . And when our Saviour would prove himself to John , to be the true Messias indeed ; he said to his Disciples , Tell John what what things you have heard and seen ; not only heard , but seen , Matth. 11. 4. So if we will prove our selves to be Christs Disciples indeed , we must do that which may be seen , as wel as heard . Iohn was not onely called the Voyce of a Cryer , but a Burning Lamp , which might be seen . James doth not say , Let me hear thy Faith ; but let me see thy Faith : As the Angels put on the shape of men , that Abraham might see them ; so Faith must put on Works , that the World may see it . The works which I do , says Christ , bear witness of me . And he alwayes linketh Faith and Repentance together ; Repent and believe the Gospel , Mark 1. 15. Therefore that which Christ hath joined , let no man separate , Mark 10. 9. I know the Antinomians preach another Gospel ; but this is the old Orthodox & common received truth : They that in life wil yeild no obedience to the Law , shall in death have no benefit by the Gospel . And though the Law have no power to condemn us , yet it hath power to command us : Lex datur ut gratia quaereretur , Evangelium , ut Lex impleretur . The Law sends us to Christ to be saved ; and Christ sends us back again to the law to learn obedience . The former is plain ; The Law is our School-Master to bring us to Christ , that we might be justified by faith , Gal. 3. 24. The other is as manifest ; If thou wilt enter into life , keep the Commandments , Matth. 19. 17. Let our Faith then be seen by our faithfulness , and our Love by our Charity : and think not to partake of what God hath promised , but by doing in some measure what he hath commanded . To conclude in a word , God's servants are known , by humility and charity ; the Devil 's by pride and cruelty . Our Persons are justified by our Faith , our Faith is justified by our Charity , our Charity by Humility , and the actions of a Godly Life : And so much of the fourth Use. CHAP. LV. FIfthly , if we be but Stewards of what we have , and that our superstuities really the Poors due : then let none object , ( when told of their unmercifulness ) What I have is mine own : Or , May I not do as I list with mine own ; for it is neither their own , nor at their own disposing ; their wealth is their Makers , and they must do with it as he in his Word injoins them . Nor does this argument alwayshold goodin civil matters : 'T is a rule in Law , No man may use his own right to the Common-wealths wrong , or damage . The Law provides , that a man shall not burn his own corn , nor his own house : That he shall not drown his own Land ; nay , a man may not bind himself from marriage , or the manuring or tillage of his own Land , because it is against the good of the Common-wealth . Wherefore flatter thy self no longer , but lookto it : thou hast not two souls , that thou mightst hazard one of them . Lose not thy soul , to save thy purse ; but shew mercy , if ever thou lookest to find any . And hear the poor , if ever thou wilt have God to hear thee : For he hath said it , ( that will one day Audit the poor man's complaints , and thy Stewardships account ) that no sin but unkindness to thy Saviour in his suffering members , shall bee cast into thy dish ; to the feeding of the never dying worm of conscience . Sixthly art thou but a Steward put in trust ? and art thou to give an account unto God , how thou hast husbanded thy Master's Goods ; and wil this be the bill of particulars thou hast to give up ? Item , so much spent in pride , so much in lust , so much spent upon revenge , so much upon dice , drunk enness , drabs , and the like great sums all laid out upon thy self , in the pursuance of thy lust : But when it comes to a work of mercy , as . What have you done for God ? What for Christ ? What for the members of Christ ? What for the advancement of Religion , or any pious work , or service . Item , nothing , or as good as nothing . Or thus ; Item received strength , and laid out oppression : Item received riches , and laid out covetousness : received health , and laid out riot and drunkenness . Item received speech , and laid out swearing , cursing , lying : received sight , and laid out lusting ; or perhaps , Item so many score pounds laid out in malice and suits of Law : so many hundreds in lusts and vanities , in feasting and foppery . So many thousands in building great houses : Item to the Poor in my Will to be paid at my death , forty shillings ; to the Preacher for a funeral Oration to commend me , ten or twenty shillings : Item to beggars when they came to my door ; or when I walked abroad , a few scraps that I knew not what else to do with , and sometimes a few Farthings : Item so much spent in excess and superfluitie , and so little in performing the works of mercy : so much laid out upon worldly vanities , & sinful pleasures ; and so little for good uses , especially for relieving Christ's poore members . Will this Bill pass current , when God comes to cast it up ? When thou hast laid out all for thy self , either in Apparel , or in Feasting , Drinking , &c. for thy self , self-credit , self-delight and content , even amounting to scores , hundreds , thousands ; while for pious and charitable uses , there comes in here and there onely two-pences , three-pences , & such poor short reckonings , not worthy to be summed up . Oh miserable man ! how wilt thou answer this before the Great , just and Terrible Judge of all the World ? And how wilt thou fare ? If these accounts bee not mended in this life , thou wilt never have thy Quietus est in the life to come . Methinks I could pity these men whom the World so adores , even with teares of blood , when I seriously consider their latter ends . CHAP. LVI . BUt seventhly , there is another sort worse then these , viz. Such as are not only strangers unto mercy , but are opposites & enemies to it , walking in a quite contrary way . These do not feed the poor , but they flay them ; they do not clothe them , but they strip them ; they make not any provision for them , but cast how utterly to ruine , and undo them ; instead of healing them , they wound them ; instead of relieving , they rob and oppress them ; and instead of being to them any ease and comfort , they lay upon them heavy burthens and pressures . These Hammons , hanging is too good for them ; for if all those shall be bid , Depart ye cursed , that have not given to Christ's poor members , What wil become of thee that hast taken away from them ? that hast beaten the poor to pieces , and ground their faces ? that hast not onely eaten up the Vineyard , but keepest the spoil of the poor in thine house , as the Prophet Isaiah complains , Isa. 3. 14 , 15. If the Levite bee so severely sensured for not helping the distressed man , Luk. 10. 30. &c. What wil be thy portion and punishment , that hast rob'd him , and hast dealt with him as the cunning Fowler deals with the poore birds ; who sets his limed ears of Corn , to catch them in an hard Frost , or great Snow , when they be ready to starve . Dives did but deny to give his own , thou hast taken away other mens . Now if he ( saith Austin ) be tormented in endless flames , that gives not his own goods to them that need , that gives not meat to the hungry , clothes to the naked , that takes not the stranger into his house , that visits not his brethren when they are in prison , as it is Matth. 25. 41. &c. What shall become of him that takes away other mens , that robs the poore , turns them out of their own house , and casts them into prison ? O remember I beseech you , if that servant in the Gospel was bound to an everlasting prison , that onely challenged his own debt , for that he had not pity on his fellow , as his Master had pity on him , whither s●al they be cast that unjustly vex their neighbours , quarrel for that which is none of theirs , and lay title to another mans propriety ? When the Prophet that was slain by a Lyon ( though an holy man ) buies so dearly such a slight frailty , of a credulous mistaking : what shall become of hainous and presumptuous sinners ? Christians should be like Christ : but how unlike to him are these men ? Christ made himself poor to make them rich : but they make many poor to make themselves rich : yea , they sink others eies into their heads with leanness , while their own eies start out with fatness : and to fill the other bag they will pare a poor man to the very bones . Again , many men be unreprovable , and yet rejected : alas , what then shall become of our gluttony , drunkenness , pride , oppression , bribery , cozenages , adulteries , blasphemies , and of our selves for them ? If he shall have judgment without mercy that shews not mercy ; what shall become of subtraction and rapine , , Psal. 109. 11. Do'st thou not know , that with what measure thou metest to others here , God will measure to thee again hereafter ? Mat. 7. 2. And were it not better then , to prevent a mischief before , then repent you did not when 't is too late ? O that thou wouldst but fore-think , what thy Covetousness will one day cost thee . As how will it one day grieve these griping Ingrossers , and Oppressors ? when they shall receive a multiplicity of torments , according to the multiplicity of their cruel and unconscionable deeds ? and to the number also of their abused benefits . They will then wish , that they had not done so ill , nor fared so well upon earth ; that they might have fared less ill in Hell. For if for one sin at the first , God plagued a world of men ; how will he plague one man for a world of sin ? Consider but these things , thou cruel and unmerciful rich man , and thou ●anst not choose but tremble ▪ If then they be so terrible to hear , what will it be everlastingly to feel them ? If so intollerable to be felt and endured ; be accordingly careful , that thou mayest never feel nor endure them : Thou art taking a Voyage to this Kingdom of darknesse , and art near upon arriving ; it were happy if thou wouldst return , before thou art at thy journeys end . And certainly , didst thou but know the place , and thy entertainment when thou comest there ; thou wouldst be bound for heaven , steer thy course thitherward , and fraught thy self accordingly . You know , or may know , what a rich and brave place Heaven is ; the Pavement is of Gold , the Walls of Jasper , garnished with all manner of precious stones , the Gates of Pearl , &c. Revel . 21. & 22. chap. For I should but disparage it , by seeking to describe it . But CHAP. LVII . EIgthly , ( that I may not be said to set in a Cloud ) Is he that commanded thee ( this ●asie , and not costly , but most gainful service in the World ) thy Heavenly Father , Maker and Preserver , yea , thy Saviour and Redeemer ? Is he thy Lord by a manifold Right ? And thou his Servant by all manner of obligations ? As , First , He is thy Lord by the Right of Creation , thou being his Workmanship , made by him . Secondly , By the Right of Redemption , being his Purchase , having bought and ransomed thee out of Hell , by his precious Blood , where else thou must have been frying in flames to Eternity . Thirdly , Of Preservation , Being kept , upheld , and maintained by him , ( all we have , being at his cost . ) Fourthly , Thou art his by Vocation , even of his Family , having admitted thee a Member of his visible Church . Fifthly , His also ( if it be not thine own fault ) by Sanctification , whereby he possesseth thee . Sixtly & lastly , He would have thee of his Court by Glorification , that he might crown thee . So that thou art every way his . Yea , he hath removed so many evils from thee , and conferred so many good things upon thee , that they are beyond thought or imagination ; then certainly thou art of a sordid and base spirit , if thou deniest him so small a matter as the surplusage of thy Estate to the relief of his poor and distressed members ; for were you loving children indeed , though there were no Hell to fear , nor Heaven to hope for ; no torments to dread , no rewards to expect ; yet you would obey your good and loving Father , and be the sorrowfullest creatures in the World , if yee have but once displeased him , onely for the meer love you bear towards him , and for the unspeakble love he hath shewed towards you : How much more in this case , when whatsoever we give to the poor , we give it not so much to them , as to our selves , Dan. 4. 27. Prov. 11. 17. CHAP. LVIII . NInthly , Is it so , that what we give here to Christ's poor members , we shall receive again in Heaven with ten thousand , thousand fold increase of God himself ; What wise man then wil not disburse a good part of his Estate , even as much as he can well spare , this way , when it will bring in such benefit ? Yea , one would think the more covetous men are , and the more they love their money , the more liberal and bountiful this should make them . Some love their money so well , that they would , if possible , carry in with them when they dye ; If so , this is the only way : The onely means to have the fruit and benefit of our riches for ever , is to send them before us into our Heavenly Countrey , where we shall have our everlasting habitation : Nor can we carry any more of our Wealth with us , then what we thus lay out ; for these earthly things are lost by keeping , and kept by bestowing . Neither can they and we long continue together , seeing either they will leave us in our life time , or we shall leave them at the hour of death , when all that we possess shall be left behind us , and that onely shal be our own , which we have sent before us . In which respect our riches are fitly compared unto Seed , which can no other ways be truly kept , then when we seem utterly to lose it ; for if we keep it in our Garners , it will either be spent in the use , or in time must corrupt and perish ; but if we cast it into the ground , where it seemeth to rot , and to be lost , it is the onely way to preserve and keepe it from losing & perishing . Give then that which you can no otherwise keep , that you may receive that which you can never loose ; for to part with that which you cannot keepe , that you may get that you cannot loose , is a good bargain . Again , What folly is it , saith Chrysostom , there to leave thy Wealth , whence thou art a departing , and not to send it before thee , whither thou art going . To leave & lose thy riches in thy Inn , & the place of thy Pilgrimage , and not to transport it into thine own Country , and Mansion●house , where thou art ever to reside ; let thy Goods bee where thy Countrey is : Let us imitate herein wise Travellers , who being in a strange and dangerous Countrey , will not carry their Riches and Treasures about them , because they be then in danger by thieves and enemies , to be spoiled of them , hazarding also therewith the loss of their lives , but deliver them rather to the Agents and Factors of sufficient Merchants , dwelling in their own Countrey , that so taking from them Bills of Exchange , they may receive them at their coming home . The best means of transporting them thither is , to put thy money into the Lords Treasury , to deliver it unto the poor , who like trusty Porters , will carry it for us ; whereas if we carry it our selves , it will like heavy burthens , hinder our journey , & like the Camels Bunch , keepe us from entering into the straight Gate , whereas if the poor whom God hath appointed for this service , carry it for us , we shall avoid the trouble , and escape this danger . Our Wealth can never do us so much good , as when it helps us in our way to Heaven , where there is no use of such transitory things ; for there the valuation of Gold ceaseth , Riches are of no use there ; and in Hell it was a drop of water that the Churl wished for ; not a Bag of Gold , nor a Lordship of many Acres , he had too large an Inheritance of them before : Wherefore ye rich men , yea all men to the utmost of your ability , do that good before death , which may do you good after death , as Austin speaks ; put a good part of your Goods ( even as much as you can wel spare from your own use , and for the well furnishing of your Journey ) into the hands of the poor , whom Christ hath appointed as his Agents and Factors , and so it shall most surely be repaid , with infinite encrease ( here if we need it ; however ) having finished our Pilgrimage , and safely arrived at our heavenly home , when Death hath spoiled us of all the rest , we shall most richly be provided . And this is the right course to make us friends of the unrighteous Mammon , unto which our Saviour perswadeth us , Luke 16. 9. This is to play the wise Stewards , that when by Death we are thrust out of our Stewardship , we having discreetly laid out our Master's Goods , may be joyfully received into those everlasting Habitations . Nor will it so much grieve a good man ( at the upshot of all ; that he hath been a poor Treasurer , as joy him that he hath been a good Steward : Yea , it will be the sweetest and joyfullest saying that ever our ears did hear , when Christ shall say to us , as you heard before , Come ye blessed of my Father , and inherit the Kingdom , &c. This will far more rejoice thy soul , then it does now refresh the others body . Again , Is there any place so safe as Heaven ? where no thief comes , where no Plunderer comes , where no rust comes : Is there any place like that ? Or can you put it into a better and safer hand , then into the hands of God himself ? If then you wil lay it where you may be sure to have it forth-coming , put it into Gods hand , ●ay it up in Heaven . But if thou wilt not , or if contrariwise , thy onely care is to hoard up Riches upon the earth , this does plainly shew , that this World is thy native home and Countrey , and that thou hast no right or inheritance in the Heavenly Canaan ; As how is Heaven our Countrey , when as we will send none of our Wealth thither before us ? CHAP. LIX . BUt many to save their purses , will object , that they are poor themselves , and have nothing to spare them when they want relief : And many of them speak more truly then they are aware ; for though they abound with earthly Riches , yet are they bare and beggarly in respect of the chief riches , and spiritual Treasure ; though they are rich in goods , yet are they poor in Grace , poor in Love towards God , and their Neighbours ; poor in Faith and Obedience , and poor in Pity , Mercy and Compassion towards their Brethren , which makes them so niggardly and close handed , that they wil part with nothing for their relief . They have not for the poor , a few scraps to preserve them from perishing with hunger ; but they have enough for themselves to pamper their bellies , and with the Rich Glutton , to fare deliciously every day : They have enough to entertain their rich friends with superfluous pomp and plenty ; and they , they will not leave to their own appetite , but press them with their importunity , to eat still more , when already they have eaten enough , and too much ; but to the poore they will not allow some poor pittence to keep them from famishing . They who make no spare of their most costly Wines , but swallow them down themselves with great excess , and provoke , yea even compel others to drink of them unto drunkenness , will not give a little small drink to the poor members of Jesus Christ , to quench their thirst ; they have not for the poor some worn and cast Apparel , to cover their nakedness , and keep their bodies from the injuries of Wind and Weather ; but they have enough not onely for their own use , but also for pride and ostentation , their Chests full thrust with rich Clothing , and their Wardrobes thorowly furnished with gorgeous Garments , which serve for little other use , then to keepe those from sloath and idleness , that keep them from moulding and Moth-eating : And whereas they have no course Clothes to cover naked Christ , they have costly Ornaments of Arras and Tapastry , for their walls . Finally , They have not a few pence to spare for the relieving of naked and hungry Christ , be hee in never so extream necessity ; but they have many shillings and pounds to spend wastfully and riotously upon Dicing and Gaming , vain Sights , and obscene Stage-playes , and so upon all other sinful pleasures and worldly delights , which their carnal appetites can any way desire . But what a fearful reckoning have these men to make at the day of Judgement , when they give in their accounts unto God ? And with what indignation will Christ look upon them , who have thus meanly and basely regarded him . Then they wil have the wit ( or cause ) to wish that they had not thus occasioned Christ to deal with them , as they have dealt with him and his . But there is no perswading them to believe , that are ordained to perish . But say thou hast but a small pittance of this World●s goods , and not such plenty or superfluity as is before spoken of ; yet oughtest thou out of that little thou hast , to spare somewhat to relieve those that are in extream necessity , either by selling what thou canst spare ; or if thou hast nothing to sell , yet God commandeth thee , rather then thou shouldest neglect these Works of Mercy ; to labour with thy hands , that thou mayest have to give unto him that needeth , Epbes. 4. 28. And therefore excuse not thy neglect of this duty by saying that thou hast nothing for them , unless thou hast nothing to waste upon thy superfluous vanities , nothing to sell ; unless thou art unable by thy honest labour , to earn thy living , and art thy self such an one , as needeth by others to be relieved : that the poorest are not exempted from this duty , we may see in the example of the poor Widow , who was so commended by our Saviour for casting into the Treasury her two mites , which was all her substance , Mark 12. 43. In the Macedonians , who being themselves poor , gave even above their ability to the relief of those that were poorer , 2 Cor. 8. 2. In the Apostles , Acts 3. 6. and in our Saviour Christ himself , who though he were so poore , that he lived upon what others out of their love and duty ministred unto him , as appears Luke 8. 3. yet he himself gave Alms to those who were in greater want , as we may gather John 12. 6. 8. Yea , if we did indeed rightly consider it , our small means should move us the rather to give , and the more carefully to exercise this Christian duty , since this is the means whereby being poor , we may become richer , as I have plentifully proved in the Prevention of Poverty , Chap. 30. which I may not stand to repeat . See Prov. 3. 9 , 10 , & 11. 24 , 25. & 28. 27. Psal. 112. 3. Isa. 32. 8. Luke 6. 38. 2 Cor. 9. 6. Which Scriptures shew , that giving to the poor does not weaken , but much strengthen our Estates , and is so far from being the cause of our want and poverty , that it is the onely means to keep us from it , and bring to us plenty and abundance . Besides , if having little we are content in obedience to God , to part with somewhat , we perform a duty the more acceptable to God , and in the day of Christ's appearing we shal be so much the more richly rewarded ; and for the present , our Work will be so much the more commendable , as wee may see , Mark 12. 43. 2 Cor. 8. 2. Neither are we to imagine , that if we be careful in feeding Christ , that he will be careless in feeding us ; that he will deny us meat , who hath given us his precious blood ; that he will suffer us to want Earthly tr●●les , who hath provided for us heavenly riches . Let such more then heathenish diffidence , be far from us , who professe our selves to be of the Houshold of Faith. But rather let us believe God , under hope , above hope ; that is , when in respect of humane means and second causes , we have cause to despaire , as Abrahams in the case of a Child , when there was no possibility in Nature , nor prohability in Reason . CHAP. LX. Obj. BUt there are many Richer by far then thee , who give as little as thou dost ; therefore if they neglect to give , much more mayest thou , as thou supposest , and yet be excused . To this I answer ; If thou wilt do as others , or as the most and richest do , then wo unto thee ; for the most and greatest go the broad way to destruction ; or if thou wilt not live by Precepts , but by Examples , why dost thou then propound for thy pattern those who are carnal & covetous , and not rather the example of our Saviour Christ , and the holy men of God , whose bounty even out of their poverty , is for this very purpose recorded in the Scriptures . I , but wil the Worldling say , I have a great Charge , and many Children , and therefore I must not give away my Goods to strangers , for the Apostle teacheth us , that Parents must lay up for their Children , and that he who neglecteth this duty , hath denyed the Faith , and is worse then an Infidel , 1 Tim. 5. 8. Unto whom I answer with Bazil ; They who are miserable having Wife and Children , would not be liberal if they were without them . Again , Was not the Gospel written a●wel to the married , as unmarried ? To Parents , as wel as to those who have no Children ? Thirdly , Didst thou desire Children of God ? or did he give thee Children , that thou mightest make them a Plea and Priviledge to neglect his Commandments , and thy duty and love to Christ ? Or maist thou not justly fear , if thou thus abusest the blessing of posterity , that God wil lessen their number , lighten thee of this Charge , and so take away thy excuse , by depriving thee of thy chiefest comfort ? The which should be most just with God so to punish thee , seeing thou makest Idols of them , loving them better then God who gave them . But thy Children are dear unto thee , and must be provided for ; and reason good : Yet let thy God be dearer ; and let them not make thee to neglect him who gave thee to thy self , and them unto thee ; and hath provided all that thou enjoyest both for thee and them . Provide for them a competency or sufficiency ; but deny not unto God of thy abundance and superfluity . But I may answer thee in thine own words ; He that provideth not for his family , is worse then an Infidel . If thou art a Believer , Christ's Family is thy Family , Epth. 3. 15. Heb. 2. 11 , 13 , 14 , 16 , 17. They are thy Mother Brethren and Sisters . If we be members of one body , we should think the discommodities of our Brethren pertain to our selves : Men do well to provide for their Wife and Babes , but not then when the present necesstities of others cannot be supplyed , without the same bee lessened . How did they in the second and fourth of the Acts , provide for their Families , Wives and Children , when they sold their Houses and Lands , and gave away all the money ? Were they worse then Infidels , because they were more careful to supply the present wants of the Saints , then to provide for themselves , Wives and Children , 2 Cor , 8. 14. Acts 4. 34 , 35 , 36 , 37. The Psalmist speaking of the wicked , says , They leave their substance to their Babes , Psal. 17. 14. They put Wife and Children into their Wills , but leave out Christ and his Children , because they love Wife and Children more then Christ. But let such know , He that loveth Father or Mother more then me , is not worthy of me , Matth. 10. 37. Luke 10 : 36 , 37 , ●8 . If any man come to me , and hate not his Father and Mother , and Wife , and Children , yea and his own life also , he cannot be my Disciple , Luke 14. 26. And the Apostles could say , Behold , we have for saken all , and followed thee , Mat. 19. 27. 29. 2 Cor. 4. 18. But lastly , let men leave to their Children never so great Estates , they shall be never the better for thein , if they have not the blessing of God withal : And is it likely that he wil bless unto them thine Estate , which is gotten and raked together by unjust keeping that which he hath enjoined thee to bestow ; and by the utter neglect and contempt of his Commandment ? Or that God will regard and feed thy Children , who hast neglected his , and suffered them to pine and perish for want of Relief ? No , the onely means to obtain God's blessing upon thy self and thy posterity , is to obey his Commandments , to trust him upon his word , & to give liberally unto the poor ; for the righteous man , who is merciful and lendeth , not onely himself , but his seed also is blessed , Psal. 37. 26. He doth not say , That his children shal live in a rich and pompous Estate , for so they may do , and yet with the rich Glutton , be everlastingly condemned ; yea , they may be wasters and prodigals , who wil wickedly and riotously spend what thou hast as wickedly gotten and reserved ; yea , it may be this Worldly Wealth which thou leavesh them , may be the means of furthering and encreasing their everlasting ruine , and fearful condemnation : As how commonly does the leaving great Estates to children ( which the rich Father minds not ) make them so much the greater sinners , and to spend their dayes in pride , pleasure , idleness , uncleanness , t●●anny , oppression , and in all excess of Wickedness ? but that they shal have Gods blessing upon that which they enjoy , which whether it be less or more , wil make it sufficient , and so sanctifie it to their use , that it shal be unto them a pledge of God's love , and a pawn or earnest penny of their eternal salvation . Whereas if we will not so far forth trust God , as we would one another ; if we will give nothing for God's and for Christ's sake , who have given us our selves , and all we have : just it is he should suffer us to beg ourselves , and have our children beggars , permitting none to extend mercy towards them , as he hath peremptorily threatned , Psalm . 109. 10 , to 17. As without God's special Providence , Blessing , and gracious Guidance , thine and their Estates is subject to such innumerable casualties , that our of the highest flow of plenty ; they may easily be brought to as great an ebb of want and penury . They may be oppressed by those who are more mighty ; or be defrauded by those that are more crafty ; the States displeasure , or their own faultiness may turn them out of all : or in this cunning Age , wherein there are none more skilful to build strongly , then others are to undermine , and supplant : there may some crack or flaw be found in their Title ; and so for want of words or letters to carry it , thy Children may be deprived of the benefit of thy care and providence . But if God take the care and charge over them , he is such a faithful and powerful Guardian and Protector , that none shall be able to wrest their portion and patrimony out of his hands . CHAP. LXI . BUt admit wee were assured , that the goods which we spare from the relief of the poor , and leave to our children , should prosper with them , and make them great on the earth ; yet were there no reason , why for this we should neglect these works of mercy : For why shouldst thou love thy children better then thine own person , and in providing for them , neglect thy self ? Yea , why shouldst thou prefer their Wealth before thine own soul ? and their flourishing Estate in the World , which is but momentary and mutable , before the fruition of those joys which are infinite and everlasting ? What comfort wil it be unto thee , if for getting some trifles for thy posterity on Earth , thou hast lost Heaven ? or to remember that thy children ruffle it out in worldly wealth , and superfluous abundance , when thou shalt be stripped of all , and want a drop of cold water to cool thy scorching heat . But this is the case , ( with which I will conclude : ) First , the gain of giving is inestimable : God and Christ , who are owners of the whole World , hath promised we shall be repaid with the increase of an hundred fold here , and ten thousand , thousand fold in Heaven , and that our children and posterity shall reap the fruits of our benevolence . And Secondly , The security is beyond all exceptions ; for we have God's Word and Hand-writing for it , even express Testimonies , Precepts , and Promises out of both Testaments ; who is so true of his word , that he never failed a tittle in the performance thereof , and also all-sufficient to perform : Nihil promittit , & non reddit ; fidelis ille factus est debitor , esto tu avarus exactor , as Austin on Psal. 32. Only herein lyes the defect , in this Atheistical age , most men believe not that there is a God ; or if so , they wil not , or dare not trust him so far as they would do a man whom they take to be able and honest . This must of necessity be the main and only reason why men are no more liberal to the poor : As for instance , If a man of Worship or Credit should , speak or write to one of us , and wish us to disburse such , or such a sum of money to the poore about us , and he would take it as his own Debt , and not onely pay it us again , but take it as a great favour ; We would willingly do it without any reluctancy , yea rather then fail , we would borrow it , though we had our selves many children ; yea , there is no man when he sows his ground , thinks that it is lost and cast away , or so buryed in the Earth , that he shal never see it more : No , he lookes that that should bring him in a great deal more , and pay him with overplus , for all his cost ; and this hope makes him prodigal of his Seed , so that it shal have as much by his good wil , as the ground can bear or bring forth : And does not this plainly prove , that we wil give credit to a man's Word or Bond ; yea , that we wil trust the very ground itself , rather then take God's or Christ's Bond , or the Bible-Security ? You know the place wel enough , where God hath given his Bill to you , for the re-payment of what you give to the poor , Prov. 19. 17. He that giveth to the poor , lendeth to the Lord ; and that which he hath given , he will repay him again , Lo brethren , the bil of Gods own hand ( as I may call it ) in which he hath both acknowledged the Debt , and promised payment . Be it known unto all men by this present promise , That I the Lord God of Heaven & Earth , do won and acknowledge my self to be indebted to every merciful or liberal man , all those sums of money which he hath bestowed , or shal bestow in relieving the distressed , to be paid back unto him whensoever he shal demand it , ( for a Bond or Bill that names no day of payment , binds to pay it at demand ) and to this payment wel and truly to be paid , I bind my self firmly by this present promise , sent , sealed and delivered by Solomon my known Secretary or Scribe . So that not to give readily upon this consideration , is to proclaim the Lord an insufficient or a dishonest Pay-Master ; either that we do not believe God's Promises , nor give that credit unto him on his Word , which we would give to a Turk or Infidel dwelling among us ; or that we do not esteem the payment of his spiritual Grace , or Heavenly Glory ( vvhich together vvith pecuniary pay , is super-added ) for current money , or of equal value to these transitory trifles , which we impart unto the poor ; for if a man of any credit should promise for the laying out of an hundred pounds , that we should have Annuity of a hundred pounds a yeare , for term of life ; how eagerly would we catch at such an offer , though the quick approach of Death might make us loosers by the bargain ? But God promiseth , that if we wil lay out our money on these uses , wee shal have an hundred for one of these Earthly trifles , together with Spiritual , heavenly , & everlasting Treasures to boot , in the Life to come . So that it is undeniable , if we do not obey the Precept of God herein , we charge God with flat falshood : For consider , God saith he wil repay it ; thou saist , He wil not . He saith , That to give , is the onely vvay to have , and to grovv rich ; yea , never to want , nor to have thy Children want : Thou sayst , if I give so much , I shal never be rich , yea I shal be a Beggar . What is this , but to give God the Lie , and to make the excuse worse then the fault . For shame then , let us acknowledge the sufficiency , and faithfulness of God : and go away assured , that he wil abundantly perform more then we can imagine , according to the riches of his grace , in Jesus Christ. Nor can we doubt , but God is as good a Debtor , as a giver ; for if he freely give us wherewithal to lend , and grace to give , he wil much more pay us what we have lent , and give us because we have given : that is his Bounty , this his Justice . As what says Saint Paul ? God is not unrighteous , that he should forget your work and labour of love , which ye shewed towards his Name ; in that ye have ministred unto the Saints , and yet minister . As if hee should say , that God were unrighteous , if he should do so , Heb. 6. 10. Dost thou then love thy mony ? and wouldst thou have it increased ? Deliver it not into the hands of men ( saith Saint Austin ) who wil rejoice when they borrow , and mourn when they repay it : intreat , that they may receive ; and calumniate when they should restore : who may be bankrupt and cannot , or deceitful and wil not pay ; or who wil put thee off with many delays , and trouble thee with expecting , as they have formerly troubled thee with their importunity in borrowing . But if thou be a wise Usurer , chuse God and Christ for thy Debtors ; who are owners of the whole world , and all-sufficient sureties ( not subject to any casualties ) and just beyond all exceptions , or comparison . Nihil promittit & non reddit , fidelis ille factus est debitor , esto tu dvarus exactor , at Austin on Psalm 32. And as the payment is most assured , so the gain is inestimable ; so that we cannot lay up our wealth in a safer , or better hand : we cannot have a better Debtor then our Maker ; nor a better Bond then the Bible , Prov. 19. 17. Luk. 6. 35. CHAP. LXII . BUt thou seest not this increase in thy worldly estate by giving Alms , nor dost thou perceive , that it brings thee any such blessedness as hath been talked of . Answer , This Objection makes me conclude , that thou art a Miser , and deservest not the name of an Alms-giver : or if so , let me add , that if thou believest no more then thou seest , why dost thou take upon thee the name of a Christian ? who liveth by Faith , rather then by Sence : For by how many secret passages can God conveigh unto thee the reward of thy Alms-deeds ? though he writeth no Superscription upon them , to certifie thee for what it is sent ; it is sufficient that thou hast it , and that thou knowest that he sent it : As for the reasons which moved him to give these benefits unto thee , he wil acquaint thee with them more particularly when he shal cal thee to make up thy recknoning . Thou growest in thy stature from a Child unto a Man , and thou seest not thy growing , though thou perceivest that thou art grown : neither knowest thou the particular time , and means when , or whereby thou comest to this height : And thou knowest and acknowledgest , that thou art nourished by thy meat , though thou seest not the secret passages whereby it is carried from the stomach to the several parts ; nor canst tell at what time , or by what food thou hast been chiefly nourished . Why then hast thou not the like faith ? and much stronger in spiritual , then thou hast in respect of natural things ? seeing they are much more secret and insensible ; and when thou hast God's promise of reward , and seest it performed by his blessings multiplied upon thee , why dost thou doubt ? or call them into question ? or ascribe them to thy self , or other helps ? seeing whatsoever the means are , they are of God's sending . Finally , if thou sayest , that thou seest no possibility of increasing thy wealth , by giving away a great part of it unto the poor ; I answer , And what more reason hast thou by the collection of Sence ? that thy seed which thou sowest should be multiplied , which thou castest away , and lettest to rot in the earth , unless thou hast learned it by experience : And is not God's Word a more infallible Teacher , and surer ground for thy faith to rest on : especially when thou art not without experience of the like increase , springing from the sowing of the seeds of thy beneficence . To conclude this point , if thou doubtest of these promises of God , made unto those who relieve the poor ; because thou seest not how , or when they are performed ; why dost thou believe the Remission of thy sins ? Salvation by Christ ? and everlasting life ? when as thou seest none of these , nor hast any other ground but God's promise , even as thou hast for the reward of thine Alms-deeds : And therefore if thou doubtest of the one , thou doubtest of the other : and were not the profession of thy faith , concerning those spiritual things good cheap ; but that it should cost thee as dear , as the giving of Alms : thou wouldst doubtless discover and proclaim thy infidelity there , as well as here ; and plainly shew , that it was in meer formality and hypocrise . Methinks our mistrust , or at least the smal confidence we have in what God speaks in his Word ; especially touching temporals , is the greatest wonder in the world . And certainly if we cannot trust him for our bodies ; how do we , or how can we trust him with our souls ? which is the greater trust . But beloved , what I speak I speak not to all ; for we have perswaded our selves better things of you , and such as accompany salvation , though we thus speak , Heb. 6. 9. And so I have finished , what at first I promised ; with an overplus in behalf of the Poor : But as John could onely Baptize with water ; so I can but teach you with Words ; and when God withholds his contemned Grace , Paul himself cannot move a soul. If the Holy Ghost shall set it home to your hearts , that you may so meditate on what hath been spoken , and so practise what hath been prescribed ; that God in Christ may be pacified , your sins by free grace pardoned , and your souls eternally saved : That while you are here , you may enjoy the peace of God which passeth all understanding , Philip. 47. and when you depart hence , you may arrive at the Haven of all happiness in Heaven ; where is fulness of joy , and pleasures for evermore , blessed and happy are yee , Psal. 16. 11. Which being my praier and hope , I shall not onely take my work off the Loom , or turn my Pinnace into the Harbor ; by making a conclusion of this subject ( as well considering , that those who are most insatiable in other things , will soonest be cloied with Mannah ) but likewise take leave of the Press ; and that for these Reasons : First , according to my scantling I have said something ( if not sufficient ) in one or other of my Six and thirty Pieces , to each soul seduced , or afflicted . Secondly , ( which would by the Reader be considered : ) As he gathers that reads ; so he spends that writes : and who so spends ere he gathers , shall soon prove Bankrupt . Thirdly , because the Bow that is alwaies bent ; will soon grow weak , and sluggish . Fourthly I have bestowed so many years , and taken so much pains in gleaning ears of corn with Ruth , grinding at the Mill with Samson ; in binding Sheaves , carrying to the Mill , Barn & Garner , in threshing , Winnowing , Garbling , Kneading it into Paste , making it into Loaves , and baking it into Bread , that so I might have fine Manchet to set before you , ( my most welcome Guests ) that ( with Martha , in entertaining her Saviour ) I have wearied my self . And the truth is , no mony could have hired me to have taken the pains ; had not an earnest desire and hope of the common good continually spurred me to go on . Onely for this cause , and the great pleasure I have taken in the work or imploiment : I would not for a world have been debarred from it . This may seem a Paradox ; but it is the immediate gift of God , ( to those that he imploies in such his service ) thus to counterpoise their labour with more then answerable delight . Now unto the King Everlasting , Immortal , Invisible ; unto God onely Wise : be Honour and glory , for ever and ever , Amen , 1 Tim. 1. 17. If you cannot remember all that I have said ; yet at least remember what the Holy Ghost says in these ensuing places : Godliness is profitable for all things ; and hath the promises both of this life , and of the life to come , 1 Tim. 4. 8. The Lyons do lack , and suffer hunger : but they that seek the Lord , shall want nothing that is good : Psalm 34. 9 , 10. Many sorrows shall be to the wicked : but he that trusteth in the Lord , mercy shall compass him about on every side . Psalm 32. 10. He that giveth to the poor , shall not lack . Prov. 28. 27. All things shall work together for the best , unto those that love God. Rom. 8. 28. FINIS . The sad and doleful Lamentation of ORIGEN after his Fall : Set up as a Sea-Mark to make others beware of doing the least Evil , that good ( even the greatest good ) may come of it . Being much affected with this Example of Origen , as deeming it exceeding rare , remarkable , & forcible to make others beware : I have much desired , that some Stationer would print it with some other small piece , for the common good ; and thereupon I engaged first one , and after that another , who were to print Spira , that they would add this of Origen unto it , leaving my Copy with them ; but neither of them kept their promise , because forsooth , that of Spira alone would sell for six pence , and both together for no more . A solid reason ! while a little gain shall be more stood upon , then the glory of God , and good of Souls . Yet this is the worlds method , and as common , as cursed and barbarous . All which considered , none of them ( I hope ) can justly blame me for filling up the void pages of this sheer with that which may pleasure thousands . For I dare say , there is not one Reader of fourty , that have formerly met with the same in any Author . IN the days of Severus lived Origen , a man famous for Learning , and in mental excellencies most rare and singular : he was bold and servent under the reign of Severus , Maximinus , and Decius , in assisting , comforting , exhorting and cherishing the Martyrs that were imprisoned , with such danger of his own life , that had not God wonderfully protected him , he had bin stoned to death many times of the heathen multitude ; for such great concourse of men and women went daily to his house to be catechised and instructed in the Christian Faith by him , that Souldiers were hired of purpose to defend the place where he taught them . Again , such search sometimes was set for him , that neither shifting of place nor Countrey could hardly serve him . In which laborious travels and affairs of the Church , in teaching , writing , confuting , exhorting & expounding , he continued about fifty two years , unto the times of Decius & Gallus ; divers and great persecutions he sustained ; but especially under Decius , in his Body he sustained Bonds and Torments , Rackings with Bars of Iron , stinking and dark Dungeons , besides terrible threats of Death and Burning ; all which he manfully and constantly suffered for Christ : Yet at length ( like an Isickle ) he that could endure the rough Northern wind of Persecution wel enough , melted with the heat of the Sun , ( sweet Allurements and fair Promises of Satan and his Adherents ; his own flesh also , proving a treacherous Solicitor : ) For in the end , being brought by the Idolatrous Infidels to an Altar of theirs , he shamefully condescended to offer Incense the reupon , in manner as followeth , by his own Confession . When ( faith he ) I sought to allure & win these Idolaters by cunning means to the knowledge of the Son of God , after much sifting they promimised me ( unhappy man ! ) that they would by crafty conveyances avoid the subtilty of Satan , and be baptized ; But being ignorant , and unskilful in their divers cunning slenghts , they ( together with the Devil ) undermined my simplicity , and Satan turning himself into an Angel of light , reasoned with me that same night , saying , When thou art up in the Morning , go on and perswade them , and bring them unto God ; and in case they demand ought of thee , so they will hearken and condescend unto thee , do what thou shalt think necessary , without staggering at all at the matter , to the end many may be saved . And again , the Devil going before to prepare the way , whetted their Wits to devise mischief against me , silly Wretch , and sowed in their minds hypocrisie , dissimulation , and deceit . But I , O unhappy creature , skipping out of my Bed at the dawning of the day , could not finish my wonted Devotions , neither accomplish my usual prayer : But wishing that all men might be saved , and come to the knowledge of the Truth . I folded and wrapped my self in the snares of the Devil , I got me unto the wicked Assembly , I required of them to perform the Covenant , made the night before ; and coming ( as I thought ) unto the Baptism ; I ( silly soul ) not knowing of any thing , answered but in a word , and became reproachfully defamed . I spake without malice , yet felt I their inveterate and deadly spite ; for instantly the Divel raised an Assembly about me , who carried me to an Altar of theirs , where a foul filthy Ethopian being appointed , this option or choice was offered unto me , namely ; Whether I would sacrifice to the Idol ; or have my Body polluted with that foul and ugly Ethiopian . In which strait , I having ever kept my Chastity undefiled , and much abhorring that filthy villany to be done to my body , brake out into many moans , lamentations and cryes against both . Yet ( O wretched man that I am ) at length yeilded rather to sacrifice . Whereupon the Judge putting Incense into my hand , caused me to set it to the fire upon the Altar ; for the which impiety I was delivered both from that and Martyrdom . But upon my discharge , the Devil raised such an out-cry in the City , in pronouncing against me that just , and yet unjust sentence , Origen hath sacrificed . Whereupon he was excommunicated out of the Church and driven with shame and sorrow out of Alexandria ; and going to Jerusalem , and being there among the Congregation , was requested by the Priests to make some Exhortation in the Church to the people ; the which he refused to do for a great while ; but at length being constrained through importunity , he rose up , and turning the booke as though he would have expounded some place of the Scripture , he hap'ned upon , & read onely the 16. verse of the 50. Psalm , where he found it thus written ; But God said unto the sinner , What hast thou to do to declare my Statutes , or that thou shouldst take my Covenant into thy mouth ; seeing thou hatest instruction , and castest my Word behind thee ? Which being read , he shut the Book , and sate down weeping and wailing , the whole Congregation weeping and lamenting with him ; he said unto the Church , Wo is me ; my Mother which brought me forth as an high and lofty Terret , yet suddenly I am turned down to the ground ; as a fruitful Tree , yet quickly withered ; as a burning Light , yet forthwith darkned ; as a running Fountain , yet by and by dried up . Wo is me that ever I was decked with all gifts and graces , and now seem pitifully to be deprived of all . The Lord hath made and ingrafted me a fruitful Vine , but instead of pleasant Clusters of Grapes , I brought forth pricking Thorns : Let the Well-springs of tears be stirred up , and let my Cheeks be watered ; let them flow upon the earth , and moisten it ; for that I am soaked in sin , and bound in mine iniquity ; every creature sorroweth , and may well pity my case , for that I was wont heretofore to pour out my prayers unto God for them all ; but now there is no salve for me : Where is he that went down from Jerusalem to Jericho , who also salved and cured him that was wounded of the Thieves ? Whenas I went about to enlighten others , I darkned my self ; when I endeavoured to bring others from death to life , I brought my self from life to death . Oh blinded heart ! how didst thou not remember ? O foolish mind ! how didst thou not bethink thy self ? O witless brain ! how didst thou not understand ? O thou Sence of Understanding ! Where didst thou sleep ? But it was the Devil which provoked thee to slumber and sleep , and in the end to slay thy unhappy & wretched soul : He bound my power and might , and wonded me . I bewail sometime the fall of Sampson , but now have I faln far worse my self . I bewailed heretofore the fall of Solomon , yet now am I faln far worse my self . I have bewailed heretofore the estate of all sinners , yet now am I plunged worse then them all , Sampson had the hair of his head clipt off , but the Crown of Glory is faln off my head . Sampson lost the curnal eyes of his body , but my spiritual eyes are digged out : Even as he was severed from the Israelites , and held captive among Idolaters , so I have separated my self from the Church of God , and am joined with evil spirits . Alas ! my Church liveth , yet am I a Widower , Alas ! my Sons be alive , yet am I barren , Alas O Spirit which camest heretofore down upon me , why hast thou forsaken me ? O thou Devil , what hast thou done unto me ? O Satan , how hast thou wounded me ? It was the wiliness of a Woman that brought Sampson to his confusion ; but it was my own Tongue that brought me to this sinful Fall. Alas ! every Creature rejoiceth , and I alone forsaken and sorrowful . Bewaile him that is bereaved of the Holy Ghost ; bewail me that am thrust out of the Wedding-Chamber of Christ ; bewail me that am tormented with the prick of Conscience ; for now it behoveth me to shed infinite tears for my great sin . Who knoweth whether the Lord wil have mercy upon me ? Whether he will pity my fall ? Whether , he will be moved with my desolation ? Whether he will have respect unto my humility , and incline his tender compassion towards me ? Now let the Elders mourn , for that the staffe whereto they leaned is broken . Now let they young men mourn , for that their School-Master is faln . Now let the Virgins mourn , for that the advancer of Virginity is defiled . Now let the Priests mourn , for that their Patron and Defender is shamefully falne from the Faith. Assist me holy Spirit , and give me Grace to repent . Let the fountain of tears be opened , and gush out into streams , to see if that peradventure I may have the grace worthily and throughly to repent : Why hast thou shut my mouth by the holy Prophet David ? Am I the first that have sinned ? Or am I the first that fell ? Why hast thou forsaken me , and banished me from among the Saints , and astonied me to preach thy Laws ? Saint Peter the Pillar of truth , after his fall , wiped away that bitter passion of forswearing his Master , with monrnful tears , and was purged from the venom of the Serpent in a short time , Restore me again to my former health of salvation . O all ye which behold my wounds , tremble for fear , least God forsake you , and you fall into the like crime . O wo is me that I am fevered from among the company of the blessed Assemblies : I have my death's wound : I see the Clouds in the Skye shadowing the Light from me , and the Sun hiding from me his bright beams . O Satan ! What mischief hast thou wrought unto me ? How hast thou pierced my breast with thy poysoned Dart ? Thinkest thou that my ruine will avail thee any thing at all ? Thinkest thou to procure unto thy self ease and rest , whiles that I am grievously tormented ? But how can I speak , whenas my Tongue is tyed ? My lips dare not once move ; my throat is dammed up ; all my senses and instruments are polluted with iniquity . But I will proceed on ; and first , I will fall to the ground on my bare knees , and make mine humble supplication unto all the faithfull , and blessed of God , both great and small , that they wil help me , silly wretch , which by reason of the superstuity of my sinne , dare not crave ought at the hands of God : O ye Saints and blessed of God , with waterish eyes , and wet cheeks soaked in dolour and pain . I beseech you to fall down before the Mercy-seat of God for me miserable sinner , wo is me , that am compassed thus on every side , & shut up in my sin : The Lord hath made me an Angel , I have made my self a Devil : I was as as a skilful lawyer , yet am I overthrown by my unrighteous dealing : I was an heir of the Kingdom of God , but now am an inheritor of the Kingdom of the Divel : I am choaked with infamous doings ; but wh● wil Minister Moisture unto the Temples of my 〈◊〉 ? and who wil give streams of tears unto my Eyes , that I may bewail my self in this my sorrowful plight ? O all ye my friends , tender my case , pity my person , in that I am dangerously wounded , in that I am a scorn to all men ; for having trodden under foot the the Seal and Cognizance of my Profession , and joined in League with the Devil . In that I am rejected and cast away from the face of God ; it is for my lewd life that I am thus polluted . I see the Spider over my seat building his Cobweb : There is no sorrow like to my sorrow ; there is no affliction that exceedeth my affliction ; there is no bitterness that passeth my bitterness ; there is no lamentation more lamentable then mine ? Neither is there any sin greater then my sin , for there is no salve for me . Where is that good Shepherd of Souls ? I have broken my Vow I made in Baptism : Alas that ever I was Doctor , and now occupy not the room of a Disciple ! Thou knowest , O Lord , that I fell against my Will : Who is able to signifie unto me , when again I shall be coupled , and made Companion of the Saints of God ? O! I am not worthy to hear the Message of them that bring such tidings ; for the threats of the Prophets and Evangelists onely belong unto me . O the bosom of Abraham , the which I am deprived of ! I am becom partaker with the Rich Man in his Condemnation , and scorching flames in the horrible pit ? I am tormented with the prick of Conscience ; I do fear the dreadful day of Judgment , for that I am damn'd for ever , I do fear the punishment , for that it is eternal . I will prostrate my self before the Threshold and Porches of the Church , that I may intreat all people both small and great , and will say unto them , Trample and tread me under foot , which am the foolish Salt , the unsavory Salt ; tread me which have no taste nor rellish of God : Wo is me that I fell most dangerously , and cannot rise again . Assist me , O Holy Syirit , and give me grace to repent , and wipe out of the Book of the Conscience , the Accusation printed against me : But thou , O Lord , think upon me , though I am of polluted lips , and have uttered lewd things with my Tongue ; and accept thou Repentance , Affliction , and bitter tears , the dolour of my heart , and the heaviness of my soul ; and have mercy upon me , and raise me up from out of the Mire of Corruption and Filth ; for the puddle hath even choaked me up . Wo is me , that sometime was a Pearle glistering in the golden garland of Glory , but now thrown into the dust , and trodden in the mire of contempt ? Wo is me , that the Salt of God now lieth on the Dunghil ! O how many great streams of Lamentation and tears will wash away and purge mine humble heart ? I will turn my talk to God : Why hast thou lift me up , and cast me down ? I had not committed this impiety , unless thou hadst withdrawn thy hand from me . David sinned too bad in thy sight , yet after his Repentance thou receivedst him to mercy : Grant that I may not become and habitation for Devils , but that I may trample under foot the Devil , which hath trod upon me . I have fallen and am bruised , there is no health in me . Why hast thou , O Lord , broken down my hedge and strong holds . The wilde Boar 〈◊〉 of the Wood hath destroied me , and the wilde Beasts of the field hath eaten me up . Rid me , O Lord , from the roaring Lion , that the Bill of si● written against me may be blotted out ; that I may cease from my Lamentation in the evening , and receive joy in the morning . Let my sack cloth be rent in sunder , and gird me with joy and gladness . Thus in his bitter affliction , and ●●ief of mind he uttered these things can hardly , and out of order . FINIS . 
A67778	----	A sovereign antidote against all grief extracted out of the choisest authors, ancient and modern both holy and humane : necessary to be read of all that any way suffer tribulation / by R. Younge ... Younge, Richard. 1654 Approx. 332 KB of XML-encoded text transcribed from 49 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A67778 Wing Y190 ESTC R483498 12529685 ocm 12529685 62748 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67778) Transcribed from: (Early English Books Online ; image set 62748) Images scanned from microfilm: (Early English books, 1641-1700 ; 952:36) A sovereign antidote against all grief extracted out of the choisest authors, ancient and modern both holy and humane : necessary to be read of all that any way suffer tribulation / by R. Younge ... Younge, Richard. The fourth impression. 161-256 p. Printed by R. &. W. Lebourn for J. Crump, [London : 1654.] Reproduction of original in Union Theological Seminary Library, New York. Caption title. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. Calvinism -- Great Britain. 2002-11 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-03 John Latta Sampled and proofread 2003-03 John Latta Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion A SOVEREIGN ANTIDOTE against all Grief . Extracted out of the choisest Authors , Ancient and Modern , both Holy and Humane . Necessary to be read of all that any way suffer Tribulation . The Fourth Impression . By R. YOUNGE , Florilegus . Imprimatur Thomas Gataker . CHAP. 33. Use and Application of the former Reasons . Use 1. THese latter Reasons being dispatcht , return we to make use of the former ; for I may seem to have left them , and be gone quite out of sight : though indeed it cannot properly be call'd a digression , seeing the last of the former reasons , was ; That God suffers his Children to be persecuted and afflicted for the increase of their Patience . First , if God sends these afflictions , either for our Instruction , or Reformation , to scoure away the rust of corruption , or to try the truth of our sanctification , either for the increase of our patience , or the exercise of our saith , or the improvement of our zeal , or to provoke our importunity , or for the doubling of our Obligation : seeing true gold flies not the touchstone ; Let us examine whether we have thus husbanded our affliction to his glory , and our own spiritual and everlasting good . I know Gods fatherly chastisements for the time , seem grievous to the best of his Children ; Yea , at first they come upon us , like Samsons Lion , look terrible in shew ; as if they would devoure us ; and as Children are afraid of their friends when they see them masked , so are we . But tell me , hath not this roaring Lion prevailed against thy best part ? Hast thou kept thy head whole ? ( I mean ) thy soul ; free ? For as Fencers will seem to fetch a blow at the leg , when they intend it at the head ; so doth the Devil , though he strike at thy name , his aim is to slay thy soul. Now instead of being overcome doest thou overcome ? Hath this Lion yielded thee any Honey of Instruction , or Reformation ? Hath thy sin died with thy fame , or with thy health , or with thy peace , or with thy outward estate ? Doest thou perceive the graces of Gods Spirit , to come up , and flourish so much the more in the spring of thy recovery , by how much more hard and bitter thy winter of adversity hath been ? Then thou hast approved thy self Christs faithful Souldier , and a Citizen of that Jerusalem , which is above : Yea , I dare boldly say of thee , as Saint Paul of himself , That no●…hing shall be able to separate thee from the love of God , which is in Christ Jesus our Lord , Rom. 8. 39. To finde this Honey in the Lion , more then makes amends for all former fear and grief : and in case any man , by his humiliation under the hand of God , is grown more faithful and conscionable : there is Honey out of the Lion : or is any man by his temptation or fall , become more circumspect after it ? There is also Honey out of the Lion , &c. For there is no Samson , to whom every Lion doth not yield some Honey ; for as affliction sanctified , ever leaves some blessing behinde it , like the River Nilus , which , by overflowing the Land of Egypt , fattens , and fils it , with flowers and fruits ; so a fine wit , and a Christian will , makes use of any thing : like the little Bee , which will not off the meanest flower , till she hath made somewhat of it . Even Sauls malice shall serve to enhance Davids zeal : and the likelihood of losing Isaac , shall both evidence and improve Abrahams love to God : or , Hath the Lord made Hannah barren ? And doth her adversary vex her sore , year by year ; and grievously upbraid her for it , so that she is troubled in her minde ? why even that shall make her pray , and weep sore unto the Lord , and make vows : yea , and when God gives Samuel to her , she will give Samuel back again to God. Lastly , Saint Paul in this School of Affliction , will learn in what estate soever he is , ( prosperous , or adverse , ) therewith to be content : Phil. 4. 11. And thou mayest fouly suspect thy self , if thou beest not the better for thy being the worse . He is no true born Christian who is not the better for his evils , whatsoever they be ; no price can buy of the true believer , the gain of his sins . Yea , Satan himself , in his exercise of Gods Children , advantageth them . And look to it , if the malice and enmity of wicked men hath beaten thee off from thy profession , thou wert at the best but a counterfeit , and none of Christs own Band. A little faith , even so much as a grain of Mustard-seed , would be able to remove greater mountains of fear and distrust out of thy soul ; then these : for know this , that Good men are like Diamonds , which will shine in the dirt : yea , they resemble Glow-wormes , which shine most in the dark ; or Juniper , which smels sweetest in the fire ; or Pomander , which becomes more fragrant by chasing ; or Roses which are sweeter in the Still , then on the stalk . Use 2. 2 If the malice of our enemies , as it is husbanded to our thrist ( by a divine and supream providence ) doth make so much for our advantage and benefit here , and hereafter ; as namely , that it opens our eyes no less then peace and prosperity had formerly shut them ; that nothing doth so powerfully call home the conscience , as affliction ; and that we need no other art of memory for sin , besides misery ; It commonly we are at variance with God , when we are at pe●…ce with our enemies , and that it is both hard and happy , not to be the worse with liberty , as the sedentary life is most subject to diseases : if vigour of body , and infirmity of minde , do for the most part lodge under one roof , and that a wearish outside be a strong motive to mortification : if God , the All-wise Physician , knows this the fittest medicine for our souls sickness , and that we cannot otherwise be cured ; if our pride forceth God to do by us , as S●…rtorius did by his Army , who perceiving his Souldiers puft up through many Victories , and hearing them boast of their many Conquests , led them of purpose into the lap of their Enemies , to the end that stripes might learn them moderation . If this above all will make us pray unto him with heat and fervency : As whither should we flie but to our Joshua , when the powers of darkness , like mighty Aramites , have besieged us ? If ever we will send up our prayers to him , it will be when we are beleagur'd with evils . If true , and saving joy be onely the daughter of sorrow , if the security of any people be the cause of their corruption , as no so●…ner doth the Holy Ghost in sundry places say , Israel had rest ; but it is added , They committed wickedness : Even as standing waters soon grow noisome , and Vines that grow out at large , become wilde and fruitless in a small time : if it weans us from the love of worldly things ; and makes us no less enamoured with heavenly : as Zeno , having but one flie-boat les●… him , hearing news that both it and all therein was cast away , said , O Fortune , thou hast done well to send me again to our School of Philosophy : whereas if we finde but a little pleasure in our life ; we are ready to do at upon it . Every small contentment glues our affections to that we like , neither can we so heartily think of our home above , whilest we are furnished with these worldly contentments : But when God strips us of them , straightways our minde is homeward . If this world may be compared to Athens , of which a Philosopher said , that it was a pleasant City to travel through , but not safe to dwell in : If by smarting in our bodies , states , or names , we are saved from smarting in our souls : If it was good for Naaman , that he was a Leper ; good for David that he was in trouble ; good for Bartimeus that he was blinde ; if with that Athenian Captain , we should have perished for ever , in case we had not thus perished for a while ; if our peace would have lost us , in case we had not a little lost our peace : Then refuse not the chastening of the Lord , neither be grieved with his correction , as Solomon adviseth , Prov. 3. 11. And so much the rather , 1 First , because our strugling may aggravate , cannot redress our miseries . 2 Secondly , because the Lord will be sanctified either of us , or on us ; one of the two , as Saint Anstine speaks . 3 Thirdly , because that is little which thou sufferest in comparison of what thou deservest to suffer ; for thou hast deserved to be destroyed : and he that hath deserved hanging , may be glad if he scape with whipping . Besides , as David told Saul , he could as easily have cut his throat , as he had , his coat : or as Caesar boasted to Metellus , he could as soon make him hop headlesse , as bid it be done : so the Lord may expostulate with thee , and much more . Wherefore be patient , I say , but not without sense ; be not of those Stoicks , ( stocks rather you may stile them ) who like beasts , or rather like blocks , lie under their burthen , and account it greatest valour to make least ado , and lay it as little as may be to heart : For if you mean to be the Kings sonnes , you must bring him the fore-skins of an hundred Philistines : shew him the fruit of your former sufferings . But above all , let us not resemble the wicked ; who if affliction comes to them , receive the curse with cursing ; and if the Devil throw but one cross●… to them , they will take their souls and throw them again to him , for they presently break out , either into some cursed rage , or into the rage of cursing , or into some cursed action . An usual thing , when men are crossed by the creatures ( I might say , their own husbands or children ) to fall a cursing , and blaspheming them , to whom we may say , as the Prophet did to Sennacherib : 2 Kings 19. 22. Whom hast thou blasphemed ? And against whom hast thou exalted thy self ? Even against the Holy One of Israel . Whom are you angry withal ? Doth the rain and waters , or any other creature displease you ? Alas , they are but servants , if their Master bid smite , they must not forbear : they may say truly what Rabshakeh usurped , Are we come without the Lord ? Isai. 36. 10. Yea , are we not sent of the Lord in love , and to do you good , and to give you occasion of rejoycing afterward , if you bear the Cross patiently , and make that use of it which others do , and the Lord intends ? Yea , Saint Paul could rejoyce even in tribulation . But alas , these are so far from rejoycing with that blessed Apostle , that they rave in tribulation ; and like some beasts , grow mad with baiting ; or like frantick men wounded , who finding ingredients prepared to dress them , tear them all in pieces . But let us not be like them , if Satan robs us of a bag of silver , let not us call after him , and bid him take a bag of gold also : If he afflict thee outwardly , yet surrender not to him the inward ; rail not at the Hangman , but run to the Judge ; fret not with Joash , 2 Kings 6. 33. but submit with Hezekiah : Isai. 39. 8. When Gods hand is on thy back , let thy hand be on thy mouth : If thou beest wronged , call not thine adversary to account , but thy self , and let it trouble thee more to do ill , then to hear of it ; be more sorry that it is true , then that it is known . Yea , neither rage at the Chirurgion , as mad-men , nor swoun under his hand , as Milk-sops ; but consider with whom thou hast to do : The Lord , the Lord strong , merciful , and gracious , slow to anger , and abundant in goodness and truth , reserving mercy for thousands , forgiving iniquity , transgression , and sin ; and that will by no means clear the guilty , but visit the iniquity of the fathers upon the children , and upon childrens children , unto the third and fourth generation : Exod. 34. 6 , 7. And this ( if any thing ) will do : It was before the Lord , saith David , and therefore I will be yet more vile . Reproach in Gods service , is our best preferment : the Lord so noble ; the servant cannot be too bumble : even Bucephalus , that disdained any other rider , in all his trappings would kneel down to his Master Alexander , and go away Proud of his burthen . Yea , to go yet further , let us with good old Eli , ( who was a good son to God , though he had been an ill Father to his sons ) even kiss the very rod we smart withall ; and say , It is the Lord , let him do what seemeth him good : for whatsoever seemeth good to him , cannot but be good , howsoever it seems to us . Yea , let us receive his stripes with all humility , patience , piety , and thankfulness ; resolving as that holy Martyr , John Bradford , who said to the Queen ( how much more did he mean it to the great King of Heaven and Earth ) If the Queen will give me life , I will thank her ; if she will banish me , I will thank her ; if she will burn me , I will thank her ; if she will condemn me to perpetual imprisonment , I will thank her . A man will easily swallow a bitter Pil , to gain health . The stomach that is purged , must be content to part with some good nourishment , that it may deliver it self of more evil humours : and the Physician knows what is best for the Patient : the Nurse better then the Infant , what is good and fit for it . Now the Tenant is more noble then the House ; therefore why are we not more joyed in this , then dejected in the other ? since the least grain of the increase of grace , is more worth , then can be equalled with whole pounds of bodily vexation . Yea , let us take them as tokens and pledges of Gods love and favour , who loves his Children so , as not to make wantons of them . They that would tame pamper'd Horses , do add to their travel , and abate of their provender , as Pharaoh served the Children of Israel . Which of us shall see pieces of Timber cut and squared , and plained by the Carpenter , or Stones hewn and polished by the Mason , but will collect and gather , that these are Stones and Timber which the Master would employ in some building ? If I suffer , it is that I may reign . And how profitable is that affliction , which carrieth me to Heaven ? Oh , it is a good change , to have the fire of affliction for the fire of Hell : Who would not rather smart for a while , then for ever ? It 's true , these Waspes , wicked men , sting shrewdly , but the Hornet , Sathan , would sting worse a great deal . And not seldome doth the infliction of a lesse punishment , avoid a greater . Neither must any man think to be alwayes free from censures , aspersions , and wrongs , nor sometimes from faults : The very Heathen could say , It is for none but God to feele or want nothing . Indeed , many are too apt to expect it , and therefore can bear nothing , like Minderides ; the Sybarite , who was grieved for that some of the Rose-leaves which he lay upon , were rumpled together : But this is to vilipend , and undervalue his kindnesse ; to make no rep●te , nor reckoning of his deepest indulgencies , whereas the contrary , approves our sincerity beyond all exceptions . Every man can open his hand to God while he blesses , but to expose our selves willingly to the afflicting hand of our Maker , and to kneele to him while he scourges us , is peculiar to the faithfull . 3. Use. 3. Thirdly , if the sharp sufferings , and bitter conflicts , and sore travels of Gods children , are usually the forerunners of a ioyfull issue ; even the happy birth of saving repentance : & that the sharp pain of the Chirurgions 〈◊〉 them , is only to ease them of a more durable and dangerous , yea , a far heavier pain , the stone of the heart : If while their enemies go about to rob them , they do but inrich them ; As that Sexton , who in the night went to rob a Gentlewoman , that had been buried the day before , with a 〈◊〉 〈◊〉 , and having opened the coffin , loosed the sheet , and chafed 〈◊〉 〈◊〉 to get it off , she having been but in a swoone before : her spirits 〈◊〉 , she revived , and for many years after lived comfortably . If they may be resembled to the five loaves in the Gospel , which by a strange Arithmatick , were multiplied by Division , and augmented by Substraction ; then let none dare to flatter , or flesh themselves , because their estate is prosperous ; especially in an evil way : As it fared with Leah , whō we may hear thus chanting her happines : God , saith she , hath given me my reward , because I have given my maid to my husband : Gen. 30. 18. when she should rather have repented then rejoyced . And the like with Micah , Judg. 17. 13. and Saul , 1 Sam. 23. 7. and Dionysius , when he found the windes favourable in his navigation , after he had despoiled the Temple of all the gold therein . Neither let such as suffer not , censure their brethren that do , as those three mis-judged of Iob , that he was an hypocrite , and a greater sinner then others , and God had cast him off , or else it could not go so ill with him . Or as the Jews censured our Saviour , Isa. 53. 3 , 4. And those Barbarians , Saint Paul , Acts 28. 4. which is to condemne the generation of Gods children , Psal. 73. 15. But rather mistrust themselves , which was the use our Saviour warned those to make of it , who told him of the Galileans , whose blood Pilate had mingled with their sacrifices , Luke 13. 1 , to 6. And indeed , he is blinde that judgeth of mans felicity by his outward prosperity , or concludes of ones misery from his calamity : Eccles. 9. 1 , 2. The Sun of prosperity shines no lesse upon brambles in the wilderness , then fruitfull trees in the Orchard . The cold frost and snow of adversity , lights upon Gardens , aswell as the wilde waste . Ahabs and Josiahs end , concur in the very circumstances , the one destroyeth Religion . the other restoreth it : yet both shot with an Arrow . Saul and Ionathan , though different in dispositions , yet in their deaths they were not divided : Zedekiah a wicked man , had his eyes put out : so had Samson , the valiant Judge of Israel , and Type of Christ. Moses and Aaron , both were shut out of Canaan , aswel as the malignant spies : so that if we judge of mens persons by their outward conditions , we must needs erre . Yea , usually God doth most afflict those , whom he best affecteth ; dealing with his children , as the good husband deals with his Trees ; those in the Garden he is ever and anon medling with them , either lopping off the superfluous branches , or scraping oft the mosse , or paring of the root , or digging and dunging them ; so using all good means to make them fruitfull : whereas he lets them alone which grow in the Hedg-row , or Forrest , till at length he comes with his Axe , and cuts them down for the fire . He was not the best Disciple that had the bag : and fatted ware , you know is but fitted for the shambles . God puts money indeed ( as some Hoorders do ) into these earthen boxes , that have only one chinke to let in , but none to loc out , with purpose to break them when they are full . What was Haman the better for his honour , while the King frowned on him ; or the happier for being lift up the ladder , when he was to come down again with a rope ? And for ought thou knowest , ( at least , if thou takest not heed , for prosperity is the more dangerous enemy of the two , and skilfull to destroy , ) thy preservation is but a reservation ; as it fared with Sodome and her sisters , which were preserved from the slaughter of the four Kings , that God might rain down Hell from Heaven upon them . And Sennacherib , who escaped the stroak of the destroying Angel , that he might fall by the sword of his own sons , Isa. 37. 37 , 38. Say then , one wo , the wo of adversity , ( as thou accountest it ) hath passed thee , perhaps there is a second , and a third , worse ; behinde : Revel . 9. 12 , and 8. 13. The Philosopher would see a mans end before he pronounc'd him happy . Yea , it may be , that which thou account'st thy primest priviledge , may prove to thee a snare , and may be granted thee rather out of anger then love , as the Devil left Jobs tongue un-touched of all the rest , but why ? in hope that therewith he would have cursed God ; or charged him with folly and cruelty : so that we may say of prosperity , as Antigonus did of his garment ; O noble , rather then happie priviledge ! but of adversity , O happy rather then noble favour ! 4 Use. 4. Fourthly , if Affliction be so profitable , and prosperity so dangerous as hath been shewn ; if it be our Isaacs use , first to feel us by tribulation , and then to blesse us ; then away with those foolish queries , Why doth God this , and why that ? why doth he punish the innocent , and acquit the peccant ? why doth he permit so many , and such notorious crimes ? why is he so severe towards his own ; so gentle to others ? Ask not ( saith Salvianus ) why one is greater , another less ; one wretched , another happy ? I know not Gods intent , but it is sufficient satisfaction to me , that this is done by God. Why doth a Physician give more Wormwood , or Hellebore to this sick party , then to that ? even because , either his disease , or his constitution so requires it . Neither let us value things as they seem , or according to sense ; but rather when we are best pleased let us be most suspicious : let us desire and chuse blessings , as he chose his friend ; not him that would be plausible to his humour for a day , but him that should be profitable to his minde during life . Let us imitate Bees that pass over Roses and Violets , to set upon Thyme : If crosses are not tooth some ; let it suffice that they are wholesome : 'T is not required in Physick that it should please , but heal : unless we esteem our pleasure above our health . Experience tells us , that those things ( for the most part ) which are least pleasing , are most wholesome : Rue is an herb most bitter to the taste , yet in regard of the vertue , which is in it , we call ; Hearb of Grace : And Mithridate , though of all other Electuaries it be most distastful ; yet of all others , it is the most wholesome . The world hates thee , and deals most spitefully with thee ; a good sign : It hath always been the portion of good men , to suffer at the hands of evil men ; as appears both by holy , and humane Writers : as for Divine Authority , you know how it fared with the Prophets , Apostles , and our Saviour Christ himself , whose whole life , by reason of spiteful enemies , was but one continued cross . And as touching secular ; examples are infinite ; whereof a few : In Athens , we read of wise Socrates , good Phocion , just Aristides , victorious Milliades ; but how unworthily were they dealt withall ? At Rome they had Marcus Cato , the pattern of a wise and prudent man , a lively emblem of Vertue ; how was he hated , thrust down , spit upon , stript both of his Senatorship , and Pratorship , cast into prison , &c. Rutilius and Camillus were both exiled . Pompeus and Cicero both yielded their necks to their Clients : Who so often curst by the Popes , with Bell , Book , and Candle , as Queen Elizabeth of blessed memory ? though she out-liv'd seven of them . But to leave examples ; and come to reason : Is it not an evident sign , that if the world hates thee , thou art none of the World ? yea , therefore it hates thee , because thy practice shames the world ; and because thou discoverest , and opposest her treasons and deceits . Wicked men are like dogs , in condition , who will let a man amble a fair pace , quietly : but if he gallop through the Town , though his errand be of importance , and to the King , perhaps , they will bark and flie at him , which is a token to them , of perdition , but to thee of salvation : Phil. 1. 28. yea , it is an evident sign , that they are of the stock of Ishmael , and not the seed of Israel . I finde many acts of deception in the Saints ; I finde infirmity in those acts , but that any one of them hath scoft at , and hated another for goodness ; I finde not : or that have used to dispute against it : Gregory Nazianzen , ( I pray minde it seriously ) told his friends ; that Julian would prove a notorious wicked man : he took such delight in disputing against that which was good . Much less that any after regeneration , have in this case been cruel . If we would know ( saith Chrysostome ) a Wolf from a Sheep ( since their cloathing is alike ) look to their fangs , and their mouth , if they be bloody : for who ever saw the lips of a Sheep besmeared with blood ? which being so ; No matter though the gate be strait , and the way narrow , if the end to which it leadeth be everlasting life . 5 Use. 5 Fiftly , if in conclusion the most malicious and damnable practices of our worst and greatest enemies prove no other in effect to us , then did the malice of Josephs brethren , Mistress , and Lord to him : the first , in selling of him ; the second , in falsly accusing him ; the third , in imprisoning him ; ( all which made for his inestimable good and benefit ; ) then the malice of Haman to Mordecai , and the Jews ; whose bloody decree obtein'd against them , procured them exceeding much joy and peace : then Balaacs malice to the children of Israel , whose desire of cursing them , caused the Lord so much the more to bless them , Numbers 23. Then the Devils spite to Job , who pleasured him more by his sore afflicting him , then any thing else could possibly have done , whether we regard his name , children , substance , or soul ; then Judas his treason against the Lord of life , whose detestable fact served not only to accomplish his will , but the means also of all their salvations , that either befōre or after should believe in him : this should move wonder , to astonishment , and cause us to cry out with the Apostle ; O the deepness of the riches both of the wisdome and knowledge of God! How unsearchable are his judgements , and his wayes past finding out ! Rom. 11. 33. O the wonderful and sovereign goodness of our God! that turns all our Poisons into Cordials ; that can change our terrours into pleasures ; and makes the greatest evils beneficial unto us , for they are evil in their own nature , and strong temptations to sin : James 1. 2. also fruits of sin , and part of the curse , and work those former good effects , not properly by themselves , but by accident ; as they are so disposed by the infinite wisdom , goodness , and power of God , who is able to bring light out of darkness , and good out of evil : yea , this should tutour us to love our enemies . ( We love the medicine , nor for its own sake , but for the health it brings us ) and to suffer chearfully whatsoever is laid upon us : for how can Gods Church in general , or any member in particular but fare wel , since the very malice of their enemies benefits them ? How can we but say , Let the World frown , and all things in it run cross to the grain of our mindes ? Yet , With thee , ô Lord , is mercy , and plenteous redemption : thou makest us better , by their making us , worse . Objection . But perhaps thou hast not proved the truth of this by thy own knowledge ; and particular experience . Answer . If thou hast not ; thou shalt in due time : the end shall prove it : stay but till the conclusion , and thou shalt see that there is no cross , no enemy , no evils can happen unto thee , that shall not be turned to good , by him that dwelleth in thee . Will you take Saint Panls word for it , or rather Gods own word , who is Truth it self , and cannot lie ? His words are , We know that all things work together for the best , unto them that love God ; even to them that are called of his purpose , Rom. 8. 28. And in Verse 35 , 36. after he hath declared that Gods chosen people shall suffer tribulation , and anguish , and persecution , and famine , and nakedness , peril , sword , &c. be killed all the day long , and counted as sheep for the slaughter ; he concludeth with , Nevertheless , in all these things we are more then conquerours , through him that loved us : and so goeth on , even to a challenge of our worst enemies , Death , Angels , Principalities and Powers , things present , and to come ; height , depth , and what other creature besides , should stand in opposition . What voluminous waves be here , for number , and Power , and terrour ! yet they shall not separate the Ark from Christ , nor a soul from the Ark , nor a body from the soul , nor an hair from the body , to do us hurt . What saith David ? Mark the upright man , and behold the just ; for the end of that man is peace : Psal. 37. 37. Mark him in his setting out , he hath many oppositions ; mark him in the journey , he is full of tribulations ; but mark him in the conclusion , and the end of that man is peace . In Christ all things are ours , 1 Cor. 3. 22. How is that ? Why , we have all things , because we have the Haver of all things . And if we love Christ , all things work together for our good ; yea , for the best : Rom. 8. 28. And if all things , ( quoth Luther ) then ; even sin it self . And indeed , how many have we known the better for their sin ? Mary Magdalen had never loved so much , if she had not so much sinned : had not the incestuous person sinned so notoriously , he had never been so happy . God took the advantage of his humiliation , for his conversion . Had not one foot slipt into the mouth of Hell , he had never been in this forwardness to Heaven : Sin first wrought sorrow ( saith Saint Augustine ) and now godly sorrow kills sin ; the daughter destroyes the mother : neither do our own sins onely advantage us , but other mens sins work for our good also . Objection . But may some say , Can any good come out of such a Nazarite ? Answer . Yes , The advantage we have by Christ , is more then the loss we had by Adam . If Arrius had not held a Trinity of Substances , with a Trinity of Persons ; and Sabellius an Unity of Persons , with an Unity of Essences ; the Mysteries of the Trinity had not been so clearly expl●…ned by those great Lights of the Church . If Rome had not so violently obtruded her Merits ; the doctrine of Justification onely by faith in Christ , might have been less digested into mens hearts . We may say here , as Saint Augustine doth of Carthage and Rome ; if some enemies had not contested against the Church , it might have gone worse with the Church . Lastly suppose our enemies should kil us , they shall not hurt , but pleasure 〈◊〉 yea , even death it self shall work our good . That Red-sea shall put us over to the Land of Promise : and we shall say to the praise of God , we are delivered , we are the better for our enemies , the better for our sins , the better for death ; yea , better for the Davil : and to think otherwise , even for the present ; were not onely to derogate from the wisdom , power , and goodness of God , but it would be against reason ; for in reason , if he hath vouchsafed us that great mercy to make us his own , he hath given the whole army of afflictions , a more inviolable charge , concerning us , then David gave his Host , concerning Absalom ; See ye do the youngman , my son Absalom no harm . Now , if for the present thou lackest faith , patience , wisdom , and true judgement how to bear , and make this gain of the cross ; Ask it of God , who giveth to all men liberally , and reproache●…h no man , and it shall be given thee , Jam. 1. 5. For every good giving , and every perfect gift , is from above ; and commeth down from the Father of lights : Verse 17. 6 use . 6 Sixthly , ( for this point calling more for practice then proof , it behoves us to be larger here , briefer there ) If that which is one mans meat , proves another mans poison ; let it be acknowledged , that the fault is not in the meat , but in the stomach : and that it is the wickedness of our hearts , & want of a sincere endevour , to make good use of Gods corrections , which causeth him to withdraw his blessing from them . Wherefore let it provoke us as we love our selves , as we love our souls , through all the transitory , temporary , moment any passages of this World ; first , to strive after , and then to preserve the life of our lives , and soul of our souls , sincerity , and integrity . Again , if afflictions ( which are in their own nature , evil , and unto others , strong temptations to sin ) by the goodness of God , do make so much for our advantage , and benefit here , and hereafter : If our Heavenly Father turns all things , even the malice of Satan , and wicked men , yea , our own sins to our good : Rom. 8. 28. If for our sakes , and for his Names sake , he even changeth the nature and property of each creature , rather then they shall hurt us ; as it is the nature and property of fire to burn , yet that vehement fire in Nebuchadnezzars Furnace , did not burn the three servants of God. It is proper to the Sea to drown those that be cast into it ; yet it did not drown the Prophet , in the very depth of it . It is proper for hungry ravenous Lions to kill , and devoure , yet they did Daniel no harm . And the like , when we need their help . It is proper for the Sun to move , yet it stood still at the prayer of Joshua : proper for it to go from East to West ; yet for Hezekiahs confirmation , it went from West to East : It is proper for Iron to sink in the water , yet it swom when the children of the Prophets 〈◊〉 need of it . In like manner ; It is proper for affliction to harden , and 〈◊〉 worse , as well as for riches and prosperity to ensnare : But as some Simples are by Art , made medicinable , which are by nature , poisonable : So afflictions which are in nature destructive ; by grace , become preservative . And as evil waters when the Unicorns born hath been in them , are no longer poisonable , but healthful ; or as a Wasp when her sting is out , may awaken us by buzzing , but cannot hurt us by stinging . so fares it with affliction , when God pleaseth to sanctifie the same , as he doth to all that love him , Rom. 8. 28. For of God it is , ( without thanks to Affliction , or our selves , or our sins ) that we are bettered by them : All the work is thine , let thine be the glory . But lastly , ( for though we can never be thankful enough for this , yet this is not all ) that we should finde him a Saviour , whom our enemies sinde a just revenger ; That we should be loosed from the chains of our sins , and they delivered into the chains of Plagues ; That the same Christ should with his precious blood free us , that shall with his Word sentence them . Again , if we were by nature the Seed of the Serpent , children of the Devil , and Subjects to that Prince which ruleth in the air , even that spirit which now worketh in the children of disobedience , Ephes. 2. 2. We may learn by it , to be humble and thankful , if changed to be the womans seed , children of God , and members of Christ : since we were once in so v●…le a condition ; for God found nothing in us but Enmity , 1 Cor. 15. 10. Rom. 7. 18 , 25. We are not born , but new-born Christians : And whereas he might have left us in that perishing condition ( being bound to none ) and have chosen others ; he hath of his free grace adopted us , and left others . What 's the reason ? surely no reason can be given , but O the depth ! only this I am sure of , it is a mercy beyond all expression ! O my soul , thou hast not room enough for thankfulness . Wherefore let it provoke us so to love him , that we shew forth the ●…tues , and fruits of him that hath called us , and done all this for us , 1 ●…ter 2. 9. But I fear we sorseit many of Gods favours , for not paying that easie rent of thankfulness . For conclusion , If we be the seed of the Woman , and our enemies , the Seed of the Serpent ; let us go before them in goodness , as far as God hath preferred us before them in mercy : let us be able to say of our enemies , as Job of his , I have not suffered my mouth to sin , by wishing a curse unto his soul , Job 31. 30. Yea , let us send down water from our compassionate eyes , and weep for them by whom we bleed . In brief , let us hate their opinions , strive against their practice , pitty their misguidings , neglect their censures , labour their recovery , and pray for their salvation . CHAP. 34. That though God disposeth of all their malice to his Childrens greater good , yet they shall be rewarded according to their mischievous intentions . Ob. IF it be so , that the malice of wicked men makes so much for the behoof of Gods people ; and that whatsoever they do unto us , is but the execution of Gods will , and full accomplishment of his just decree ; it may seem to make on their side , and not only extenuate their evil , but give them occasion of boasting . Ans. Although God disposeth it to the good of his children , that he may bring about all things to make for his own glory ; yet they intend onely evill in it , as namely ; the Dishonour of God , the ruine of mens souls ( as I have proved in the Drunkards Character ) and the satisfying of their own serpentine enmity , and thirst of revenge . We must therefore learn to distinguish betwixt the act of God and of an enemy , as indeed Gods people do ; When ye thought evil against me ( saith Joseph to his brethren ) God disposed it to good , that he might bring to passe as it is this day , and save much people alive , Gen. 50. 20. God had no hand in doing the evil , but God will have a hand in the disposing of it : When Satan and wicked men have their wills , even therein also is Gods will fulfilled , for Gods will is the highest cause of all things , Psal. 115. 3 , 4. Yea , the holy God challengeth to himself whatsoever is done in the City , Amos 3. 6. but so , as neither wicked mens sins shall taint him , nor his decree justifie them : the sin is their own , the good which comes of it is Gods , the benefit ours ; He doth well , in suffering to be done , whatsoever is evil done , saith Saint Augustine , and is just in their injustice . God wils the same action , as it is a blessing , triall , or chastisement of his children , which he ●…es as the wickednesse of the agent : because in dhe same thing which they did , there was not the same cause for which they did it . The lewd tongue , hand , or heart , moves from God , it moves lewdly from Satan : wicked men are never the freer from guilt and punishment , for that hand which the holy God hath in their offensive actions . To instance in some examples ; Satan did nought touching Job , but what the Lord upon his request gave him leave to do ; what then ? Did God and Belial joyn in fu filling the same act ? No : sooner shall Stygian darknesse blend with light , the frost with fire , day with night : true , God and Satan will'd the self-same thing ; but God intended good , Satan ill ; Satan aimed at Jobs , and God at his confusion . God used the malice of Pharaoh and Shimei unto good ; what then ? God afflicted his people with another minde then Pharaoh , did ; God , to increase them , Pharaoh , to suppresse them . The sin of Shimeis curse was his own , the smart of the curse was Gods ; God wills that as Davids chastisement , which he hates as Shimeis wickednesse . God owed a revenge to the house of Eli , and by the delation of Doeg , he took occasion to pay it , when the Priests were slain : It was just in God , which in Doeg , was most unjust : Sauls cruelty , and the treachery of Doeg , do not lose one dram of their guilt , by the counsel of God : Neither doth the holy counsel of God , gather any blemish by their wickednesse : If it had pleased God , to inflict death upon them sooner , without any pretence of occasion ; his justice had been clear from all imputations . Now if Saul or Doeg be instead of a Pestilence or Feaver ; who can cavil ? The judgements of God are not ever manifest , but are alwayes just . Again , the curse of the Serpent bestowed blessednesse on Man ; yea , our first Parents had been lesse glorious , if they had not wanted a Saviour . What then ? Doth Satan merit thanks ? No , but the contrary ; for he onely intended the final ruine and destruction of them and all mankinde , with the dishonour of their Maker . Lastly , the Devil does us good in this particular case , for while he assaults us with temptations , and afflicts us with crosses , he in effect helps us to Crowns . Yet still no thanks to Satan , for to be charitable is more then his meaning ; it is that Divine and over-ruling Providence of God , which we are beholding unto , and to him give we the thanks . But above all , our Saviours example will most excellently distinguish the ends of God , Satan , and wicked Men ; for if we observe , Judas delivered him to death for gain , the Jewes for envy , Pilate for fear ; the Devil provoked each of them through this enmity ; Christ himself , to obey his Fathers will , God the Father in love to sinners , and for their Redemption : each furthered one and the same thing , but to contrary ends : so when this enmity breaks forth in the wicked , Satan hath a hand in it as a malicious authour ; as when he entred into Judas , and made him betray Christ , Luke 22. 3. Man himself as a voluntary instrument , as when Pharaoh hardened his own heart against the children of Israel , Exod. 9. 34. God as a most righteous Judge , and avenger , as when he also hardened Pharoahs heart , so punishing his former hardnesse , with further obduration , Exod. 9. 12. But how in this case ? Even by permitting the seed of the Serpent , from their own malicious inclination , to hate the seed of the Woman , not by infusing this malice , but by with-drawing his grace when he sees it abused : he doth not infuse corruption , he doth not with-hold the occasion ; as when the Rider gives his horse the raines , we say he puts him on . Whence that distinction of adversities , as they come from Satan , they are usually called temptations ; as they come from Men , persecutions ; as from God , afflictions . Now as God turned the treachery of Judas , not onely to the praise of his justice , mercy , wisdom , power , &c. but to the good of all believers : so he turnes this enmity of Satan and wicked men , to his childrens great advantage ( in stopping them in their courses of sin and keeping them in exercise ) and his own glory : And well may he work good by evil instruments , when every Prince and Magistrate hath the seàt to make profitable instruments , aswell of evil persons , as of good : yea , when there is nothing in the world , be it gall it self ; yea , the excrement of a Dog , or the poison of a Serpent , but mans shallow invention can finde it is good for something : neither do two contrary poisons mingled together prove mortal . And thus you see that the will of God may be done thanklessely , when in fulfilling the substance , we fail in the intentions , and erre in circumstances . Now see with the like patience , how it will fare with these men in the end . Pomponius Atticus being destin'd to famishment , & receiving no manner of sustenance for many dayes ; contrary to the intention ; was freed by means of that abstinence from a violent pain , & recovered of a disease ; which otherwise had cost him his life . Prometheus being run in with a Rapier , and Jason receiving a great blow on the brest , each was restored to health , from dangerous and deadly impostumes , which otherwise were thought ineurable . And this is our case , for even as that cured them , which their enemies intended should have killed them ; so this enmity of the Serpent and his Seed , c●…res our souls , and makes us everlastingly happie . Yet they intending onely evil in it , or at least the satisfying of their own wicked wills , ( as they know better then I , wherein they imitate the Weesel , which doth a man pleasure in destroying of Vermine , yet only intends the satisfying of her own hunger , not his good that keeps the house ) can no way assume the least praise to themselves , nor expect the more favour . That which is ill of it self is not to be ventured on for the good which commeth by accident . It is no priviledge to be an instrument of good by evil meanes : Nor can you expect to fare better without a healing of your errours , then the Worme in the stomack , which , when it hath devoured all the matter proper for it , dies it self : or Heleborus , which after it hath wrought the cure within the body , is cast up again , together with the Malady . The Lord doth often good to his Church , even by those Instruments whom for their sins he means to cast into Hell-fire . Ashur was his Rod to scourge Israel ; that done , they fell under a sharper lash themselves : Those Nations , saith God , shall serve the King of Babel seventy years , and when the seventy years are accomplished , I will visit the King of Babel and that Nation for their iniquities , and will make it a perpetual desolation , &c. Jer. 25. 11 , 12. and 30 , 16. even the greater sinners may punish the lesse , and prosper for a time , Ezekiel 7. I will bring the most wicked of the Heathen , and they shall possesse their Houses , vers . 24. When iniquity hath plaid her part , vengeance leaps upon the Stage ; the Comedy is short , but the Tragedy is longer . We use rubbish to scoure our vessels , when those vessels are cleared , we fling away the rubbish . Bridges that help men over the stream , at last themselves rot and sink in . When Balaams Asse had done speaking , humana voce , she lived an Asse , and died an Asse : So when God hath sufficiently afflicted the righteous , by the rod of the wicked , he will fling the Rod into the fire which is unquenchable , Isa. 33. 1. And it stands with the strength of reason , for if God , saith Saint Gregory , strike so smartly those whom he spareth ; how heavie will his blows be on them whom he condemneth ; and with what severity shall Castawayes be punished , when his own children are so visited and afflicted . If Gods own Children , who are as dear and near to him , as the Apple of his eye , or the signet on his right hand , suffer so many and grievous afflictions here ; what shall his adversaries suffer in Hell ? undo●…btedly , when the Patient is made whole , he shall be preserved ; but the Plaister shall be thrown away : For as God doth turn evil to good to them that love him ; so he turnes good to evil to those that hate him . Again secondly , if the wicked are punished for doing wrong to the wicked , much more for wronging the just , and innocent : But wee have many examples of the former , as that of Adonibezeck , who having cut off the Thumbs and great Toes of Seventy Kings that were wicked like himself , had also his his own Thumbs and Toes cut off ; Judg. 1. 〈◊〉 . 7. And Moab , of whom the Lord saith , hee hath burnt the bones of the King of Edo●… into lime , therefore will I send a fire upon Moab●… and it shall devour , &c. Amos 2. 1 , 2. If the greater Serpent devours the less , there is a Dragon to devour him , therefore the enemies of Gods Church , have no hope to escape . The everlasting punishments of the ungodly are deferred , not remitted . But all the evill thou doest to the godly , is with thy tongue ? Answ. That 's bad enough , the Serpents hissing betrays his malice ; and Ishmael's tongue made him a Persecuter , as well as Doeg's hands ; hee did but flout Isaac , yet Saint Paul saith , hee persecuted him Gal. 4. 29. C ham onely scoft at Noah , yet it brought upon him his Fathers curse , and Gods upon that . The Athenians but scoft once at Silla's wife , and it had well nigh co●…t the razing of their City , he was so provoked with the indignity . And whatever thou conceivest of it , let this fault bee as far from my soul , as my soul from Hell. For assuredly , God will one day laugh you to scorn , for laughing his to scorn : and at last despise you , that have despised him in us . CHAP. 35. Other grounds of comfort to support a Christian in his sufferings . And first , that God is specially present with his servants in their afflictions , takes notice of their sufferings , and allayes their grief . THis rub being removed , and the passage made clear , proceed wee to other grounds of comfort which the Word of God affords in this case , for the better upholding , and strenghtening of a weak Christian in his sufferings : Wherein , that wee may not exceed , I will select out onely five , because instructions , if they exceed , are wont , like nails , to drive out one another . First , wee shall bear the Cross with the more patience and comfort ; if wee consider , that God is specially present with his servants in their afflictions ; takes notice of their sufferings , and allays their grief . The troubles of a Christian are very great for number , variety , and bitterness ; yet there is o●… ingredient that sweetens them all , the promise of God , I will bee with thee introuble , and deliver thee , Psal. 91. 15. And tho●… shalt not bee tempted above thy strength , 1 Cor. 10. 13. Again , fear not ; for when thou passest through the water , I will bee with thee ; and through the floods , that they do not over-flow thee : When thou walkest through the fire , thou shalt not bee butnt , neither shall the flame kindle upon thee , Isa. 43. 1 , 2. Lo , here are promises like Flaggons of Wine , to comfort the distressed soul. Wherefore as Caesar said to the trembling Marriner , Bee not afraid ; for thou carriest Caesar ; so , O Christian ! bee not afraid , for hee that is in thee , for thee , with thee , that guides thee , that will save thee , is the invincible King Jehova . And upon this ground David was so comforted and refreshed in his soul , Psal. 94. 19. that hee was able to say , Though I should walk through the valley of the shadow of death , I will fear no evill : Why ? For thou art with mee , thy Rod and thy Staffe shall comfort mee , Psal. 23. 4. Yea , our Enemies can no sooner assault us with their tongues , but God come in to our rescue . If yee bee railed upon for the name of Christ , ( saith Saint Peter ) blessed are yee , for the Spirit of God resteth upon you , 1 Pet. 4. 14. God is never so much injoyed of us , as when we are in the deep , with David , Psal. 130. 1. and when wee are worst of all bestead with Jehosaphat , 2 Chron. 20. 12. When did Jacob see a Vision of Angels ? but when hee fled for his life , making the cold earth his bed , and a stone his pillow ; or when was his heart so full of joy , as now that his head lay hardest ? When was Paul wrapp'd into the third heaven to hear words from Christ not fit to bee uttered , 2 Cor. 12. 2. 4. but as some of the learned conceive , when hee was bereaved of his sight . Stephen saw great happiness by Christ , in his peace : but under that shower of stones , hee saw heaven it self open , Act. 7. When wee are slain all the day long for his sake , with the Martyrs , then wee are given to see him with our eyes , as Job did , who till that time had onely heard of him by the hearing of the ear . Then wee come to know that the Lord , hee is God , with Manasses 2 Chron. 33. 13. and that he is our hope and strength and refuge , and a very present help in troubles , ready to bee found of all that seek to him , 2 Chron. 15. 4. 15. Psal 9. 9 , 10 , and 46. 1. The Israelites never fared so well , as when they lived at Gods immediate finding , and at night expected their morrows break-fast from the clouds : When they did daily ask and daily receive , their daily hread . Yea , even when they were wandering in a forlorn wilderness , how did God as it were attend upon them in their distress , to supply their wants ? They have no guide , therefore God himself goes before them in a piller of fire ; they have no shelter , the Lord spreads a Cloud over them for a Canopy ; are they at a stand , and want way ; the Sea shall part and give them passage ; do they lack bread ? Heaven it self shall power down the food of Angels ; have they no meat to their bread ? a wind shall send them innumerable Quails ; do they yet want drink , behold a hard rock smitten with a little wand , shall powr them out water in abundance ; have they no supply of Apparell , their Garments shall not wax old on their backs ; bee their Enemies too strong for them for want of Engines , the Walls of Jericho shall fall down before them ; are their enemies yet too many and potent , hail-stones shall fall and brain them : Lamps , Pitchers , and Dreams shall get them Victory , the Sun shall stand still in Gibeon , and the Moon in the valley of Ajalon : lack they yet a Land to inhabite , the Lord will cast out all the inhabitants , and give them a Land which flows with milk and honey , &c. Afflictions have this advantage , that they occasion God to shew that mercy to us , whereof the prosperous are uncapable ; as wee further see in Hagar , Gen. 21. 17 , 18 , 19. And Manoah's Wife , Judg. 13. 3. to whom the Angel of the Covenant had not been sent , if they had not been in distress . It would not become a mother to bee so indulgent to an healthfull child , ss to a sick : and in deed some have found their outward castigations so sweetned with the inward consolations of Gods Spirit , that they have sonud and confessed their receipts of joy and comfort , to bee an hundred sold more than their payments , even in this present life according to that promise of our Saviour , Mark. 10. 29 , 30. So that a Christian is still a gainer in all his losses ; yea , hee gains by his losses . Now if wee could but remember and lay to heart these promises , thus back'd with examples ; when wee feel the greatest assaults or pangs , how could wee want courage ? But alass , most of us are like the Prophets servant , 2 King. 6. who saw his foes , but not his friends : we are like Josephs brethren , who saw him , converst with him , were fed by him , yet knew him not . Like Peter , who when the Angell brought him out of prison , and went before him ; wist not that it was so , but thought hee saw a vision , Act. 12. 9. Christ at his Resurrection was so changed , that his own Disciples knew him not ; much more since his ascention may hee pass by us , as hee did by Job , Chap. 9. 11. or meet us as hee did Saul in the way to Damascus ; or walk and talk with us , as hee did with the two Disciples in the way to Emaus , Luk. 24. 16. or stand by us while wee are seeking him , as hee did by Mary in the Garden , Joh. 20. 1●… . and yet wee bee ignorant that it is hee . Yea , hee may bee in us by his spirit ; even whil'st wee seel him not . Jacob saw him both asleep and awake , yet ( saith hee ) the Lord was in this place , and I was not aware of it , Gen. 28 , 16. at least wee are apt to thinke , that God is removed from us , when wee any way suffer calamity ; as the Israelites do but want water , and presently they cry , Is the Lord among us , or no ? Exod. 17. 7. as if God could not bee with them , and they a thirst ; either hee must humour carnall minds , or bee distrusted . But both his presence and love , is the same in adversity , as it is in prosperity ; our sence onely makes the difference , even as a Church , Castle , or Town , is unmoveable , and keepeth one place ; though to us it may seem somtime on our right hand , other while on our left : as wee change our standing , sitting , or walking . Yet if some unusuall crosses disturb our peace , presently there breaks out a voice mix'd with mur●…uring , and despair , God hath forsaken us . It was a common complain●… with David . The Lord hath forsaken us ; thou hast cast off , and abhorred us : why hast thou forsaken mee & c. ? Yea , the onely Son of God came to this , My God , my God , why hast thou forsaken mee ? Yet consider , did God forsake either of them ? hee might bee angry with David , more angry with Christ , for the fins of all the world : and in their present sence , that anger might work in them an apprehension of his forsaking them : but hee did not forsake them , nor will hee forsake thee , if thou dost not first forsake him . Thou maist think so , but God will not do so ; but in the mean time , how can this bee well taken ? wee see our wretchedness , wee do not see our blessedness : No talk of his presence , of his absence wee complain . Our cowardly spirits give him for quite gone ; yet hee is not far from every one of us , Act. 17. 27. Yea , this confession could Seneca make , ( but like a Divine ) God is near unto thee , hee is with thee , hee is within thee : and surely if hee had not been with these Israelites , they had not lived ; if hee had been in them , they had not murmured . Wee can think him absent in our want , and cannot see him absent in our sin ; yet , wickedness , not affliction , argues him gone : yea , hee is then most present , when hee most chastiseth ; for as the sufferings of Christ abound in us , so our consolations abound through Christ , 2 Cor. 1. 5. Again , God may bee present with us , and yet wee not bee pleased ; as the Israelites repined for a King , when the Lord was their King : or Christ may bee with us , and yet wee want somthing that wee desire . Christ was in the Ship , and yet ( say the Apostles ) wee have no bread . Jesus was at the Marriage , yet saith his Mother , they have no Wine , Joh. 2. 3. Wee may want Bread and Wine , and yet have Christ's company : but if food fail , it is because Manna is to come ; if Wine bee absent , yet grace and salvation is present : if God takes away flesh , and gives Manna ; deny Sun and Moon , and gives himself ; hee doth us no wrong . Now why doth God by his promise tye himself to bee present with us ; more especially in affliction ? but that hee may resist our enemies , sustain us when wee faint , and crown us when wee overcome ; but that hee may bee exact in taking notice of our particular sufferings , and as David saith , Count our wandrings , put our tears into his bottle , and enter all into his Register , Psal. 56. 8. 9. All our afflictions are more noted by that God that sends them , than of the patient that suffers them ; every pang , and stitch , and gird , is first felt of him that sends it : could wee bee miserable unseen , wee had reason to bee heartless : but how can it bee but less possible to indure any thing that hee knows not , than that hee inflicted not ? As hee said to Manoah by an Angell , Thou art barren , Judg. 13. 3. so hee saith to one , thou art sick , to another , thou art poor , to a third , thou art defamed ; thou art oppressed to another ; that all-seeing eye takes notice from heaven of every mans condition , no less than if hee should send an Angell to tell us hee knew it : and his knowledge compared with his mercy , is the just comfort of all our sufferings . O God! wee are many times miserable , and feel it not ; thou knowest even those sorrows which we might have , thou knowest what thou hast done , do what thou pleasest . CHAP. 36. That all afflictions , from the least to the greatest , do come to pass , not by accident , chance or fortune , but by the especiall providence of God. Section 1. 2. WEe shall bear the cross with more patience and comfort . If wee consider , that all afflictions , from the least to the greatest , do come to pass , not by accident , chance , or fortune , but by the speciall providence of God ; who not onely decreeth and fore-appointeth every particular cross , Eccles. 3. 1. Rom. 8. 28. 29. but even effecteth them , and brings them into execution , as they are crosses , corrections , trialls , and chastisements : Isa. 45. 7. Amos 3. 6. and also ordereth and disposeth them ; that is , limiteth and appointeth the beginning , the end , the measure , the quality , and the continuance thereof : yea , hee ordereth them to their right ends ; namely , his own glory , the good of his servants , and the benefit of his Church : Jer. 30. 11. Gen. 50. 19 , 20. 2 Sam. 16. 10. Psal. 39. 9. God useth them but as instruments , wherewith to Work his good pleasure upon us . As what are our enemies , but God's Axes to cut us down , not for the fire , but for the God's Masons to ●…ew us here in the Mountain , that wee may bee as the pollished corner stones of the Temple , Psal. 144. 12. Or admit the Mason pulls down the House , it is not with an intent to destroy it , but to re-edifie it ; and raise it up again in better form and fashion . Gods scullions to scowre up the vessell of his House , that they may bee meet for the Masters use . If then they bee but as instruments , and tools in the hand of the workman ; wee must not so much look to the instrument , as to the Author , Gen. 45. 5. and 50 20. Well may the Priests of the Philistims doubt whether their plague bee from God , or by fortune , 1 Sam. 6. 2 , 9. but let a Joseph bee sold into Egypt , he will say to his enemies , Yee sent not mee hither , but God ; when yee thought evill against mee , God disposed it to good , that bee might bring to pass as it is this day ; and save much people alive : Or let a David bee railed upon by any cursed Shimei , hee will answer , Let him alone , for hee curseth , even because the Lord hath bid him curse David : who dare then say , wherefore hast thou done so ? 2 Sam 16. 10. Or let a Micha bee trodden upon , and insulted over by his enemie , his answer will bee no other than this . I will bear the wrath of the Lord , because I have sinned against him , untill he plead my cause , and execute judgment for mee : Micha 7. 9. The believer that is conversant in God's book , knows that his adversaries are in the hands of God , as a hammer , ax , or rod , in the hand of a smiter ; and therefore as the hammer , ax , or rod , of it self can do nothing , any further than the force of the hand using it , gives strength 〈◊〉 to it : so no more can they do any thing at all unto him , further than it is given them from above ; as our Saviour told Pilate : Job . 19. 11. See this in some examples ; you have Laban following Jacob with one troop , Esau meeting him with another , both with hostile intentions ; both go on till the uttermost point of their execution , both are prevented ere the execution : for stay but a while , and you shall see Laban leave him with a kiss , Esau meet him with a kiss ; of the one hee hath an oath , tears of the other , peace with both . God makes fools of the enemies of his Church , hee lets them proceed that they may bee frustrate ; and when they are gone to the uttermost reach of their teather , hee pulls them back to the stake with shame . Again , you have Senacherib let loose upon Hezekiah and his people , who insults over them intolerably : 2 Kings 18. Oh! the lamentable and ( in sight ) desperate condition of distressed Jerusalem ; wealth it had none , strength it had but a little , all the countrey round about was subdued unto the Assyrian : that proud victor hath begirt the walls of it with an innumerable army , scorning that such a shovell-full of earth should stand out but one day : yet poor Jerusalem stands alone , block'd up with a world of enemies , helpless , friendless , comfortless , looking for the worst of an hostile fury ; and on a sudden , before an Arrow is shot into the City , a hundred fourscore and five thousand of their enemies were slain , and the rest run away , 〈◊〉 Kings 19. 35 , 36. God laughs in heaven at the plots of Tyrants , and befools them in their deepest projects . If hee undertake to protect a people , in vain shall earth , and hell conspire against them . Nothing can bee accomplished in the Lower House of this world , but first it is decreed in the Upper Court of heaven ; as for example , what did the Jews ever do to our Saviour Christ , that was not first both decreed by the Father of Spirits , and registred in the Scriptures for our notice and comfort ? They could not so much as throw the Dice for his Coat , but it was prophesied : Psal. 22. 18. and in Psal. 69. 21. It is fore-told that they should give him gall in his meat , and in his thirst , vinegar to drink ; the very quality and kind of his drink is prophesied : yea , his face could not be spit upon without a prophesie ; those filthy excrements of his enemies fell not upon his face , without God's decree , and the Prophets relation : Isa. 50. 6. Yea , let the Kings of the earth bee assembled , and the Rulers come together ; Let Herod and Pontius Pilate , with the Gentiles and the people of Israel , gather themselvs in one league against him , it is in vain ; for they can do nothing , but what the hand of God and his Counsell hath before determined to bee done : as Peter and John affirmed to the rest of the Disciples , for their better confirmation and comfort : Act. 4. 26. to 29. No , notwithstanding the Devill raged , the Pharisees stormed , Herod and Pilate vexed , Caiaphas prophesied , all combined , and often sought to take him : yet no man-laid hands on him ( untill his hour was come that God had appointed ) : so that by all their plots , they were never able to do him any more hurt , than onely to shew their teeth , Joh. 7. 30. If wee are in league with God , wee need not fear the greatest of men . Indeed , it was Pilates brag to Christ , knowest thou not that I have power to crucifie thee ? Joh. 19. 10. And Labans to Jacob , Gen. 31. 29. I am able to do you hurt ; but they were vain cracks : for doth not Pharaohs overthrow tell all boasting Champions , that an Host is nothing without the God of Hosts . Yea , Satan himself was fain to say unto God in Job's case , stretch out now thine hand , &c. Job 1. 11. and 2. 5. True as Themistocles once said of his son ; this boy can do more than any man in all Greece : for the Athenians command the Grecians , and I command the Athenians , and my wife commands , mee , and my son commands my wife : so the Churches adversaries in some places , may boast what their Father the Devill can do : for hee commands the Pope , and the Pope commands the Jesuites , and the Jesuites command such a King , or Emperour , Rev. 17. ver . 12. 13. and that Emperour , or King , commands his Officers of State ; and they command the common people . And yet to speak rightly , even all these can do just nothing of themselvs , for hee that sits in the heavens laughing them to scorn , commands all . Now it must needs comfort and support us exceedingly , if in all cases wee do but duly consider , that inequality is the ground of order , that superiour causes guide the subordinate , that this sublunary Globe depends on the celestiall ; as the lesser wheels in a Clock do on the great one , which I finde thus expressed : As in a Clock one motion doth convay , And carry diverse wheels a severall way ; Yet altogether by the great wheels sarce , Direct the hand unto his proper course . Who is hee that saith , and it cometh to pass , when the Lordcommandeth it not ? Lamenta . 3. 37. Suppose the Legions of hell should combine with the Potentates of the earth to do their worst , they are all nothing without God : as in Arithmetick , put never so many Cyphers together , one before another , and they make nothing ; but let one figure bee added , it makes them infinite . So is it with men and Devills ; if God bee not with them , they are all but Cyphers : And yet for the praise of his glory , and the good of his Church , these enemies of his , whether they rise or sit still , shall by an insensible ordination performe that will of the Almighty , which they least think of , and most oppose : The inhabitants of Jerusalem , and their Rulers , ( because they knew him not , nor yet the words of the Prophets which are read every Sabbath day ) have fulfilled them in condemning him , Act. 13. 27. so that as Saint Austin speaks , by resisting the will of God , they do fulfill it : and his will is done by and upon them , even in that they do against his will. That even Satan himself is limited , and can go no further than his chain will reach , wee may see Rev. 20. 2. More particularly ; hee could not touch so much as Job's body or substance , no not one of his servants , nor one limb of their bodies , nor one hair of their heads , nor one beast of their heards , but hee must first beg leave of God , Job 2. 6. Nay Satan is so far from having power over us living , that hee cannot touch our bodies being dead ; yea , hee cannot find them when God will conceal them , ( witness the body of Moses ) : and I doubt not , but as the Angells did wait at the Sepu●…chre of their and our Lord : so for his sake , they also watch 〈◊〉 our graves : he could not seduce a false prophet , nor enter into a Hog without licence ; the whole Legion sue to Christ for a sufferance , not daring other than to 〈◊〉 , that without his permission they could not hurt a very Swine . And when he hath leave from God , what can hee do ? hee cannot go one hairs breadth beyond his commission : being permitted , hee could bring Christ himself , and set him on the Pinacle of the Temple , but hee could not throw him down ; which even a little child might have done with permission . As the Lyon , 1 King. 13 , killed the Prophet , but neither touched the Ass whereon hee road , no●… yet the dead carkas contrary to his nature . True Satan could boast even to Christ himself , that all the world was his , and all the Kingdoms thereof , but when it came to the push , he could not enter into a very Hog , without asking him leave , and having leave given him , hee presently carryed the whole heard headlong into the Sea : Why did hee not so to the man possessed ? no thanks to him , hee had leave for the one , not so for the other , and therefore a whole Legion of them were not able to destroy one poor simple man , Matth. 8. ver . 31. 32. So that all our enemies are curbed and restrained by the divine providence of our heavenly Father : Satan may bee his Executioner , but God is the Judge , and the Executioner cannot lay on a stroke more than the Judge appoints , I confess Satan is so strong comparatively , and withall so crafty and malicious , that wee may with reverence and love , wonder at the mercy of God in our delivery : But this is our comfort , first , that Spirit ( as wee have shewn ) can do nothing without the God of Spirits . Secondly , wee have the Angells aid , as the Prophet Elisha against that bloody King , 2 King. 6. 17. Lot against the Sodomites , Gen. 19. 10. Jacob against the fear of Esau , Gen. 32. ver . 24. 28. Hezekiah against Senacherib , Isa. 37. 36. and England against that invicible Navie of the Spaniards in Eighty eight . True , they appear not ordinarily , what then ? no more do the evill Angels , but the Word of God assures us it is so , the Angel of the Lord pitcheth round about them that fear him , and delivereth them , Psal. 34. 7. And do but thou get spirituall eyes , whereby thou mai'st see , as with Moses , the invisible God , so the invisible Angels : do but pray as Elisha for his servant , that thine eyes may bee opened , and then thou shalt see more with thee , than against thee 2 King. 6. 16. 17. Yea , had wicked men their eyes opened , as Ba●…aam once had , they would at every torn see an Angel stand in their way , ready to resist what they go about , as hee did : for this is one of the noble imploiments of those ▪ glorious spi●…its , to give a strong , though invisible opposition to lewd enterprises : Many a treacherous act have they hindred , without the knowledge of the Traytor . Yea , O! God , many are the dangers which wee see , and fear ; innumerable , those wee neither see nor fear , Therefore to take away all attribution to our selvs , even when wee know not thou do'st deliver us . Now if it bee fearfull to think how great things evill spirits can do with permission ; it is comfortable to think how they can do nothing without permission : for if God must give him leave , hee will never give him leave to do any harm to his chosen , bee will never give him leave to do the least hurt to our souls . Now as by way of concession , every greater includes the less , hee that can lift a Talent , can easily lift a Pound ; so by way of denyall , every greater excludes the less . If Satan himself cannot hurt ●…s , much less his instruments , weak men : but for proof of this , see also an instance or two : that a sparrow cannot fall to the ground without our heavenly Father ; and that without leave from him , our enemies cannot diminish one hair of our heads ; wee have our Saviour's express testimony , Matth. 10. 29. 30. Let the Powder-Traytors plot and contrive the ●…uine of our state never so cunningly and closey , let them go on to the utmost , ( as there wanted nothing but an actor to bring on that Catholick dooms-day ) yet before the match could bee brought to the Powder , their artificiall fire-works were discovered , their projection , prodition , deperdition , all disclosed , and seasonably returned on their own heads : And the like of their invincible Navie . And of Pope Alexander the sixth , who prepared a feast for diverse Cardinalls and Senators , purposing to poyson them : but by the providence of God , they escaped ; and hee alone was poysoned . Let Jezabel fret her heart out , and swear by her gods , that Eliah shall die , yet shee shall bee frustrate ; Eliah shall bee safe . Let the red Dragon spout forth floods of venom against the Church , the Church shall have wings given her to flie away , she shal be delivered , Rev. 12. Let the Scribes and Pharisces , with their many false witnesses accuse Christ never so , yet in spite of malice , innocency shall find abbottors : and rather than hee shall want witnesses , the mouth of Pi●…ate shall bee opened to his justification . Yea , let Jo●…as through frailty run away from the execution and embassage of God's charge , and thereupon bee cast into the Sea , though the waves require him of the Ship , and the Fish require him of the waves , yet the Lord will require him of the Fish : even the Sea , and the Fish , had as great a charge for the Prophet , as the Prophet had a charge for Niniveh : for this is a sure rule , if in case God gives any of the creatures leave to afflict us , yet hee will be sure to lay no more upon us than we are able , or he will make ●…s able to bear : yea , than shall make for our good , and his glory . Hee hath a provident care over all the Creatures , even Beasts and Plants : and certainly wee are more precious than Fowls and Flowers ; yet the Lord cares for them . Will the House-holder take care to water the herbs of his Garden , or to fodder his Cattell , and suffer his Men and Maids to famish through hunger and thirst ? Or wil hee provide for his Men and Maids , and let his own children starve ? Surely , if a man provide not for his own , Hee hath denyed the faith , and is worse than an Infidell : 1 Tim. 5. 8. Far bee it then from the great Hous-holder , and Judge of allthe earth , not to provide for his dear Children and Servants , what shall bee most necessary for them : indeed wee may fear our own flesh , as Saint Paul did ; but God is faithfull , and will not suffer us to bee tempted above our strength , but will even give the issue with the temptation , and in the mean time support us with his grace , 2 Cor. 12. 9. You have an excellent place to this purpose , Jer. 15. 20 , 21. Section . 2. Objection . But wee see by experience , that God gives wicked men power often times to take away the very lives of the godly . Answ. What then ? If wee lose the lives of our bodies , it is , that wee may save the lives of our souls ; and attain the greater degree of glory , Luk. 9. 24. and so wee are made gainers even by that loss . Now if God takes away temporall , and gives eternall life for it , there is no hurt done us : hee that promiseth ten pieces of silver , and gives ten pieces of gold , breaks no promise . Peace bee unto this house , was the Apostles salutation , but it was not meant of an outward peace with men of the world : and Christ faith , you shall have rest , Matth. 11. 28. but it is rest unto your souls . Again , thou hast merited a three-fold death : if thou bee'st freed from the two worser , spirituall , and eternall ; and God deal favourably with thee touching thy naturall death , hee is mercifull : if not , thou must not think him unjust . Though the Devill and the world can hurt us , aswell as other men , in our outward and bodily estates : as the Devill had power over Job in his Ulcers , over his children in their death , over Mary Magdalen that was possessed , and over that daughter of Abrahams , Luk , 13. whom hee kept bound 18. years , ver . 16. yet they can do us no hurt , nor indanger our souls ; they shall lose nothing but their dross , as in Zachary 13. 9. Isa. 12. Let them sluce out our blood , our souls they cannot so much as strike ; let wild beasts tear the body from the soul , yet neither body , nor soul are thereby severed from Christ. Yea , they can neither deprive us of our spirituall treasure here , nor eternall hereafter ; which makes our Saviour say , Fear yee not them which kill the body , but are not able to kill the soul : but rather fear him which is able to destroy both soul and body in Helt , Matth. 10. 28. The body is but the Bark , Cabinet , Case , or Instrument , of the soul ; and say it falls in pieces , there is but a pitcher broken ; the soul a glorious Ruby , held more fit to bee set in the crown of glory , than here to bee troden under foot by dirtie swine ; and therefore so soon as separated , the Angels convey her hence to the place of everlasting bliss . Alas , what can they do ? they cannot separate us from the love of God in Christ Jesus , Rom , 8. 38. 39. Yea , they are so far from doing us harm , as that contrariwise wee are much the better for them ; In all these these things wee are more than conquerours , through him that loved us : ver . 37. Whatsoever then becoms of goods , or lives , happie are wee so long as ( like wise Souldiers ) wee guard the vitall parts , while the soul is kept sound from impatience , from distrust , &c. Our enemie may afflict us , hee cannot hurt us . Objection . Nevertheless , that which I suffer , is exceeding grievous . Answer . Not so grievous as it might have been , for hee that hath afflicted thee for a time , could have held thee longer ; hee that toucheth thee in part , could have stricken thee in whole ; hee that laid this upon thy body , hath power to lay a greater Rod both upon thy body and soul. Again , there is no chastisement not grievous ; the bone that was dis-jointed , cannot bee set right without pain ; no potion can cure us , if it work not ; and it works not , except it make us sick : Nay , my very disease is not so painfull for the time , as my remedy : how doth it turn the stomack , and wring the in trails , and work a worse distemper than that whereof I formerly complained ? neither could it bee so wholesome , if it were less unpleasing , neither could it make mee whole , if it did not first make mee sick . But wee are contented with that sickness which is the way to health . There is a vexation without hurt , such is this : wee are afflicted ; not overpressed : needy ; not desperate : persecuted , not forsaken : ca●…t down , but perish not , how should wee ? when all the evill in a City , coms from the providence of a good God , which can neither bee impotent , nor unme cifull ? It is the Lord , let him do what hee will. Woe worth us ! if evills could come by chance , or were let loose to light where they l●…st ; now they are over-ruled , wee are safe . In the name of God then , let not the tall stature of the Anakims , nor the combination of the Edomites , nor the politick counsels of all the Achitopels and Machivillians , nor the proud looks not the big words of all the Amaziahs , combining themselvs together , deter or dismay you . Let not the over-topping growth of the sons of Zerviah seem too hard for you ; for God is infinitely more strong and mighty to save us , than all our enemies are todestroy us : and he hath his Oar in their Boat , he hath a speciall stroke in all actions whatsoever , and can easily over-reach , and make stark fools of the wisest ; by making their own counsels and endeavours like Hushai's , to overthrow those intentions which they seem to support . As touching the continuance of afflictions , God so ordereth and tempereth the same , in his merciful wisdom ; that either they be tolerable , or short ; either our sorrows shall not be violent , or they shal not last ; if they be not light , they shal not be long : grievous and sore trialls last but for a season , Pet. 1. 6. A little while , Joh. 16. 16. Yea , but a moment , 2 Cor. 4. 17. Hee endureth but a while in his anger , ( saith the Psalmist ) but in his favour is life ; weeping may abide for a night , but joy cometh in the morning , Psal. 30. 5. And this had hee good experience of ; for if we mark it , all those Psalms whose first lines contain sighs and broken complaints , do end with delight and contentment ; he began them in fear , but they end in joy : you shal see terrible anguish fitting in the door , irremediable sorrow looking in at the window , despair bordering in the margent , and offering to creep into the text ; yet after a sharp conflict , nothing appears but joy and comfort . God loves to send relief , when wee least look for it ; as Elisha sent to the King of Israel , when he was rending his cloaths , 2 Kings 5. 8. Hear what the Lord thy Redeemer saith by Isaiah , For a moment in mine anger , I hid my face from thee for a a little season , but with everlasting mercy have I had compassion on thee : Isa. 54. 8. It is but a little , for a moment that his anger lasts , his mercy is everlasting : and I hid my face , never turn'd my heart from thee : Ioseph when hee lay down to sleep , was full of care about his Wives being with child ; Matt. 1. 20. but hee awakened well satisfied : ver . 24 , To day a measure of fine flower , is lower rated in Samaria , than yesterday of dung . Although Christ's Star left the wise-men for a time , yet instantly it appeared again , and forsook them not till they had found Christ ; which was the mark they aimed at , Matt. 2. 9. Afflictions are like running waters , which make many grounds fruitfull , but tarry with none of them . Yea , it is a rule in nature , that violent things cannot last long : The Philosophers could observe , that no motion violent is wont to bee permanent ; and Seneca concludes , That if the sickness bee tedious and lasting , the pai●… is tolerable ; but if violent , short : and so of spirituall temptations , the which were so vehement upon Luther , that the very venom of them drank up his spirits ; and his body seemed dead ; so that neither speech , sence , blood , or heat , appeared in him ; but this sharp fit lasted but for one day : so if wee suffer much , it shall not bee long ; if wee suffer long , it shall not bee much . Some misery is like a Consumption , gentle , but of long continuance ; other like a Fever , violent , but soon over . If our sorrows be long , they are the lighter ; if sharper , the shorter . The sharp North-East wind ( saith the Astronomer ) never lasteth three days , and thunder , the more violent the less permanent . Wherefore cheer up thou drooping soul , if the Sun of comfort ●…ee for the present clouded ; it will ere long shine forth bright again : if now with the Moon thou art in the wane , stay but a little , thou shalt as much increase ; for as days succeed nights , Summer , Winter ; and rest travell ; so undoubtedly , joy shall succeed , and exceed , thy sorrow . Thy grief shall dissolve , or bee dissolved ; yea , it is in some measure dissolved by hope for the present . The Portugals w●…ll rejoyce in soul weather why ? because they know , fair will follow ; and so may the believer , in his greatest exigents ; because God will shortly tread Satan under our feet , Rom. 16. 20. Here also the distressed soul may raise comfort to himself out of former experience ; who is hee that hath not been delivered out of some miserable exigent ? which if thou hast , thou maist well say unto God with the Psalmist , Thou hast shewed mee great troubles and adversities , but thou will return and revive mee , and wilt come again , and take mee up from the depth of the earth , and comfort mee Psal. 71. 20. 21. God's former actions are patterns of his future ; hee teacheth you what hee will do , by what he hath done : and nothing more raiseth up the heart in present affia●…ce , than the recognition of favours , or wonders passed : he that hath found God present in one extremity , may trust him in the next : every sensible favour of the Almighty , invites both his gifts and our trust . Objection . But thou will say with the Psalmist , thine e●…emies have long prevailed against thee , and God seemeth altogether to ●…de his face , and to have clean forgotten thee : and so thou fearest hee will for ever , Psal. 13. 1 , 2. Answer . It is but so in thy apprehension , as it was with him ; Gods deliverance may over-stay thy expectation , it cannot , the due period of his own counsels : for know first , that Gods works are not to bee judged of , untill the fifth act . The case deplorable and desperate in outward appearance , may with one smile from heaven find a blessed issue : Dotham is besieged , and the Prophets servant distressed , they are in a grievous case ( as they think ) ; yet a very apparition in the clouds shall secure them : not a squadron shall bee raised , and yet the enemie is surprised : 2 Kings 6. here was no slackness . The Midianites invade Israel , and are suddainly confounded by a dream , Judg. 7. Mistris Honywood , that Religious Gentlewoman , famous for her virtues , after shee had been distressed in her mind thirty years , without feeling the least comfort , not being able to hold out any longer , ( as a wounded spirit who can bear ) ? flung a Venice-glass against the ground , and said to a grave Divine that sought to comfort her , I am as sure to bee damned , as this glass is to bee broken ; but what followed ? the glass was not broken , but rebounded and stood upright : at the sight whereof , shee was so confirmed , that ever after to her dying day , shee lived most comfortably : much like that of Apelles , who striving to paint a drop of foam falling from a Horse mouth , after long study how to express it , even dispairing , flung away his Pencill , and that throw did it . How opportunely doth God provide succours to our distresses ? It is his glory to help at a pinch , to begin where wee have given over ; that our relief might bee so much the more welcome , by how much it is less looked for : superfluous aid can neither bee heartily desired , nor earnestly looked for , nor thankfully received from the hands of mercy . Besides our infirmitie best sets off the glory of his strength , 2 Cor. 12. 9. Spirituall consolations are commonly late and suddain ; long before they come , and speedy when they do come , even preventing expectation : and our last conflicts have wont ever to be the forest , as when after some dripping rain , it powres down most vehemently , wee think the weather is changing . When hee means to ease us of our burthen , hee seems to lay on heavier ; wherefore trust in God killing , and l●…ve God chiding , it is a good signe of our recovery . Section 3. Again , in the next place thou must know , that man's extremity is Gods opportunity ; well may hee forbear , so long as wee have have any thing else to rely upon : but wee are sure to find him in our greatest exigents , who loves to give comfort to those that are forsaken of their hopes , as abundance of examples witness . When had the Children of Israel the greatest victories , but when they feared most to bee overcome ? 2 King. 19. 35. Exod. 14. ver . 28 , 29. When was Hagar comforted of the Angell , but when her child was neer fanished , and shee had east it under a Tree for dead ? Gen. 21. 15. to 20. When was Eliah comforted and relieved by an Angel , with a Cake baked on the coals , and a Cruise of Water , but when hee was utterly forsaken of his hopes ? 1 Kings 19. 4. to 7. When was the Sareptan relieved ? it was high time for the Prophet to visit her : poor soul shee was now making her last meal : after one mean morsell , shee was yielding her self over to death . As long as Egypts flower lasted , Manna was not rained . When did God answer the hopes of Sarah , Rebeccah , Rachel , the wife of Manoah , and Elisabeth , touching their long and much desired issues ? but when they were barren , and past hope of children , by reason of age , Gen. 18. Judges 13 , Luke 1. 6. 7. When did our Saviour heal the woman of her bloody issue ? but after the Physitians had given her over , and shee becoming much worse , had given them over , when shee had spent all shee had upon them : for to mend the matter , poverty , which is another disease was super-added , to make her compleatly miserable . When mans help fails , then Gods begins . When did Moses find succour , but when his Mother could no longer hide him , and hee was put into the River among the Bull-rushes ? shee would have given all shee was worth to save him , and now shee hath wages to nurse him : shee doth but change the name of mother into nurse , and shee hath her son without fear , not without great reward . When Israel was in so hard a straight , as either to bee drowned in the Sea , or slain by the Sword ; how miraculously did God provide an evasion by dividing the waters ? When Rochel , like Samaria , had a strong enemy without , and a sore famine within ; how miraculously did God provide an evasion , by making the tyde their Purveyor , to bring them in an Ocean of Shel-fish ? the like of which was never known before , nor since . Wee read how Merline , during the Massacre at Paris , was for a fortnight together , nourished with one egge a day , laid by a hen , that came constantly to a hay-mow , where hee lay hid in that danger , When the English had lest Cales , and the Spainard was again repossest of it ; by some neglect or oversight , there was an English man left behinde : but how did God provide for his escape ? it's worth the remembring , hee was no sooner crept into a hole under a pair of stairs , but instantly a Spider weavs a web over the hole , and this diverted them ; for when one of them said , here is surely some of them hid , another replyes , What a fool art thou , doest thou not see , it 's covered with a firm cob-web : and so past him , that in the night hee ascaped . O! Saviour , our extremities are the seasons of thy aid : even when Faux was giving sire to the match , that should have given fire to the Powder , which should have blown up Men and Monuments , even the whole State together ; thou that never sleepest didst prevent him , and disclose the whole design : yea , thou didst turn our intended Funerall into a Festivall . And why doth the goodness of our God pick out the most needfull times for our relief and comfort ? but because our extremities drive us to him that is omnipotent ; there is no fear , no danger , but in our own insensibleness : but because when wee are forsaken of all succours and hopes ; wee are fittest for his redress , and never are wee nearer to help : than when wee despair of help ; but because our extremities give him the most glory , and our comfort is the greater , when the deliverance is seen before it is expected . His wisdom knows when aid will bee most seasonable , most welcome : which hee then loves to give , when hee finds us left of all other props . That mercifull hand is reserved for a dead list , and then hee falls us not ; as when Abraham had given Isaac , and Isaac had given himself for dead ; then God interposeth himself ; When the knife is falling upon his throat , then , then coms the deliverance by an Angell , calling , forbidding , commending him . When things are desperate , then look most for God's help ; for then is the time , Psal. 119. 126. Isa. 33. 9. 10. And indeed , our faith is most commendable in the last act ; it is no praise to hold out untill wee bee hard driven , but when wee are forsaken of means , then to live by faith in our God , is thought worthy of a Crown . O! wretched Saul , hadst thou held out never so little longer without offering , and without distrust , Samuel had come , and thou hadst kept the favour of God , whereas now for thy unbelief , thou art cast off for ever , 1 Sam. 13. 10. to 15. To shut up all in a word , were thy soul in such a straight , as Israel was between the Red Sea and the Egyptians ; the spirits of vengeance , ( like those enemies ) pursuing thee behindo ; Hell and death ( like that Read Sea ) ready to ingulf thee before ; yet would I speak to thee in the confidence of Moses , Exod. 14. ver . 13. Stand still and see the salvation of the Lord. Thy Word O! God , made all , thy Word shall repair all : hence all yee diffident fears , hee whom I trust is omnipotent Again Secondly , thou must know that God in his wisdome hath set down a certain period of time , within which hee will exercise his children more or less ; and at the end whereof , and not before , hee will relleve and comfort them again . As wee may perceive by Eccles. 3. 1. Act. 7. 25. Exod. 12. 41. Gen. 15. 13. Dan. 12. 1. 4. 11. Jer. 25. 11. Gen. 6. 3. Four hundred years hee appointed to Abraham and his seed , that they should bee Sojourners in a strange land , where they should bee kept in bondage , and evill intreated , Gen. 15. At the end of which time , even the self same day , they returned from the land of Egypt : that was the precise time appointed , and the selfsame day it was accomplish'd : and till then Moses undertook it in vain . Why were they so long kept from it ? the land was their own before , they were the right heirs to it , lineally descended from him who was the first possessor of it after the flood : God will do all in due time , that is , in his time , not in ours ; if at any time the Lord deliver us , it is more than hee owes us . Let him ( saith Saint Augustine ) choose his own opportunity , that so freely grants the mercy . Again , hee appointed that the Jews should serve the King of Babylon seventy years ; not a day , not an hour to bee abated , Jer 25. 11. but at the end thereof , even that very night , Dan. 9. it was accomplished ; neither did Daniel , ( who knew the determinate time ) once pray for deliverance , till just upon the expiration . Thirty eight years hee appointed the sick man at Bethesda's Pool , Joh. 5. 5. Eighteen years to that daughter of Abraham , whom Christ loosed from her disease , Luk. 13. 16. Twelve years to the woman with the bloody issue , Matth. 9. 20. Three months to Moses , Exod. 2. 2. Ten days tribulation to the Angell of the Church of Smy●…na , Apocal. 2. 10. Three days plague to David , 2 Sam. 24. 13. Each of these groaned for a time , under the like burden as thou doest ; But when their time which God had appointed , was come , they were delivered from all their miseries , troubles , and calamities ; and so likewise ere long , if thou wilt patiently tarry the Lord's leasure , thou shalt also bee delivered from thy affliction and sorrow , either in the Morning of thy trouble , with David , Psal. 30. 5. or at the Noon of thy life , with Job , Chap. 42. 10 to 17. or toward the Evening , with Mr Glover , that holy Martyr , who could have no comfortable feeling , till hee came to the sight of the stake : but then hee cryed out and clap'd his hands for joy to his friend , saying , O! Austin , hee is come , hee is come , meaning the feeling joy of faith , and the Holy Ghost : Acts and monuments , Fol. 1555. Or at night with Lazarus , at one hour or another thou art sure to bee delivered , as time will determine . Many were the troubles of Abraham , but the Lord delivered him out of all . Many were the troubles of David , but the Lord delivered him out of all . Many were the troubles of Joseph , but the Lord delivered him out of all . Many were the troubles of Job , but the Lord delivered him out of all : therefore hee can and will deliver thee out of all . But if hee do not , ( saith Shadrach , Meshach and Abednego ) yet wee will not do evill to escape danger ; because Christ hath suffered more for us : therefore if I perish , I perish , saith Hester . Bee our troubles many in number , strange in nature , heavy in measure , much in ●…urthen , and long in continuance ; yet God's mercies are more numerous , his wisdom more wondrous , his power more miraculous ; he will deliver us out of all : Many are the troubles of the righteous . Yea , hee riseth higher , and calls them millions , for so the words may bee rendered ; but the Lord delivereth them out of all : Psal. 34. 19. How many ? or how great soever they bee ? or how long soever they continue ? yet an end they shall all have : For the Lord either taketh troubles from them , or takes them from troubles , by receiving them into his heavenly rest ; where they shall acknowledge , that God hath rewarded them as far beyond their expectation , as hee had formerly punished them less than they did deserve . Objection . Oh! but my condition is so desperate , and irrecoverable , that it 's impossible I should ever get out of it . Answ. There is no impossibility ( saith Ambrose ) where God is pleased to give a dispensation : But bethink thy self , is it worse with thee than it was with those before-mentioned ? and yet they were delivered ; Or is thy case worse than that of Jonas in the Sea , yea , in the Whales belly ? and yet hee was delivered : Worse than Nebuchadnezzars grazing in the Forrest among beasts , even untill his hairs were grown to bee like Eagles feathers , ●…nd his nails like birds claws ? Dan. 4. 31. to 36. and yet hee again reigned in Babell . Worse than Josephs ? when hee was thrown into a Pit , and left hopeless ; or when sold to the Ishmaelitish Merchants , and then cast into prison ? yet after all this , his said brethren were fain to become petitioners to him : Worse than Job when hee sate scraping his soars on the dunghill , had all his houses burnt , all his cattell stollen , and his children slain ? yet hee was far richer afterwards , than before . How rashly then hast thou judged of thy Makers dealing with thee ? It were more agreeable to reason and religion , to conclude the contrary ; for both experience , and reason teacheth , that violent pressures , like violent motions , are weakest at the furthest . When the morning is darkest , then coms day : yea , usually after the lowest ebbe , follows the highest ●…ingtyde : And religion teaches , that if wee love God , all things , even the worst of afflictions shall so concurre , and co-operate to our good , that we would not have wanted them for any good . Wherefore hold but fast to God , and my soul sor thine , neither affliction , nor ought else shall hurt thee . You know , while Adam was at peace with God , all things were at peace with Adam . Now this doctrine well digested will breed good blood in our souls , and is especially usefull to bound our desires of release ; for though wee may bee importunate , impatient wee may not bee ; stay hee never so long , patience must not bee an inch shorter than affliction : If the bridge reach but halfe way over the brook , wee shall have but an ill favoured passage . Wee are taught in Scripture to praise patience , as wee do a fair day at night ; Hee that indureth to the end shall bee saved Matth. 24 13. Whereas coming but a foot short , may make us miss the prize , and loose the wager wee runsor : and then as good never have set foot out of doors . Much the better for that light which will not bring us to bed ! perseverance is a kind of all in all , continuance is the Crown of all other graces ; and heaven shall bee the Crown of continuance . But not ●…ldom doth the Lord only release his children out of extreme adversity here , but withall makes their latter end so much the more prosperous , by how much the more their former time hath been miserable and adverse . Wee have experience in Job , You have heard , saith Saint James of the patience of Job , and what end the Lord made with him . What end is that ? the holy Ghost tells you ▪ That the Lo●…d blessed his latter end , more th●…n his beginning ; and gave him twice as much as hee had before : for whereas at first hee had 7000 Sheep , 3000 Camels , 500 yoak of ●…xen , and 5●…0 : shee Asses : after his reparation he had 14000 Sheep , 6000 Camels , 1000 yoak of Oxen and 1000 shee Asses , every one double : and whereas the number of his children remained the same they were before ▪ namely seven Sons , and three Daughters , the number of them were also doubled ▪ as the learned observ : for whereas his Beasts , according to the condition of Beasts utterly perished ; the souls of his Children were saved : so that hee had twice so many children also , whereof ten were wit●… him on earth , and the other ten with God in heaven . Job 42. 10 , to 14. And in Joseph , who was bred up in the school of affliction from his infancy ; yet when his turn was come , one hour changes his setters of Iron into chains of Gold ; his rags into Robes , his stocks into a Chariot , his prison into a Palace , the noyse of his Gyves into a brooch ; and whereas he was thirty years kept under , hee ruled in the height and lustre of all honour and glory the space of eighty years . And one minute made in Lazarus a far greater chang●… , and preferment . And in David , who for a long time was in such fear of Saul , that hee was forc'd to flie for his life , first to Samuel , where Saul pursued him ; then to Ionathan , where his grief is doubled , then to Ahimele●…k , where is Doeg to betray him ; after that hee flieth to Achish , King of Gath ; where being discovered , hee is in greatest fear of all , lest the King should take away his life ; and lastly , when hee returns to his own Ziklag , hee finds it smitten , and burnt with fire , and his wives take●… prisoners ▪ and in the mid'st of all his grief , when hee had wept untill hee could weep no more ; the people being vexed , intend to stone him ; so that , as hee had long before complained , there was but a s●…ep between him and death ; but mark the issue , though his heart were now not onely brimfull , but ran over with grief : yet within two days the Cr●…n of Israel is brought unto him , and hee is anointed King , 2 Sam. 1. and for the present hee was able to comfort himself in the Lord his God , 1 Sam. 30. 6. Yea , after th●…s , when by that foul sin of Adultery and Murther , hee had brought more enemies about his ea●…s , ( God , and men , and Devills ) having once repented his fault , hee was able to say with confidence , O God! thou hast shewed mee great troubles and adversities , but thou wilt take mee up from the depth of the earth , and increase my honour , Psal. 71. 20 , 21. He kn●…w well enough that it is Gods use to bring comfort out of sorrow , as hee brought water out of the rock , and that cherishing was wont to follow stripes : And indeed , how oft hath a Tragick entrance had a happy end ? Like that wee read of Michael , who was condemned to death by the Emperour Leo , upon a false accusation ; but before the execution , the Emperour died , and Michael was chosen in his stead . And of Mordecay , who being in the fore-noon appointed to the Gibbet , was in the after-noon advanced next of all to the throne , And Queen Elisabeth of blessed memory , who reigned at the same time that shee expected to suffer , and was Crowned , when shee looked to bee beheaded . God loves to do by his children , as Ioseph did by his Father ; first , wee must have our beloved Ioseph a long time derained from us , then hee robbes us of Simeon ; after that , sends for our best beloved Benjamin , and makes us beleeve hee will rob us of all our children at once , all the things that are dear to us : But why is it ? even that when wee thinke to have lost all , hee might return himself , and all again with the greater interest of joy and felicity . The Lord , saith Hanna , killeth and maketh alive ; first , killeth , and then maketh alive ; bringeth down to the grave , and raiseth up : The Lord maketh poor , and maketh rich ; bringeth low , and exalteth ; hee raiseth the poor out of the dust , and lifteth up the begger from the Dunghill ; to set them among Princes , and to make them inherit the seat of glory : 1 Sam. 2. 6 , 7 , 8. And why all this ? but that in his own might , no man might bee strong . ver . 9. That which Plutaroh reports of Dionysius , ( how hee took away from one of his Nobles , almost his whole estate , and seeing him nevertheless continue as jocund and well contented as ever , hee gave him that again , and as much more ) is a common thing with the Lord : and thousands can witness , that though they went weeping under the burthen , when they first carried the precious s●…ed of repentance ; yet they still returned with joy , and brought their sheaves with them , Psal. 〈◊〉 . 26. 5. 6. Objection . But thou thinkest thou shalt not hold out , if God should long delay thee . Answer . If hee delay thee never so long , hee will bee sure to support thee 〈◊〉 long , 1 Cor. 10. 13. which is much at one upon the matter . If hee suffer thee to bee sorely tempted , hee will not suffer thee to be tempted above thy strength : 2 Cor. 4. 8 , 9 , 16. His grace shall bee sufficient for thee at the least , 2 Cor. 12. 6. Phil. 1. 29. which was Pauls answer , and it may suffice all suitors ; the measure of our patience shall be proportionable to our ●…ings , and our strength equalled to our temptations , 1 Cor. 1●… . ver . 13. Now if God do either take away our 〈◊〉 , or give us 〈◊〉 , it is enough . True , a Ship of never so great a burthen , may bee over-laden till it sink again ; or if wee shall wear away all the steel with whetting ; the Tool is left unprofitable . But my thoughts ( saith God ) are not as your thoughts , nor my ways as your ways , Isa. 55. 8. God is n●… Tyrant to afflict th●…e unmeasurably , neither will he draw a sword to kill flie●… ; or call for Scorpions , when a rod is too much . Hee that made the vessell , knows her burthen , and how to ballace her ; yea , hee that made all things , very good , cannot b●…t do a●…l things very well . Indeed , God seemeth to w●…astle with us , as he did with Iacob ; but bee supplies us with hidden strength at length to get the better : And grace to stand i●… affliction , and to gain by it , is better than freedom or deliverance . The Bush which was a Type of the Church , consumed not all the while it burned with fire ; because God was in the midst of it . The Ship at Anchor is shrewdly tossed to and fro , but cannot be carried away , either by waves , wind , or weather : Sin , Satan , and the world may disturbus , but they can never destroy us : Our head Christ being above , wee cannot bee drowned . There can bee no dis●…nction , unless wee could bee pluck'd from his arms , that is Almighty ; for our life is hid with Christ in God , Colos. 3. 3. Hee doth not trust us with our own souls life , but ▪ hides it in his Son Jesus : because if it were in our own hands , we should easily bee tempted to sell it , as Adam did for an Apple , and Esau for 〈◊〉 mess of Pottage : Whereas now wee are safe , for to pluck us out of his hands that is Almighty , requires an adversary stronger than himself . Neither wants hee ca●…e ; hee that numbers our very hairs , what account doth hee make of our souls ? Nor love , for if hee hath bought us with his blood , and given us himself , will hee deny us any thing that is good for us ? Wherefore silence your reason , and exalt your saith , ( how pressing , or peircing so ever you●… sufferings bee ) which pulls off the vizard from his face , and sees a loving heart , under contrary appearances . Trust the mercy of God , which is of infinite perfection ; and the merits of Christ , which are of perfect satisfaction : and then hope will bear up thy heavie heart , as bladders do an unskilfull swimmer : Otherwise , if thou shalt walke by sence , and not by faith , 2 Cor. 5. 7. fear will no less multiply evills , th●…n saith would diminish them : and thou shalt resemble 〈◊〉 , who was not afraid of his burthen , the shadow onely frighted him . Section 4. Objection . Although Christ in the Gospel hath made many large and precious promises , yet there are none so generall which are not limited with the condition of faith , and the 〈◊〉 thereof , ●…ained Repentance : and each of them are so tied ▪ and enrayled , that none can lay claim to them but true beleevers which 〈◊〉 , and turn from all their sins to serve him in holines●… , without whi●… 〈◊〉 man shall see the Lord : Heb. 12. 14. Isa. 59. 20. But I want there 〈◊〉 without which , how 〈◊〉 I expect supportation in my su●…erings ; or an happy deliverance o●…t of them ? however it fares with beleevers , whom Christ hath undertaken for : yea , I have such a wicked heart , and my sins are so many , and great ; that these comforts nothing concerne mee : for they that pl●…w iniquity , and sow wickedness , shall ●…eap the same , Joh. 4. 8. Answer . So our 〈◊〉 bee not wilfull , though they be many and great ; yet they cannot hinder our interest in the promises of God. Admit thou art a great sinner , what then ? art thou a greater sinner than Matthew , or Z●…cheus , who wer●… sinfull 〈◊〉 ; and got their livings by pilling , and polling , oppression , and 〈◊〉 ? than Mary Magdulen , a common strumpet ; possest of many Devills ? than Paul , a bloody pers●…cutor of Christ and his Church ? than the Theef upon the Cross , who had spent his whole life to the last hour in abominable wickedness ? than Manasses , that out-rageous sinner , and most wicked wretch that ever was ▪ an Idolater , a malitious Perseculo●… of the truth , a d●…filer of Gods holy Temple , a sacrficer of his own chil●…ren unto Idols , that is , Devills ; a notable wi●…ch , and wicked sorcerer ; a bloody murtherer of exceeding many of the dear Saints , and true Prophets of the Lord ; and one who did not run headlong alone into all hellish impiety , but led the people also out of the way to do more wickedly than did the Heathen , whom the Lord ca●… out and destroyed ? I am sure thou wilt not say thou art more wicked , th●… hee was ; and yet this Manasses , this wretch , more like a Devill 〈◊〉 , than a Saint of God , repented him of his sins from the bottome of his heart , was received , ( I cannot speak it without ravishing wonder of Gods bottomless and never sufficiently admired mercy ) was received , I say to grace , and obtained the pardon of all his horrible sins , and most abo●…nable wickedne●… And are not these ; and many the like examples , written for our learning ; and recorded by the holy ghost , to the end that wee may gather unto our selvs assurance of the same pardon , for the same sins , upon the same repentance , and beleeving . Are thy sins great ? his mercies are infinite ; hadst thou committed all the sins that ever were committed , yet in comparison of Gods mercy , they are less than a more in the Sun to all the world , or a drop of water to the whole Ocean : for the Sea though great , yet may bee measured ; but God's mercy cannot bee circumscribed : and hee both can and will , 〈◊〉 easily forgive us the debt of ten thousand millions of pounds , as one penny ; and assoon pardon the sins of a wicked Manasses , a●… of a righteous ▪ Abraham , if wee come unto him by unfaigned repentance , and earnestly desire and implore his grace and mercy , Rom. 5. 20. The Tenure of our salvation is not by a covenant of works , but by a covenant of grace ; founded not on our worthines●…s , but on the free mercy ●…d good pleasure of God ; and therefore the Prophet well annexeth blessedness to the remission of sins ; Blessed is bee whose transgression is forgiven , Psal. 32. 1. Yea , the more miserable , wretched , and sinfull wee are , the more fit objects wee are , whereupon hee may exercise , and shew the infinite riches of his bounty , mercy , virtue , and all-sufficiency . And this our spirituall Physitian can aswell , and easily cure desperate diseases , even the remediless Consumption , the dead Apoplex , and the filthy : L●…prosie of the soul , as the smallest malady , or least faintness . Yea , hee can aswell raise the dead , as cure the sick , and aswell of Stones as of Jews , make Abrahams : children . Did hee not without the Sun at the Creation , cause light to shine forth ; and without rain , at the same time , make the earth fruitfull ? why then should you give your self over , where your Physitian doth not ? Besides : what sin is there whereof wee can despair o●…●…e remission , when wee hear our Saviour pray for the forgiveness of his m●…rtherers , and blasphemers ? And indeed , despair is a sin which never knew Jesus . It was a sweet saying of one at his death , When mine iniquity is greater than thy mercy O God , then will I fear and despair ; but that can never bee : considering our sins bee the sins of men , his mercy the mercy of an infinite God. Yea , his mercies are so great , that among the thirteen properties of God mentioned Exod. 34. almost all of them appertain to his mercy , whereas one onely concerns his might , and onely two , his justice . Again , shall it ever enter into our hearts , to think that God gives us rules to keep , and yet break them himsef ? Now his rule is this , Though thy brother sin against thee seven times in a day , and seven times in a day turn again to thee , saying , it repenteth mee ; thou shalt forgive him . The son angers his father , he doth not straight dis-inherit him , but Gods love to his people , exceeds a fathers love to his son , Matth. 7. 11. and a mothers too , Isa. 49. 1●… . I hear many menaces and threats for sin , but I read as many promises of mercy , and all they indefinite , excluding none whose impenitency and infidelity excludeth not themselvs : every sin deservs damnation , but no sin shall condemn , but the lying and continuing in it . Wherefore if our clamorous conscience , like some sharp fang'd officer , arrests us at Gods suit , let us put in bail , two subsidue virtues , Faith , and Repentance ; and so stand the triall : the Law is on our side , the Law of gr●…ce is with us , and this Law is his that is our Advocate ; and he is our Advocate , that is our Judge ; and hee is our Judge , that is our Saviour ; even the head of our selvs , Jesus Christ. For the first of these ; do but repent , and God will pardon thee , hee thy sins never so many , and innumerable for multitude , never so hainous for quality and magnitude , Isa. 55. 7. Ezek. 18. & 33. 17. Yea , sins upon Repentance are so re●…itred , as if they had never been committed : I have put away thy transgressions as a cloud , and thy sins as a mist ; Isa. 44. 22. and what by corruption hath been done , by repentance is undone , as the former examples , and many other , witness . Come and let us reason together , saith the Lord : though your sins be as scarlet , they shall be as white as snow , Isa. 1. 18. yea whiter ; for the Prophet David laying open his blood-guiltiness , and his originall impurity , useth these words : Purge me with Hyssop , and I shall be clean ; wash me , and I shall be whiter than Snow , Psal. 51. 7. And in reason ; did hee come to call sinners to repentance , and shall he not shew mercy to the penitent ? Or , who would nor cast his burthen upon him , that doth desire to give ease ? As I live , saith the Lord , I would not the death of a sinner , Ezek. 18. 32. and 33. 11. Section 5. Ojection . Yea , but I cannot Repent . Answer . In time of temtation , a man is not a competent Judge in his own case : In humane Laws , there is a nullity held of words and actions exto●…ted , and wrung from men by fear : because in such cases , a man is held not to bee a free-man , 〈◊〉 to have power or command in some sort , of himself . A troubled soul 〈◊〉 like troubled waters , wee can discern nothing clearly in it ; wherefore ( if thou canst ) lay aside prejudice , and tell mee in cold blood , how it fares with thee at other times , though indeed thy words at present are enough to convince thee : For first , thou findest sin a burthen too heavy for thee to bear , which thou didst not formerly ; what 's the reason ? are thy sins more and greater ? No , but the contrary : for though they appear more , yet they are less ; for sin , thé more it is seen and felt , the more it is hated ; and thereupon is the less . Motes are in a room , before the Sun shines , but they appear onely then . Again secondly , the very complaint of sin , springing from a displeasure against it , shews that there is somthing in thee opposite to sin : viz. that thou art penitent in affection , though not yet in action , even as a child is rationall in power , though not in act . Yea more , thou accusest , and condemnest thy selfe for thy sins ; and by accusing our selvs , wee prevent Satan ; by judging our selvs , wee prevent God. Neither was the Centurion ever so worthy , as when hee thought himself most unworthy : for all our worthiness is in a capable misery ; nor does God ever thinke well of him , that thinkes so of himself . But to let this passe . Are not your failings , your grief ? are they not besides your will ? are they not contrary to the current of your desires , and the main bent of your resolutions , and indeavours ? Dost thou determine to continue in the practice of any one sin ? Yea , dost thou not make conscience of all Gods Commandements , one aswell as another ; the first table , aswell as the second , and the second , aswell as the first , Matt. 5. 19. Dost thou not grieve for sins of all sorts , secret aswell as known , originall , aswell as actuall , of emission , aswell as commission , lesser , ( viz thoughts ) aswell as greater : ye●… ▪ aswell for the evill which cleavs to thy best works , as for the evill works , Rom. 7. 21. and as heartily and unfaignedly desire that thou maist never commit it , as that God should never impute it ? 2 Tim. 〈◊〉 . 19. Dost thou not fear to displease him , not so much because , hee is just to punish , as for his mercy and goodness sake ; and more fear the breach of the Law , than the curse ? Dost thou not love rather to bee , than seem or bee thought good ; and seek more the power of godliness , than the shew of it ? Ioh 1. 1. If so , well may Satan , and thine own conscience accuse thee of impenitency , and unbelief ; but Christ thy Iudge never . Yea , then , notwithstanding your failings , you may say with David , I have kept thy Word , Psal. 18. 21. 22. 23. for though this bee not such a measure of keeping as the Law requireth ; yet it is such a keeping , as God in Christ accepteth : for suppose thy knowledge is still small , thy saith weak , thy charity cold , thy heart dull , and hard , thy good works few and imperfect , and all thy zealous resolutions easily hindred and quite overthrown with every small temtation : yet God that worketh in us both the wil and the work , wil accept the wil for the work ; and that which is wanting in us , Christ will supply with his own righteousness : Hee respecteth not what wee can do , so much as what wee would do ; and that which wee would performe , and cannot , hee esteemeth it as though it were performed : whereas , take away the will , and all acts ( in God's sight ) are equall . As the wicked sin more than they sin , in their desire , so the righteous do more good than they do , in their will to do it . If there bee a paratum cor , though there bee not a perforatum cor ; a profer of blood , though no expence of blood for the honour of Christ , it is taken for Martyrdom , as Origen testified of one : Non ille Martyrio , sed Martyrium illi defuit . I know thy poverty , but thou art rich , saith the Spirit to the Church of Smyrna : poor in thy condition , rich in thy affection to goodness : Facultas secundum voluntatem , non voluntas secundum facultatem estimanda est ; God esteems our charitable beneficence , not onely secundum quod habemus , but secundùm quod tribuere velimus . Wee are charged to forsake all houses , lands , friends , liberties , lives , for Christ ; yet many dy with houses , lands , and riches , in their possession , whom Christ receives and Crowns in Heaven , because they did part with all secundùm animae preparationem : What wee would have done , shall bee reckoned to us , as done ; wee do it quoad conatum , though non quoad effectum ? In like manner God taketh a heart desirous to repent and believe , for a penitent and beleeving heart ; volens & dolens , The vehement desire of godly sorrow , or a sorrow because we cannot sorrow , goes for godly sorrow with God : so that to sigh and grieve for what wee cannot do , is to come short , and yet to do it too : for God likes the will so wel , that in his Son what we would do , is in acceptance done , 2 Cor. 8. 12. which textone brings in thus : O! what an unspeakable comfort was this cordiall verse to my afflicted soul ; And well it might : for if wee hate our corruptions , and strive against them , they shall not bee counted o●… . It is not I ( saith Paul ) but sin that dwelleth in mee : Rom. 7. 20 for what displeaseth us , shall never hurt us ; and wee shall bee esteemed of God , to bee what wee love , and desire , and labour to bee . The comfort of this doctrine is intended , and belongs to troubled consciences , and those that would fain do better : but let no presumptuous sinners meddle with it ; for what hast thou to do to take ( I say not the childrens bread to eat . Matth. 15. 26. but even ) the least parcell of Gods Word into thy mouth ? seeing thou hatest to bee reformed , Psal. 50. 16. 17. But if thou beest a weary and heavy laden sinner : thou maist comfort thy self thus : I do hatefull things , but I hate that I do ; I break the Law , but yet I love the Law , as holy , just , and good : Flesh is in mee , but I am not in the Flesh : I must not fix mine eyes onely upon mine own resistance , or failings , but on God's assistance and acceptance in his Son , by which I shall bee able to leap over all walls and impediments , Psal. 18. 29. The Law is given , that Grace may bee required ; Grace is given , that the Law may bee sulfilled : by us , evangelically , for us , by Christ ( whose righteousnesse is ours ) perfectly , as Saint Augustin speakes . The Law is a glass to shew us our spots , the Gospell a fountain to wash them away . Wherefore cast not both thine eyes upon thy sin , but reserve one , to behold the remedy : look upon the Law to keep thee from presumption , and upon the Gospel , to keep thee from despair . Canst thou not aggravate thine own sins , but thou must 〈◊〉 , and call in question Gods mercy , and Christs all-sufficiency , spoil him of his power and glory ? Though the grievousness of our sins should increase our repentance , yet they should not diminish our faith , and assurance of pardon , and forgiveness . As the plaister must not be less than the sore , so the tent must not bee bigger than the wound . It was a sweet and even co●…rs which Saint Paul took , who when hee would comfort himself against corruption , and evill actions , Rom. 〈◊〉 . 20. then ; not I , but sin dwelling in mee : when he would humble himself , notwithstanding his graces , then ; not I , but the grace of God in mee , 1 Cor. 15. 10. Section 6. Objection . But I am not worthy the least mercy , I have so of●…en abused it , and so little profited by the meanes of grace . Answer . I think so too , for if thou refusest the offer of mercy until thou deservest it , wo bee to thee : But if thou wilt take the right course ; renounce the broken reed of thine own free will , which hath so often deceived thee ; and put all thy trust in the grace of Christ : The way to bee strong in the Lord , is to bee weak in thy sels , bee weak in thy self , and strong in the Lord , and through faith thou shalt bee more than a Conquerour . Leav tugging and strugling with thy sin , and fall with Jacob to wrestle w●…th Christ for a blessing ; and though thy self go limping away , yet shalt thou bee a Prince with God , and bee delivered from Esau's bondage . But thou stand●…st upon thine own feet , and therefore fallest so foully : thou wilt like a child , go alone , and of thy self , and therefore gettest so many knocks . And thou wouldest accept of a pardon too , if thou mightest pay for it : but Gods mercies are free , and hee bids thee come and buy without silver , and without price ; or else he says , thou and thy money perish . Thou wouldest go the naturall Way to work , What shall I do to inherit eternall life ? but it is impossible to inherit it by any thing that wee can do ; for all our righteousnesses are as filthy ragges , Isa. 64. 6. Yea , if our doings could have done it , Christ dyed in vain ; whereas , if Christ had not died , wee had perished , every mothers child of us , 1 Cor. 15. 22. and 2 Cor. 5. 14 , 15. Ephes. 2. 1. Colos. 2. 13. Ezek. 18. 4. Job . 11. 50. Rom. 5. 6. 8. and 14. 9. 1 Cor. 15. 3. Matth. 18. 11. O fool ? dost thou not know that our sins are his sins , and his righteousness , our righteousness : Jer. 23. 6. Psal. 4. 1. and that God esteems of Faith above all other graces , deeds , or acts of thine ? as what did our Saviour answer , when the people asked him , What shall wee do that wee might work the works of God ? The work of God is , that yee beleeve on him whom hee hath sent , Joh. 6. 28 , 29. and yet thou talkest of thy worthiness , and thou takest this for humility too , but it is pride ; for if thou wouldest deny thy self , and bee nothing in thine own eyes , renounce thine own righteousness , and wholly and onely rest on thy Saviour Jesus Christ for thy salvation ; thou wouldest not hope the more in regard of thine own worthiness , nor yet doubt in respect of thine own unworthiness : But thou wouldest first bee worthy , and deserve of God ; and then accept of Christ , and deserve Christ at Gods hands , by thy good works , and graces : which pride of thine , and opinion of merit , is a greater sin then all thy other sins which thou complainest of : and except you do abandon it , and wholly r●…ly upon the grace , and free mercy of God for salvation , Christ shall profit you nothing , Gal. 2. 16. and 5. 1. to 7. Colos. 3. 11. for nothing is available to salvation , but faith , which worketh by love , Gal. 5. 6. whence it is called righteousness through faith , ver . 5. Faith is the staffe , whereupon wee stay our selvs , in life and death ; by saith wee are blessed , Gal. 3. 9. by faith wee rejoice in tribulation , Rom. 5. 2. by faith wee have access unto God , Ephes. 3. 12. by faith we overcome the world , 1 Joh. 5. 4. the flesh , Gal. 5. 24. and this is the shield whereby wee quench the fiery darts of Satan , and resist his power , Ephes. 6. 16. Yea , whosoever seeks to bee justified by the Law , they are abolished from Christ , and ●…aln from grace , Gal 5. 4. Stand fast therefore in the liberty , wherewith Christ hath made us free , and bee not tangled again with the yoke of bondage . And say , Lord wee are not worthy to bee servants , and thou makest us sons ; nay , heirs , and co-heirs with thee , of everlasting glory . Objection . I grant the Lord is mercifull and gracious , slow to anger , and abundant in goodness and truth , forgiving iniquity , transgression , and sin : but hee is just , aswell as mercifull , and therefore hee will not acquit the wicked Exod. 34. 6. 7. but reward them according to their works , Revel . 20. 12. 13. and 22. 12. Answer . Hee will therefore pardon all thy sins , ( if thou unfainedly . ●…pent and wholly rely upon Christ for thy salvation by a lively saith ) because hee is just : for as the Lord cannot in justice let sin go unpunished ( for the wages of sin is death Rom. 6. 23. Death in the person , if not in the surety ; and therefore hath punished the sins of all men , either in his Son , or will throughly punish them in the parties themselvs ) so the same justice will not admit , that the same fins should be twice punished ; once in our Saviour and again , in the faithful : or that a debt once paid , should be required the second time , 1 Joh. 1. 9. Now that Christ hath sufficiently satisfied for all the sins of the faithful , and paid our debt even to the utmost farthing , it is evident by many places of Scripture , as Isa. 53. 4. 5. 2 Cor. 5. 21. Heb. 9. 26. 1 Pet. 2. 24. Rom. 3. 25. 26. 1 Joh. 1. 7. 9. and sundry others . Are we bound to perform perfect obedience to the Law ? hee performed it for us : were wee for disobedience subject to the sentence of condemnation , the curse of the Law , and death of body and soul ? hee was condemned for us , and bore the curse of the law ; hee died in our stead an ignominious death ; did wee deserve the anger of God ? hee indured his fathers wrathfull displeasure , that so he might reconcile us to his father , and set us at liberty . Hee that deserved no sorrow felt much , that wee who deserved much might feel none : and by his wounds wee are healed , Isa. 53. 5. Adam eat the Apple , Christ paid the price . In a word , whatsoever wee owed , Christ discharged ; whatsoever we deserved , he suffered ; if not in the self same punishments : ( for hee being God could not suffer the eternall torments of Hell ) yet in proportion , the dignity of his person ( being God and Man ) giving value unto his temporary punishments , and making them of more value and worth , than if all the world should have suffered the eternall torments of Hell : for it is more for one that is eternall to die , than for others to die eternall . Therefore was the Son of God made the Son of man , that the Sons of men might bee made the Sons of God ; and therefore was hee both God and man : lest being in every respect God , he had been too great to suffer for man ; or being in every respect man , hee had been too weak to satisfie God. Seeing therefore our Saviour Christ hath fully discharged our debt , and made full satisfaction to his Fathers justice : God cannot in equity exact of us a second paiment , no more than the Creditor may justly require that his debt should bee twice paid ; once by the Surety , and again , by the Principall . Again secondly , it is the Lords Covenant made with his Church , and committed to writing , Jer. 31. 34. Heb. 10. 16 , 17. Psal. 32. 10 Isa. 55. 7. Ezek. 18. 21 , 22 , 23. and 33. 11. Mal. 3. 17. Confirmed and ratified by his seals , the Sacraments ; together with his Oath , that there might be no place left for doubting : for , God willing more abundantly to shew unto the Heirs of promise , the stableness of his counsell ; bound himself by an oath , that by two immutable things , wherein it is impossible that God should lie , we might have strong consolation , as the Apostle speaks , Heb. 6. 17. 18. And ●…est the aff●…icted conscience should object , that hee entred into covenant , and made these promises to the Prophets , Apostles , and holy men of God ; but not to such hainous and rebellious sinners , who have most justly deserved , that God should pour out upon them the Vialls of his wrath , and those fearfull punishments threatned in the Law : All the promises made in the Gospel are generall , indefinite , and universall , excluding none that turn from their fins by unfained repentance , and beleeve in Christ Jesus , resting on him alone for their salvation , as appears , Isa. 55. 1. Ezek. 33. 11. Mark. 16. 16. Joh. 3. 14 , 15 , 16. 36. and 6. 37. 40. Act. 10. 43. 1 Joh. 2. 1. Neither is there any limitation or exception of this or that sin ; for bee they never so grievous and manifold , yet if wee perform the condition of faith and repentance , they cannot debar us from receiving the benefit of God's mercy , and Christ's merits , as appears , Isa. 1. 18. Titus 2. 14. 1 Joh. 1. 7. 9. And therefore unless thou conceivest of God , that hee is unjust in his dealing , untrue in his Word , a covenant-breaker ; yea , a perjured person ▪ ( which were most horrible blasphemy once to imagine , ) thou must undoubtedly assure thy self , that hee will pardon and forgive thee all thy sins , bee they in number never so many and innumerable ; or in nature and quality never so hainous and damnable : if thou turnest unto him by unfained repentance , and laiest hold upon Christ by a true and lively faith . For consider , doth the Lord say hee will extend his mercie unto all that come unto him ? doth hee invite every one ? doth hee say I would have all men saved , and none to perish ? and dost thou say , nay , but hee will not extend his mercy unto mee , hee will have mee to perish , because I am a grievous sinner ? What is this but in effect , and at a distance to contradict the Lord , and give the lye to truth it self . Indeed God says not , Beleeve thou John , or Thomas , and thou shalt bee saved ; but hee says , Whosoever beleeveth , and is baptized , shall bee saved , which is as good . And yet thou exceptest thy self , hee excludes none ; and dost thou exclude one , and that one thy self ? Hee would have all men saved , and thou comest in with thy exceptive , All but mee ; Why thee ? a precious singularity , but beware of it : For whereas others that beleeve not the threatnings , flatter away their souls in a presumptuous confidence ; thou by not beleeving the promises , wilt cast away thine , in a sullen prodigious desperateness , if thou take not heed . For infidelity on both sides is the cause of all , of presumption in them , of despair in thee , of impiety in every one . But bee better advised , beleeve the Lord who never brake his Word with any soul. Thou wilt give credit to an honest man's bare word , and hast thou no affiance in the mercifull promises of God , past to thee by Word , Oath , Seals , Scriptures , Sacraments , the death of his own Son , and ( I presume ) the Spirits testimony , if not now , yet at other times : take heed what thou dost , for certainly nothing offends God more , then the not taking of his Word . Section 7. Objection . I know well that Christ is the end of the Law for righteousness , unto every one that beleeveth , Rom. 10. 4. But I want faith . Answer . This is the objection I expected : ( for the true Christian is as fearfull to entertain a good opinion of himself , as the false is unwilling to bee driven from it ) But is it so ? or doth Satan onely tell thee so ? I know it is not so , I know that thou beleevest with some mixture of unbelief , and that this is but a slander of Satans ; for as Satan slandereth us to God , Iob 1. 9. and God to us , Gen. 3. 4. 5. so hee slandereth us to our selvs , Iob 16. 9. But least thou shouldest think I slander Satan ; know , that you beleeve , even whiles you complain of unbelief : for as there could bee no shadow , if there were no light , so there cannot bee this fear , where there is no faith . They that know not Christ , think it no such great matter to loose him . But if God once say , this is my Son , Satan will say , if thou bee the Son of God , Matth. 3. 17. and 4. 3. That Divine testimony did not allay his malice , but exasperate it . Neither can the happy building of , Lord I beleeve , stand without that columne to under-prop it , Help thou mine unbelief . And he that doubts not of his estate , his estate is much to be doubted of ; doubting and resolution are not meet touch-stones of our success : a presumptuous confidence commonly goes bleeding home , when an humble fear returns in triumph . As it fared between the Philistims and Israel , 1 Sam. 17. 10. 11. The Philistims and Goliah were exceeding confident of the victory , but Saul , and all Israel much discouraged , and greatly afraid : yet Israel got the victory , and the Philistims with their great Goliah were overcome , ver . 51. 52. They that are proudly secure of their going to heaven , do not so frequently come thither , as they that are afraid of their going to hell . As it is in this world for temporall things , so for the World to come in spirituall things ; Cantant pauperes , lugent divites ; poor men sing , and rich men cry . Who is so melancholly , as the rich worldling ? and who sings so merry a note , as hee that cannot change a groat ? so they that have store of grace , mourn for want of it ; and they that indeed want it , chant their abundance . But the hopes of the wicked fail them when they are at highest , whereas Gods Children had those comforts in extremity ; which they durst not expect . As there is nothing more usuall , than for a secure conscience to excuse when it is guilty : so nothing more common than for an afflicted conscience to accuse , when it is innocent ; and to lay an heavie burthen upon it self , where the Lord giveth a plain discharge : but a bleeding wound is better than that which bleeds not . Some men go crying to heaven , some go laughing and sleeping to hell . Some consciences aswell as men , lie speechless before departure : they spend their days in a dream , and go from earth to hell , as Ionas from Israel towards Tarshish , fast a sleep . And the reason is , they dream their case is passing good , like a man which dreams in his sleep that hee is rich and honorable , and it joyes him very much , but awaking , all is vanish'd like smoak . Yea , they hope undoubtedly to go to heaven , as all that came out of Egypt hoped to go into Canaan , and inherit the blessed promises : when onely Caleb and Ioshua did enter , who provoked not the Lord. And the reason of this reason is , whereas indeed they are Wol●… , the Devill and their own credulity perswades them that they are Lambs . The Philosopher tells us , that those Creatures which have the greatest hearts , as the Stag , the Doe , the Hare , the ●…oney , and the Mouse , are the most fearfull : and therefore it may bee ; God refusing Lyons , and Eagles , the King of Beasts , and Queen of Birds ; appointed the gentle Lamb , the fearfull Dove for his sacrifices . A broken and contrite heart O God thou wilt not despise , Psal. ●…1 17. And sure I am Christ calls to his ; onely w●…ary , and heavy-laden sinners , Matth. 11. 28. not such as feel no want of him , Mark , 2. 17. and will fill onely such with comfort , as hunger and thirst after : righteousness ; not such as are in their conceit righteous enough witho●… him , Luk. 1. 53. Matth. 15. 24. And yet it is strange , ( yea , a wonder ) to see how many truly humbled sinners , who have so tender conscience●… , that they dare not yield to the least evill , for the worlds goods , and refuse no means of being made better ; turn every 〈◊〉 into reprobation , every dejection into rejection , and if they bee cast down , they cry out , they are cast away : who may fitly bee compared to Ar●…emon in Plutarch , who when ever hee went abroad , had his Iervants to carry a Canopy over his head , least the heavens should fall and crush him : or to a certain foolish melancholly Bird , which ( as some tell ) stands always but upon one leg ; least her own weight should sink her into the Center of the Earth ; holding the other over her head , least the Heavens should fall . Yet bee not offended , I cannot think the worse of thee ; for good is that fear which hinders us from evill acts , and makes us the more circumspect . And God hath his end in it , who would have the sins to dye , but the sinner to live . Yea , in some respect thou art the better to bee thought of , or at least the less to bee feared , for this thy fear : for no man so truly loves , as hee that fears to offend ; as Salvianus glo●…es upon those words , Blossed is 〈◊〉 man that feareth alway : And which is worth the observing , this fear i●… a commendation often remembred in holy Scripture , as a speciall and infallible mark of God's Children : as for example ; Iob ( saith the holy Ghost ) was a just man , and one that feared God , Job . 1. 1. Simeon a just many and one that feared God , Luk , 2. 25. Corne●…us a devout man , and one that feared God , Acts 10. 2. And so of Father Abraham , a man that feared God , Gen. 22. 12. Ioseph a man who feared God , Gen. 42. 18. The Mid-wives in Egypt feared God , Exod. 1. 17. So that evermore , the fearing of God ( as being the beginning of wisdom ) is mentioned as the 〈◊〉 note , which is as much as to say , if the fearing of God once go before ; working of righteousness will instantly follow after , according to that of the wise man : Hee that feareth the Lord , will do good . And this for thy comfort , when Mary Magdalen sorrowed , and wept for her sins , Luke 7 , 50. Christ tells her , Thy faith hath made the whole : intimating ; that this weeping , this repenting saith , is faith indeed : And the like to the Woman with the bloody issue , who presuming but to touch the hem of his garment , fell down before him with fear and trembling , Mark 5. 27 to 35. And that humble Canaani●…e , Matth , 15. 22. to 29. And that importunate blind man , Luke 18. 38. to 43. As if this humble , this praying saith ; were onely the saving faith . Neither can thy estate bee bad , for as Saint Ambrose told Monica weeping for her seduced Son , Fieri non potest , ut filius istarum lachrymarum pereat : It cannot bee , that the son of those tears should ever perish . Wherefore lift up thy self thou timorous fainting heart , and do not suspect every spot for a plague token ; do not dye of a meer conceit : for as the end of all motion is rest , so the end of all thy troubles shall bee peace : even where the days are perpetiall Sabbaths , and the diet undisturbed feasts . But as an empty vessell bung'd up close , though you throw it in to the mid'st of the Sea , will receive no water , so all pleas are in vain to them that are deas'ned with their own fears : for as Mary would not bee comforted with the ●…ight and speech of Angels , no not with the sight : and speech of Jesus himself , till hee made her know that hee was Jesus ; so untill the holy Spirit sprinkleth the conscience with the blood of Christ , and sheddeth his love into the heart , nothing will do . No creature can take off wrath from the conscience , but hee that set it on . Wherefore , the God of peace give you the peace of God which passeth all understanding . Yea , O Lord , speak thou Musick to the wounded conscience , Thunder , to the feared ; that thy justice may reclaim the one , thy mercy relieve the other , and thy favour comfort us all , with peace and salvation in Jesus Christ. Section 8. But secondly , if this will not satisfie , call to thy remembrance the time past , and how it hath been with thee formerly , as David did in thy very case , Psalm 77. 2. to 12. And likewise Joh , Chapter 13. for as still waters represent any object in their bottome clearly , so those that are troubled , or agitated , do it but dimly , and imperfectly . But if ever thou hadst true faith begotten in thy heart , Joh. 1. 13. by the ministry of the Word , Romans 10. 17. Jam. 1. 18. 21. and the Spirits powerfull working with it , Joh. 3 , 3 , 5 , 8. whereby thine heart was drawn to take Christ , and apply him a Saviour to thine own soul ; so that then wert forced to go out of thy self , and rely wholly and onely on his merits : and that it further manifested it self by working a hatred of sin , and an apparent change in thy whole life , by dying unto sin , and living unto righteousness ; and that thou hast not since , returned to thine old sins , like the Dog to his vomit : if it hath somtime brought forth in thee , the sweet friat of heavenly and spirituall joy ; if it hath purified thine heart in some measure from noysome lusts and affections ; as secret pride , self-love , hypocrisie , carnall confidence , wrath , malice , and the like : so that the spirit within thee fighteth against the flesh . If thou canst now say , I love the godly , because they are godly , 1 Joh. 3. 14. and hast an hungring after Christ , and after a greater measure of heavenly and spirituall graces , and more lively tokens of his love and favour communicated unto thee : My soul for thine , thou hast given false evidence against thy self ; for as in a gloomy day there is so much light whereby wee may know it to bee day , and not ●…ight ; so there is something in a Christian under a cloud , whereby hee may bee discerned to bee a true beleever , and not , an hypocrite . But , to make it manifest to thy self , that thou art so . Know , first , that where there is any one grace in truth , there is every one in their measure . If thou art sure thou hast love , I am sure thou hast faith : for they are as inseparable , as fire and heat , life and motion , the root and the sap , the Sun and its light : and so of other graces . Or , dost thou feel that Christ is thy greatest joy , sin thy greatest sorrow ; that when thou canst not feel the presence of the spirit in thy heart , thou goest mourning , notwithstanding all other comforts ? Assuredly as that holy Martyr said , if thou were not a wedding Child , thou couldest never so heartily mourn for the absence of the Bridegroom . Thus I might go on , but a few Grapes will shew that the Plant is a Vine , and not a Thorn. Take but notice of this , and severall graces will one strengthen another , as stones in an Arch. As for example , Master Peacock , Fellow of a House , being afflicted in conscience , ( as thou art ) and at the point of despair ; when some Ministers ask'd whether they should pray for him , answered , By no means do no so dishonour God , as to pray for such a Reprobate as I am : but his young Pupill standing by , said , ( with tears in his eyes ) Certainly a Reprobate could never bee so tender of Gods dishonour ; which hee well considering , was thereby comforted and restored : when neither hee with his learning , nor any other Ministers with their sage advice , could do any good . Again secondly , if ever thou hadst true faith wrought in thy heart , bee not discouraged ; for as the former graces shew , that thou hast with Mary made choice of that better part , which shall never bee taken from thee : So this grace of faith is Christ's wedding Ring , and to whomsoever hee gives it , hee gives himselfe with it ; wee may lose the sence , but never the essence of it : It may bee eclipsed , not extinguished : Fides concussa , non excussa : The gifts and calling of God are without repentance : as it is , Rom. 11. 29. Friends are unconstant , riches , honours , pleasures , are unconstant ; the world is unconstant , and life it self is unconstant ; but. I the Lord change not , Malachi . 3. 6. In a swound the soul doth not excercise her functions ; a man neither hears , nor sees , nor feels , yet shee is still in the body . The Frantick man in his mad fits , doth not exercise reason ; yet hee hath it : ●…e loseth the use for a time , not the habit . Yea , a sober man hath not always the use of his sences , reason , and understanding , as in his sleep : shal we therefore conclude that this man is senceless , unreasonable , and without understanding ? it were most absurd : for if we have patience but a while , our argument will appear manifestly false . Trees ( and so wee are fitly called ) bee not dead in Winter , ( which resembles the time of adversity ) because the sap is shut up in the root ; and confined thither by the cold frosts , that they cannot shew themselvs in the production of leavs and fruits : for by experience wee know , that for the present they live , and secretly su●… nourishment out of the earth ; which maketh them spring and revive again , when Summer coms : Yea , even whiles they are grievously sha●…on with the winds , and nipped with cold frosts , they are not hurt thereby ; but contrarily they take deeper root , have their worms and cankers kill'd by it ; and so are prepared , & made fit to bring forth more fruit , when the comfortable Spring approaches , and the sweet showres , and warm Sun-beams fall and descend upon them . Elementary bodies , lighten and darken , cool and warm , die and revive , as the Sun presents , or absents it self from them , And is not Christ to our souls the onely Sun of reghteousness , and 〈◊〉 of all comfort ? so that if hee withdraw himself but a little , wee become like plants in the Winter , quite withered ; yea , in appearance stark dead 〈◊〉 or like Trees void both of leavs and fruits though even then there remains faith in the heart , as sap in the root , or as pre raked up in the ashes . Which faith , though it bee not the ●…ie strong , yet it is the like precious faith to that of Abrahams : whereby to lay hold , and put on the perfect righteousness of Christ. The Woman that was diseased with an issue , did but touch , and with a trembling hand , and but the hem of his garment , and yet went away both healed , and comforted . Well might I doubt of my salvation , says Bradford , feeling the weakness of my faith , love , hope , &c. if these were the causes of my salvation : but there is no other cause of it ; or , of his mercy , but his mercy . Wherefore hast thou but a touch of sorrow for sin , a spark of hope , a grain of faith in thy heart ? thou art safe enough . The Anchor lyeth deep , and is not seen , yet is the stay of all . The Bladder blown , may float upon the flood , But cannot sink , nor stick in fi lt by mud . But thou dreamest of a saith without doubling , which some doungly boast they have : but as no righteousness can bee perfect without sin ; so no assurance can bee perfect without doubting : Take the evenest ballances , and the most equall weights ; yet at the first putting in ; there will bee some in-equality ; though presently after they settle themselvs in a just poyse . Sin is a cloud that often hinders the Sun from our eyes , yet it is still a Sun ; the vision or feeling of this comfort may bee somtime suspended , the Union with Christ is never dissolved . An usuall thing with beleevers to have their ebbing and flowing , waxing and waning , Summer and Winter ; to bee somtimes so comfortable and couragious , that wee can say with David , Though I were in the valley of death , yet would I fear none ill , Psal. ●…3 . 4. otherwhiles again so deaded and dejected in our spirits , that wee are like him when hee said , One day I shall die by the hand of Saul , 1 Sam. 27. 1. Somtimes so strong in faith , that wee can overcome the greatest assaults ; and with Peter , can walk upon the swelling waves : by and by so faint , and brought to so low an ebbe , that wee fall down even in far less dangers , as Peter began to 〈◊〉 at the rising of the winde , Matth. 14. 29. 30. And indeed , if the wings of our faith bee clipp'd , either by our own sins , or Satans temptations , how should not our spirits lye groveling on the ground ? Sect. 9. But thirdly and lastly , ( for I hasten ) suppose thou art at the last cast , even at the very brink of despair ; and that thy conscience speaks nothing but bitter things , of Gods Wrath , bell and damnation ; and that thou hast no feeling of faith , or grace ; yet know that it is Gods use ( and I wish wee could all take notice of it ) to worke in , and by contraries : For instance , in creating of the world , hee brought light out of darkness , and made all things not of somthing , but of nothing ; clean contrary to the course of Nature . In his preserving of it , hee hath given us the Rain-bow , which is a signe of rain , as a certain pledge that the world shall never the second time bee drowned . Hee caused Elias his sacrifice to burn in the mid'st of water : and fetcheth hard stones out of the mid'st of thin vapours . When he meant to blesse Jacob , hee wrestled with him as an Adversary , even till he ●…amed him : When he meant to preferr Joseph to the Throne , hee threw him down into the Dungeon ; and to a golden chaine about his neck , he laded him with ●…on ones about his legges , Thus Christ opened the eyes of the blind , by annointing them with clay and 〈◊〉 ; more likely to put them out : And would not cure Laxarus till after hee was dead , buried , and stunk again ; no question , to reach us , that wee must bee cast down by the Law , before wee can bee raised up by the Gospell : that wee must dye unto sin , before wee can live unto righteousness : and become fools , before wee can bee truly wise . In the work of Redemption , hee gives life , not by life , but by death , and that a most cursed death ; making that the best instrument of life , which was the worst kind of death : Optimum fecit instrumentum vitae , quod erat pessimum mortis genus . In our effectuall vocation , hee calls us by the Gospell , unto the Jews , a stumbling-block , and unto the world meer foolishness : And when it is his pleasure that any should depend upon his goodness , and providence , hee makes them feel his anger , and to bee nothing in themselvs ; that they may rely altogether upon him . Thus God works joy out of fear , light out of darkness ; and brings us to the Kingdom of heaven , by the Gates of hell : according to that 1 Sam. 2. ver 6. 7. And wherein does thy case differ ? Hee sends his Serjeant 〈◊〉 arrest thee for thy debt ; commands thee and all thou hast to bee 〈◊〉 But why ? onely to shew thee thy misery without Christ , that so 〈◊〉 maist seek to him for merby : for although hee hides his fatherly 〈◊〉 as Joseph onoe did his brotherly , his meaning is in conclusion to forgive thee every farthing , Matth. 18. 26 , 27. And dost thou make thy slight sufferings an argument of his displeasure ? for shame mutter not at the matter , but bee silent : It is not said , God will not suffer us to bee tempted at all , but that wee shall not bee tempted above that wee are able to bear , 1 Cor. 10. 13. And assure thy self , what ever thy sufferings bee , thy saith shall not fail to get the victory ; as oil over-swims the greatest quantity of water you can powr upon it . True , let none presume ; ( no not the most righteous ) for hee shall scarcely bee saved , 1 Pet. 4. 18. yet let him not despair , for hee shall bee saved , Rom. 8. 35. Onely accept with all thankfulness the mercy offered , and apply the promises to thine own soul : for the benefit of a good thing , is in the use ; wisdom is good , but not to us , if it bee not exercised ; cloth is good , but not to us , except it be worn ; the light is comfortable , but not to him that will live in darkness : a preservative in our pocket , never taken , cannot yield us health , nor baggs of money being ever sealed up , do us any pleasure ; no more will the promises , ( no nor Christ himself , that onely summum bonum ) except they are applied : Yea , better there were no promises , than not applied . The Physician is more offended at the contempt of his Physick in the Patient , than with the loathsomness of the disease . And this I can assure thee , if the blood of Christ bee applied to thy soul , it will soon stanch the blood of thy conscience ; and keep thee from bleeding to death , 1 Joh. 1. 7. But secondly , instead of mourning continually as the tempter bids thee ; rather rejoice continually as the Apostle bids thee , 1 Thes. 5. 16. Neither think it an indifferent thing , to rejoice , or not to rejoice ; but know that we are commanded to rejoice , to shew that wee break a commandement if wee rejoice not : Yea , wee cannot beleeve if wee rejoice not ; for faith , in the commandements breeds obedience ; in the threatnings , fear ; in the promises , comfort . True , thou thinkest thou dost well to mourn continually ; yea , it is the common disease of the innocentest souls : but thou dost very ill in it : for , when you forget to rejoice in the Lord , then you begin to must , and after to fear , and after to distrust , and at last to despair : and then every thought seems to be a sin against the holy Ghost . Yea , howmany sins doth the afflicted conscience record against it selfe ; repenting for breaking this commandement , and that commandement ; and never repenteth for breaking this commandement , rejoice evermore . But what 's the reason ? Ignorance : thou thinkest thy self poor and miserable , and onely therefore thinkest so , because thou knowest not thy riches and happiness in Christ : for else thou wouldest say with the Prophet Habbakuck , in the want of all other things , I will rejoice in the Lord , I will joy in the God of my salvation , Habbak . 3. 17 , 18. Thou wouldest rejoice that thy name is written in the book of life , as our Saviour injoines , Luk. 10. 20. though thou hadst nothing else to rejoice in . But it is nothing to be blessed , untill we understand ourselvs to be so ; wherefore Thirdly , wait Gods leisure with patience , and hold fast to him in all pressures : Time ( saith Seneca ) is the best Physick for most diseases , for the body , and so likewise for the soul : if it bee an afflicted conscience , waiting Gods leisure for the assurance of his love , is the best remedy : and so in all other cases . Section . 10. Ob. But when will there bee an end of this long disease ? this tedious affliction ? this heavie yoake of bondage ? &c. Answ. It is a signe of cold love , scarce to have begun to suffer for Christ and presently to gape for an end : It was a far better speech of one , Lord , give mee what thou wilt , as much as thou wilt , when thou wilt . Thou art Gods Patient , prescribe not thy Physi●…ian . It is the Gold-Smiths skill to know how long his gold must bee in the Crusible , neither takes hee it out of that hot bath , till it bee sufficiently purified . What if the Lord for a time forbear coming , as Samuel did to Saul ; that hee may try what is in thee ? and what thou wilt do , or suffer for him , that hath done and suffered so much for thee ? as why did God set Noah about building the Ark an hundred and twenty years , when a small time might have finished it ? It was for the triall of his patience . Thus hee led the Israelites in the desarts of Arabia forty years ; whereas a man may travell from Ramesis in Egypt , to any part of Canaan in forty days : this God did to prove them , that hee might know what was in their hearts , Deu. 8. 2. Hee promised Abraham a son in whom hee should bee blessed ; this hee performed not , in thirty years after . Hee gave David the Kingdom , and anointed him by Samuel , yet was hee not possessed of it in many years : in so much that hee said , Mine eyes fail for thy Word , Psal. 119. 123. Joseph hath a promise that the Sun and Moon should do him reverence , but first hee must bee bound in the Dungeon . This God doth to try us , for in these exigents we shew our selvs , and our dispositions . What saith God to his people in their misery ? Psal. 75. When I see convenient time , I will execute judgment , ver . 2. hee doth not say , when you think the time convenient . Let us tarry a little the Lords leisure , deliverance will come , peace will come , joy will com ; in mean while to 〈◊〉 ●…nt in misery , makes misery no misery . Again secondly , hee may delay his coming for other ends of greater consequence , Martha and Mary send to Christ , as desiring him to come and restore Lazarus their sick brother to health , Joh. 11. 3. expecting him without delay ; now hee loved both Martha and her Sister , and Lazarus , ver . 5. yet hee neglects coming for many days , lets him die , bee put in the grave untill hee stank ; but what of all this ? he that would not restore sick Lazarus to health , restored dead Lazarus to life ; which was a greater mercy than they either did , or drst ask . Neither did this onely increase their joy , and thankfulness , give them occasion ever after to believe , and hope above and against all hope : but it made many of the Jews believe 〈◊〉 him , which before did not , ver . 45. Thirdly and lastly ; hee delaies thee the longer , that when hee coms , he may bring with him the greater recompence of reward : for bee will comfort us according to the days wee have been afflicted , and according to the years that we have seen evill , Psal. 90. 15. Neither will hee stay over-long , for behold , saith he , I come quickly , and my reward is with me ; to give every man according as his works shall bee , Rev. 22. 12. and suffering is accounted none of the meanest works . So that the harder the conflict , the more glorious the conquest . Wherefore hold out yet a little , and help shall not bee wanting to the combatants ; not a crown to the conquerours . Yea , fight to the last minute , for the eye of thy Saviour is upon the ; if thou faint , to cheer thee ; if thou stand to it , to second thee ; if thou conquer , to crown thee ; whereas no combate , no conquest ; no conquest , no triumph . Object . But my sufferings are so great , that if they continue , I shall never bee able ●…o hold out . Answ. True , if thou trustest ●…o thine own strength ; for perseverance is the gift of God ; yea , it is hee that worketh in us both to will and to do at his good pleasure , Phil. 2. 13. For first , mans will is a fugitive Onesimus , and God must call home that runagate , subdue that rebell , befor●… wee can chuse that which is good . Neither when wee have begun , can we continue : perficit qui efficit , Hee that begun a good work in us , will perform 〈◊〉 , Phil. 1. 6. Jesus is the founder and finisher of our faith , Heb. 12. 2 Neither can wee of our selvs suffer for him : Datur pati , it is given to us to suffer for his sake , Phil. 1. 29. Without mee yee can do nothimg , Joh. 15. 5. not parum , but nihil ; But in him , and through him , all things . I can do all things through him that strengthens mee , Phil. 4. 13. In our selvs wee are weak Captives , in him wee are more than Conquerours , Rom. 8. 37. Whence it is , many sick men undergo patiently such pressures , as when they were in health , they would not have beleeved they could have born . The truth of grace ( bee the measure never so small ) is always blest with perseverance ; because that little is sed with an everlasting spring . Yea , if grace but conquer us first , wee by it shall conquer all things else , whether it bee corruptions within us , or temtations without us : for as ●…he fire which came down from heaven in Elias time , licked up all the water , to shew that it came from God ; so will this fire spend all our corruptions : No affliction without , or corruption within , shall quench it . Wherefore do but thy endeavour to hold out , I mean with patience ; ( for that Spirit which came in the likeness of a Dove , will not com but upon a Dove , ) and pray for divine assistance , this sadness shall end in gladness , this sorrow , in singing . But above all ; pray unto God , for Praier is the key of heaven , as Saint Austin tearms it ; and the hand of a Christian , which is able to reach from Earth to Heaven , and to take forth every manner of good gift out of the Lords Treasury . Did not Elias by turning this Key one way , lock up the whole Heaven from raining for three years and six months ; and another while by turning the same Key of prayer , as much another way , in the turning of a hand , unlock all the doors and windows of heaven , and set them wide open , that it rained , and the earth brought forth her ●…uit . Yea , as all Samsons strength lay in his hair , so all our strength lyeth in Praier : Praiers and tears are the Churches Armour , Praiers and patience her weapo●…s ; and therefore when Pe●…er was imprisoned by cruel Herod , the congregation joined their forces to pray for him ; and so brake his chains , blew open the Iron Gates , and fetch'd him ou●…t , Act. 12. 4. to 18. Arm●… Christianorum in adversis , alia esse non debent quàm patientia , & precatio saith Salmeron . Yea , praier is so powerfull , that it commandeth all things in Heaven and Earth : It commandeth all the four Elements , Air , Iam. 5. 17. 18. Fire , Ecclesiasticus 48. 3. Dan. 3. 27. ●…ater , Exod. 14. 21. and 15. 25. Earth , Num. 16. 31. 32. 33. Nay , the Praier of one devou●… man , is able to conquer an host of enemies in battell , Exod. 17. 11. What shall I say ? it hath made the Sua stand still in the Firmament one while , go back another ; fetch fire and hait-stones from heaven , thrown down the walls of Iericho , subdued Kingdoms , stopt the mouths of Lyons quencht the violence of fire , &c. Yea , Praier is so potent , that it raised●… the dead , 1 King. 17. 21. overcometh Angels , Gen. 19. 22. casteth out Devills , Matth. 17. 21. and that which is yet more wonderfull , overcometh him that cannot be overcome ; and mastereth even God himself ; for doth not the Lord say to Moses , ●…et mee alone ? And Moses would not let him alone , till he had obtained his petition , Exod. 32. 10. 14. And again to Iacob , wrestling with him , let mee go : and Jacob would not let him go , untill he had prevailed , Gen. 32. 16. Wherefore , Pray upon all occasions and that without doubting : say not to God , as the Leper said to Christ , If , thou wilt , thou canst make me clean : for hee both can , and will , as that very text , Matth. 8. 2 , 3. proves . Yea , I would to God wee were but so willing , as hee is , for hee desires to bee desired : Neither hath hee his own will , except wee have ours . Christ doth ask no more of us , but onely that wee would vouchsafe to ask him ▪ True , the fainting heart that hath waited some time , may with the Psalmist mutter out some such speech , as this , Hath God forgotten to bee gracious ? Psal. 77. 9. But if hee forgets any of his , he hath lost his old wont ; for who can no●…inate one that ever came to Christ with any lawfull suit , that received a repulse ? Who ever asked any thing of him which was profitable for him to receive , and did not obtain his suit ? Did not the sick ever receive their health ? The lame , their limbes ? the blind their sight ? Did ever any sinner implore the forgiveness of his sins , which did not receiv full remission and pardon ? Yea , did not this our gracious King and Redeemer , prevent his poor miserable subjects with his grace , in giving , before they had the grace to ask ; or more then they desired ? The sick of the Palsie asking but cure of his disease , received not onely that , but the remission of his sins also , Matth. 9. Zacheus desired but to see his face , he became his guest ; and gave him salvation to boot , Luk. 19. The Woman of Samaria requested but elementary and common water , hee offered unto her the water of life , Joh. 4. The people followed him to bee fed by miracle with corporall food , hee offered unto them the bread of life , Joh. 7. The poor blind man desired but his bodily sight , Christ illuminated the eye of his soul , Joh. 9. Neither hath honours changed manners with him , as is usuall amongst men ; for hee is a God immutable in goodness , and without change , or shadow of turning , Jam. 1 17. so that if thou speak , hee will hear ; and answer thy suit in supporting thee : so that thou shalt bee sure to persevere , and hold out unto the end . Section 11. Object . But I have no evidence of divine assistance , nor can I pray for it to purpose . Answ. Wee have the presence of Gods Spirit , and grace many times , and feel it not ; yea , when we complain for want of i●… , ( as Pilate asked Christ what was truth , when the truth stood before him ) . The stomach findes the best digestion , even in sleep , when wee least perceive it ; and whiles wee are most awake , this power worketh in us , either to further strength , or disease , without our knowledge of what is done within ; and on the other side , that man is most dangerously sick , in whom nature decays without his feeling , without his complaint . To know our selvs happy is good ; but woe were to us Christians , if wee could not bee happy , and ●…now it not . As touching Praier , every one is not so happy as Steven was , to bee most servent when they are most in pain ; yea , many in time of sickness ( by reason of the extremity of pain ) can hardly pray at all : whence Saint James wisheth us in affliction , to pray our selvs ; but in case of sickness , to send for the Elders : that they may , as those in the Gospell , offer up the sick person to God in their praiers , beeing unable to present their own case , Jam. 5. 13. 14. 15. Yea , it were miserable for the best Christian , if all his former Praiers and Meditations did not serve to aid him in his last straights , and meet together in the Center of his extremity ; yielding , though not sensible relief , yet secret benefit to the soul : whereas the worldly man in this case , having not layed up for this hour , hath no comfort from God , or from others , or from himself . Besides , thou art happy in this , there is not the poorest and meanest of Gods Children , but as hee hath the benefit of Christs intercession in heaven , Rom. 8. 34. Joh. 16. 26. so hath hee also the benefit of the Praiers of all the Saints on Earth : wee have the graces and gifts , each of other in common . Yet , because thine own Praier is most proper ; and seeing it is the mi●…des Embassadour to God , and never saileth of success , if it bee fervent , ( as if our prayers want success , they want heart , their blessing is according to their vigor ) pray that thou mayest pray better : If thy Leg bee benum●…d , go upon it a little , and it will come to it self again . To which if thou ●…in fasting , thou shalt do well ; for prayers are made sat with fasting , as Tertullian speaks : Yea , pray ●…ft , though thy prayers bee the shorter ; weak stom●…s which cannot digest large meals , seed oft , and little . O! ( saith holy Bernard most sweetly ) , How oft hast thou ( meaning praier ) sound ●…ee lamenting , and despairing ; and lest mee rejoycing , and triumphing ! And what though thou canst not powr out thy soul in a flood of words ? The Woman diseased with an issue of blood , said but within her self , shee did not speak to bee heard of others , and yet Christ heard her , and answered her request , Matth : 9. 21. 22. The Lord esteemeth the will for the deed , and the affection for the action ; Man sees the countenance , God the heart ; man the deeds , but God the meaning . Hast thou but thoughts and desires , and canst thou onely express them with sighs and groans ? these speechless words , or rather no words , but a few poor thoughts , conceived aright , pass all the flowing eloquence of Demosthenes and Tully , yea , Tertullus and all the Orators that ever were in the world ; for this matter is not expressed with words , but with groanings ; and these groanings are from the blessed Spirit . A Father delights more in the stammering of his little Child , than in the eloquence of the best Orator . Neither is hearty prayer in our own power , but it is the gift of God , which at somtimes in plentifull measure hee bestoweth upon his children , and at other times again hee pulleth back his liberall hand : that by the want thereof , wee may leern ●…o ascribe the glory and praise of this grace to the giver , who worketh in us the will and the deed : which praise otherwise , in pride of heart , wee would arrogate unto our selvs , as beeing in our own power . Also that wee may more highly esteem it , and with more joy and diligence use it , when we have it bestowed on us . If it bee asked why God reckons so highly of a sew sighs and groans ? and why the prayers of the faithfull are so powerfull ? it is , because they bee not ours , but the intercession of Gods own Spirit in us , powred out in the name of Christ , his own Son , in whom hee is ever well pleased : for , as for us , wee know not what to pray as wee ought , but the Spirit it solf maketh request for us , with sighs which cannot bee expressed , Rom. 8. 26. It is the Spirit whereby wee cry Abba Father , ver . 15. Gal. 4. 6. Now if thou wouldest have the Spirits assistance , and bee heard of God , when thou makest supplication to him ; do not ( as too many do ) fall into prayer without preparation , and utter a number of words without devotion , or affection : for no marvell , if we ask and miss , when we thus ask amiss , Jam. 4. 3. Neither do as Children , which never look after their Arrow ; but like Daniel , Dan. 9. take notice of thine inlargements in prayer , and of thy success after . Nor onely pray , and no more ; for to pray , and to do nothing else , is in effect to do nothing less . But let your Prayers be ushered in , by Meditation , and attend by zealous devotion , and then beleeving that you sh●…ll receie whatsoever you ask in Christs name , and according to his will , 1 John 5. 14. John 16. 23. God will bee sure to give you that you desire , 1 John 5. 14. 15. Mark 11. 23. 24. or that which is better for you , Deut. 34. 4 , 5. And suppose thou art not presently heard : yet continue asking stil , as Peter continued knocking till the door was opened : for after an ill harvest wee must sow , and after d●…ls woe must wo●… God. Yea , if it bee possible with the Woman of Canaan , let delays , and seeming denialls encrease the strength of thy cries . And commonly they bee earnest suits which issue from a troubled soul , like strong streams in narrow straights , which bear down all that stands in their way . Nothing so strong as the Lyon of the Tribe of Judah , ●…or it overcame the roaring Lyon ; yet the Praier of Faith , from the knees of humility , and a broken heart , will conquer even that Conquerour , Matth. 15. 28. And thus you see that nothing can befall us without the speciall appointment of our good God , who not only takes notice of our sufferings , but sweetneth them with his presence , takes our part , stints our enemies , and so ordereth the whole , that our grief is either short or tolerable ; and that though hee is oftentimes harsh , in the beginning , and progress , and late in coming ; yet hee coms on the sudden , and is always comfortable , in the conclusion . And lastly , that if hee deser his help , it is on purpose that our trialls may bee perfect , our deliverance welcome ; our recompence glorious . And may not this comfort thee ? CHAP. 37. That stripes from the Almighty , are speciall tokens and pledges of his adoption and love . 3 WEe shall bear the Cross with more patience and comfort ; if wee consider , that stripes from the Almighty are so far from arguing his displeasure , that contrarily there are no better rokens and pledges of his Adoption and love : As many ( saith God ) as I love , I rebuke , and chasten , Rev. 3. 19. My Son ( saith the Author to the Hebrews , out of Solomons Proverbs ) Despise not the chastening of the Lord , neither faint when thou a●…t rebuked of him : for whom the Lord loveth , bee chasteneth ; and hee scourgeth every son whom hee receiveth . If you endure chastening , God offereth himself unto you , as unto sons : for what son is it whom the Father chastenith not ? If therefore yee bee without correction , whereof all are partakers ; then are yee bastards , and not so●…s , Heb. 12. 5. to 13. Prov. 3. 11. 12. Hee is a Thistle , and not good Corn , that cometh not under the ●…ail . Yea , what use of the grain it self , if it pass not the edg of the sickle , the stroak of the ●…ail , the wind of the Fan , the weight of the ●…ilstone , the heat of the oven . Many a mans fellicity driveth him from God ; and where happiness domi●…eereth , virtue is commonly banished . And doth not experience shew , that fear and joy , sweet and sowr , sharp and flat , one with another , do better than either alone : for if you bee too 〈◊〉 , you make the child a fool ; if ●…oo fond . a wanton . The ●…ridle governs the horse , the spur quickens , him ; the weight upon the line makes the Jack go , the oil upon the wheel makes it go glib , and ●…imble : The sayls give the speed , the ballast steadiness to the motion of the shhip . And hereupon God weighs out to us our favours and crosses in an equall ballance ; and so tempers our sorrows , that they may not oppress ; and our joys , that they may not transport us . Each one hath some matter of envie to others , and of grief to himself . Thou dealest mercifully with us , lest wee should fall from thee , and despair ; thou beatest us , lest wee should forget thee , and so perish , ( saith Saint Austin : ) Hee that knows our frame , knows wee are best when wee are worst , and live holiest when wee are miserablest : wherefore by affliction hee separates the sin , that hee hates , from the sinner , whom hee loves ; and wee are by much the better for this scouring . It is the wont of Fathers to hold in their Children , when they suffer the children of bond-men to go at large , and do as they list ; yea , when diverse children are playing the wantons , if wee see a man take one from the rest , and whip him soundly ; we conclude that alone to be his Child . Yea , wise and discreet Fathers will force their Children earnestly to apply themselvs to their study , or labour ; and will not let them bee idle , although it bee holy-day : yea , constrain them to sweat , and ostentimes ●…o weep , when their Mothers would set them on their laps , and keep them at home all day in the shadow , for burning their white . Jacob is bound Apprentice , while prophane Esau rides a hunting : of Elkanah his two wives , Hanna was in more esteem with God , yet barren , and Peninnah less , yet shee was fruitfull 1 Sam. 1. They were all gross inconsequences ; for Gedeon to argue Gods absence by affliction , his presence by deliverances , and the unlikely-hood of success , by his own disability , Judg. 6. 13. 15. ( It is no argument , that Christ is not in the Ship : because tempests , and storms arise . ) The valiant man was here weak ; weak in saith , weak in discourse ; for rather should hee have inferred Gods presence upon their correction ; for wheresoever God chastiseth , there hee is ; yea , there hee is in mercy ; nothing more proves us his , than his stripes ; hee will not bestow whipping , where hee loves not : fond nature indeed , thinks God should not suffer the wind to blow upon his dear ones , because her self makes this use of her own indulgence ; but none ( out of the place of torment ) have suffered so much , as his dear Children . If hee had said wee are Idolaters , therefore the Lord hath forsaken us , because wee have forsaken him ; instead of , the Lord hath delivered us unto the ●…ianites , therefore hee hath forsaken us ; the sequell had been as good , as now it 's faulty ; for sins , not afflictions , argue God absent : Yea , commonly , the measure of our sufferings is according to the measure of grace in us , and Gods love to us ; Hee is a chosen vessell unto mee ( saith God to Ananias touching Paul ; ) therefore hee must suffer great things for my sake , Act. 9. 15. 16. Job , for a righteous and upright man , had no fellow ; by the testimony of God himself , Job 1. 8. Yet the next news we hear of him , Job is afflicted in his Sons , in his substance , in his body ; from the crown of the head , to the soal of the foot . Saint Austin , when God called him , was far more assaulted by Satan , than Alippius ; because God had endued him with greater learning and gifts , and intended him an instrument of bringing more glory to his Name . And lastly , as Christ was annointed with the oil of gladness above his sellows , Psal. 45. 7. so hee was annointed with the oil os sadness above his fellows : as was his back , so was his burthen , ; as were his parts , so were his passions , and his stroaks , answerable to his strength . Never any have had so bitter draughts upon earth , as those he loves best : and that of Saint Austin , is a sure rule , whom God smites not , hee loves not : If hee do not think thee worthy of his Rod , he will never think thee worthy of his Crown . Yea , where he uses not the Rod , he means to use the Sword. Never was Jerusalems condition so desperate , as when God said unto her , My fury shall depart from thee , I will bee quiet , and no more angry , Ezek , 16. 42. Thus not to bee angry , was the greatest anger of all . Never were the Jews more to bee pitied , than when their Prophet delivered these words from the Lord , why should yee bee stricken any more ? Isa. 1. 5. Not to be afflicted , is to be sorsaken : And as the sick man is in small hope of his life , when the Physitian giveth him over ; so his soul is in a desperare case , whom God forbeareth to chastise for his sins . As many there be , who never knew what any sorrow meant●…nless it were such as Amnons , such as Ahabs , when they are crossed in their corruptions , curbed in their lewd courses , or restrained of their wicked wills . But let them take it for a fearfull signe of som sore judgement to come : Saint Ambrose , Bishop of Millain , as Paulinus relates , took into a Rich mans house as hee travelled , who , that he might bid him throughly welcom , entertained him both with great cheer , and curteons discourses : and amongst other matters , told of his continued happiness , and that hee never suffered any ill all his days , but had all things as hee would ; and happiness so flowing in upon him , that hee knew not what calamity meant : which conference did so startle Saint Ambrose , that presently hee took his leave , telling his company that hee feared to stay in that place , which never felt any disaster ; and was no sooner gon thence , but suddenly the house fell down , and proved a grave to all her inhabitants . Polycrates , King of the Samians , never felt any ill all his life , his hopes never fell short of his expectation , he could not wish for the thing which was not fulfilled ; what hee willed , hee did : Yea , having but once a Ring of excellent rarity that fell into the water , this loss was recovered ; for the Fish was taken which had swallowed it , and was presented to Polycratus : but at length all this his happiness epilogized in a gallo●…es . None more happy than great Pompey all his life , yet at last hee was made to drink his own blood by the hands of the Executioner . Who but Andronic●…s , Emperour of the East for many years ? but at length hee was see upon a scabbed Chamell , with a Crown of Onions platted on his head , and in great mockery car●…ed in triumph through the City . And does nor sacred Writ certifie , how Haman , whose command ere while almost reached to Heaven , was instantly adjudged by the King to the Gibbet ; while Mordecai who was condemned to the balter , was all of a suddain made second in the Kingdom . Nevertheless , as Haman rejoiced in his preserment to the Queens Banquet , which was the path way to his destruction : so , many think it the onely argument of Gods love , and that they are in favour with him , because they prosper in all their ways : which would m●…e a wise man the more suspicious , for , ( as Seneca that wise Roman saith ) he that hath been longest happy , shall at length have his portion of misery ; and who so seemeth to bee dismissed . is but deferred . And commonly their change is not more dolefull , than sudden ; for as it often hapneth , that in very fair weather a storm doth arise : and as I have read of certain Trees , which on Munday have been growing in the Forrest , and before Sunday following , under sail on the Sea : so the same hour hath seen the knee bowing to the head ; and again , the head stooping , and doing reverence to the knee , as every age gives instance : for else I might muster up a multitude of examples for proof of the point . Or in case it seems better , yet it is worse with them when their life and happiness shall end together : as it fared with Belshazzar , who was sitting at a Feast merry , while on a sudden , Death came like a Voyder to take him away . And Pope Adrian , who when hee was to dye ; brake out into this expression : Oh my soul , whither art thou going ? thou shalt never bee merry again . Neither are men of this world , whose bellies God filleth with his hid treasure , upon occasion of their outward prosperity , onely apt to bee brought into a fools Paradise , of thinking themselvs to bee the speciall darlings of God : but even the godly themselvs have oftentimes their eyes so dazled , with the outward glittering and flourishing estate of the wicked , that thereupon they are ready to say of them , The generation of Gods children , as it fared with David , Psal. 73. 15. But these are not sober thoughts , yea , they are rather the dreams of men , drunk with the love of the World : for although it bee as common a phrase , as it is foolish , when any great matter falls to a man , O he is made ! yet experience proves , that it rather marrs than makes him ; for not seldom do men possess riches , as sick men do fevers , which indeed rather possess them . And certainly , if riches were such pearls , as most men esteem them , it is not likely the Lord would cast them to suh Swine , as mostly hee doth : If such happy things , hee would not throw them to such Dogs . As what saith Luther of the whole Turkish Empire ? it is but a crum of bread , which the master of the house , throweth to his Dogs . And the truth is , what men think most pleasing , ( viz. to have their wills , and their lusts granted ) is most plaguing , Psal. 81. 12. So I gave them up unto their own hearts lusts , and they walked in their own counsels ; so that the greatest temtation , is to bee without temtation : and the greatest affliction , not to be afflicted , 2 Cor. 12. 7. Wherefore lift up your hands which hang down , because of some sore affliction , and your weak knees , Heb. 12. 12. and know , that the worst of temporall afflictions , are an insufficient proof of divine displeasure : yea , that stripes from the Almighty , are tokens of his love , and seals of his Son-ship . Yea , fince hee that hath most grace , commonly complains of most discomfort , confess that the palate is but an ill Judge of the favours of God : as it is in great love no doubt , however it bee taken , that the tender Father medicines his Child for the ●…orms , gives him Alo●…s , or the like : the Child cries , and sputters , and keckes , as if it were poisoned , yet still the Fathers love is never the less : say it be bitter , yet bitter potions bring sweet health , and who will not rather take a vomit , then hazard life ? In the Sweating sickness in England , their friends would stand by them and strike them over the faces with sprigs of Rosemary , to keep them awake : the poor souls faint , and full of pain , would cry out you kill mee , but yet they must do it , or else they kill'd them indeed : for all that slept , dyed . Look wee ( saith Saint Ambrose ) with the eyes of our body , upon Lazarus estate , and wee think it miserable ; but , if with the eyes of the mind , it will bee otherwise ; for how did the Angels do by him ? but as Nurses are wont to do by their little children , all the day long they carry them about in their arms , and at night they lay them down in their beds to rest . But the supernaturall works of God , when wee look upon them with our own eyes , are subject to a dangerous misprision ; the Sun-beams , 〈◊〉 whom wee are beholding for our ●…ight , if wee eye them directly , blind us . Miserable men ! we are ready to suspect truths , to run away from our safety , to bee afraid of our comforts , to mis-know our best friends . Wee usually think it a great signe of God displeasure , when hee ruines our estate , and brings us to nothing ; when hee in his wisdome knows , that these riches would shipwrack the soul , were they not cast over-board : and his love onely forces him to it . A Mother seeing her little So●… brustled at by Turcki-cocks catcheth him up , and strippeth him of his red coat , at which those ●…des are offended ; the child cries for his coat , but shee regarding his good , letteth him weep , but satisfieth him not . And the like of Enemies , wee think our selvs mightily wronged by them : But God finds it to fare with us , as it doth with the Oak , which gains by the maims and wounds given it , and thereupon spreadeth out thicker than before . Whence it is , God suffers them to live , and domineer , as some Countries suffer Ravens , enacting ●…aws to prohibit the killing of them ; that they may devour the Carrions , which else would corrupt the air . And so in all other trials : for , bee the root of this ●…ee never so bitter , yet the fruit is pleasant . Well may wee carch a maim as Jacob did , but such a blessing coms withall , that wee would not ( if wife ) bee without it . Say it bee a sore and fiery triall , yet better this fire to purge us , than Hell fire to burn us . But all the skill is in making men see this ; wherefore hee that opened the eyes of Paul , open ours . But furthermore , as not to bee afflicted , argues an absolute defect of goodness ; so if our troubles bee light and few , it is because wee are weak and tender , for therefore God imp●…th no more upon us , because hee sees wee can 〈◊〉 no more : The Physitian will not suffer a milke-sop to see his vein opened , but makes him wink or look another way : The Master giveth not to his sick servant strong meats , as hee doth to the rest , but more dainty fare ; not because hee is worthier than the rest , but because hee is weaker , and in greater need . The skilfull Armourer tryeth not an ordinary Peece with musket-shot . The wise Lapidary brings not his softer stones to the Stithy . So that freedom from affliction is not a signe of potency , but of impotency . Wherefore , when I am stronger , I will look for more ; when I am a vessell fit for this strong and new wine , I shall bee filled with it ; but not before , Mark 2. 22. Indeed , the calling of God never leavs a man unchanged , nor does hee imploy any in his service , whom hee does not enable to the work hee sets them about . Will any make choyce of a weak Champion ? no more will God : hee will either find us fit , or make us fit to discharge the place hee puts us in ; as when hee called Saul to bee a King , hee gave him a Kings bea rt , 1 Sam. 10. 9 And when hee called the Apostles to that function , hee gave them gifts answerable ; so when hee calls any to suffer for him , bee it Martyrdom ; hee giveth them the courage of Martyrs , as the times of Queen Mary , witness . But yet for the most part hee ●…rains us up by degrees ; ( as we eat diverse things by morsels , and easily digest them ; which if we should eat whole , would choak us ) and doth not make us fit to undergo great matters on a suddain . Wee must learn to fence in the School , before wee fight in the Field ; and with wooden weapons men learn to fight at the sharp : wee must encounter with some beasts or other , ( I mean unreasonable men ) before wee fight with that fearfull Goliah , death . And indeed , if wee do not learn to give entertainment to smaller crosses , the harbingers , messengers and servants of death ; how shall wee bee able to entertain the Lord and Master , when hee cometh ? Wherefore , as Jehoram said to Jebu , when hee marched furiously ; Comest thou peaceably ? As if hee should say , if thou comest peaceably , march as furiously as thou wilt : so let us say unto God , provided , thy afflictions and chastisements bee directed to us as messengers of peace , and love ; let them march towards us as furiously as thou pleasest , but in any case , let us not bee without correction : for as Mariners at Sea , find , that of all storms , a Calme is the greatest ; so wee ; that , to bee exempt from misery , is the most miserable condition of all other . Object . But thou fearest that God hath not pardoned thy sins , and this makes him so severe against thee . Answ. Many times after the remission of the sin , his very chastisements are deadly ; as is cleer by Davids example : and Lots , who had a sharp misery clap on the heels of a sweet mercy : for hee that was so beloved of God , that hee saved a whole City , could not save his own Spouse . When God delivers us from destruction , hee doth not secure us from all affiction . Grace was never given us for a Target against externall evills . Though wee ●…ee not condemned with the world , yet wee may bee chastened in the world . Neither the truth nor strength of Jobs saith could secure him from the outward and bodily vexations of Satan , against the inward and spirituall , they could , and did prevail : so no repentance can assure us that wee shall not smart with outward affliction ; that can prevent the eternall displeasure of God ; but still it may bee necessary , and good , wee should bee corrected : our care and suit must bee , that the evills which shall not bee averted , may bee sanctified . CHAP. 38. That Christ and all the Saints are our Partners , and partakers wito us in the Cross ; yea , our sufferings are nothing in comparison of theirs . 4 WEe shall bear the Cross with more patience and comfort , if wee consider that Christ and all the Saints are our partners , and partakers therein ; yea , thy sufferings are nothing in comparison of what others have suffered before thee . Look upon righteous Abel , thou shalt see his elder brother Cain had dominion and rule over him by Gods appointment , Gen. 4. 7. Yea , in the next ver . thou shalt see him slain by his brother : After him look upon Noab , a most calamitous person as ever lived , as the Chronologer computes him : as for Lot , hee had his righteous soul vexed from day to day . Look upon Job , thou shalt see that miseries do not stay for a mannerly succession to each other , but in a rude importunity throng in at once , to take away his children , substance , friends , credit , health , peace of conscience , &c. leaving him nothing but his wife , whom the Devill spared on purpose to vex him , as the Fathers think : so that in his own apprehension , God was his mortall enemy ; as hear how in the bitterness of his soul hee complains of his Maker , saying , Hee teareth mee in his wrath , hee hateth mee ; and gnasheth upon mee with his teeth , he hath broken mee asunder , taken mee by the neck , and shaken mee to pieces , and set mee lip for his mark : his Archers compass mee round about , he cleaeth my reins asunder , and doth not spare to pour out my gall upon the ground , he breaketh me with breach upon breach , and runneth upon me like a Giant , Job . 16. Now when so much was uttered , even by a none-such for his patience ; what may we think he did feel , and indure ? Look upon Abraham , thou shalt see him forced to forsake his Countrey , and Fathers house , to go to a place he knew not , to men that knew not him ; and after his many removes , he meets with a famine , and so is forced into AEgypt , which indeed gave relief to him , when Canaan could not ; shewing , that in outward things , Gods enemies may fare better than his friends : yet he goes not without great fear of his life , which made it but a dear purchase ; then he is forced to part from his brother Lot , by reason of strife and debate among their Heardsmen : after that ; Lot is taken prisoner , and he is constrained to wage Warre with sour Kings at once , to rescue his Brother ; then Sarah his wife is barren , and he must go childlesse , untill ( in reason ) he is past hope : when he hath a Son , it must not onely die , but himself must stay him . Now if that bosom wherein we all look to rest , was assaulted with so many sore trials , and so diverse difficulties , is it likely we should escape ? Look upon Jacob , you shall see Esau strive with him in the wombe , that no time might be lost ; after that you shall see him flie for his life from a cruel Brother , to a cruel Uncle ; with a staffe goes hee over Jordan , alone , doubtful , and comfortlosse ; not like the son of Isaac . In the way he hath no bed , but the cold earth ; no pillow , but the hard stones ; no sheet , but the moist air ; no Canopy , but the wide Heaven : at last he is come fat to finde out an hard friend , and of a Nephew becomes a servant ; aafter the service of an hard Appronticeship , hath earned her whom he loved ; his wife is changed , and he is not onely disappointed of his hopes ; but forced to marry another against his will , and now he must begin another Apprenticeship , and a new hope , where he made account of fruition : all which fourteen years he was consumed with heat in the day , with frost in the night : when he hath her whom he loves , she is barren : at last , being grown rich , chiefly in wives and children , accounting his charge , his wealth , he returns to his Fathers house , but with what comfort ? Behold , Laban follows him with one troop , Esau meets him with another ; both , with hosile intentions : not long after , Rachel , the comfort of his life , dieth ; his children , the staffe of his age , wound his soul to death : Rouben proves incestuous , Judah adulterous , Dina is ravished , Sime on and Lovi are murtherous , Er and Onan are stricken dead , Joseph is lost , Simeon imprisoned , Benjamin ( his right hand ) endangered , Himself driven by famine in his old age , to die among the AEgyptians ; a people that held it abomination to eat with him : And yet before he was born , it was , Jacob have I loved , and before any of this befell him , God said unto him , Bee not afraid , I am with thee , and will do thee good , Gen. 28. 15. And did so , even by these crosses , for that 's my good ( saith the Proverb ) that doth me good . Now what Son of Israel can hope for any good daies , when he heats his Fathers were so evill ? It is enough for us , if when we are dead , we can rest with him in the Land of Promise . Again , hear what David saith of himself ; Thy arrows stick fast in me , and thy hand presseth me sore , Psal. 38. 2. And see what cause he had so to say ; what were these Arrows ? To let passe those many that Saul shot at him , which were sharp and keen enough : and those other of Doeg , when he flew fourscore and five of the Priests , and the whole City of Nob , both man and woman , child and suckling , for shewing him kindness : Likewise Shimei's carriage towards him ; also his distresse at Ziglag , and those seventy thousand which perished by the Pestilence , upon his numbering the people , and the like . First , Nathan tells him from the Lord , that the sword should never depart from his house ; and that he would raise up evil against him out of his own loins : here were as many Arrows as words . Again , the child which he had by Bathsheba was no sooner born , but it died , there was another Arrow : Tamar his daughter being marriageable , was destowred by his own Son Amnon : there was two more : Amnon himself , being in drink ; was kill'd by Absalom at a Feast ; there was another : This Absalom proves rebellious , and riseth in Arms against his own Father , & makeshim fly beyond Jordan , there was one more : He lieth with his Fathers Concubines in the fight of all Israel , there was another : And how much do you think , did these Arrows wound the Kings heart , and pierce his very soul ? Lastly , look upon Lazarus , though Christs bosome friend ? Joh. 11. thou shalt see him labour under a mortaldisease , &c. though many souls were gained to the Gospel , and cured by his being sick : Si amatur ( saith Saint Austin ) quomodo infirinatur . Thus it were easie to shew the like of Joseph , Jeremy , Daniel , John Paptist , Peter , Paul , and all the generaton of Gods Children , and servants : For as the Apostle giveth a generall testimony of all the Saints in the Old Testament ; saying , That some endured the violence of fire , some were rack'd , others were tried by mockings and scourgings , bonds and imprsonments ; some stoned , some hewen in sunder , some slain with the sword , some wandred up and down in Sheep-skins , and Goat-skins , being destitute , afflicted , and tormented ; some forced to wander in Wildernesses , and Mountains , and hide themselvs in Dens , and Caves of the earth , being such as the world was not worthy of , Heb. 11. So Ecclesiasticall History gives the like generall testimony of all the Saints in the New Testament , and succeeding ages ; for we read that of all the Apostles , none dyed a naturall death save onely Saint John , and hee also was banished by Domitian to Pathmos : and at another time , thrust into a Tun of seething Oil at Rome ; as Tertullian , and Saint Jerome do report . As for other beleevers , there was such a multitude of them suffered Martyrdom for professing the Gospel ; whereof some were stoned , som crucisied , som beheaded , some thrust through with spears , some burnt with fire , and the like ; ( for wee read of twenty nine severall deaths they were put unto ) that Ecclesiasticall History makes mention of , two thousand which suffered the same day with Nicanor . And after that , in the time of the Ten persecutions , were such an innumerable company of innocent Christians put to death , and tormented ; that Saint Jerome , in his Epistle to Chromatius and Heliodorus , saith , There was not one day in the whole year , unto which the number of five thousand Martyrs might not bee ascribed ; except onely the first day of January , who were put to the most exquisite deaths and torments , that ever the wit or malice , of Men or Devills could invent to inflict upon them . Since which time , the Turke and the Pope have acted their parts in shedding the blood of the Saints , as well as the Jews and Roman Empeours , as appears in the Book of Acts and Monuments , and Rev. 17. where the holy Ghost hath foretold , that the Whore of Babylon should fight with the Lambe , and they that are on his side , called , and chosen , and faithfull , untill shee were even drunk with the blood of the Saints , and with the blood of the Martyrs of Jesus ; which in part was fulfilled in England , under the Raign of Queen Mary : when in one year a Hundred seventy six persons of quality were burnt for Religion , with many of the common sort , and in France , where before theselate bloody Massacres , there were two Hundred Thousand which suffered Martyrdone , about Transubstantiation . And it is well known , that our Saviour Christs whole life , even from his Cradle to his Grave , was nothing else but a continued act of suffering ; yea , hee was the person , upon whom , as upon one Center , all our sorrows met : Hee that had all , possessed nothing , except the punishment due to our sins , which lay so heavy upon him for satisfaction ; that it pressed his soul as it were to the nethermost Hell , and made him cry out in the anguish of his spirit , My God , My God , why hast thou sorsaken mee ? so that there is nothing befalls us , but hath befalne our betters before us : and to bee free from crosses and afflictions , is the priviledge onely of the Church triumphant . For , qui non est Crucianus , non est Christianus , saith Luther : there is not a Christian , that carries not his Cross. It is onely Heaven , that is above all windes , storms and tempests : Not hath God ( saith Bernard ) cast n●…n out of Paradice ; for him to think to find out another Paradice in this world . Now the way not to repine at those above us , is to look at those below us ; we seldom or never see any man served with simple favours . It is not for every one to have his soul suck'd out of his mouth with a kiss , as the Iews tell of Moses . It is a great word that Zazomen speak ; of Apollonius , that hee never asked any thing of God in all his life , that hee obtained not . This is not our Paradi●…e , but our Pargatory ; not a place of pleasure but a Pilgrimage ; not a Triumph , but a Warfare : Wee cannot say of this world as Tully reports of Siracuse in Sicily , and others of Rhodes , that not one day passeth in which the Sun shines dot cl●…arly on them . Yea , wee think hee speeds well , that lives as it were , under a perpetuall Equinoctiall , having night and day equall , good and ill success in the same measure : for these compositions make both our crosses tolerable , and our blessings wholesom●… Wee that know not the afflictions of others , call our own the heaviest ; every small current is a torrent , every brook , a River ; every River a Sea : wee make our selves more miserable than wee need , than wee should , by looking upon our miseries in a multiplying glass ; wee measure the length of time , by the sharpness of our afflictions , and so make minutes seem hours , and days months . If wee bee sick , and the Physician promises to visit us to morrow with his best relief ; with what a tedious longing do wee expect his presence ? Our imagination makes every day of our sorrows appear like Ioshua's day , when the Sun stood still in Gibeon . The Summer of our delights is too short : but the Winter of our affliction goes slowly off . Wee are so sensible of a present distress , and so ingratefull sor favours past , that wee remember not many years health so much , as one days sickness : it is true , former meals do not relieve our present hunger , but this cottage of ours ruins straight , if it be not new daubed every day , new repaired . What then ? shall to-days Ague , make us forget yesterdays health ? and all Gods former favours ? if hee do not answer us in every thing ; shall wee take pleasure in nothing ? Shall wee slight all his blessings , because in one thing hee crosseth us , whereas his least mercy is beyond our best merit ? But if wee think of our deliverance from the fire of Hell , this is cause enough to make us both patient and thankfull ; though the trifles wee delight in bee taken from us . Lord take away what thou pleasest for thy glory and my good , so long as thou savest mee from the fire of Hell , and thy everlasting wrath . Neither is there a better remedy for impatience , than to cast up our receipts , and to compare them with our deservings . If thou lookest upon thy sufferings , thou shalt find them far easier than thy fins have deserved ; nothing to what thy fellow Saints , and Christ , thy elder brother hath suffered before thee : at a Lyons den , or a fiery furnace ; not to turn taile , were a commendation worthy a Crown : do but compare thy own estate with theirs , and thou shalt find cause to bee thankfull that thou art above any , rather than of envy or malice , that any is above thee , to domineer and insult over thee . Yea , compare thine own estate with thine enemies , thou shalt see yet greater cause to bee thankfull ; for if these temporary dolors which God afflicts his people with , are so grievous to thee ; how shall thine and Gods enemies ( though they suggest to themselvs that God is all mercy , as if hee wanted the other hand of his justice ) endure that devouring fire , that everlasting burning ? Isa. 33. 14. Psal. 68. 21. Doth he make bloody wayls on the backs of his Children ? and shall bastards escape ? doth hee deal thus with his Sons ; what will hee do with his Slaves ? cannot all the obedience of his beloved ones bear out one fin against God , as wee see in Moses , David , Zachary , &c. Where will they appear that do evill , onely evil , and that continually ? The meditation whereof may bee of some use to thee : Thales beeing asked how adversity might best bee born ? answered , By seeing our Enemies in worse estate than our selves . CHAP. 39. That the more wee suffer here ( so it bee for righteousness sake ) the greater our reward shall be heareafter . 5 FIfthly , wee shall bear the Cross with more patience and comfort ; if , with Moses , wee shall have respect unto the recompence of reward , which is promised to all that ( notwithstanding what they shall suffer ) persevere in well doing . Great are our tryals , but salvation in heaven will one day make amends , when we shall have all tears wiped , from our eyes , when wee shall cease to grieve , cease to sorrow , cease to suffer , cease to sin ; when God shall turn all the water of our tears , into the wine of endless comfort ; Yea , when our reward shall bee so much the , more joyous , by how much more the course of our life hath been grievous . First , see what promises are made to suffering ; Blessed are they which mourn , saith our Saviour , for they shall bee comforted , Matth. 5. 4. Blessed are they which suffer persecution for righteousness , for theirs is , the Kingdom of heaven , ver . 10. They that suffer here for well-doing , shall bee Crowned hereafter for well-suffering . Blessed shall you bee when men revile you , and persecute you , and say all manner of evill against you for my sake , sasty . Rejoice and be glad , for great is your reward in heaven , ver . 11. 12. And nothing wee suffer here , can bee compared either with those woes wee have deserved in Hell , or those joyes wee are reserved to in Heaven . When Marcus Marcellus , who was the first that saw the back of Hanniball in the field , was asked how hee durst enter into battaile with him 〈◊〉 hee answered , I am a Romane born , and a Souldier , and by him I shall make my renown everlasting : How much more should the hope of life immortall , wihch is the life of our lives mortall , whe●… o●… ●…ude , and encourage us in the Christian warfare ? And so it hath done with thousands : Origen was so earnest to suffer with his Father , when hee was but sixteen years of age , that if his Mother had not kept his cloaths from him , hee would have run to the place where his Father suffered ; to profess himself a Christian , and to have suffered with him : which was a common thing with the Martyrs , making all hast , lest they should miss of that noble entertainment . Yea , it hath not onely been common for men in a bravado , to encounter death for a small flash of honour ; but you shall see a bired servant venture his life for his new master , that will scarce pay him his wages at the years end : And can wee suffer too much for our Lord and Master ? who giveth every one that serveth him , not ●…lds and 〈◊〉 Saul pretended , 1 Sam. 22. Nor Towns and Cities , is Cicero is pleased to bo●…st of 〈◊〉 : but even an hundred-fold more than wee part withall in this life , and 〈◊〉 mansions in Heaven , John 14. 2. Therefore Bazil , when hee was offered money and preferments to tempt him , answered : Can you give me money that can last for ever ? and glory that may eternally flourish ? And certainly nothing can bee too much to endure , for those pleasures which endure for ever . Yea , if the love of gain makes the Merchant refuse no adventures of Sea : if the sweetness of honey makes the Bears break in upon th●… ●…ves , contemning the stings ; Who would not get heaven at any rate , at any cost or trouble whatsoever ? But to go on , Behold , saith God , it shall come to pass , that the Devill shall cast some of you into prison , that yee may bee tried ; and yee shall have tribulation ten days , yet fear none of those things which thou shalt suffer . For be but thou faithfull unto death , and I will give th●… the Crown of life , Rev. 2. 10. And again , ●…ssed is the man that endureth temtatation ; for when hee is tried hee shall receive the Crow●… of life , Jam. 1. ver . 12. A Crown without cares , without rivals , without 〈◊〉 , without end . Now if you consider it , The gain with hardness makes it far less hard ; The dangers great , but so is the reward . The sight of glory future , mitigates the sence of misery pres●… : For if Jacob thought not his service tedious , because his beloved Rachell was in his eye ; what can be thought grievous to him , that hath Heaven in his eye ? Adrianus seeing the Martyrs suffer such grievous things : hee asked why they would endure such misery , when they might ( 〈◊〉 ●…ing ) free themselvs ? to which one of them aleadged that text , Eye hath not seen , nor ear beard , &c. the ●…eing whereof , and seeing them suffer so cheerfully , did so convert him ; that , afterwards hee became a Martyr ton●… . Lastly ( not to enlarge my self , as I might in promises of reward ) Whosoever shall forsake Houses , or Brethren , or Sisters , or Father , or Mother , or Wife , or Children , or Lands , for my name sake ; he shall receive an hundred-●…old more , and shall inherit everlasting life Matth. 19. 29. This is ●…reasure worthy our hearts , a purchase worth our lives . Wherefore , eye not the stream thou wadest through , but the firm Land thou tendest to . And indeed , who is there that shall hear these promises , and compare the seed-time with the Harvest ; look up from the root to the fruit , consider the recompence of the reward : 〈◊〉 will not choose rather to suffer adversity with the people of God , than to enjoy the pleasure of sin for a season , Heb. 11. 25. Who will not bee willing to suffer with Christ , that hee may also reign with him 3 2 Tim. 2. 12. Who will not suffer these light afflictions which are but for ●…ment , when they cause unto us a far more excellent and eternall weight of glory 3 2 Cor. 4. 16. 17. Was Lazarus for a time extream miserable ? hee is now in Abrahams bosom . Yea , blessed Lazarus , thy sores and sorrows 〈◊〉 ceased , but thy joies are everlasting . Now mee thinks if thou but considerest that thy pain will shortly pass , but thy joies shall never pass away ; it should prove a notable soveraign Cordiall to strengthen thee ; not onely against reproaches which attend thy profession , but even against fire and fagg●…t . Who would not bee a Philpot for a mo●…th , o●… a Lazarus for a day , or a Stephen for an hour , that he might be in Abrahams bosome for ever ? nothing can ●…ee too much to endure , for those pleasures which endure fore●…er ▪ It is true , if in this life onely ●…ce had hope in Christ , we ●…re of all men the most miserable , as the Apostle speaks , 1 Cor. 1●… . 1●… . But thou must consider , that as this life is our Hell , and ti●…e wickeds Heaven , Job . 16. 20. So the next life shall bee their Hell , and our Heaven , ver . 21. 33. Prov. 16 , 4. As Dives was in Abrahams bosome , when Lazarus was in torments ; so Lazarus was in Abrahams besome , when Dives was in torments , Luk. 16. ver . 23. 25. And herein wee ●…re no worse , than C●…st ; Did not his Spirit pass from the Cross , into Paradice ? Did not hee first descend into Hel , and then had his ascension ? Suppose thy sufferings bee great , what then ? Assure thy self , that every pang is a prevention of the pains of Hell , and every respite , an earnest of Heavens rest ; and how many stripes dost thou esteem Heaven worth ? It is true , flesh and blood is so sensual , that it feels a little pain in the finger , a great deal more than the health of the whole body . But let us better consider on it , and behold at once the whole state of a Christian , wee shall see his peace exceed his pain ; ye●… , wee shall see both the torments present , and the glory following . Hope makes absent jales , present , wants , plenitude●… , and beguiles calamity , as good company does , the way . The poor traveller , in thinking of his Inne , goes on more cheerfully , and the bond man , in calling to mind the year of Jubilee . When the Apprentice calls to ●…nd that his years of covenant will now shortly expire , and then hee shall have his freed●… confirmed ; the very ●…emembrance thereof ●…eth many labour some works seem more light , and less grievous unto him : neither doth hee afterwards repent it . Did it ever repent Jacob , when hee came to inherit his Fathers blessing , that hee had indured a long exile , and tedious bondage ? Or Joseph , when hee was once made Ruler in Egypt , that he had formerly been sold thither and there imprisoned ? and hee had never been a Courtier , if he had not f●…st been a prisoner : Or did it repent the Israelites when they came to inherit the Land of promise , that they had formerly been forty years passing through a forlorn wilderness . Or which of Gods servants did ever repent that they had passed the apprentiship of their service here , and were now gon to be made free in glory ? If so , let us do and fu●…er cheerfully , patiently , couragiously , what God imposeth upon us : knowing that after wee have swet and smarted but fix days at the utmost , then cometh our Sabbath of eternal rest , which will make a mends for all ; knowing that death ends our misery , and begins our glory , and a few groans are well bestowed for a Preface to an immortall joy . Let then our eyes hee continually on the joys which follow , and not on the pain which is present ; the pain neglected and unregarded cannot bee very discomfortable . But that there is reward promised to those which suffer in Christs cause , is not all , for our reward shall bee answerable to our sufferings : the greater our sufferings are here , the greater shall our reward ●…ee hereafter , Matth. 16. 27. The deluge of calamities may assault us , but they shall exalt us . By our crosses sanctified , weight is added to our Crown of Bliss , for according to the measure of our afflictions , God weigheth unto us of his graces , that wee may be able to bear them , and according to the measure of our graces , hee proportioneth our glory , and sature happiness . Suffering for the Gospell is no inferiour good work , and every one shall bee rewarded , though not . for , yet according to his works , Psal. 62. 12. Rom. 2. 6. Rev 22. ver . 12. The Apostles tell Christ , wee have left all and followed thee , Matt●… . 19. 27. Christ tels them , when I sit on my Throne , yee s●…ll sit on Thrones with mee , ver . 28. They that turn many unto righteousnes●… 〈◊〉 shine as the starrs in the Kingdom of heaven , Dan. 12. 3. And they ●…t suffer Martyrdom , shall bee cloathed with long white Robes , and have Palms in their hands , Rev. 6. 9 11. Now , there bee three sor●… of Martyrs , Re & intentione ; intentione , non re ; re , non intentione : in both deed and intention , as was Saint Steven ; in intention , not deed , as was Saint John ; in deed , not in intention , as were the innocents . But , where the conflict is more hard , the conquest obtained shall be more glorious : for as Chrysostom speaks , According to the tribulations laid upon , and born by us ; shall our retribution of glory be proportioned . And persecutors ( saith Bernard ) are but our Fathers Gold-smiths : working , to add pearls to the Crowns of the Saints . Yea , ever where more work is done , there more wages is given ; and when the fight , or conflict is sharper , and the victory harder , the glory of the triumph is greater , and the Crown of reward more glorious . Whence it was that those Saints in the Old Testament , which were racked and tortured , would not be delivered , or accept of their enemies fair offers , to the end they might receive a bet●…er resurrection , and a more glorious reward ; Heb. 11. 35. Neither would we wish our work easir ; or our burthen lighter , if we looked up to the recompence of reward : for it may be well applied here , which was misapplied in the triall of that holy man Job , We do not serve God for nothing . Though we must not serve him meerly for reward , as hir●…lings , nor for fear as servants ; but as children , for love . O that ( when we suffer most ) we would but meditate and look upon with the eie of faith , the fulnesse of those joies , and sweetnesse of those pleasures , which ( having once finished our course ) we shall enjoy at Gods righ●… hand for evermore : Psal. 16. 11. being such as eie hath not seen , nor ea●… heard , neither hath entered into the heart of man to conceive : 1 Cor. 2. 9. Fo●… certainly the remembrance thereof , would even raise up our souls from ou●… selves , and make us contemne ▪ and sleight what ever our enemies could do ; as it did our fore-fathers : much more to sleight reproaches , which are such hug-●…ears to a great many . And no marvel , if that which ha●… made so many contemne fire and saggot , make us contemne the blasts of mens breath . But I hope enough hath been said , in shewing that our enemies in stea●… of robbing , inrich us ; and in lieu of hurting , pleasure us ; sith they greate●… our graces , and augment our glory ; sith if the conflict be more sharp , th●… Crown will be more glorious . Wherefore if our trials be small , let us bear them with patience , which makes even great burthens easie ; if they bee great and grievous , let us bear them patiently too ; since great is the weight of glory that ensueth them : whereas no suffering , no reward ; yea , if wee be not chastned here , we shall be condemned hereafter , 1 Cor. 11. 32. And whether had you rather rejoice for one ●…it , or alwaies ? you would do both , which may not be ; you would be both Dives and Lazarus , have happinesse both here and hereafter : pardon me , it is a fond covetousn●…sse , a●… idle singularity to affect it : What , that you alone may fare better than 〈◊〉 Saints ? That God should strow Carpets for your feet onely , to walk 〈◊〉 your Heaven ; and make that way smooth for you , which all Patriarchs , Prophets , Evangelists , Confessers , and Christ himself have found rugged , and bloody ? Away with this self-love , and come down you ambitious sons of Zebedes ; and ere you think of sitting near the Throne , be contented to be called unto the Cup. Now is your trial : Let your Savio●…r see how much of his bitter potion you can pledge ; then shall you see ho●… much of his glory he can afford you . In all Feasts , the coursest meats are tasted first : be content to drink of his Vineger and Gall , and after you shall drink new wine with him in his Kingdome . Besides , without some kinde of suffering , how shall your sincerity be approved ? Even nature is j●…d and cheerful whiles it prospereth , but let God withdraw his hand ; no sight , no trust : The mother of Micha , while her wealth lasteth , can dedicate a good part of her silver to the Lord , but now she hath lost it , shee falls a cursing , Judg. 17. 1 , 2 , 3. Cataline , whiles poor , had many seeming virtues , but having feathered his nest , you could hardly say , whether he was most lavish of his money , or of his modesty . But to be equally good in a prosperous , and adverse condition , deservs praise : When our resolution and practice is like that Maids in Plutarch , who being set in the Market . to be sold , when a Chapman askt her , Wilt thou be faithful , if I buy thee●… said ; Yea , that I will , though you do not buy me . Wee all are never weary of receiving , soon weary of attending ; we are ready to shrink from Christ , so soon as our profits or pleasures shrink from us : But if with the Needle of the Compasse , in the midst of tempestuous weather , we remain alwaies unmoveable , and staied upon one point ; it is a signe the Loadstone of the Gospel hath changed our hearts ; and we are governed by Christ , as the Needle is by the North-Pole . Wherefore if God should not frame outward things to thy minde , do thou frame thy mind to endure with patience and comfort what he sends ; and this will be an Odour smelling sweet , a Sacrifice acceptable and pleasant to God : yea , herein thou shalt approve thy self with David , a man after God's own heart ; and you know , that as David was unto God according to his heart , so was God unto David according to his . CHAP. 40. Application of the former grounds . ANd so you have the residue of the grounds of comfort , it remains that I should apply them : For this Doctrine , though it be better ▪ understood then practised , as Cassandra was better known than trusted : yet being both known , applied , and duly trusted to , will ( like the Sun ) not onely delight our understandings with its contemplation , but also warm and quicken our affections . Wherefore , is there any weak Christian so white●…ver'd with Nicodemus , that the reproaches and Persecutions which attend his profession , make him ashamed of Christ , or cause him to think that it is in vain to serve the Lord : whereby he is frighted our of the narrow way that leadeth to life ? Let him draw near , for I chiefly direct my speech unto him : Are afflictions and persecutions so necessary and profitable , as hath been shewed ? Doth not God onely gain glory by our sufferings ? but do they also bring us to repentance , and amendment of l●…fe ? stir us up to praier , wean us from the love of the world , keep us alwaies prepared for our enemies assaults , discover whether we are sincere or no , make us humble , improve all Christian graces in us ? Is God more specially present with us in afflictions ? Cannot our enemies diminish one hair of our heads , without God's special leave and appointment ? Hath he promised that we shall not be tempted above our strength ? Are these stripes the chiefest tokens and pledges of God's love and adoption ? Were none of his children ever exempted from the like ? And lastly , shall our momentany sufferings be rewarded with everlasting glory ? Yea , shall our glory be increased , as our sufferings have been more ? Then let them serve as so many ●…estoratives to thy fainting spirit ; yea , Lift up thy hands which hang down , and strengthen thy weak knees , Heb. 12. 12. For , I suppose thy fainting and drooping is from fear , and thy fear from doubting , and thy doubting from unbelief , and thine unbelief chiefly from ignorance of these things : and whence is thine ignorance of these , but this ? Thou hast never been conversant in the book of God ; or if thou hast , thou didst never seriously ponder these Scriptures which have formerly been rehearsed : for hadst thou seriously considered them , thou wouldst not have dared to make that an occasion of grief and prejudice , which the Spirit of God maketh the greatest cause of joy and confirmation that can be . For , what can be spoken more expresse , direct , and significant ? What demonstrations can be given more sollid ? What Fortifications or Bulwarks so strong and safe agaiest the affronts of Satan , and the World ? Thou saiest thou art persecuted for well-doing , and therefore thinkest it a strange thing . God saith it is , and ever hath been common to all his children , not Christ himself excepted . Take notice of these things , ( for it is the God of all truth and blessednesse that speaks them ) and apply them to thy self , as if they were particularly spoken to thee by name ; even as when twenty be in a room , where is a fair well-drawn picture ; every one thinks the picture loo●… upon him : and have not more modestie or manners ( in leaving those dishes for thy betters ) than will do thee good . Be not like a Monkey which looking in a glasse , thinks he sees another Monkeys face , and not his own : And know withall , that it is no small sin even to doubt , when we have God's command and warrant to secure us . Thou thinkest thy self miserable ; God saith , thou art blessed : Thou saiest , thou art hated of the world ; God saith , thou art beloved of Christ ; who hath chosen thee out of the world : Thou thinkest it a shame to be reproached ; God saith , It is thy glory : Thou grievest at it ; God saith , thou hast great cause to rejoice ; for it sheweth thee to be born of God , thine enemies to be the seed of the Serpent . Thou saiest , that all things go crosse with thee ; God saith , That all things shall work together for the best ; it may be the increase of thy temporal happinesse : however , that it shall bee for the improvement of thy graces here , for the advancement of thy glory hereafter . Thou thinkest it a sign of displeasure ; God saith , it is to thy Enemies , a token of perdition , but to thee , of salvation : Thou thinkest thy self near forsaken ; God saith , The spirit of glory , and of God , resteth upon thee : Thou saiest , thou shalt one day perish ; God saith , that neither things present , nor things to come , shall ever ▪ be able to separate thee from the love of God , which is in Christ Jesus our Lord. Thou thinkest the Lord doth not hear thee , because he doth not presently answer thee in the things that thou requirest : I tell thee , it were ill jor the best of us , if we were permitted to be our own choosers : Let Peter have his desire , and his Master shall not die ; so Peter himself , and the whole world had been lost . In unfit supplications we are most heard , when we are repelled : our God often times doth answer our praiers with merciful denials , and most blesseth us in crossing our desires . We may ask either bad things to a good purpose ; or , good things to a bad purpose ; or , good things to a good purpose , but in an ill season . Now , if we ask what is either unfit to receive , or unlawful to beg , it is a great favour of our God to be denied : granting is not alwaies the effect of love ; if so , then had Paul been lesse loved then Satan : Satan begg'd but once , and had his paier granted , concerning Job : S. Paul begg'd thrice that he might not be buffeted , yet was denied : Satan beg'd his shame ; who envied his successe ? Saint Paul that freedom from temptation , which would have been worse had then wanted : yea , if granting were alwaies an effect of love ; then was our blessed Saviour lesse loved than Satan ; for the Lord would not let the Cup of his Passion passe from him upon his earnest praier , which he made as he was Man. But you must know , that denials in some cases are better than grants : the Lord will not take away the body of sin from us upon our earnest praiers , yet he granteth us that which is equivalent ; viz. Grace to subdue our corruptions ; and withall takes away the occasion of pride , which is better : for certainly he is more supported of God , that hath grace given him to conquer a temptation ; as had the Martyrs , in being able to suffer those tortures ; than another who is excused to fight . Again , we must not measure God's hearing of our suit , by his present answer ; or his present answer by our own sense : touching the first , Zachary a long time failed of a Son for all his Praier ; but when he had even forgot that Praier , he had a Son ; the Angel brings him good news , Luk. 1. 13. Thy Praier is heard : When did he make this Praier ? Not lately ; for then he was gr●…n old , and had given over all hope of a child : so that his request was past over many years , and no answer given . The like example we have in Hannah , who powring out her soul before the Lord , in the trouble of her spirit ; God did not immediately tell her by revelation that she should conceive a Son , but he gave her for the present , faith ; which did work in her joy , and peace of conscience : for ( saith the text ) she looked no more sad ; and when shee had waited his leisure a certain time , The Lord remembred her with a Son , 1 Sam. 1. There is nothing between God and thee , but time ; prescribe not his wisdom , hasten not his mercie , now his grace is enough for you , his glory shall be more than enough hereafter . Tarry a little the Lords leisure , deliverance will come , peace will come , joy will come : thy tears are reserved , thine hunger shall be satisfied , thy sorrow shall be comforted : In the mean while to be patient in misery , makes misery no misery : while we consider that when a little brunt is once past , troubles will cease , but joies shall never cease . Wherefore , let us never give over , but in our thoughts knit the beginning , progresse , and end together ; and then shall we see our selves in Heaven , out of the reach of all our enemies . 2. To prove that wee are not to judge of Gods answering our praiers , by our own sence ; I need but to instance the woman of Canaan , ( as what can speed well , if the praier of faith from the knees of humility succeed not ? ) and yet behold , the further she goes , the worse she fares ; her discouragement is doubled with her suit : It is not good ( saith our Saviour ) to take the childrens bread , and cast it to dogs ; here was cold comfort : yet stay but a while , he clears up his brows , and speaks to her so comfortably , that 't were able to secure any heart , to dispel any fears . O Saviour ! how different are thy waies from ours , when even thy severity argues favour ! The trial had not been so sharp , if thou hadst not found the saith so strong , if thou hadst not meant the issue so happie : It is no unusual thing for kindnesse to look sternly for the time , that it may indear it self more , when it lists to be discovered . It was cold comfort that the Cripple heard from Peter and John , when he begg'd of them an alms ; Silver and gold have I none : but the next clause , vise up and walk , made amends for all . O God! we may not alwaies measure thy meaning by thy semblance ; sometimes what thou most intendest , thou shewest least●… In our afflictions thou turn'st thy back upon us , and hidest thy face from us , when thou most mindest our distresses . So Jonathan shot the arrows beyond David , when he meant them to him : So , Joseph calls for Benjamin into bands , when his heart was bound to him in the strongest affection ; so , the tender mother makes as if she wou'd give away her crying-child , whom she hugps so much closer in her bosom . If thou passe by us whiles we are strugling with the tempest , we know it is not for want of mercie , thou can●…st not neglect us : Oh let not us distrust thee ! if thou comest , it is to relieve us ; if thou staiest , it is to trie us ; howsoever , thy purpose is to save us . Surely God will work done , and man must not be of his counsel . Wherefore many times he deals with wicked men , as Eutrapilus sometimes did with his subjects ; who when he was minded to do a poor man a mischief , would give him abundance of wealth ; whereas contrarily his children find themselvs crost with a blessing . Possidonius tells us of Austin , that when there was wait laid for his life ; through God's providence he mist his way ; whereby his life was preserved , and his adversaries disappointed . As when Isabel Queen of England was to repasse from Zealand into her own Kingdom , with an Army , in favor of her Son against her Husband , she had utterly been cast away , had she come unto the Port intended , being there expected by her enemies : but Providence , against her will , brought her to another place , where shee safely landed . Yea , this I have seen , two men striving for the way , one receiving a switch over the face , draws his Bapyer to kill the other ; but by a providence , in making the offer , his saddle swaied to the horse-belly ; whereby in all likelihood , the one was saved from killing , the other from hanging : for before he could make after him , he was rid a mile . And have not some been detained ( by a violent storme ) from coming home , whereby they have been exempt from seeling the down-fall of their house ? Sure I am the letting fall of my Glove in the dark , once proved a means of saving me from drowning ; while another stepping before me , found the danger to his cost . And indeed , how infinitely should we intangle our selves , if we could sit down and obtain our wishes ! Do we not often wish that , which we after see would be our confusion ; because we ignorantly follow the flesh , and blinded appetite , which looks on nothing but the shell and outside ; whereas God respecteth the soul , and distributeth his favour for the good of that , and his glory ? It is an argument of love in the Father , when he takes away the Childs knife , and gives him a book . Wee , crie for riches , or liberty , or peace ; they are knives to cut our fingers : wherefore God gives us his Word , the riches of verity , not of vanity : Hee gives us that glorious liberty to be the Sons of God , he gives us that peace which the world cannot give , nor take away : wherefore let the Christian understand , God his Physitian , Tribulation his physick ; being afflicted under the medicine , thou criest , the Physitian hears thee , not according to thy will , but thy weal ; thou canst not endure thy malady ; and wilt thou not be patient of the remedy ? No man would be more miserable , than he that should cull out his own waies : What a specious shew carried Midas his wish with it , and how did it pay him with ruine at last ? Surely I have seen matters fall out so unexpectedly , that they have tutered me in all affairs , neither to despair , nor to presume ; not to despair , for God can help mee ; not to presume , for God can crosse me : One day made Marius Emperour , the next saw him rule , and the third he was slain of his Souldiers . Well then , if with Paul thou hast besought the Lord often , that thy present affliction might depart from thee , and canst not be heard in the thing which thou desirest ; know that thou art heard in that which is more conducible to thy profit : and consequently rejoice more in that thy petition is denied , than if it had been granted . This was the use which Saint Paul made of Gods denial , and he knew what he did , though he had as much to boast , and rejoice of , as any one living : yet , saith he , of myself I will not rejoice , except it bee , of mine infirmities : that is , afflictions , reproaches , persecutions , inward temptations , fears , distrust , &c. But in these I will very gladly rejoice , Why ? That the power of Christ may dwell in me : Note his reason , he had heard God say , that his power was made perfect through weaknesse , 2 Cor. 12. 8 , 9. Neither had he onely cause to rejoice in his infirnities , but all God's people have the same cause to rejoice ; for , what the spirit of comfort speaks in this , and in all the former places recited , do equally belong to thee for thy consolation , with all the regenerate ; for whatsoever was written afore-time , was written for thy learning and mines that wee through patience , and comfort of the Scriptures might have hope , Rom. 15. 4. And accordingly , will a good hearer apply to himself whatsoever is written in the Word ; for as the stomach sends the strength of the meat into every , member of the body : so we should send to the eie , that which is spoken to the eie ; and to the ear , that which is spoken to the ear ; and to the tongue , that which is spoken to the tongue ; and to the hand , that which is spoken to the hand ; and so to the heart , and every faculty and member of soul and body : if we hear comfort , we should apply it to fear ; if wee hear a promise , we should apply that to our distrust ; if wee hear a threatning , we should apply that to our presumption ; and so fill up the gap still where the Devil would enter . And indeed , had it not been for this Aqua coelestis , David had surely fainted in his affliction , Psal. 27. ver . 13. & 119. 72. but this good Word from heaven fetch him again , when he was ready to sink : and indeed , if Moses and the Prophets , the Evangelists and Apostles will not comfort us in this case , then as Abraham told Dives in another ca●… nothing will perswade , nor prevail . Believest thou the former . Scriptures spoken by Christ , and his Apostles ? I know that thou believest , with some mixture of unbelief ; and art almost perswaded , not onely to do , but to suffer chearfully for well-doing . But why dost thou not altogether believe , that it is a blessed and happie thing thus to suffer ? Mat. 5. 10 , 11 , 12. That thou hast great cause to rejoice and be glad that thou art counted worthi to suffer shame for Christs name ? Acts 5. 41. Thou seest it is not for nothing that David acknowledgeth , It was good for him that be was afflicted , Psal. 119. 71. that Job blesseth the time that ever he was corrected , Job 42. That Jeremy praied for correction as a good thing , Jer. 10. 24. That a whole Church voted the same , Lam. 3. 27. It is not for nothing that Chr●…t saith , Blessed and happy are yee when men revile you , and persecute you : That Saint James saith , Count it exceeding joy , when yee fall into divers temptations , James 1. 2. It is not for nothing that Saint Paul saith , I take pleasure in infirmities , in reproaches , an ●…cessities , in persecutions , in anguish , for Christ's sake , &c. 2 Cor. 12. 10. That Peter and John , when they were beaten and imprisoned , departed from the Council , rejoicing that they were counted worthy to suffer rebuke for Christs name , Act. 5. 41. For , even bearing the Crosse with Christ , is as great a preserment in the Court of Heaven , as it is in an earthly Co●…t for the P●…nce to take off his own Roab , and put it on the back of one of his servants ; as you may perceive by the Lord's speech to Paul , Act. 9. 15 , 16. & 23. ver . 11. and our Saviour Christs words to his Apostles , Ast. 1. 8. yea , to suffer for Christ ( saith Father Latimer ) is the greatest privilege that God gives in this world : and the story of Job is a book-case to prove it : for did not God by him , as sometimes a Schoolmaster with his Pupill , who when he hath polished and perfected a good Scholar , brings him sorth , provokes adversaries to set upon him with hard questions , and takes a pride to see the fruit of his own labours . And in the warrs , to have the bottect and most dangerous services imposed upon them by their ●…eneral , is accounted the greatest honour : neither will he confer the same upon any , but the stoutest and most valiant . This Rod of the Lord ( like Abasuerus his Scepter ) is never stretcht forth toward any of his , but in great love and favour . It is like the kisse , which Cyrus , in Xenophon , gave to Chrysanthas , which was accounted a greater and more special favour , than the Cup of gold which he gave to Artabazus : Which being so , let us in this particular , imitate the Muscovitish women , who will not think their husbands love them , unlesse they chastise them ; and the Indians , who are ambitious to be burnt with them ; and the Thracians , who are proud to wear their scarrs . Moses esteemed the reproach of Christ greater riches than all the treasures of AEgypt , Heb. 11. 25 , 26. And the Apostles esteemed it a grace , to be disgraced for him : and shall we grumble , or think much at it ? No : in the greatest extremity of straights , let us acknowledge it a favour , and give him thanks : and so much the rather , for that it is more acceptable to God , to give him thanks once in adversity , then six hundred times in prosperity , as a grave Divine well observs : and indeed , it is the summe of all Religion to be thankful to God in the midst of miseriex . True , it is hard for Job , when the terrours of God fight against him , and the arrows of the Almighty stick so sast 〈◊〉 him , that the venome thereof hath drunk up his spirit , Job 6. 2 , 3 , 4. to think it a special favour and dignity , but so it was , being rightly considered . It was hard for Josephs br●…hren to hear him speak roughly unto them , take them for spies , accuse them of theft , and commit them to prison , Gen. 42. 30. and think , it is all out of love ; much more hard for 〈◊〉 to bee cull ▪ d cut from the rest , and committed to ward , while his brethren are set at libertie , Vers. 24. and yet it was so ; yea he loved him best , whom he seemed to favour least : yet , such is the 〈◊〉 of our nature ; that as weak eies are dazled with the ●…ght which should comfort them , so there is nothing more common with God's Children , than to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causes of 〈◊〉 joy , and 〈◊〉 with that which is intended for their confirmation . Even Manoah conceivs death in that vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 did consist : Judg. 13. 22. And the Shepherds , Luk. 2. who were sore afraid , when the Angel of the Lord came to bring them good tidings of great joy to all people ; viz. their Saviours Birth , which ●…as Christ the Lord , Vers. 9. 10. But what hath been the answer of GOD alwaies to his children , in such their extasies , but this ? Fear not , Gideon , Judg. 6. 23. Fear not , Joseph , Mat. 1. 20. Fear not Zachary , 〈◊〉 . 〈◊〉 . 13. Fear not Abraham , for I am thy shield , and thy exceeding great reward , Gen. 15. 1. Fear not , Paul , for I am with thee , and no man shall lay hands on thee to do thee hurt , &c. Acts. 18. 9. 10. the words are often repeated ( as Pharaohs dreams were doubled ) for the surenesse . Yea , to the end , that we should be fearlesse in all our sufferings , so long as we suffer not as evil doers , 1 Pet. 4. 15. Fear not , as one well notes , is the first word in the Annunciation of Christs Conception ; and the first word in the first An●…iation of his Birth : and the first word in the first Annuuntiation of his Resurrection , and almost the last words in his last exhortation , a little before his death , are , Let not your hearts be troubled , and be of good comfort , strengthening his followers , and sweet●…ing his Cross by diverse forcible reasons , 〈◊〉 21. Mark. 13. And the words of dying men have ever been most emphatical , most effectual . Nay , more than all this , if yet thou wilt not be comforted , look but Joh. 16. 20. and thou shalt have thy Saviour assure ●…hee by a double bond : His Word I say , Oath Ver●…ly , verily , I say unto you . that though for the present you do fear , and sorrow , and weep ; yet all shall be turned into joy , 〈◊〉 that joy shall no man be able to take from you , v. 22. And so much of the Patience of the Womans seed . Innocency Felicity If you will see the Malice of the Serpents seed : Subtilly Misery Read the three soregoing parts ; viz. The cause and cure of Ignorance Error . &c. The cure of Misprision . Characters of the kinds of preaching . The last where●… sold only by James Crump , in Little Bartholomews Well-yard . A two-fold PRAYER for the Morning and for the Evening , as also another to be said at any time . Jer. 1●… 25. Pour out thy fury upon them that know thee not , and upon the families that call not on thy name . Psal. 145. 18. Rom. 10. 12. The Lord is nigh and rich unto all that call upon him in truth . Isa. 65. 24. Before they call I will answer , and whiles they are yet speaking I will hear . Jer. 33. 3. Call unto me and I will answer thee , and shew thee great and mighty things , which thou knowest not . 1 Joh. 5. 14. If wee ask any thing according to his will , he heareth us . Joh. 16. 23. Mat. 21. 22. Whatsoever yee shall ask the Father in my Name , believing , he will give it you . Psal. 55. 17. Evening and Morning , and at Noon will I pray . A PRAYER for the Morning . O Lord prepare our hearts to Pray . O Most glorious LORD GOD , and in JESUS CHRIST our most merciful and loving Father ; in whom wee live , and move , and have our being ; in the multitude of thy mercies we desire to approach unto thee , from whom all good things do proceed ; who knowest our necessities before we ask , and our ignorance in asking . It is true , O Lord , if we should consider onely our own unworthiness , and how we have heretofore abused thy goodnesse and long-suffering towards us ; wee might rather despair with Judas , and like Adam run from thee , then dare to approach thy glorious presence . For we confesse , O Lord , to the shame and confusion of our own faces , that — — as we brought a world of sinne into the World with us , and deserved to dye so soon as wee began to live ; so ever since that thou hast spared us , we have done nothing but add sinne unto sinne , as thou hast added mercy to mercy : For we have been no lesse rebellious unto thee , then thou hast been beneficiall unto us . We do daily and hourely break all thy commandements , adding unto that our originall corruption which we were conceived and borne in , all manner of actuall transgressions , by sins of Omission , sins of Commission , sinnes of Ignorance , sinnes of Knowledg , sinnes against conscience ; yea , sinnes of Presumption and Will fulness , and that in thought , word , and deed . We have sinned against thy Law , and against thy Gospel , against thy mercies , and against thy judgments , against the many warnings , and the abundance of meanes , afforded by thee to reclaime us , against the spirit ●…of grace cotinually knocking at the doors of our hearts , with infinite checks and holy motions , — as our first Parents left us a large stock of sinne , so we have improved the same beyond measure ; O that we could have so improved that stock of grace which wee have received from thee ! But whereas thou gavest us as large a portion , we suddenly lost it . We were created indeed by thee , after thine own image , in righteousness , & holiness , & in knowledg of the Truth : But alas ! now our understandings are so darkned and dulled , our judgmēts so blinded , our wils so perverted , our affections so corrupted , our reason so exiled , our thoughts so surprised , our desires so entrapped , and a●…l the faculties and functions of our souls so disordered , that we are not sufficient of our selves to think , much lesse to speak , least of all to do ought that is good . And yet usually like Bladders , we are not more empty of grace , than we are blown up with pride : whereby with Laodicea , we not once see our own spiritual misery and nakednesse ; but think we are rich and good enough , as wanting nothing ; when as scarce Our eares have been alwaies open to the 〈◊〉 , sh●… unto thee ; we have abused our eyes to wantonnesse , our mouthes to filthynesse , and our feet have been swift to all evill , flow to ought that is good . any ●…ark of grace yet appears in us . Yea , so far have we been from loving and serving thee , that we have hated those that do it , and that for their so doing . And so far have we been from performing that vow which we made to Christ in our Baptism , when we took his presse-mony to be his Souldiers , and serve him in the field of this world , against his and our enemies ; that we have renounced our vow made ●…o him , ●…dd fled from his standard ; yea , fought for Satan and the World , seeking to win all we could from Christ , by tempting to sin , and by persecuting such as were better then ourselves ; so that all our recompence of thy love unto us , hath been to do that which thou hatest , and to hate those whom thou lovest . Yea , we cannot deny but we have persecuted thee with Paul , denied thee with Peter , betraied thee with Judas , and crucified thee with those cruel Jews . And as wee have committed one sinne on the neck of another , so we have multiplyed , and many times repeated them , by falling often into the same wickednesse , whereby our sinnes are become for number , as the sands of the Sea , and as the Stars of Heaven . Now Lord it being thus with us , how can we expect that thou shouldest hear our praiers , & grant our requests ? yea , how can wee look for other at thine hands , then great and grievous , yea , then double damnation ? as most justly we have deserved . Yet —   Yet most most merciful Father , being that thou hast given thy Son , and thy Son himself for the ransome of so many as shall truly repent , and unfainedly believ in him , who hath for our sakes fulfilled all righteousness ; yet , suffered on the Crosse , and there made full satisfaction for the sins of all thine Elect. And seeing thou hast appointed Praier , as one special means for the obtaining of thy grace , unto which thou hast annexed this comfortable promise , that where two or three be gathered together in thy Name , thou wilt be in the midst of them , and grant their requests ; and since our Redeemet hath assured 〈◊〉 , that And likewise knowing , that mercie pleaseath thee , and that the sole perfection of a Christian , is the imputation of Christs righteousnesse , and the not-imputation of his own unrighteousnesse : whatsoever we shall ask thee in his name , thou wilt give it us :   We are emboldened to sue unto thee our God for grace , that we may be able to repent and believe . Wherefore for thy promise sake , for thy Sons sake , and for thy great Names sake , we beseech thee send down thy holy Spirit into our souls , regenerate our hearts , change and purifie our natures , subdue our reason , rectifie our judgments , strengthen our wills , renew our affections , put a stop to our madding and straying fancies , beat down in us whatsoever stands in opposition to the Scepter of Jesus Christ ; and enable us in some measure , both to withstand that which is evil , and perform that which is good and pleasing in thy sight . Yea give us repentance never to be repented of , and possess our souls with such a dreadfull awe of thy Majesty , that we may fear as well to commit small sins as great ones , considering that the least sin is mortall without our repentance , & thy mercy : as wel fear to sin in secret as openly , since there is nothing hid from thee : as well condemne our selves for evill thoughts as evill deeds , considering that the Law is spirituall , binding the heart no lesse then the hands ; as well abstain from the occasions of fin , as sin it self ; and consider that it is not enough , to abstain from evill , unlesse wee hate it also , and do the contrary good . And because every day which does not abate of our reckoning , will increase it ; and that by procrastinating , we shall but heap unto our selves wrath against the day of wrath : Good Lord , suffer us not , we beseech thee , to defer our repentance , lest the custome of evill makes it altogether unalterable in us : or lest we dye before we begin to live : or lest thou resusest to hear us another day , calling upon thee for mercy : because we refuse to hear thee now , calling to us for repentance . And now O Lord , since thou hast safely brought us to the beginning of this day , we beseech the to defend , and dierct us in the same : and as thou hast blest us in our lying down , and in our rising up , so protect & prosper us in our going forth , & in our coming home : shield and deliver us from the snares of the Hunter , who lieth in waite for our souls ; and is continually labouring our everlasting destruction . And no lesse arm us against the allurements of the world , wherein we shall meet with many provocations , and temptations : and that 〈◊〉 may not lead ourselvs , nor be Wherefore if we be not yet converted , let this be the happy hour of our conversion ; that as our bodies are risen by thy power , and providence from sleep , so our soules may daily bee raised from the sleep of sin , and the darknesse of this world ; that so we may enjoy that everlasting light , which thou hast prepared for thine ; and purchased with the bloud of thy dear Son , our Saviour Jesus Christ.   Give unto us , we beseech thee , a true , lively , and justifying faith , whereby we may lay hold upon those gracious promises , which thou hast made unto us in him ; and wherewith we may vanquish all our spirituall adversaries . Seal up unto us the assurance of our salvation , by the testimony of thy blessed Spirit . Give to led into temtation ; give us wisdome to beware of men , even of associating our selves with the vitious , like Joseph : lest otherwise with David , we be drawn to dissemble : or with Peter , to deny thee : for sin is of a catching , and infectious quality : and our corrupt hearts are like tinder , which will kindle with the least spark : especially O Lord , keep us from yeelding to their solicitations , or following their customs , of drink ing , swearing , slandering , and making the worst construction of thin●…s : of mocking , and scoffing at religion , or the religious : let not custome and example any whit prevail with us , without , or against thy written Word ; lest we misse of the narrow way , which alone leadeth unto life : onely give us wisedome , and grace , to look upon thy Sons whole life : & see how he would speak , and do , before we speak or do anything , & then having thy word for our warrant , and thy glory for our aime ; let no censures , not flowts of anydiscourageus . us thy servants , that wisdome which descendeth from above , that we may be wise unto our eternall salvation : so shall our hearts ( instead of a Commentary ) help us to understand the Scriptures , and our lives be an Exposition of the inward man. Give us grace , to account all things in this world even as drosse , and dung , that we may win Christ Jesus ; and Heaven and happinesse by means of him . Give us single hearts , and spirits without guile , that wee may love goodnesse for it self , and more seek the power of godlinesse , then the shew of it ; and love the godly for thy sake : and because they are godly . Grant that in the whole course of our lives , we may doe unto all others , as we would that they should doe unto us : considering , that whether we do good or evill , unto any one of thy members , thou takest it as done unto thy self . Discover unto us all our own fins , that wee may not be so forward to censure others , as wee have been heretofore . Give us patience to beare thy Fatherly chastisements , which through thy grace sanctifying them to us , become both Medicines to cure us , and Antidotes to preserve us from the sicknesse of sin : considering , that all the afflictions of this life , are not worthy those joyes which shall be revealed unto us . Finally , good Father we beseech thee , inable us so to walk in thy fear ; that in mirth we be not vain , in knowledg we be not proud , in zeal we be not bitter ; instruct us by thy Word direct us by thy Spirit , mollifie us by thy grace , humbleus by thy , corrections , win us by thy benefits , reconcile our nature to thy wil , & teach us so to make profitofevery thing , that we may see thee in althings , & al things in thee . And as we are suiters unto thy Majesty , for these thy blessings spirituall : so likewise we humbly beg at thy mercifull hands , all necessaries appertaining to our temporall welfare : beseeching thee to blesse us in our persons , with health , strength , and liberty : in our estates , with sufficiency , and the right use of it ; cons●…dering that is wee spend what ●…ee And in these our prayers wee are not mindfull of our selves alone , but forasmuch as thou hast commanded us to pray one for another ; as being the members of one and the same mysticall body : wee beseech thee to blesse thy whole Church Universall , wheresoever dispersed , and howsoever   distressed , or despised , far and wide over the face of the whole earth : and vouchsafe unto thy Gospell such a free and effectuall passage , that it may sound throughout all Nations . Yea , wee humbly pray thee , let it convert and reclaim the Turks , Jews , Infidels , Indians , Atheists , Epicures , Hereticks , and Schismaticks . Prevent all plots , and projects against the Kingdome of thy Christ : let thy Word and Spirit alone , bear rule in all places . Extend thy tender mercy O Lord , to all Protestants beyond the Seas ; to all Christians under the Turks , or other Infidels : strengthen all such as suffer for thy cause , and let thy presence with them counterpoyse whatsoever is laid upon them , and inable them to continue constant in thy faith and truth to the end . More Particularly , be good unto that part of thy Church planted here amongst us , in this sinfull Land , and indue us with thy grace as thou hast already with other blessings ; that they may not rise up hereafter in judgment against us . be propitious to the Nobility , Gentry , and Communalty . Blesse the Tribe of Levi , all Ministers of thy Word and Sacraments ; let their lips , O God , preserve knolewdg , and their lives righteousnesse ; and for ever blesse thou their labours : increase the number of those that are saithfull and painfull ; and reform , or remove such as are either scandalous , or idle : and for a constant and continuall supply of their mortality , blesse all Schools of learning , and good literature ; especially the Universities . Remember in much mercy all that are afflicted , whether in body , or in mind , or in both ; whether in conscience , have upon our own lusts , we may ask , but wee shall nor receive : in our good names , with an 〈◊〉 report : and so , blesse and sanctifie unto us all the things of thislife , that they may be furtherances of us in the way to a better .   And seeing that it is in vain for us to labour , except thy blessing go along with it : neither can our endeavours succeed well except thou prosper them : bless every one of us in our several places and callings , and so direct us in all we shall take in hand , that whatsoever wee do , may tend to thy glory , the good of others , and the comfort of our own soules : when wee shall come to make our finall account unto thee sor them . groaning under fin ; or for a good conscience , because they will not fin : and as thou makest them examples to us , so teach us to take example by them , and learn wisdome by thy hand upon them .   These , and all things else which thou knowest we stand in need of , we humbly crave at thy mercifull hands , and that for the alone worthinesse , and satisfaction of thy son : and the honour of our onely Redeemer , and Advocate Jesus Christ : to whom with thee O Father , and thy blessed Spirit , be given as is most due , all praise , glory , and dominion , the residue of this day , and for evermore . Amen . A Praier for the Evening , which would be performed before Supper , and not when we are more prone to sleep , then to pray . O Eternal , Almighty , and incomprehensible Lord God ; who art great and terrible , of most glorious Majesty , and infinite purity : Creator , and Preserver of all things , and Guider , and Governour of them being created : who fillest Heaven and Earth with thy presence , and art every where at hand to receive , and hear the praiers of all that repair to thee in thy Christ. Thou hast of thy goodnesse bestowed so many , and so great mercies upon us , that wee know not how to expresse thy bounty herein . Yea , we can scarce think of any thing more to pray for , but that thou wouldest continue those which thou hast bestowed on us already : yet we covet still , as though we had nothing , and live as if we knew nothing of all this thy beneficence . Thy blessings are without number , yet our sins strive with them which shall be more : if we could count the numberless number of thy Creatures , they would not be answerable to the number of thy gifts ; yet the number of our offences which we return in lieu of them , are not much inferiour thereunto . Well may we confesse with Judas , we have sinned , and there stop ; but we cannot reckon their number , nor set forth their nature . We are bound to praise thee above any Nation We no sooner lived , then we de served to die ; neither need we any more to condemn us , then what we brought into the world with us : but thou hast spared us to this hour , to try if we would turn unto thee by repentance , as our first Parents , and wee have turned from thee by sin : yet thy mercy seems to have been in vain , and thy long-suffering to no end : For whereas many have been won by thy Word , wee would not suffer it to change us ; many have been reformed by the Grosse , but whatsoever : for what Nation under Heaven enjoys so much light , or so many blessings as we ? above any Creature , for all the Creatures were ordained for our sakes : and yet Heaven , Earth ; and Sea , all the Elements , all thy Creatures obey thy Word , and serve thee as they did at first : yea , call upon us to serve thee : onely men for whom they were all made , ingratefully rebell against thee . we would not suffer it to purge us ; many have been moved by thy benefits , but we would not suffer them to perswade us : yea , as if we had contracted with the Divel , that we would abuse all thy gifts so fast as they come : thy blessings make us proud , thy riches covetous , thy peace wanton , thy mea●…s intemperate , thy mercy secure ; and all thy benefits serve us but as weapons to rebell against thee . We have prophaned thy daies , contemned thy ordinances , resisted thy Word , grieved thy Spirit , misused thy Messengers , hated our Reprovers , slandered and persecured thy people , seduced our friends , given ill example to our Neighbours , opened the mouths of thine and our adversaries , to blaspheme that glorious Name after which we are named , and the truth we professe : whereas meaner mercies , and far weaker means , have provoked others no lesse to honour thee , and the Gospel ; who may justly rise up in judgme●…t against us . Besides , ( which makes our case far more miserable ) we can scarce resolve to amend ; or if we do , we put off our conversion to hereafter : when we were children , we deferred to repent till we were men : now we are men , we defer untill we be old men : and when we be old men we shall defer it until death , if thou prevent us not : and yet we look for as much at thine hands , as they which serve thee all their lives . Thou might'st have said before we were formed ; let them be Toads , Monsters , Infidels , Beggers , Cripples , or Bondslaves so long as they live , and after that , Cast-awaies for ever and ever : but thou hast made us to the best likenesse , and nursed us in the best Religion , and placed us in the best Land , and appointed us to the best and onely Inheritance , even to remain in blisse with thee for ever : so that thousands would think themselvs happy , if they had but a piece of ou●… happinesse . Perhaps we have a form of godlinesse , but thou who search●…st the heart , and triest the reins , knowest that too often we deny the power of it : and that our Religion is much of it hypocrisie , our zeal envie , our wisedom policie , our peace security , Why shouldest thou give us thy Son for a ransome , thy holy Spirit for a pledge , thy Word for a guide , thy Angels for our guard ; and reserve a Kingdom for our perpetual inheritance ? Why shouldest thou bestow health , wealth , rest , liberty , limbs , senses , food , raiment , friends , and the means of salvation upon us , more then upon others , whom thou hast denied these things unto ? We can give no reason for it , but that thou art merciful ; and if thou shouldest draw all back again , we had nothing to say but that thou wert just : which being considered , why should any serve thee more then we , who want nothing but thankfulnesse ? Why should we not hate the Way to Hell , as much as Hell it self ? and   why should we not make every cogitation , speech , and action of ours , as so many steps to Heaven ? yet 〈◊〉 tho● shouldst now ask us what lust is asswaged , what affection qualified , what passion expelled , what sin repented of , what good performed since we began to receive thy blessings to this day ? we must needs confesse against our selvs , that all our thoughts , words , and works , have been the service of the World , the Flesh , and the D●vel : yea , it hath been the course of our whole life , to leave that which thou commandest , and to do that which thou forbiddest : yet , m●serable wretches that we are , if we could give thee our bodies and souls , they should bee saved by it ; but thou wert never the richer for them . our life rebellion , our devotion dead●esse ; and that we live so securely , as if we had no souls to save . Thus while we look upon our selvs , we are ashamed to lift up our eies unto thee ; yea , we are ready to despair w●th Cain : yet when we think upon thy Son , and the rich promises of the Gospel , our fear is in some measure turned into joy : while we consider that his righteousnesse for us , is more then our wickednesse against our selvs ; onely give us faith we beseech thee , and settle it in thy beloved , that we may draw virtue from his death and resurrection , whereby we may be enabled to die unto sin , and live unto righteousnesse ; and it sufficeth for all our iniquities , necessities , and infirmities . Indeed , thy Word and Spirit may work in us some flashes of desire , and purposes of better obedience ; but we are constant in nothing , but in perpetual offending , onely therein we cease not : for when we are waking , our flesh tempts us to wickednesse ; if wee are sleeping , it sollicites us to filthinesse ; or perhaps when we have offended thee all the day , at night we pray unto thee : but what is the issue of our praying ? First we sin , and then we pray thee to forgive it ; and then return to our sins again ; as if we came to thee for no other end , but to crave leave to offend thee : Or , of thy granting our requests , we even dishonor thee , and blaspheme thy name , while thou do'st support and relieve us ; run from thee , while thou do'st call us ; and forget thee , while thou art feeding us : so thou sparest us , we sleep ; and to morrow we sin again . O how justly mightest thou forsake us , as we forsake thee ; and condemne us , whose consciences cannot but condemne our selvs ! But who can measure thy goodnesse , who givest all , and forgivest all ? Though we be sinful , yet thou lovest us ; though we be miserably ingrateful , yet thou most plentifully blessest us : What should we have , if we did serve thee , who hast done all these things for thine enemies ? O that thou who hast so indeared us to serve thee , wouldest also give us hearts and hands to serve thee with thine own gifts . It is true , O Lord , as wee were made after thine own Image ; so by sin we have turned that Image of thine , into the Image of Satan : but turn thou us again , and we shall bee turned into the Image and likenesse of thy Son : And what though our   sins be great , yet thy mercie is far greater then our sins either are , or can be : we cannot be so bad , as thou art good ; nor so infinite in sinning , as thou art in pardoning , if we repent . O that we could repent ! O that thou wouldest give us repentance ! for we are weak , O Lord , and can no more turn our selvs , then we could at first make our selvs : yea , we are altogether dead in sin , so that we cannot stir the least joint , no not so much as feel our deadnesse , nor desire life , except thou be pleased to raise and restore our souls from the death of sin , and grave of long custome , to the life of grace : Apt wee are to all evil , but reprobate and indisposed to all grace and goodnesse ; yea , to all the means thereof . Wee are altogether of our selvs unable to resist the force of our mighty adversaries , but do thou free our wills , and set to thy helping hand , in casting down by thy Spirit our raging lusts : and by thy grace subdue our untamed affections , and we shall henceforth as much honor thee , as by our wickednesse we have formerly dishonored thee .   Wherefore of thy goodnesse , and for thy great Names sake , we beseech thee take away our stony hearts , and give us hearts of flesh : enable us to repent what we have done , and never more to do what we have once repented , not fostering any one sin in our souls . Reform and change our minds , wills , and affections , which we have corrupted ; remove all impediments which hinder us from serving of thee , and direct all our thoughts , speeches , and actions to thy glory , as thou hast directed our eternal salvation thereunto . Let not Satan any longer prevail , in causing us to defer our repentance ; since we know , that late repentance is seldom sincere , and that sicknesse is no fit time for so And because infidelitie is the bitter root of all wickednesse , and a lively faith the true mother of all grace and goodnesse : nor are wee Christians indeed , except we imitate Christ , and square our lives according to the rule of thy Word : Give us that faith which manifesteth it self by a godly life ; which purifieth the heart , worketh by love , and sanctifieth the whole man throughout . Yea since , if our faith be true and great a work ; as many have found that are now in Hell : Neither is it reasonable , thou shouldest accept of our feeble and decrepit old age , when we have spent all the flower , and strength of our youth , in serving of Satan , not once minding to leave sin , until sin left us . saving , it can no more be severed from unfained repentance , and sanctification , then life can be without motion , or the sun without light : give us spiritual wisdom , to try and examine our selvs , whether we be in the faith or not : that so we may not be deluded with opinion onely , as thousands are . Yea , O Lord , give us firmly to resolve , speedily to begin , and continually to persevere , in doing and suffering thine holy will : Inform and reform us so , that we may neither mis-believe , nor mis-live : subdue our lusts to our wills , submit our wills to reason , our reason to faith ; our faith , our reason , our wills , our selvs , to thy blessed Word and Will. Dispell the thick mists and clouds of our sins , which corrupt our souls , and darken our understandings ; separate them from us , which would separate us from thee : Yea , remove them out of thy sight also , we most humbly beseech thee , as far as the East is from the West ; and in the merits of thy Son , pardon and forgive us all those evils , which either in thought , word , or deed , we have this day , or any time heretofore committed against thee : whether they be the sins of our youth , or of our age ; of omission , or commission ; whether committed of ignorance , of knowledge , or against conscience , and the many checks and motions of thy holy ●…pirit . Discover unto us the emptinesse , vanity and insufficiencie of the things here below , to do our poor souls the least good ; that so we may be induced to set an higher price upon Jesus Christ , who is the life of our lives , and the soul of our souls : considering , that if we have him , wee want nothing ; if we want him , wee have nothing . And now , O Lord , seeing th●… time approacheth which thou hast appointed for rest ; and because wee can neither wake nor sleep without thee , who hast made the day and night , and rulest both : therefore into thy hands we commend our souls and bodies , beseeching thee to watch over us this night , and preserve Finally , O Lord , give unto us , and increase in us all spiritual graces : inlighten our minds with the knowledge of thy truth , and inflame our hearts with the love of whatsoever i●… good ; that we may esteem it our meat and drink to do thy blessed will. Give us religious thoughts , godly desires , zealous affections , holy endeavours , assured perswasions of faith , stedfast waiting through hope , constancy in suffering through patience , and hearty rejoicing from love : regenerate our minds , purifie our natures , turn all our joies into the joy of the Holy Ghost ; and all our peace into the peace of conscience ; and all our fears into the fear of sin , that we may love righteousnesse , with as great good will , as ever we loved wickednesse ; and go before others in thankfulnesse towards thee , as far as thou goest in mercy towards us before them .   Give us victory in temptation , patience in sicknesse , contentment in poverty , joy in distresse , hope in us from all our spiritual , and bodily enemies ; from thievs , fire , and from all other dangers . troubles , confidence in the hour of death : give us alwaies to think and meditate of the hour of death , the day of judgment , the joies of heaven , and the pains of hell ; together with the ransome which thy Son paid , to redeem us from the one , and to purchase for us the other : so shall neither thy benefits , nor thy chastisements , nor thy Word return ineffectual : but accomplish that for which they were sent , until we be wholly renewed to the image of thy Son. These things we humbly beg at thy fatherly hands , and whatsoever else thou knowest in thy divine wisdome to be needful and necessary for our souls , or bodies , or estates , or names , or friends , or the whole Church , better then we ourselvs can either ask or think : and that for thy Names sake , for thy promise sake , for thy mercies sake , for thy Sons sake , who suffered for sin , and sinned not ; and whose righteousnesse pleadeth for our unrighteousnesse : in him it is that we come unto thee , in him we call upon thee , who is our Redeemer , our Preserver , and our Saviour ; to whom with Thee , and thy blessed Spirit , be ascribed as is most due , all honour , glory , praise , power , might , majesty , dominion , and hearty thanksgiving , the rest of this night following , and for evermore , Amen . A Praier to be used at any time . O Almighty , Eternall , most Glorious , and onely wise God ; giver to them which want , comforter of them which suffer , and forgiver of them that repent ; whom truly to know , is everlasting life : Wee thy poor creatures acknowledge and confess unto thee , who knowest the secrets and desires of all hearts : that — — of our selvs , we are not worthy to lift up our eyes to heaven , much less to present our selves before thy Majesty with the least confidence , that thou shouldest hear our praiers , or accept of our services : but rather that thou shouldest take these our confessions , and accordingly condemne us to the lowest place in Hell : for our continually — we have used all our wisedom , to commit the foolishness of sin : our whole conversation hath been to serv Satan , and fulfill the lusts of the flesh . Wee even suck in iniquity like water , and draw on sin as it were , with cart-ropes .   Neither is there any part , power , function , or faculty , either of our souls abusing thy mercy , and those many means of grace , which in ●…hy long suffering thou hast affoarded for our reclaiming . Wee are the cursed seed of rebellious Parents , wee were conceived in sin , and born the children of wrath : And whereas thou mightest have executed thy fierce displeasure upon us , so soon as thou gavest us being ; and so prevented our further dishonouring thee : wee have instead of humbling our selves before thee our God , and seeking reconciliation with thy Majestie : done nothing from our infancy , but added sin unto sin , in breaking every one of thine holy Laws , which thou hast given us as rules and directions to walk by , and to keep us from sinning . Yea , there is not one of thy righteous precepts , which we have not broken more times , and ways , then we can express : so far have wee been from a privative holiness , in reforming that which is evill : and a positive holiness in performing that which is good : which thou maist justly require of us , being wee had once ability so to do , if wee had not wilfully lost it : for thou did'st form us righteous and holy , had not wee deform'd our selves ; whereas now like Satan , wee can do nothing else but sin , and make others sin too , who would not so sin , but for us : for we have an army of unclean desires , that perpetually fight against our souls : whereby wee are continually tempted , drawn away , and enticed through our own concupiscence . Yea , thou knowest , that the heart of man is deceitfull above all things ; and that the imaginations thereof , are onely , and continually evill . O the infinitely intricate windings and turnings of the dark Labyri●…hs of mans heart ! who finds not or bodies , which is not become a ready instrument to dishonour thee : for as our heart is a root of all corruption , a seed-plot of all sin ; so our eyes , are eyes of vanitie ; our ears , ears of folly ; our mouthes , mouthes of deceit ; our hands , hands of iniquity : and every part doth dishonour thee , which yet would be glorified of thee . The understanding which was given us to learn virtue , is apt now to apprehend nothing but sin ; the will which was given us to affect righteousness , is apt now to love nothing but wickedness ; the memory which was given us to remember good things , is apt now to keep nothing but evill things : for sin ( like a spreading leprosie ) is so grown over us , that from the crown of our heads , to the soal of our seet , there is nothing whole th●…rein , but wounds , and swellings , and sores full of corruption . Yea , our souls and bodies are even a very sink of sin ; for like the common shoar , we have not refused to welcome any , the most loathsome pollutions , that either the world , our own corruption , or the Devill at any time hath offered unto us .   Or , admit we are exempt from som evills , wee may thank thee , and not our selves for it : for wee are ready without thy restraining grace , to run out into all manner of enormities whatsoever : we are swift to all evill , but to all good immoveable : when we do evill , we do it chearfully , and quickly , and easily ; but if we do any good , wee do it faintly , and ra●…ly , and slackly . When did we talk without vanity ? when did we give without hypocrisie ? when did wee bargain without deceit ? when did we reprove without anger , or envy ? when did in himself an indisposition of mind to all good , and an inclination to all evill ? we hear without wearysomness ? when did wee pray without tediousness ? such is our corruption , as if we were made to sin , in deed , in word , or in thought . O the pride , passion , lust , envy , ignorance , awkwardnesse , hypocrisie , infidelity , vain thoughts , unprofitableness , and the like ; which cleaves to our very best actions ! and how full of infirmity are our primest performances ! for we have not done any one action legally justifyable all our dayes : neither can ought we do , abide the examinatirn of thy strict justice , untill it he covered with thy Sons righteousness ; and the corruption thereof washed away in his most pretious blood . Yea , if thou shouldest behold these our praiers , as they bee in themselves , without having respect unto us in Christ Jesus ; they would appear no better in thy sight , then a menstruous cloth . And according to this our inclination , hath been our practice : wee have yielded our hearts as cages to entertain all manner of unclean spirits , when on the contrary wee have refused to yi●…ld them as Temples for thine holy Spirit to dwell in .   Yet , miserable wretches as wee are , wee like our own condition so well , that wee are not willing to go out of our selves unto thee ; who wouldest new make us , according to the Image of thy Son : for by long custom , wee have so turned delight into necessity , that we can as willingly leave to live , as leave our lusts : yea , wee love our sins so well , and so much above our souls , that ( except thou change our hearts ) wee shall chuse to go to Hell , rather then part with them . Thou hast used all manner of means to reclaim us , but nothing will serve ; neither the menaces and terrours of thy Law , nor the precepts and sweet promises of thy Gospell can do it : Wee are neither softned with benefits , nor broken with punishments ; thy severity will not terrifie us , nor thy kindness mollifie us . No , shouldest thou send an Angell from the dead to warn us , all perswasions would be in vain , since we hear Moses and the Prophets , Christ and his Apostles daily , and are never the better   True , O Lord , there is a main reason of it , which we cannot now help ; for naturally we have eyes and see not , ears and hear not , hearts and understand not . Yea , wee are quite dead in sin , untill thou doest boar our ears , soften our hearts , and break in upon our consciences by the irresistible power of thy Spirit , and by going along with thy Word , shall quicken our souls , and regenerate   the whole man anew : In the mean time wee are ready to receive all , and return nothing but sin and disobedience ; wherein wee more then abound : for wee have done more against thee this week , then wee have done for thee ever since we were born . And whereas the least of thy mercies , is greater then all the curtesies of men , wee are not so thankfull to thee for them all , as wee are to a friend for some one good turn .   Neither do wee alone lay the fault upon our inability , or want of supply from thee ; but upon our own perversnesse , and want of endeavour , and putting sorth that strength and ability , which thou hast given us : for how long hast thou ( O most gracious God ) stood at the doors of our hearts ; and how often hast thou knock'd , when we have refused to open , and let thee in ; And if at any time we have been over-ruled by the good motions of thy holy Spirit , yet have wee still returned ( with the Dog ) to our vomit , and ( with the Sow ) refused the clear streams of thy Commandements , to wallow in the myre of our filthy sins : whereby we have justly deserved , that thou shouldest have called us to an account in the dead of our sleep , and have judged us to eternall destruction ; and never have suffered us again to have seen the light of the Sun : the remembrance of which , together with our other rebellions , when we rightly consider them , makes us even speechless like him in the Gospell : as neither expecting mercy , nor daring to ask it .   Howbeit , when wee call to mind thy manisold mercies , shewed to Manasses , Paul , Mary Magdalen , the Thief , and the Prodigall Son , with many others ; who were no less vile then wee , and who notwithstanding found thee more ready to hear , then they were to ask ; and to give above what they durst presume to beg : wee stay our selves , and receive some incouragement from the application of the merits of Christ Jesus ; which thou hast promised , shall bee a sufficient satisfaction for all our sins : and the rather , for that then ca●…est all that are weary and heavie laden , with the burthen of their sins unto thee ; with promise that thou wilt ease them : and hast promised , that though our sins be as red as scarlet , thou wilt make them white as snow , and that thou wilt not the death of a sinner , but that he turn from his wickedness and live : and that if a sinner doth repent him of his sins , from the bottom of his heart , thou wilt blot out all his wickedness out of thy remembrance . And lest wee should yet be discouraged , thou who didst no less accept the will of David , then the act of Solomon , hast further promised , that if there be but first a willing mind , thou wilt accept of us according to that which we have , and not according to that which wee bave not . But forasmuch O Lord , as thou knowest , that is not in man to turn his own heart , unless thou dost first give him grace to convert ; for thou O Lord , must work in us both the will and the deed : and being that it is as easie with thee to make us righteous and holy , as to bid us bee such , O our God , give us ability , and willingness to do what thou commandest , and then command what tho●… wilt ; and thou shalt find us ready to do thy blessed will. Wherefore give to us , and increase in us all Christian graces , that wee may know , and believe , and repent , and amend , and persevere in well doing . Create in us O Lord , a new heart , and renew a right spirit within us : take away from us our greedy desire of committing sin , and enable us by the powerfull assistance of thy grace , more willingly to obey thee in every of thy commandements then ever wee have the contrary . Be favourable to thy people every where ; look down in much compassion upon thy Militant Church , and every severall member thereof : blesse it in all places with peace and truth , hedge it about with thy providence , defend it from the mischievous designs , and attempts of ●…hine , and her malitious enemie : let thy Gospell go on and conquer , maugre all opposition ; that Religion and uprightness of heart may bee highly set by with all , and all prophaneness may be trod under foot . More particularly , be mercifull to this sinfull Land ; the civill Magistrates , the painful Ministers , the two Universities ; those people that sit yet in darkness ; all the afflicted members of thy Son. Lord , comfort the comfortless , strengthen the weak , bind up the broken hearted , make the bed of the sick , be a father to the fatherless , and Yea , let thy Spirit bear such rule in every one of our hearts , that neither Satan that forrain enemy , and roaring Lyon , which seeketh to devour us , may invade us ; nor our own concupiscence , that home-bred traytor , may by conspiring with the world , work the ruine and overthrow of our poor souls : but that all our wills which have been altogether rebellious , our hearts which have been the receptacles of unclean spirits , & our affections which are altogether carnall ; may be wholyframed according to thy holy & heavenly will. and that we may the better know how to avoyd the evill , and do the good , let thy word as a light , discover unto us all the sleights and snares of our spirituall adversaries : yea , make it unto us as the Star which led unto Christ ; and thy benefits like the Pillar which brought to the Land of Promise ; and an husband to the widdow ; cloath the naked , feed the hungry , visit the prisoners , relieve the oppressed , sanctifie unto them all their afflictions , and turn all things to the best to them that fear thee . thy Cross like the Messenger , that compelled guests unto the Banquet . Prosper the Armies that fight thy battells , and shew a difference between thy servants , and thine enemies , as thou did'st between the Israelites and the Egyptians ; that the one may bee confirmed , and the other reclaimed . Give us , O Lord ; to consider , that although sin in the beginning seem never so sweet unto us , yet in the end it will prove the bane , and ruine both of body and soul : and so assist us with thy grace , that wee may willingly part with our right eyes of pleasure , and our right hands of profit , rather then sin against thee , and wrong our own consciences : considering that it would bee an hard bargain , for us to win the whole world , and lose our own souls . These , Blesse , preserve and keep us from all the temptations of Satan , the world , and our wicked hearts : from pride , that Lucifer-like sin , which is the fore-runner of destruction ; considering that thou resistest the proud , and givest grace to the humble : from covetousnesse , which is the root of all evil ; being taught out of thy word , that the love of money hath caused many to fall into diverse temptations , and snares , which drown them in perdition and destruction ; from cruelty , that infernal evil , of which thou hast said , that there shall be judgment mercilesse , to him that sheweth not mercie : from hypocrisie , that sin with two faces , whose reward is double damnation ; and the rather , because wickednesse doth most rankle the heart , when it is kept in , and dissembled ; and for that in all the Scriptures , we read not of an hypocrites repentance : from whoredom , which is a sin against a man's own body , and the most inexcusable : considering the remedy which thou hast appointed against it : for the punishment whereof , the Law ordained death , and the Gospel excludeth from the Kingdom of Heaven : from prophanation of thyday , considering thou hast said , that whosoever   sanctifieth it not , shall bee cut off from thy people ; and did'st command that he should be stoned to death who only gathered a sew sticks on that day : from swearing , which is the language of hell ; considering that because of oaths the Land doth mourn , and thou hast threatned that thy curse shall never depart from the house of the swearer : from drunkenness , that monster with many heads , and worse than beast like sin , which in thy Word hath many fearfull woes denounced against it : and the rather , for that it is a sin ( like the pit of Hell ) out of which there is small hope of redemption .   Finally , O Lord , give us strength to resist temptation , patience to endure affliction , and constancie to persevere unto the end in thy truth : that so having passed our pilgrimage here , according to thy will , we may be at rest with thee hereafter , both in the night of death , when our bodies shall sleep in the grave , and in the day of our resurrection ; when they shall awake 〈◊〉 judgment , and both bodies and souls enjoy everlasting blisse . These , and all other good things , which for our blindnesse we cannot ask , vouchsafe to give us thine unworthy servants , not for our sakes , but for thy mercies sake ; and for thy Son our Sa●…iour Jesus Christs sake , in whom thou art well-pleased ; and in whom thou wast fully satisfied upon the Crosse for our sins : who with thee and the Holy Ghost , liveth and reigneth ever one God , world without end . Let thy mighty hand , and out-stretched arm , O Lord , be still our defence ; thy mercie and loving kindnesse in Jesus Christ thy dear Son , ou●… salvation ; thy true and holy word our instruction ; thy grace and holy Spirit our comfort , consolation , illumination , and sanctification , now and for ever , Amen . A Thanksgiving to be brought in to any , or every one of them , next before the Conclusion , where the hand is placed . ANd as we pray unto thee , so we desire also to praise thee : rendring unto thy Majestie upon the bended knees of our hearts , all possible laud , and thinksgiving , for all thy mercies and favours , spiritual and corporal , temporal and eternal : For that thou hast freely elected us to salvation from all eternity ; when thou hast passed by many millions of others , both Men and Angels , whereas we deserved to perish no lesse then they ; and thou migh●…est justly have chosen them , and lest us : for that thou hast created us Men , and not Beasts ; in England , not in AEthiopia , or any other savage Nation : in this clear and bright time of the Gospel , not in the darknesse of Paganisme , or Popery . For thine unexpressible love , in redeeming us out of Hell , and from those unsufferable and endlesse torments , by the pretious blood of thy dear Son : who spared not himself , that thou mightest spare us . For calling us home to thee by the Ministry of thy Word , and the work of thy good Spiri●… . For the long continuance of thy Gospel with us , ( the best of blessings ) . For sparing us so long , and giving us so large a time of repentance . For justifying , and in some measure sanctifying us , and giving us ground for assured hope of being glorified in thy heavenly Kingdom . For preserving us from so infinite many perils and dangers , which might easily have befalne us every day , to the taking away of either our estates , our limbs , or our lives . For so plentifully and graciously blessing us all our life long , with many and manifold good things ; both for necessity and delight . For peace of conscience , and content of minde . For our health , wealth , limbs , senses , food , raiment , liberty , prosperity . For thy great mercie in correcting us , and turning thy corrections to our good . For preserving us in the night past from all dangers of body and soul ; and for infinite more mercies , of which we could not well want any one : and which are all greatned , by being bestowed upon us , who were so unworthy ; and have been so ungrateful for the same . O that we could answer thee in our thankfulnesse , and obedient walking , one for a thousand ! Neither are we unmindful of those national blessings , which thou hast vouchsafed unto our Land in general : as namely , that deliverance from the Spanish Invasion in 88 , and from that divelish design of the Gunpowder-Treason : for preserving us from the noisome , and devouring Plague and Pestilence . Lord grant , that our great unthankfulnesse for these thy mercies , may not cause thee to deliver us into the hands of our enemies : and although we have justly thereby deserved the same , yet we beseech thee , give us not up unto their wills , neither suffer Popery ever to bear rule over us ; nor thy blessed Word and Sacraments to be taken away from us ; but continue them unto us , and to our posterity after us , if it be thy good pleasure ; untill the coming of thy Christ. Babes that are inexpert in the Word of righteousnesse , use milk : but strong meat belongeth to them that are of full age , Heb. 5. 13 , 14. 
A97246	----	The cure of misprision or Selected notes, upon sundry questions in controversie (of main concernment) between the word, and the world. Tending to reconcile mens judgements, and unite their affections. Composed and published for the common good : as being a probable means to cure prejudice, and misprision in such as are not past cure. / by R. Junius. Younge, Richard. 1646 Approx. 360 KB of XML-encoded text transcribed from 100 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A97246 Wing Y149 Thomason E1144_1 ESTC R208480 99867428 99867428 119739 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A97246) Transcribed from: (Early English Books Online ; image set 119739) Images scanned from microfilm: (Thomason Tracts ; 164:E1144[1]) The cure of misprision or Selected notes, upon sundry questions in controversie (of main concernment) between the word, and the world. Tending to reconcile mens judgements, and unite their affections. Composed and published for the common good : as being a probable means to cure prejudice, and misprision in such as are not past cure. / by R. Junius. Younge, Richard. [8], 176, [14] p. Printed, by Tho. Paine, for Benjamin Allen, and are to bee sold at his shop in Popes-Head Alley, London : 1646. R. Junius = Richard Younge. Includes index. Annotation on Thomason copy: "feb: 25 1645"; the 6 in the date has been crossed out; written after "R. Junius" is "A grocer". 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Conflict management -- Religious aspects -- Christianity -- Early works to 1800. 2007-02 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 Robyn Anspach Sampled and proofread 2007-06 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The Cure of MISPRISION : Or Selected Notes , upon sundry questions in controversie ( of main concernment ) ▪ Betwen The Word , and The World. Tending to Reconcile mens judgements , and Unite their affections . Composed and Published for the common good : as being A probable means to Cure Prejudice , and Misprision : in such as are not past Cure. by R. Junius . Woe unto you when all men shall speak well of you for so did their Fathers of the false Prophets . Luke 6. 26. LONDON . Printed , by Tho. Paine , for Benjamin Allen , and are to bee sold at his shop in Popes-Head Alley , 1646. To the Reader . COurteous Reader , The disease to which this Cure is applyed , is epidemicall . The hearts of men beeing anatomized , it will bee found , that the grand cause of their alienation from , and opposition unto the waies of God : is a secret obstruction , arising from that which as the seed of it , the Author calls Misprision . This Book describes the disease very lively , in the Symptomes of it , and prescribes the Cure in a very artificiall method ; laid downe in great variety of matter , and elegancy of conveyance . The receipt is made up of well chosen ingredients : strong , and therefore likely to be operative ; sweet , & thereby inviting the patient to take it . If the Jaundies be removed out of thy eye wherby the things of God have been represented to thee in a false colour : Let the chief Physitian have all the glory of thy recovery , which is all the reward the confectioner expects for his paines . THO : GOODVVIN . JO. ARROVVSMITH . RICHARD VINES . To all such , as speake evil of the Way of Truth , and of the things , which they understand not . 2. Pet. 2. 12. by way of Preparative . WEc desire to heare of thee , what thou thinkest ; for as concerning this Sect ; wee know that every where it is spoken against , Acts 28. 22. They cal evil good , and good evil ; put darknes for light , & light for darknes ; bitter for sweet , and sweet for bitter ; They iustifie the wicked , and take away the righteousnes of the righteous from him . Isay 5. 20. 23. By honour and dishonour , by evil report and good report , as deceivers and yet true , 2 Cor. 6. 8. They think it strange that ye runne not with them : unto the same excesse of ryot ; therefore speake they evil of you . 1 Pet. 4. 4. These things will they do unto you for my names sake : because they have not known the Father , nor me . Job . 15. 21. and 16. 3. We speake the wisdom of God in a mystery ; even the hidden wisdome which God ordain'd before the world , unto our glory ; which none of the Princes of this world knew , for had they known it , they would not have crucified the Lord of glory , 1 Cor. 2. 7. 8. Because they received not the love of the truth , tha● they might be saved , for this cause ; God shall send them strong delusion , that they should beleeve a ly ; that they all might be damned ; who beleeved not the truth , but had pleasure in unrighteousnes . 2 Thes ▪ 2. 10 ▪ 11. 12. And this is the condemnation ; that Light is come into the World : and men loved darknesse , rather then Light ▪ because their deeds were evil . For every one that evil doth hateth the light ; least his deeds should bee reprooved . John 3. 19 ▪ 20. Should men hold their peace at thy Lyes ; and when thou mockest others , shall none make th●e ashamed Job . 11. 3 We would have Cured Babylon , but shee would not be cured , Jerm . 51. 9. This peoples heart is waxed fat , and their ears are dull of hearing ; and their eys they have closed ; le●t they should see with their eyes , & hear with their eares ; and should understand with their hearts , and should bee converted , and I should heale them . Matth. 13. 15. Consider what I say , and the Lord give you understanding in all things . 2 Tim. 2. 7. The Cure of Misprision : or selected Notes , upon sundry questions in controversy , ( of main concernment ) between the Word , and the World : tending to recon●ile mens judgements , and unite their aff●ctions . Section 1. Question , WHy is there so much jarring and discord , so little love and peace amongst us : since wee all professe our selves men , the best of creatures : Christians , the best of men : Protestants , the best of Christians ▪ Answer , It proceeds primarily from the variousnesse of our dispositions , for ( since the fall ) there is not more variety of faces , voyces , hand-writings , &c. then of humors . As take twenty men where you please , ( as they dwell or passe the streets ) there will not be two of them conditioned alike , as were David and Jonathan , yea goe into the same Church , ( be it in City or Country ▪ where is a mixt audience of men , seeming to professe the same Religion and cull out the like number : may it not be said of them , Quot homines , tot sententia ? so many men , so many mindes ? or may they not be stiled , or described much after this manner ? the Rich worldling , the Civill Justiciary , the Loose libertine , the Temporary beleever , the Opinionist . the Formalist , the Weake Christian the Experimentall Christian the Atheist , the Papist , the Moderate man , the Common Protestant the Newter , the Ignorant Man ▪ the Prudent Man ▪ the Proud Man ▪ the Persecutor , the Profound humanist the Cunning polititian , the Cauterized drunkard , &c. And are these likely to agree in all poynts of Religion , which are infinite ? when the same sermon shall be admired by one , slighted by another , deeply censured by a third , yea when a fourth shall weepe at it , a f●●tlcoffe and jeere at it , a sixt tremble at it , a seventh curse and blaspheme both at it and the messenger ( our Saviours own case John 7. ) which yet is no wonder , since some are as deeply in love with vice and error , as others are with vertue and truth . But secondly : What hope is there that we should all agree , when the holy Ghost ( who best knowes our rame ) compares severall men to almost every several rall creature in the universe ? purposely to shew , that the Epicure is not more like a Swine , the lustfull person a Goat , the ●raudulent man a Fox , the backbiter a barking Dog , the slanderer an Aspe , the oppressor a Wolfe , the persecuter a Tyger , the Church-robber a wild Boar , the seducer a Serpent , the traytor a viper , &c. then every one of them is unlike another : Which yet is not all , for let carnall men be at never so much ods one with another , yet they will concur and joyne against the ●odly : as for example , Edom , and Ishmael , Moab and the Hagarius , Gobal and Ammon , Amaleck and the Philistins , the men of Tyre and Assur had all severall Gods , yet all conspire against the true God : Psal . 83. 5. to 9. Manasses against Ephraim , and Ephraim against Manasses , but both against Judah : H●rad and Pilate two enemies , will agree so it be against Christ , they will fall in one with another , to fall out with God : the Sadduces , Pharises , and Herodians were sectaries of divers and adverse factions , all differing one from another , and yet all these joyne together against our Saviour , Matth. 22. the Libertines , Cyrenians , Alexandrians , Cilicians and Assians , differ they never so much , will joyne in dispute against S●●ven , Act. 6 ▪ 9. Herod neither loved the Jews , nor the Jews Herod , yet both are agreed to vex the Church . Which is just our case , if men had but wit to observe it : a wicked man can agree with all that are wicked , be they Papists , Turks , or Atheists , prophans & loose persons , civil or moral men for all these agree in blindnesse and darknesse , and they are all , haile fellow , well met , but with sincere Christians and practizers of piety , he can never agree , the religious shall be sure of opposition , because their light is contrary to his darknes , and grace in the one , is a secret disgrace to the other . Sect. 2. Quest . I confesse contrariety is cause enough of contention , for different dispositions can never agree : witnesse ●ain and Abel , Isaac and Ismael , Jacob and Esan , there can be no ami●y , where there is no sympathy , yea , though they be man and wife , Parent and child , yet if they be not alike , they will not like , Isa . 5 ▪ 20. 2 Cor. 6. 14 ▪ 15. But in these times , wherein are so many differences and opinions , even touching the Protestant Religion , how may one know who are in the right . Answ . First . He that would know which is the truth , must become spirituall , for the Naturall man perceiveth not the things of the spirit of God , but he that is spirituall , understandeth all things . 1 Cor. 2. 14. 15. Secondly , He must resolve to practice what he knowes ; for if any will doe Gods will , saith our Saviour , he shall know the doctrine , whether it be of God or no , Job . 7. 17. Psal . 111. 10. Quest . What speciall signes are there to direct the weake . Answ . That must needs be the truest Religion , which is most reformed from mens traditions , and comes neerest to the primative Church in the Apostles time : and they are the best Christians , who strive to imitate Christ , and indevour to square their lives according to the rule of Gods word . Quest . So farre as I am able to judge , none are so much cryed out upon , and exclaymed against as they . Answ . And not without reason , for if Christ hath once chosen them out of the world , the world must needs hate them : John ▪ 15 ▪ 19. Neither can that be the true Religion which is nor every where spoken against , Act. 28 ▪ 22 ▪ It is the portion of all that will live godly in Christ Jesus , to suff r persecution , 2. Tim. 3. 12. yea to be hated of all men and Nations for his Names sake , Matth ▪ 10. 22. and 24. 9 that is , of all naturall men , or the greatest part of men in all Countries and Nations , for ▪ he that is born after the fl●sh , will be sure to persecute him that is borne after the spir●t : Gal 4. 29. and it is quarrell enough to men of the world ▪ that we will no longer run with thet to the sa●● ex●esse of ryot , 1 Pet. 4. 4. Neither is Christ a signe to b● spoken against of many in Babilon , or Assiria , but of many in Israel : Luk 2. 34. where all professe themselves to be Gods people . Sect. 3. Quest . But such as the world hates and persecutes , for being religious , are as opposite one to the other , as Papists and Protestants . Answ . Not so , for they differ one from another in nothing materiall , at least not in the maine and fundamentall points of Religion : but chiefly about discipline , and things circumstantiall : wherein each side strives according to the light they have received , to come neerest to the forme which our Saviour Christ hath prescribed . And this should be considered ( more then it is ) that honest and good men may differ in opinion , not only in things triviall , but in matters of greate moment , provided they agree in the Fundamentall Articles of the Catholicque Faith , and yet may , and ought to continue brotherly love and communion , as members of the same misticall body : as many examples witnes , both of the fathers , and other eminent Christians , as also our Saviours words , who speaking of the fundamentall points , penneth the league thus : He that is not with us , is against us : Luke 11. 23. but of points not fundamentall : thus , He that is not against us , is with us : Luke 9. 50. I confesse in these last and worst times , of which our Saviour foretold , Matth ▪ 24 ▪ Love is waxed so cold , and contention so hot , vers . 12. that it is a shame to see , how even the best and holiest Christians , differ in affection , as they differ in judgement ▪ but this ought not so to be , onely God permits the same for sundry reasons : as , 1 For the tryall and exercise of his children . 2 That hypocrites may be discovered . 3 That all obstinate sinners may be hardened . Wherefore if we will be friends to our selves and the Gospel , let us love all that professe Christ in sincerity , and prefer ( as our heavenly Father doth ) the meanest beleever that feares God , and makes Conscience of religious duties , though in much weaknes : before the most just and best accomplished formalist be his morall vertues never so rare and splendant , alwaies provided , they hold no opinions that raze the foundation . And this is according ▪ to Gods estimation , for the righteous ( that is , the regenerate who are covered with Christs righteousnesse , ) is more worthy then his neighbour , Prov. 12. 26. therefore to be preferred . And better is the poore that walketh in his uprightnesse , then he that perverteth his wayes , though he be rich . Pro. 28. 6. With God it is not how rationall ▪ but how religious ▪ he respecteth a man n●t for his owne morall righteousnesse but for Ch●●sts righteousnesse : not for his grearnes , but for his goodnes : not for his birth , but for his new birth : not for his honour , but for his holines : whence godly Const●ntine rejoyced more in being the servant of Christ ; then in being Emperour of the whole world . Sect. 4. Quest . But many grievous things are laid to the charge of all Professors of Religion : which makes me I know not what to think of them . Answ . Doe you know any evill by them , if so , suspect such : but otherwise go not by report , and that from the devils servants , for then you will think meanly of all the Prophets , Apostles , and our Saviour Christ himself , for they were slandered as much as any , as the whole current of Scripture shewes . Quest . I can speak little of knowledge , but they are accused of many things : as first , that they justifie themselves , and are pure in their own eyes . Answ . I know this is laid to their charge , but the truth is ▪ not they ▪ but their accusers ( viz ▪ Papists , prophane , ignorant , and meer civill men ▪ Prelaticall , Arminian , scandalous and malignant ministers : who are pleased either out of ignorance or mallice to call them puritans ) are gu●●ty thereof , as I shall sufficiently prove , if God permit . First ▪ It is manifest ▪ that the accused are so farre from justifying themselves , or being pure in their owne eyes : that their thoughts are chiefly tak●n up with their manifold faylings , and infirmities , and with a continuall bewayling of the corruption of their nature , ●he wickednesse and hardnesse of their hearts , their offending God , want of faith , and other graces , Job 40 4. and 42. 6. Psal . 22. 6. Isa . 6. 5. 1 Tim. 1. 15 , Rom. 7 ▪ 14 to 25. For touching a privative holines , they will all acknowledge , that there is nor one of those righteous precepts , set down Exodus 20. which they have not broken ten thousand times , and ten thousand waies : ye● . O God ( will the best of them say ) there is no veyn in me , that is not full of the blood of thy Son : whom I have crucified , and crucified agein , by multiplying many , and often repeating the same sins : there is no artery in me that hath not the spirit of error , the spirit of pride , of passion , of lust , the spirit of g●ldines in it , no bone in me that is not hardened with the custome of sin , nourished and suppled with the marrow of sin , no sinewes , no ligaments , which do not ●ye and chain sin and sin together . And as touching a positive holines they well find , and will freely conlesse ; that they are not sufficient of themselves to think , much lesse to speak , least of all to doe ought that is good , 2 Cor. 3 5. Iohn 15. 4. 5. and that there is so much wearisomnes , pride , pa●sion , lust , envie , ignorance , auke●d●esse , hypocrisie , infidelity , vaine thoughts , unprofitablenes , and the like , cleaving to their very best actions , to defile them ; that their very praying and fisting , and repenting , their hearing , beleeving , and giving , their holiest communication their most brotherly admonition , &c. are in themselves as filthy raggs , Isa . 64. 6. were they not accepted in Christ , covered wi●h his rig●●eous●es , and washed white in his most precious blood . True , in Scripture phrase , and in Gods account they are pure , and holy , and just , either because they are sincere , that is , holy in their purposes and indeavours , and aspiring after perfection of holinesse , or in regard that Christs holinesse is made theirs , or holy in comparison of the wicked , or in regard of the worlds unjust censures . But otherwise the more holy a child of God is ▪ the more sensible he is of his owne unholinesse : thinking none so vile as himselfe ( though few enemies to holinesse will beleeve it ) as it fared with holy Job , Job 40. 4. and 42. 6. and with Isaiah , chap. 6. 5. and 64. 6 ▪ and with St. Paul , 1 Tim. 1 , 15 ▪ Rom. 7. 14 , to 25. and with holy David , who ( almost in every Psalme ) so much bewailes his sins , originall and actuall , of omission and commission , Well may a blind sensualist ( that thinks the commandement is not broken if the outward grosse sin be forborne ) brag of a good heart and meaning , of the strength of his faith and hope , of his just and upright dealing , &c. yea in case such abstain from notorious sins , what should hinder but they are excellent Christians ? If God be not beholding to them for not wounding his Name with oathes , for not drinking , and playing out his Sabbaths : for not rayling on his Ministers , for not oppressing and persecuting of his poor members Or secondly , Well may a Papist ( that by maintaining mens works , works out his own maintenance ) think he can fulfill the law with ease , and by workes of supererrogation , merit of God for others . That he may deserve heaven by his good works , or at least bear half the charges of his own salvation . But those that are of Christs teaching , know both from the word , and by experience : that of themselvs they are not only weak , but even dead to what is good : moving no more then they are moved : that their best works are faulty , all their fi●s deadly , all their natures corrupted originally . And that they deserved to die , so soon as they began to live . That their understandings are darkned and dulled , their judgements blinded their wills perverted , their memories disordered , their affections corrupted , their reason exiled , their thoughts surprised , their desires intrapped and all the faculties and functions of their soules no better then poysoned . Or as one expresseth it . My powers are all corrupt , corrupt my will , Marble to good , but wax to what is ill . True we have ability , we have will enough to undo● our selves , scope enough to hell-ward : but neither motion , nor will to doe good : that must be put into us by him that gives both power and will , and power to will. Finally each sanctified heart fe●les this , but no words are able sufficiently to expresse , what impotent wretches we are , when we are not sustained : For as a child may assoon create it selfe , as a man in the state of Nature regenerate himself : So in the state of Regenerasy , there is the like impossibility to act : except God bestow upon us , dayly Privative grace , to defend us from evill : and dayly Possitive grace , enabling us to doe good . So that we have no merit , but the mercy of God to save us : nothing but the blood of Christ , and his mediation , to cleanse and redeeme us : nothing but his obedience to inrich us . As for our good workes , wee are beholding to God for them , not God to us , nor wee to our selves : because they are onely his workes in us . Thirdly , They are so far from justifying what they do , that they are humbled for those very sins from which they are in a manner exempt : knowing that they are beholding to God , and not to themselves , that Cains envie , Ishmaols scoffing , Rabshekeyes rayling , Shemies cursing , S●nacheribs blasphemy , Doegs murther , Phar●ahs cruelty , Sodoms lust , Judas his treason , Julians apostacy , &c. are not all their sins ; and as much predominant in them , as they were in each of these , for all of them should have beene thy sins , and mine : if God had left us to our selves ▪ for out of the heart ( naturally ) proceeds nothing but evil thoughts , murthers , adulteries , fornications , thefts , false witnesse , blasphemies , and the like . Matth. 15. 19. And wee are all cut out of the same cloth . Lord saith St. Austen , thou hast forgiven me those sins which I have done , and those sins which onely by thy grace I have not done . They were done in our inclination to them , and even that inclination needs Gods mercy : and that mercy he cals pardon . If we escape temptation , it is his mercy : if we stand in temptation , it is his mercy : if our wils consent not , it is his mercy : if we consent , and the act be hindered , it is his mercy : if we fall , and rise againe by repentance , all is his mercy . And this likewise proves that they are no Puritanes . Briefly , to sum up all ; there is not a beleever , that is any whit acquainted with the Scriptures , but when he hath done any thing amisse : he accuseth himself , if any thing well , he giveth all the praise to God. And indeed , this is the test of a true or false Religion , and may be applyed to each particular Christian : that which teacheth us to exalt God most , and most to depresse our selves , is the true ▪ that which doth most prank up our selves , and detract from God is the false . Nor would their scoffing adversaries , accuse the religious of this crime , were they not stupidly blind , or divelishly malicous ; for how can it be thought that they are pure in their own eyes , when ministers or other faithfull Christians can hardly comfort them , or perswade them of Gods favour , whereas their prophane accusers , snatch the comfort of every promise they heare , as belonging to them , and find nothing amisse in themselves ( as commonly they think best of themselves that have least cause ) yea , how afraid are the one to approach unto the Lords Table ▪ by reason of their unworthines , whereas the other cannot be kept from it : though they are told from the word , that they eate and drinke damnation to themselves , as not d●cerning the Lords body , nor once examining their owne hearts , 1 Cor. 11. 27. 28. 29 30. Sect. 5. I confesse there are a generation ( whom the blind world suspects for religious ) that think too well of themselves , whom the holy Ghost hath well painted out , Pro. 30. 12. Isa 65. 5. Luke 18 ▪ 9. they are as righteous as Christ himself , they cannot sinne , or be n Christ , and then sin if you can ; they neede not ●ray , nor repent , God can see no sin in them , nor be ●ngry with them , &c. namely , your Antinomians , ●ut farre be it from me to acknowledge them religious ; a people who will not allow the Law , either to ●e a schoole-master unto Christ , or for a rule ●o walk by ; yea if I speak for , or spare to speak against these white devils , let my words be underva ▪ ued , and my errors aggravated , for such take the ●eady way to plucke up all piety , and the power of Religion by the rootes , yea , they shame Religion by professing it , and make Gods truth suspected ; ●hough i● men were wise , they would not accuse the sober , for what drunken men do , nor the wise , for what fools do . True , they have a forme of Religion , and a fe●orish kind of zeal , but hear them discourse , and you shall soon see , that an ignorant pride hath frighted them out of their wits ; and that they are a people whom Satan hath reserved for there last times , and violently stirred up to disturbe the peace of our Church , and to hinder that blessed reformation ( so much fought after , and hoped for ) which nothing could hinder so much as errors on the right hand , and Satans transforming himself into an Angel of light . ● Cor. 11. 14. And so much to prove that the accused doe not in the least justifie themselves . Now bring we their accusers to the tryall , and you shall see it is far otherwise with them . As , Sect. 6. First , How common is it with all that are in their natura●l condition , that are scoffers at Religion , or that at any time use the name Puritan in ●●risi●n ; to have all their thoughts , yea and their words too , taken up with other mens faults , and their owne perfections , Luk 18. 11. &c. yea whatsoever their words and actions be , they thanke God they have good hearts , and mean aswell as the best , and they have so strong a faith , that they never doubted in all their lives ; yea it were pitty they should live , if they did not beleeve in Christ , and hope to be saved by him : never considering how that perswasion only which followes sound humiliation , is faith : that which goes before it , presumption : for as Saint Ambrose speaks , none can repent of sin , but he that , beleeves the pardon of sin , nor none can beleeve his sins are pardoned , except he hath repented . No they have not the wit to know that as faith is ▪ wrought by Gods spirit , so where it is wrought it brings forth the fruits of the Spirit , mentioned Gal. 5. 22. whereas presumption , as it is of the flesh , so it brings forth the fruits of the flesh , vers . 19. But the better to know the purity of their hearts , Aske them , are you proud , ( a good question to try whether a man be spi●●tuall , and his knowledge experimentall : whether he be acquainted with his own heart &c. ) they will answer proud , no not they , none are proud but fooles ; and they hate a proud man &c. And yet it is pride only , mixt with ignorance , that makes the answer , they condemn pride , but it is with a greater pride . Men that care only to seem Christians , if they can get Gods livery on their backs , and his name in thei● mouthes , if they can keep their Church , give an Almes , bow their knee , say their prayers , pay their tithes , and once a year receive the Sacrament ( not caring how corrupt hearts , how filthy tongues , how false hands they have ; they thinke themselves as compleat Christians as live : and that they may out-face all reproofes when the truth is , they are so far from being Christians ; that they have not made one step towards Christianity : for the first step to Religion is to love Religion in another , whereas these men generally hate scoff at and persecute the power of Religion , wherever they perceive it : And doth not God hate them so much more then pagans , by how much they being pagans pretend themselves , and might be excellent Christians . But Sect. 7. Secondly , Let a Minister come to any ignorant worldling ( and such are all that are not Religious ) and question withthem upon their death-beds , about their estate ; or ask them how their soules fare , and what peace they have ; What is their manner , of answering ? ( especially if they have not been notorious offenders ) are they a whit troubled for sinne , either originall , or actuall ? or will they acknowledge themselves to be in a lost condition without Christ ? no ▪ their consciences are at quiet , and they are at peace with themselves , and all the world ; and they thank God no si●ne troubles them ; they have been no m●r●herers , no Adulterers , no common drunkards , neither have they been oppressours : yea will such an one say , I doe not know that I have wronged man , woman , or child , I have been a Protestant , and gone to Church all my dayes : &c. The middle sort of Christians ( so called ) have a notable way to delude their owne soules ▪ and to put of all reproofes , and threatnings ; namely by comparing themselves with such as are worse then themselves , counting none wicked , but such as are notorious for wickednesse ; as for example , because they are not so drunke as Nabal , they thinke themselves sober : because not so proud as Haman , therefore they be humble : because not so bloodily minded as Doeg , therefore they are mercifull : because not so trecherous as Judas , therefore loyall : because neither Gallowes nor pillory can take hold of them ; therefore they are honest and square dealers . Nor can there be a more plausible deceit ; for as the swarthy compared with the Blackmore , thinkes himselfe fair , so civi●l men looking upon the prophane , admire their owne holinesse . But such should do well to mind what our Saviour ●a●●h , Matth. 5. Except your right●ousnesse exceeds the right●ousnesse of the Scribes and Pharisees , ye shall in no case enter into the kingdom● o● heaven vers . 20. Alasse Tamar was more righteous then Judah , yet was Tamar sinfull enough : and that Justiciary Luk. 18 was not a publican ▪ but he was a pharisee ( like thee ) which was worse : wherefore compare not thy selfe with the worst ▪ to see how far thou art beyond them ●or the thick ●ar●d hear well ●o the starke deaf , and the Pigmies wonder at his stature , whom wee esteem a dwar●e , but compare thy self with the best , and see how far thou art ●hort of them ; the Moone is glorious to a candle , but pale to the Sun , the Lillie white to the wool , but short of the snow ▪ &c. Wherefore thou that thinkest thy selfe charitable and just , compare thy selfe with Zacheus , after thy fourefold restitution , hast thou given halfe thy goods to the poore ? Thou that holdest thy selfe zealous in a cold Generation , consider David : The zeale of thy house hath eaton me up : thou that art humble , meditate on Paul ▪ yeelding to them that hated him . That art sober , thinke of the R●chabites , that chast looke upon Joseph , tempted and solicited by his honourable m●stris . Though thou mayest be free from many sins , without being beholding to thy selfe : As what wonder is it , if a dumbe man be no swearer ? an Evenuch no Adulterer ? a Beggar no Broker ? where is no assault there can be no victory . Indeed they will in generall , or in grosse acknowledge , that they are great sinners , but come to particulars , they can hardly tell in what ; they never brake the first Commandement , of having many Gods , for they are no Papists , nor Idolaters ; they never brake the second , for they worship God aright ; nor the third , for they have been no common swearers , only a few petty oathes ▪ not the fourth , for they have every Sabbath gone duely to Church ; not the fifth , for they ever honoured their parents , and are as loyall Subjects as may be , not the sixt , for ( like the young man in the Gospel ) they dare justifie themselves to Christs owne face , that they have kept it from their youth , for they never murthered any man , though others find that they never ●oe without enmity and malice in their hearts , against such as are more Godly and sincere then themselves , but to their unseeing eyes this is no man ▪ slaughter ; not the seventh , for they perceive not how the lust of the eye should be a sin , so long as they lie not with their neighbours wives , not the eight , for ( though they have cosened a ●●●dred indirectly , yet ) they never stole in all their lives ; not the ninth , for they make Conscience of perjury , though none of backbiting and slandering their neighbours ; As for the tenth , that indeed makes them at a stand , till they hear what is meant by thou shalt not covet . And so by consequence , they prove that they did but lie and dissemble , when they acknowledged themselves sinners : for indeed and in truth , they think themselves no sinners , or almost , for like that ruler , Luk. 18. they have kept all the commandements ; vers . 18. to 22. and therefore if they be not rancke puritanes , there are none alive . But , Sect. 8. Thirdly , admit you take them in the very act of sin , that they cannot deny it ( and yet I have heard sundry of them , when reproved for swearing , deny that they did swear ) they will either justify themselves in it , like those hypocriticall Iewes , Mal. 3. 8. 13. 14. 15. and Saul , 1 Sam. 15. 18 , to 22. or secondly with Iephta , Judg. 11. 35. Ahab , 1 King. 18. 17. and the same Saul , they will shift it off to some others , 1 Sam. 15. 20 21. or as Adam shifted off his sin to Eve , and Eve to the serpent , Gen. 3. 12. 13 ▪ and for want of better excuse , their callings , the times , or their naturall inclination , and so covertly God himself shall bear the blame of their sins , as Adam when he told God , the woman which thou gavest to be with me , she gave me of the tree , and I did eate ; so slylie and covertly laying the fault upon God. Gen. 3 12. Fourthly , If their sins be not scarlet , or gya●tlike sins , they will by subtile distinctions make them ●o sins , at least not worth repenting of , like the Scribes and Pharisees , who thought it lawfull to swear by the Temple , though not by the gold of the Temple : by the Altar , though not by the offring upon the Altar , &c. Matth. 23. 16. to 23. As for example , how many of your civill honest men , think they may swear by petty oathes ? as faith , troth , and the like ? so they swear● not bloody oathes , as damne me , &c. commit small sins , as tell a lye , deceive a little , drink as much as they can well carry a way , Requite an evill turn with the like , so it exceed not ; to be charritable with their masters goods , wastfull with their parents , to rob the King of his customes , to compound with Creditours for ten shillings in the pound , when they are ablé to pay all ; in bearing witnesse , to speake so much truth as may make for the Plaintiffe , though they conceale what makes for the defendant , spill their seed upon the ground like Onon , Gen. 38. 9. 10. ( a common , but a most foule sinne ) so they commit not fornication in act , with a thousand the like , which I reckon amongst the number of small sinnes : not because they are so ▪ but because blind worldlings are apt to count them so . Sect. 9. Fiftly ; As for evill thoughts , vaine , and unprofitable words , for the evill which cleaves to their very best actions : Or for sinnes of Omission , as the want of Faith , and Love , and Repentance , want of the true feare of God , the neglect of preparation , and profitable hearing , of praying , and reading in their families , of instructing their Children and servants , of sanctifying the Sabbath , and seeing that all under them doe the same , their unfruitfulnesse under the meanes of grace , their not fearing of a lye , an oath , and a hundred the like : they thinke they neede not be humbled for . Yea , they account the care of these things , but as the tything of mint and cummine . But they shall once know ( and deerly pay for it eitherwith teares or torment ) that only to refraine evill , unlesse they hate it also , and doe the contrary good , is to be evill still . For when the truth of obedience , and power of godlinesse is wanting : what difference between an Iseraelite , and an Ishmalite , a circumcised Hebrew , and an uncircumcised Philistine ; a baptized English man , and an unwashen Turke . Christians are bound to shine out as lights , by a holy conversation : To gloryfie God , and to winne others . To admonish their brother when he doth amisse , to be able to give a reason of their faith and hope 1 Pet. 3. 15. To grow in grace daily , for as he is a Cain that sayes , Am I my brothers keeper : So he is an Esau , who sayes in respect of spirituall things ▪ I have enough my brother , for not a child in Gods familie , leaves of growing in grace : till he is growne up into glory . And a strange thing it is saith Chrysostome , that a Physitian , a Shooe-maker a Taylor , and generally every Artificer , is ready and able to render a reason in defence of his profession and trade , and yet many Christians , ( even Parents and Masters , and Magistrates ) cannot give an account of their religion . Sect. 10. Sixtly , They are so farr from being convinc'd of the sinfulnes of their ordinary evil thoughts , word● ▪ and actions ( though a very thought , may be unpardonable : as Simon Peter intimates to Simon Magus ▪ Acts 8. 22. ) that they thinke they doe well ; and deserve praise for the foulest sinne that can be committed : namely for persecuting Christ in his members . Witnesse Bishop Laud , Wren , & their fellowes , when they have beene examined . Nor is this the case of a few , but of all naturall men . Nor of the meanest , simplest , or uncivill●st , but principally of the greatest and wisest , and learnedest Civilians , and Moralists . Yea who have beene so active and forwards , as some hundreds of Preachers , and Prelates in this land . And not only with tongue persecution , in rayling upon , slandering , and nick-naming all godly Christians , and preachers , even out of the pulpit , and that in words of Scripture , ( which shewes a reprobate judgement ) but even excommunicated , arraigned , imprisoned , whipt , ▪ beggered , branded , banished , dismembred , and in the end , when all would not beate them off from Christ , and from keeping a good conscience , killed them . Yea , how many of these Bishops , and Clergie men , have been the incendiaries of this bloody , and worse then salvage war , in all the three Kingdomes ? meerly out of a mortall hatred , and enmitie which they beare against zealous Christians ? their sincerity and the power of religion . In which they but fulfill those words of our Saviour . Luke 21. They shall put you out of the Sinagogues , persecute you , imprison you , and kill you for my names sake . vers . 12. and in all , thinks that they doe God good service . John 16. 2. So far are they from thinking the worst of murthers a sin . And no wonder , when St. Paul tells you , that it was his very case , so long as he was in his naturall condition . Acts 26. 9. and 1 Tim. 1. 13. Sect. 11. Seventhly , So far are naturall men , from seeing their sinnes , or desiring to see them , that if a Minister in discharging his duty , shall but deale plainly with them , in laying open their sinnes , and declaring the judgements of God due unto the same . powerfully applying it to their consciences , they will persecute him for it , even to the death , as the Jewes served our Saviour . John 7. 7. and all the Prophets before him , and Apostles after him . Pro. 15. 12. Amos 5. 10. Mat. 23. 37. Gal. 4. 16. 1 Thes . 2. 16. Acts 4 17. 18. and 7. 27. and 19. 28. 1 Kings 22. 8. John 3. 19. 20 ▪ 21. And so you have it proved , that all naturall men justifie themselves more or less , and thinke they are pure and without sin . But heare the reasons of this their miserable mistake , and you will the lesse wonder at it . Sect. 12. In the word of God I find 7. reasons thereof . 4. Negative . 3. Affirmative . The reasons Negative are these . 1. The deceitfulnesse of their hearts . 2. They are unregenerate . 3. they want the eye of faith . 4. They are not vers ▪ d in the Scriptures , nor have they the spirit to convince them of sinne . The affirmative reasons are these . 1. Sinne 2. God in judgement 3. Satan further blinds them . that they cannot see their finfulnesse . Only observe by the way , that the foure first reasons , are applyable to all naturall men , even the civillest and wisest of them , the 3 last pertain chiefly to the obstinate and superlative in sinne , in whom this ignorance , and blindnesse is much increased , for there are Three de ▪ grees of ignorance . 1. Naturall , which is the effect of Originall Sinne. 2. Adventitious , which is accompanied with actuall ▪ Sinne ▪ 3. Habituall , which arises from the excesse of Sinne. But least in handling all of the● , I should tyre my Reader , I will in a few words give you the sum of all . Are they unregenerate ( as none can deny ) then there is a mighty and vast difference between naturall men , and the regenerate in many particulars . I le give you an instance or two well worth your observing . Naturall men in Scripture , ( for I will lay downe their severall Characters in the very expressions of the Holy Ghost ) are said to have Vncircumcised hearts , Jer. 9. 26. Rom. 2. 29 Grosse hearts , Mat. 13. 15. Brawny hearts , Isay 6. 10. Fatt hearts , Acts 28. 27. Hearts without feeling , Eph. 4. 18. 19. Foolish hearts . Rom. 1. 21. Bl●nd and darke hearts , Rom. 1. 21 , Beasts hearts , Dan. 4. 16. Jer. 51. 17. Dead hearts , 1 Sam. 25. 37. No hearts , Hosea 7. 11. Evill and wicked hearts , Gen. 6. 5. and 18. 21. Vncle ane hearts , Ezek. 14. Impure hearts , James 4. 8 ▪ Hearts Slow to beleeve , Luke 24. 25. That cannot repent , Rom ! 2. Fained hearts , Jer. 3. 10. Pro. 11 ▪ 20. False hearts ▪ Jer. 5. 23. Deceitful hearts , Jer. 17. 9. Devided hearts , Hosea 10. 2. Double hearts , 1 Chron. 12. 33. Psal . 12. 2. A heare and a heart , Jer. 32. Proude hearts Deut. 17. Froward hearts , Pro. 11. 20. Stubborne hearts , Hosea 13. 6. Obstinate hearts , Jer. 52. Hard hearts , Exod. 9. 12. And Stony hear●s , Ezek. 11. 19. Whereof not a few by custome in sinne harden their owne hearts , Deut. 15 ▪ 7. Heb. 3. 8. Pro. 28. 14. Yea ▪ make them as hard as an Adamant , Zach. 7. 12. Least they should heare the Law , and be converted by ●he Gospel , Isay 6. 10. where upon God in judgement hardens them , Exod. 7. 3. 22. and 10. 20. and 14. 8. so making them more hard and brawny , Isay 6. 10. John 12. 40. Whereas on the contrary , God circumciseth the hearts of his children that beleeve in him ▪ and of stony hearts makes them fleshie and soft ▪ Ezek. 11. 19. Rom. 2. 29. Yea , taketh away the stony hearts out of their bodies , and giv●th them new hearts . Ezek ▪ 36. 26 ▪ even pu●ting a new spirit into them . Ezek. 11 , 19. Besides , he so farther softens them , that they become like m●lling wax . Psal . 22. 14. then op●ns them to heare and receive his word . Acts 16. 14. 1 Sam. 10. 26. Yea he wash●th them from wickednes ▪ Jer. 4. 14. cleanseth them , Psal . 73. 13. purifies them by faith , Acts 15. 9 ●nd sheds his love abroad in their hearts by the Holy Ghost ▪ Rom. 5. 5. And having thus prepared them ▪ he writ●● his law in their hearts , Jer. 31. 33. Heb. 8. 10. and 10. 16. And put s in them such a filiall feare of his name , that they shall never depart from him . Jer. 32. 40 , Whence they are said by the Holy Ghost , to bee pricked in their hearts , Acts 2. 37. To set and apply their hearts to understand his precepts , Pro. 2. 2. Dan. 10. And to seeke him with their whole hearts , Psal . 119. To have perceiving hearts , Deut. 29. 4 To lay up his word in their hearts , Psal . 119. 11. Yea to have it written in them , Psal . 37. 31. And to keep his commandements in their hearts . Pro. 3. 1. & 4. 21. To have ▪ contrite hearts , Psal . 34 18. Repenting hearts , Rom 2. 5. . Faithfull and beleeving hearts , Rom. 10. 9. Willing hearts , Exo. 35. 5. Meeke , humble and lowly hearts , Mat. 5. 3. to 6. and 11. 25. To have stedfast , Isay 38. 3. stable , Heb. 13. 9. Wise , Pro. 18. 15. and understanding hearts , 1 Kings ▪ 3. 12. To have single hearts , Ephes . 6. 5. Sincere hearts , Gen. 20. 5. True hearts , Heb. 10. 2● . Honest and Good hearts , Luke 8. 15. Pure hearts , 1 Peter . 1. 22. Mat. 5. 8. Cleane hearts , Psal . 51. 10 ▪ and ▪ Perfect hearts , 1 Kings 8. 61. Psal . 101. 2. Isay 38 ▪ 3. And what can be further said , whether in praise of the owne , or in dispraise of the other . But take another instance , for our scoffing Adversaries will never be sufficiently convinc'd ▪ untill God gives them new hearts . Sect. 13. Secondly , As the regenerate and unregenerate , beleevers and unbele●vers differ in their hearts , so no l●sse in their sight and knowledge of spirituall things . Whence all men in their naturall condition are said by the Holy Ghost to be blind and in darken●sse , Psal . 69. 23. John 12. 40. Matth. 4 ▪ ●●6 . and 15. 14. Eph●s . 4. 18. 19. and 5. 8. 1 Peter 2. 9. Whereby is meant the darkenesse of their understandings . To bee Foolish , Isa . 56. 10. Rom. 1. 21 ▪ 22. Jo. 3. 19. Ignorant , Jer. 4. 22. Rev. 3. 17. Drunken and Asleepe not knowing what they doe . Luke 23. 34. Mad , Luke 15. 17. 2 Pet. 2. 16. No better then Beasts , in their knowledge of spirituall things , Jer. 51. 57. Psal . 49. 12. As the Horse and Mule which perceive nothing , Psal . 32. 9. Acts 28. 26. And as if this were too little , many of them blind their owne eyes with their wickednes , Psa . 2. 1. to 17. prejudice , 1 Cor. 2. 8. Yea , winke with their eyes , that they may not see the truth . Mat. 13. 15 ▪ Acts 28. 27. Whence God in judgement gives them the spirit of slumber , eyes that they should not see , and eares that they should not heare , Rom. 11. 8. Yea , shuts up their eyes , Isay 6. 9. 10. and blinds their minds . John 12. 40. And delivers them up to the prince of darkenesse to be further blinded . Psal . 69. 23. Ephes . 6. 12. Whereas on the contrary , God opens the eyes of beleevers , Isay 42. 7. Acts 26. 18. To see the wonders of his law . Psal . 119. 18. Yea , gives them the spirit of wisedome and revelation to teach them all needfull truths , Ephes . 1. 17. 1 Cor. 2. 10. Whence they are said in Scripture , to have their eyes in their heads and open . Eccle. 2. 14. And to have . seeing and enlightned eyes , Ephes . 1. 18. and called children of the light & of the day , 1 Thes . 5. 5. Counted a Sober Wise , Knowing Vnderstanding people , Deut. 4. 6. And that increase in knowledge daily . pro. 4. 18. And many the like expressions mentioned in the word of God , which I purposely omit . Sect. 14. Which being so ; were the same but truly beleevrd , rightly applyed , and seriously considered ( As O that men would but beleeve the word of God to be Gods word ! ) it would soone put an end to all strife , cure scoffers of their prejudice and misprision , and make them love where they hate , and hate where they love , but this is the gift of God alone . Wherefore I crave no more of thee but to minde what hath been spoken . If it be thus , that so long as wee remaine in our naturall condition , we have eyes and see not , cares and heare not , hearts and understand not spirituall things , as Christ himselfe plainely affirmes , Mat ●13 . 15. and his Apostle , Acts 28. 27. and before them both the Prophet Isay chap. 6. 9. 10. And that we are only bent to follow the way of our owne hearts , Isay , 57. 17. which are deceitfull above all things , Jer. 17. 9. How is it possible the naturall man , should be truly sensible of those swarmes , those litters , those legions of evill lusts and cogitations that lye lurking in his heart ? No this is only proper to the regenerate man , who daily communes with his owne heart , Psal . 4. 4. brings it to the rule of the Law , which is holy , just and good , Rom. 7. 12. hath the light of the Gospel , Luke 1. 79. and the spirit of God to teach him all things , 1 Cor. 2. 10. and who is in continuall combate , betweene the flesh and the spirit , Rom. 7. chap. Gal. 5. 17. For it requires thel ight of grace to see , even the dust and cobwebs , but to discern the smallest moats of evill in the houses of our hearts , the Sonne of Righteousnesse must first arise in our soules , Againe , if their hearts be ●ncircumcised , brawny , hard , &c. they cannot feele sin . If they are ignorant , foolish , no better then beasts in understanding . If they be blind , drunke , and in the darke . Yea , if they be starke dead in sin and in soule , they can no more see the spirituall corruption of their soules , then a blind Aethiopian can see his blacknesse , or then one in the darke can see his foulenes and deformity , or then a dead man can feele the waight of a burthen , when it is laid upon him . Sect. 15. True it is that Korah and his company ( not for want of ignorance ) will compare themselves with Moses and Aaron , and those shallow headed verbalists , Acts 17. 18. will undervalue St. Paul , not thinking him worthy to carrie their bookes after them for learning , because he doth not in like pompous ostentation set forth himselfe , but it is only in conceit wherein alone pride consisteth . Secondly , it cannot be denied , but many naturall carnall , yea vicious , wicked men , have inlightned heads , and flueent tongues ; as had Balaam , and Judas , a●d Paul before his conversion , and the Scribes a●d Pharisees , but their hearts remaine darke and foolish , as is plaine by Rom. 1. 21. 22. 25. 30. John 3. 10. whence even the wisest of them , are called by our Saviour fooles and blind , Mat. 23. 16. 17. 19. 24. 26. and 27. 3. 4 5. 2 Pet. 2. 16. And take this for a rule , he that hath but a shew of holinesse , hath but a shew of wisedome . There is no knowledge , to the knowledge of a mans selfe , nor no knowledge of a mans selfe , to the knowledge of his owne weakenesse . Nor doe wee know , that untill we can discerne sinne in every thing we thinke or speake , or doe , and still the more of either grace or wisedome we have , the more wee know our sins and wants . Thirdly , I grant also that the most beefe brained Sensualist , is wise enough to see small motes in others ( especially in the godly ) though they cannot discerne their owne beames , as our Saviour shewes , Mat. 7. 3. But this is no priviledge , but a miserie springing from the deceitfulnesse of their hearts ; and which aggravates their offence so , that it leavs them without excuse , and will make them speechlesse as the great day of their accounts . Fourthly and lastly , it is acknowledged , that a beggar may dreame he is a King , or a Traytor that he shall be crowned when he is to be beheaded , yea , and for the time be as much pleased there with : we have severall presidents for it . The Church of Laodicea could flatter her selfe with an opinion that shee was rich , & increased with goods , & had need of nothing , when yet she was wretched , and miserable , and poore , & blind and naked , Rev. 3. 17. The young man in the Gospel could brag , that he had kept all the commandema●●● from his youth . And that cackling Pharisee , Luk● the 18. 11. 12. could tell God to his face , that 〈◊〉 〈◊〉 not like other men ▪ ( in which the clock of his 〈◊〉 went truer then the diall of his heart , for he was like none that should be saved ) he meant he was not given to this or that sinne , no , he was not like that penitent Publican , for he did this and that duty , for which God was beholding to him , when yet God even abhorred him the most of any . Sect. 16. And just so it fares with these men , they are no dissemblers ▪ yea they hate the hipocrisie of professors , they doe not justify themselves and despise others , like the Puritans , they are not factious , scismaticall , singular , sencorious , &c. they are not rebellious nor contentious like the Brownists and Anabaptists , they pay every man his owne , and doe no man wrong , they love an honest man with their hearts , &c. And as touching their faith in Christ , they never doubted in all their lives ▪ nor were they ever troubled in mind , as many scrupulous fooles are , and yet poore soules , they are wretched , and miserable , and poore , and blind , and naked of all spirituall indowments . For ( besides that God preferreth the penitent Publican , that trusted in his mercy , before the proud Pharisee , that trusted in his owne merits , Luke 18. ) what saith St. Austin most excellently . There is no true vertue , where there is no true Religion , and that conscience which is not directed by the word , even ▪ when it does best , does ill , because it does it not in faith , obedience and love . Nor will God accept of any action , unlesse it flowes from a pious and good heart , sanctified by the Holy Ghost . Yea , civill honesty , severed from true piety , humilitie , saving knowledge , sincere love to God , true obedience to his word ▪ justifying faith , a zeale of Gods glory , and a desire to edifie and win others , God will neither accept nor reward , but account of their morall . vertues but as shining or glistering sinnes , because they spring from ignorance , infidelity , selfe love , and other carnall respects . Yea thy best services , as praying , and fasting , and receiving , and giving of Almes , &c. unlesse they be done in faith , obedience to the word , and that God may have glory thereby , are no better in Gods account , then if thou hadst slaine a man , or cut of a dogs neck , or offered swines blood , or blessed an Idol , as himselfe affirmes , Isay 66. 3. And many examples prove , namely , Caines sacrificing , 1 John 3. 12. the Jewes fasting , Jsay 58. those reprobates preaching in Christs name , and casting out of Divells , Mat. 7. whose outward workes were the same which the godly performed . As for instance , Paul a Pharisee , was according to the righteousnesse of the Law unreprovable , yet if Paul had not gone from Gamaliels feet to Christs , he had never been saved . Two things are required in a good worke , the meritorious part to get Heaven , and the satisfactory part to escape Hell : Wherfore trust not to thine own righteousnesse , for as yet thou art in thy blood , Ezek ▪ 16. 6. And hast to answer not only for thine originall guilt , ( for we are all by nature as liable to Adams forfetute , as the heire is liable to his fathers debt ) but for every thought , word , and action of thine from thine infancy , for untill thy sinnes even drive thee to dispaire of all other helpes , Christ can profit thee nothing as himselfe affirmes , Mat. 9. 12. 13. Luk. 1. 53. Gal. 5. 1. to 7. And the sole perfection of a Christian , is the imputation of Christs righteousnesse , and the not imputation of his owne unrighteousnesse . Rom. 10. 4. For as Christ was a sinner , only by imputation of our sinnes , so we are just , only by the imputation of his righteousnesse . Our good workes cannot justifie us ▪ or deserve any thing at all at Gods hands , it is only in Christ that they are accepted , and only for Christ that they are rewarded . Yea , the opinion of our owne righteousnesse , is so far from saving us , that it keeps us from being saved , as is evident by Marke 2. 17. and Luke 1. 53. Sect. 17. Whence it is ▪ that the more unrebukable any naturall man is , the greater is the difficulty of his conversion . For doth not experience shew , that as nothing is more easily broken then that which is most hard , so notorious offendors , are nothing so hard to be convinced and converted , as the civilly honest . The civill ●usticiary is like the young man in the Gospel , that supposed he had honestly kept all the commandements , who when he was bidden to follow Christ turned his backe upon him . But the loose Libertine resembles Matthew the Publican , a notorious sinner , who was no sooner called , but he left all and followed Christ . Indeed there is small hope of either in the case they are in , because they see not their need of Christ , neither can they have the least share at all in him , untill with St. Paul , they see themselves the greatest of sinners , find themselves in a lost condition , and utterly dispaire of all other helpes , as they may see Marke 2. 17. Luke 1. 53. And indeed this conceited righteousnesse , or this opinion of being in case good enough , is the cheife and only cause of all unrighteousnesse , and many a man had proved good , if he had not so thought himselfe . But no soule can be so dangerously sick ▪ as that which is least sensible of its being sicke . Neither is there a poorer wretch upon the face of the earth then such a I●●odi●ean that brags he is rich and wants nothing , ●evel . 3. 17. only he is pus● up and knowes nothing , 1 Tim. 6. 4. Yea , this puts him out of all possibilitie of being bettered , for what we presume to have attained , we seek not after . A man must know himselfe sicke , before he will seeke to the Physi●ian , Yea , the sight of our filthinesse , is the very first step toward clea●nesse : Untill Paul was humbled to the very ground , even trembling and astonied ▪ he never asked Jesus of Naz●reth , what shall I doe , Acts , 9 ▪ 4 ▪ 5 , 6. Nor is a man fit to heare the soft voice of ▪ evangelical mercy , till he is wrote upon by the gusts and flashes of the Law. Nor are they in the least degree qualified for that ▪ For admit they heare the Law , ( whenc● comes the knowledge of sinne , Rom ▪ 7 7. ) read and expounded never so cleerly , they cannot understand the spiritualty of it : Because they have a vaile or curtaine drawne over their hearts , which is never taken away untill men turne to the Lord , at which tune it is taken away , as the Apostle most excellently discribes . 2 Cor. 3. 14 ▪ 15. 16. Rom. 12. 2. God must give them repentance , before they can acknowledge the truth , 2 Tim. 2. 25. Whence it is , that naturall men are never a whit , or very little troubled for their sinnes , be they never so many and hainous . Yea , after long custom in sinne , their hearts and consciences are so brawned and hardned , yea , so feared , as with an hot Iron , and cast into such a dead sleep by Satan ▪ that their consciences become meere Idol consciences , even wanting a month to speake , because it wants eyes to see . Indeed as dumb Ministers in the world , goe for good Ministers because quiet 〈◊〉 so ignorant and tongue-tyed consciences 〈◊〉 for good ones , with men of the world , though the time will come , that men shall curse both those ●inisters , and this peace of their consciences for 〈◊〉 them so quietly to Hell. Because if each of these had done his office they could never have miscaried . For forget thy good deeds and God will remember them , remember thy evill deeds , and he will forget them . Sect. 18. Secondly , It is the peculiar office of Gods spirit to convience of sinne . As it is , John 16 ▪ 8. 1 Cor. 2. 10. 12. 15. 16. For as none can behold the Sun but by the benefit of the Sun. So none can know God , nor the things of God , but by the revelation of God , 1 Cor 12. 3 8. Mat. 16 17. Luke 21. 85. God is the Sun of our soules , his word as a sun dyall , in which may bee seene all the letters , either by day or candle light . but to know what a clocke it is , and how the time passes , the Sun must shine . So without Gods spirit we cannotby the word know how it fares with our soules . For whereas sin comes with conception , and some morall principles by education , grace comes only by inspiration , as experience teaches . It is said that Melancton ( having found the word most easily to prevaile with him ) doubted not but his preaching , should doe wonders upon others , but having tryed , he sound and confess , that old Adam was too strong for young Melancton , whence he resolved upon another course , viz. to add unto his preaching , faithfull and servent prayer for them , saying , though our reasons cannot open their eyes , yet God who brought light out of dark●nesse can doe it , and therefore we pray unto him , with the Prophet for his servant . 2 Kings 6. 17 Lord open their eyes . And certainly if arguments , or the evidence and demonstration of reason , drawne from the very word it selfe ▪ could convince the judgements , and change the minds of our malicious adversaries , ther needed no more to be spoken then hath been spoken in the former treatise , and this to cure their Enmity , Prejudice , and Misprision towards Religion , and the Religious . Yea , admit they but minded what hath now been said of this argument ▪ what could they have to object ? For i● the religious ( whem they tearme Puritanes ) are so far from justifying themselves , that their thoughts are chiefly taken up with their owne wants and infirmities , and that they account their v●r● 〈◊〉 , 〈◊〉 as filthyr ●ggs ? And that their 〈◊〉 the 〈◊〉 , do indeed through ignorance and bl●●dues just●fie themselves , and thinke they are pure and without sin ? wh●n they are not in any degree purged from their filthinesse , as hath been plenti●ully proved Let them acknowledge , yea , let all men upright●y and impar●ially confesse , that the reputed Pu●ita●● 〈◊〉 no Pu●i●ane , but that their accuse●s , who rai●e and cry out so against Puritanisme , are every of them both notorious Puritans , and the right heires aparant to him ●ho is the Father of lyes , John 8. 44. For see how scandalous , how slight , how false and forged thi● their accusation is , so are all the residue , as I shall be able easily to evince . For they are no more guilty of the things they are accused , then Benjamin was o● Josephs Cup , when it was put into his Sack. But it is the spirit of God alone , that can convince men both of their sinfullnesse and maliciousnesse . For as meer sence is uncapable of the rules of reason , so reason is no lesfe uncapable of the things that are supernaturall . The true knowledge of the nature and state of the soule , must come by his inspiration that gave the substance . With the spirits helpe , the meanes can never be too weake : without it never strong enough . Wherefore let us importune God the father , ( who only hath the key of the heart ) for his holy spirit , to become their teacher , then shall their understandings be opened to discerne the truth cleerly , as it fared with those Disciples ▪ Luke 24. 44. 45. and their hearts changed as St. Pauls was ▪ Acts 9. In the meane time , let us pray for them , as Christ for his murtherers , Father forgive them for they know not wh●● they doe , Luke 23. 34. And so much concerning your first Misprision Now let us heare what else you stumble at ? Sect. 19. Question . You have sufficiently satisfied me touching who are , and who are not pure in their owne eyes ; But secondly , they are grieviously accused ● rash judging , and sensoriousnesse ? Answer . I confesse it , but the truth is , not they , bu● their accusers are guilty of this crime also , as it ●a ▪ red between Ioseph and his mistris ; Who grieviously complained of him , when he had more reason to complaine of her . For bring both to the tryall ; and you shall find : that they are the only censurers , who cry out so against censuring ▪ and that those who are condemned for judging rashly , doe indeed but judge justly , and warrantably according to the rule of Gods word . Now that the accused are not guilty , will appeare by many particulars , as First , they are so farre from judging men for appearances , or motes , or some suddaine eruptions , that they neither doe nor dare judge any one wicked for this or that single act of grosse impiety . For admit they seen man once drunke , or heare him overlash with his tongue in a passion , or find him convicted of some foule enormity ; they hold not this a suffi cient ground to conclude him a wicked man , or an Hypocrite , when the maine tenor and course of his life besides , is a continued current of honesty and goodnesse . No , they know and are acquainted with the word , and therefore are better taught then to be so uncharitable . Well may they suspend their good opinion in case of some unexpected misdemeanor , or for lesser evills , either affected , or often repeated , but they know that every bad act , does not denominate a sinner . One act makes not an habit , every vice is a sin , but every sin is not a vice . Once being overtaken with drinke , makes not a drunkard , nor one oath a swearer , nor one falshood a lyar . Yea , a trip in the way , sets a man somewhat the more forward if he doe not fall . One act can no more make a good heart unrighteous , then a trade of sinne can stand with regeneration , for as there are some acts where in the Hypocrite is like a Saint ▪ so there are some ag●ine wherein the greatest Saint upon 〈◊〉 ●ay 〈◊〉 like an Hypocrite . As whi●h 〈◊〉 the Saint ▪ have not once done that ( even after conv●●sion and regeneration ) whereof they are ashamed Y●a ▪ 〈◊〉 ●r a few sinfull acts were a 〈…〉 an Hypocrite , what would become of all the 〈◊〉 ev●n the best recorded in Scripture . And therefore the wise charity of Christians , like the mercy of God● can distinguish betwixt si●nes of infirmity , and the common practice o●si●ne , and esteem men not by a transient act , but by a perm●nent condition ▪ knowing that the tenor or accustomed course of a mans life , his whole conversation must either alow or condemne him before God ▪ not some suddaine ●rruptions . For neither good nor bad at the last day shall ●e judged by every one of his actions , but by all , not according to his ●●eps , but according to his wayes . Jer. 32. 19 Indeed as chariti● in them , does not alow o● ground●e●se ●uspition , so it doth not thrust out di●cretion : They may not judge rashly , but they ought to ju●ge 〈◊〉 As they are not so ove●ly as to take mot●s for beames ▪ so neither are they so partiall , as to account beames motes , least thereby they should foster iniquitie . For to be vices friend , is to be ver●●●●es en●mie , and ●o ●●sti●i● the wicked , is as bad as to condemne the just ▪ Pro. 17. 15. Sect. 20. Therefore , though they will not condemne a man for one single act , or s●●dain accident , yet i● they see the m●in● 〈◊〉 and course of his life to b● wholely vicious and sinfull , they will and may boldly censure him a wicked man. As for example . If we know a man to be a common Drunkard ▪ Isay 5. 22. Heb. 2. 15. Joel 1. 5. Or a con●inuall Sweater . Psal . 10 7. Jer. 23. 10. Exod. 20. 7. 〈◊〉 5. 12. O●●n 〈◊〉 companion of Ha●lo●s ▪ Pro. 7. 10. 1 Cor ▪ 6 ▪ ●5 Or a●● ●●c●stomary Deceiver , Pro. 1. 13. and 20. 17 ▪ and 2● ▪ 6. Or a frequent Slanderer of his neighb●●r D●ut . 27. 24. Psal . 101. 5. Or an open Sabbath b●e●k●r , ( for God hath given the Sabbath as a ●ig●e between him and his , in point of Sanctification , Exod. 31. 13 ▪ to 18. So that he who cares not to propha●e the Sabbath , by that signe , is knowne to be none of Gods people . ) Againe , If we heare a man boast of sinne and mischi●fe , or defend it . Psal . 52. 1. If we perceive that a man makes no conscience of prayer , reading the word , &c. in his fami●ie , Psal . 14 4. and 79. 6. Jer. 10. 25. If we find one to be of a reprobate judgement , touching actions and persons , est●eming good evill , and evill good P●o. 17 ▪ 15. and ●9 . 27. Isay 5. 20. Or ●h●t 〈◊〉 〈◊〉 h●● brother ▪ ●or doing that which i● good ▪ as ●ai● did Ab●ll , 1 Joh● 3. 12. Or to be an affected Scoffer at r●ligion . Gen. 21. 9. 10. 2 Sam. 6. 16 ▪ 20. 21. 22. 23. Psal . 1. 1. Or to lay plo●● , or consult 〈◊〉 others against th● godly , Psal . 83. 2 to 10 Mat. 26. 4. ma●ke the 3 6. Or to be an accus●r of them : Revel . 12 , 10 Levit. 19. 16. Pro. 16. 28. If we heare one ●ejoyce at the secr●t infirmities of the godly , or open scandals of Hypocrites P●o. 11. 13. for none doe so but Gods enemies , as is plaine by 2 Sam. 12. 14. because our brothers fall , is the Devils victory . Againe , If we heare one carp , and fret against the word ▪ refusing to heare it , John 6. 66. and 8. 47. 2 Cor. 2. 15. 16 Pro. 29 ▪ 1. Or to withstand the preaching of it : ● Tim. 3. 8. Acts 13. 10. Or lastly , If we heare a Minister in his preaching , to disgrace or revile the godly : So making sad the hearts of the righteous : Or to ●astifie the wicked , so str●ng●hning them in their evill ●ou●ses , by preaching unto them p●●●● , Eze. 13. 22 ▪ Pro 24 ▪ 24. Vpon any of these grounds , we may boldly censure him a wicked man , and for the present in a damnable condition . And this is warranted by the word of God , for besides that they are sufficiently marked out , and branded by the Holy Ghost for such ▪ in the places before quored . The word else where gives two infallible ru●●s whereby to know and judge of a wicked man. The one is by his ●orkes , the other by his words , the which will be more d●monstrative , if we take this received Axiom along with us , as a ground whereon to build our insuing discourse● ▪ Namely , that Every particular man , is either in his sinnes , unregenerate in the state of nature , and so a wicked man , or else he 〈…〉 the state of grace a beleever , and so the child of God ▪ For there is not a mean betwixt them , Every soule saith Chrysostome ▪ is either the sp●use of Christ , or the A●●lt●●sse of the ▪ Divell . We are either a branch sp●●●g from Adams stock ▪ which drawes sap from that cursed ●oote of death , or else we are transplanted into the vine Christ , and d●aw our sap from him . Now if we draw sap from this vine Christ , its impossible but we should beare the f●uits of the spirit : which are love , ioy , peace , long suffering , gentlenesse , goodnesse , faith ▪ me●keness● , temperance , recknoed up by the Apostle , Gal. 5. 22. 23. And so on the contrary , if we draw sap from nature , and bring forth the fruits and workes of the flesh , which are manifest , as Adultery , uncleanesse , Idolatry ▪ witch-craft , hatred , varience , emulations , wrath , strife , seditions , herisies , invyings , murthers , drunk●nness● , revilings and such like , verse 19 20. 21 ▪ Its impossible but we should be the children of the Divell , for he that committeth sinne , saith our Saviour ( meaning constantly and greedily ) i● of the Divell , 1 John 3 ▪ 8. Which maketh him say to the Jowes , Yee are of your father the Divell , and the lusts of y●ur father yee will doe , John 8. 44. And againe , verse 34 ▪ 39. Where the point is further amplified . And to this St. Paul gives testimony , Rom. 6. Saying , Know yee not , that to whom yee yeeld your selves , servants to obey ▪ his servants yee are to whom yee obey : whether of sinne unto death , or of obedience unto righteousnesse . verse 16. Whence it is , that our Saviour warning us to beware of wicked men ; saith , Yee shall know them by their fruits , Mat. 7. 16. Do ●●n gather grapes of thorns , or sigs of thistles saith he : Even so every good tree , bringeth forth good fruit , but a corrupt tree , bringeth forth evill fruit ▪ verse 17. 18. And in verse the 20. he tells us againe , repeating the same words , that by their fruits we shall know them . Yea , we may know them by their want of fruit : we more then suspect want of sap in the root of a tr●e , if we find barrennes ▪ in the branches . If either it have bad fruit , or no fruit , it is but a dead faith . And the true method of grace is , cease to doe evill , learne to ●oe well . Isay 1 ▪ 16. 17. for as grace enters into the heart ▪ sin goes out , like ●●re out a vessell , when wine is powred in . Or as it fares with Women , that having once conceived cannot admit of a second conception , untill they be delivered of the first . They ▪ Saith St. Paul , that ar● Christs have ●ru●ified the flesh , with the affections and lusts , Gal. 5. 24. But more fully to the point i● hand , is that 2 Tim. 2. 19. The foundation of God remaineth sure , and hath this seale : the Lord knoweth who are his [ and that we may know likewise who are his , it followeth excellently ] Let every one that calleth on the name of Christ , depare from iniquiti●● Words and actions expresse our hearts to men : thoughts to God. So that this is one infallible rule , which the word of God hath set downe whereby in many cases , one man may know and judge of another : for the tree is knowne by his fruit . Mat. 12. 33. Sect. 21. 2. The second rule is by his words , and this is no l●sse infaliable : for out of the abundance of the heart the mouth speaketh , Mat 12. 34. A good 〈◊〉 saith our Saviour , out of the good treasure of his heart , bringeth forth good thing● ; He will be as carefull , of what commeth out of his mouth , as what enters into it , and as circumspect ▪ to keep his speech free from obs●enety , and prophanesse as his meat from poyson He will either ●e silent , or his speech shall be better then silents ▪ Yea , his tongue usually , as being tou●ht with a coale from the Altar : ministreth grace unto the hearers , and warmes the affections of the standers by . Whereas contrarily , An evill man out of the evill treasure of his heart , bringeth forth evill things Mat. 12. ●5 . Yea , his tongue is so set on fire from hell : James 3. 6. that your eares willglow ▪ t● h●●r him . For for the most part he utters nothi●● but 〈◊〉 and filthy language , 〈◊〉 with o●ths ●nd untruths . Yea , it is much if oat●s s●riv● no●●or n●mber with words , scoffes with oathes ; ●nd v●ine 〈◊〉 wi●h both ▪ So that their very sp●e●h ●ewra●●th them , as she said to Peter , and Sir Thomas Moore to 〈◊〉 or as Austine of Ciprians stile . For as if it we●● not miserie enough for them to be wicked , except they also shewed it to the world that others might hate them for the same ( and certainly it is both a mercy to us , and a just judgement of God upon them : that their tongues are as bad a● their hearts ) like serving men , they suddainly tell us without asking who ownes them : whether God or the Divell , that Satan , and not the holy spirit beareth ●ule in their soules . For where have you a drunkard , or sw●arer , or lyar , or lustfull person and the like so wise : but he must tell to every one that comes in his company , that he is such an one ; Even as a f●●le ●●lleth every one ●e meers , that he is a foole , Eccles ▪ 10. 3. And indeed as oyl● will not be hid in water : No more can superlative wickednes●● be kept close in the heart . For heare such but speake ▪ and you shall find them to be of the s●rpents broods , ●ither by their swearing , or by their rib●ul●ry ▪ or ●y their venting some way their enmity and m●li●● , against Cods people and goodnesse . Which 〈…〉 how can they blame us for granting wha● they bo●h 〈◊〉 ●nd invite us unto ? Or for indeavouring th●●●ha●●ood , which ( if wise ) they would v●●ue more ●hen ●en thousand worlds . But third●y , 〈…〉 t●eir pas●●on they would but heare reason : B●sides ou● warrant from Gods word , and their inviting us so to doe : It cannot be otherwise in the judgement of nature : for the tongue ( saith Pithagorus ) is the bewrayer of the heart . And a man is by nothing better knowne saith Seneca , then by his communication . The habit of the mind saith Diogines , is best perceived by a mans talking . And Socrates is peremptory , that he who cannot rule his tongue , can much lesse rule his lusts . And another of them , There is the like correspondence between the heart and tongue , that is betweene the bell and clapper . Evill speaking discovers an evill heart : as the striking of the clapper does a broken bell . Yea , It were sencelesse to beleeve the contrary , for is it possible that the fountain should be pure , when the streames which flow from it are ●o corrupt ? Can it be imagined , that one should defile his owne tongue , that he may defile anothers eares ? That he should take the fire of his owne lust , and by the utmost of his endeavour fling it in at the windowes of every soule that heares him , to set them on fire also ? If his heart were not altogether gracelesse ? Nor is this all ; for least this poyson should not hurt , he conserves and sugars his filthinesse in wit : that death may be sure to be swallowed . And that it may enter , and piarce the deeper , he pointeth it with the sharpnesse , and pleasantnesse of invention and eloquence : so becomming a Divell unto men , by turning wit into temptation , and perverting that excellent issue of the soule , to be a factor for the flesh : Yea , to carrie errands of beastlinesse , betweene the inventer and the hearer : so becomming a destroyer of soules , while it foldeth up the sin in sweetnesse . Now well may the clusters of grapes , which grow upon a spirituall vine be hid under the leaves ▪ of temptation sometimes , that they cannot be seen : but it s never knowne that grapes and garicke grow upon the selfe same stalk● . Nor will any man beleeve , good wine to be in that vessell , from whence vinegar is dayly drawne forth . True it is , such an one may flatter himselfe , and boast that he hath a good heart and meaning : what soever men judge of his words . But Satan gulls him most grossely : for besides what hath been spoken , The Holy Ghost witnesseth that there is no fellowship between● light and darkeness● , Christ and Belial . 2 Cor. 6. 14. 15. That the Arke and Dagon , canno● lodge under the selfe same roofe . 1 Sam. 5. 4. And our Saviour Christ tells us plainely , that both good and bad at the last day , shall be judged by their words , Mat. 12. By thy words thou shall be justified , and by thy words thou shalt be condemned , verse 37. Yea , how light soever thou makest of them , thou shalt give an account at the day of judgem●nt , for ev●ry idle word thou speakest . v●rse 36. Away then with that more foolish then common boast of a good h●art : when the tongue is foule , and the lif● filthy . For when smoake comes forth of the chimny , there must needs be fire on the harth ; when the floods of cor●uption come gus●ing out at thin● ●yes , hands and mouth , there must needs be a fountain within thine heart , which maintaines them . True , we know nothing of thy future estate , or touching Gods decree : what then , It is easie to say whether it be day or night with thee , although wee neither s●e S●n●or ●or Moone . Thou seest not the wind , thine heart , thy brai●es , thy soule : but the noyse and op●r●tion of ●h● wind doe prove it . The panting of the hear● doth expresse it , the thoughts and imagin●tions of the br●i●● does declare it , and life , senc● , and motion , shewes that thou hast a soule in thee . And so much of the first particular . Sect. 22. 2. Secondly nor do they determin of any ones finall estate , be he never so wicked . Well may some sensuall ●gnoramous , or enemie to Religion : who hath no more skill in Scripture , then a beast hath in musicke doe 〈◊〉 calling others that are lesse civill , or more vicious ●h●n him●elfe r●probates . But I never heard a knowing ●h●●s●ian use the Phraise in such a sence , of any 〈◊〉 person . Secondly , 〈…〉 professor of Religion answer a ●c●●●ing 〈◊〉 that sets ●is wi● and learning upon the ●●nters to argue against the t●uth , and floute at 〈◊〉 that he s●●mes to be of a reprobate judgem●nt , in calling good evill , and evill good : Isay ▪ 5. 20. Or oth●●s ▪ that oppose and persecute the truth ; that they ●re ●or the present in a reprobate condition : ( which may be affirmed of all the Elect , before their c●nv●rsi●n ▪ ●t being a true rule , whosoever is co●v●rted shall be saved : but all that shall b● s●ve● are not converted . ) Or lastly , they may happen to t●ll such as are ignorant of the principles of Religion , or such as are meerely civi●l : that they are yet in their naturall condition , and enemies to God. And that they are no way fit to ●ye ▪ before they are able to y●eld a r●ason of the hope that is in them : and can prove a manifest change in themselves , which is a truth undeniable , for except wee be borne againe , we can never enter into the Kingdome of God , John 1. 13. and 3. 3. 6. 1 Pet. 1. 23. Rom. 8. 13. 1 Cor. 15. 50. Gal. 6. 8. 1 John 2. 29. and 3. 9. and 5. 4. 5. 19. Yea , these are not only truths , but ●uch profitable truths , and wholesome Items , such faithfull , friendly and soule saving offices , that had they eyes to see it , and hearts to make use of it , they would more love us for this our love and faithfullnesse ; then Jonathan did David , for his fortitude . And heartily blesse God , that ever they met with such plaine dealing people . I know ( and that by experience ) our e●emies are either so ignorant , that they cannot distinguish betweene these expressions and the former . Or so malicious , that upon all occasions they will wrest our meaning so , as may make most to our reproach . I know also , that it is a dayly slander cast upon th● religious ▪ and beleeved through a combination , and ●onfederac●● of their envie and ignoranc● , that we doe judge them reprobates , & damn them to the very pi● of Hell. And that we are like those passion●te spirits Luke 9. 54. 55. who seeing the Samaritanes , less● cou●tious to our Saviour then they expected : would have fire from Heaven in all hast to consume them . But it i● altogether false , and they who have thus affirmed are bound to repent of it . For first we thinke lesse ●●ale , more ●●arity and discretion fa● better : and doe acknowledge , that his detestation is too deep , who will burne his linnen because t is soul● . Secondly , there is so little truth in the other p●r● of this calumny that I could never yet heare of ●ne ●a● ▪ that ( being a professor of religio● ▪ or any whit verst in the Scripture ) durst in the least measure undertake to determine of any ones fin●lle estate . Yea take one that is the mo●● rashly sensorious and ridged , the most strict , or indiscreet Novice in Christianity that ever was : And he will confesse , that what the most vile are , he ha●h been : and what himselfe is , the other may be before to morrow . As who can be acquainted with the histories of David , Solom●● , 〈◊〉 Peter , Paul , Mary Magdalen , the T●i●f● ▪ &c. And not acknowledge ; that the streames of ●●ue ●●p●ntance ▪ fl●wing from Faith in Christ : wil● w●sh cleane , a●d qu●te remove the foulest sinnes ▪ w●●th●● Th●ft , w●o ●ed●me , pride , murther , persecu●ion of the ●●uth , s●r●●ry , idolatry and the like . Yea , they know from the word , that even the sinne against ●he holy Ghost were not unpardonable , if the partie could but repent ▪ And that Gods mercy is often such , that where sinne most abounds , there grace may as much abound . As in St. Paul , Mary Magdalen , &c. Luther was a Monk● : St. Austin a Mani●hee Yea , one fright changed Sa●l , a bloody pers●cuter , into Paul a most famous Preacher . And not seldome doe they prove the rarest Christians , who have longest continued in Satans service : that they may with double industry , redeeme the time they have lost , and the evill they have committed . As it is o●ten observable in Scripture , that the children of women long barren , proved most famous and excellent . As Sara brought forth Isaac , Rachel Joseph , Hannah Samuel , Manoa Sampson , and Elizabeth John the baptist . Not that any should presume to sinne , or continue in sin , that grace may abound : For we read not of a pardon for such a sinne . Briefly to shut up , and stop the mouth of this slander : Let the malicious know , that as it is with trees whereof some are fruitfull in the beginning of ▪ Summer , some a little after , some iu the midst , and some at the latter end thereof : So it is with Gods Elect , and only they are counted barren , and unfruitfull by us , which beare no fruit at all : neither in beginning , middle or end . Or as it fares with women that are a long time barren . who notwithstanding may afterward prove fruitfull , and happie in child bearing . Though I could say more to make thee ashamed , for so slandering the servants of God , if it were profitable for thee to heare it : But I feare least when I have rescued them , thou shouldest cut thy owne throat with the same weapon . And yet I know no warrant I have , to bawke any particle of divine truth : Wherefore heare it , and in case it doe prove thy bane thanke thy selfe , I am guiltl●sse . The case is this , Thou thinkest we judge every notorious sinner , or malicious Persecuter a very reprobate , though he be but in the midst of his way : But this is so far from truth , that we can call God to witnesse , we dare not pronounce definitive sentence , upon the wickedest man ali●e : though we even see his departure to be never so suddaine , or desparate , knowing that the mercy of God may come , between the bridge and the brooke , betwixt the knife and the throat . And that repentance may be suggested to the heart , in a moment , in that very instant . But this only may be , there is no promise for it . Many threatnings against it , like that Proverbs 1. 24. to 32. little likely hood of it . And certainly such an one , leaves behind him to his friends but small hope and comfort of his salvation . And so much of the second particular . Sect. 23. 3. Thirdly , Neither can it be proved , that any one of them dares judge the worse of another for : what he hath been ▪ provided he is now a convert ▪ For they well know and consider , that the sinnes which went before our conversion , can nothing prejudice us having repented . For true repentance , and faith in Christ : wipes and washes away all the staine and guilt of them , even out of the sight of God , much more should it doe so , out of the sight of men . True they are the greatest of ●inners in their own ●pprehension , or of sinners the chiefe as St. Paul stiles himselfe , but others ought not so to judge of them . For as holy Barnard expresseth it , a sinner upon his repentance , is a sinner and no sinner : A sinner in his owne apprehension , none in Gods account . For which see a booke case or two , Luke 15. 24. 32. 1 Tim. 1. 13. Acts 26. 10. 11. 12. Where we heare the Prodigals father , speaking as sparingly , and gen●●y , and lovingly to him as is possible : but not a word of his grosse demeanors , while the repenting sinner himselfe , thinkes he cannot have tearmes odious enough , wherewithall to aggravate his offences . And the selfe same difference of expression , you have between what the Holy Ghost useth of St. Paul , and what St. Paul useth of himselfe . And surely those sinnes are not ours , whereof wee have truely repented : The skin that is once washed , is as cleane from soyle as if it had never beene foule . And indeed , if the man be new , why should the old names of his sinnes remaine , and be cast in his teeth ? In a mans conversion , Old things are passed away , and all things are become new , 2 Cor. 5. 17. A new life , and a new course should not be disgraced ▪ nor discouraged with the odious rehearsals of a mans old sinnes . Neither does the mercy of our God measure us by what we were , but by what he hath new made us . Otherwise it would be wide with the best , for should the eye of God looke b●cke to our former estates , he should see Abraham an Idolater , Paul a Persecutor , Manasses a Nigromancer , Mary Magdalen a Curtizan ▪ and the best vile enough to be ashamed of himselfe . Now if God have remitted why should we retaine ? why should not we pardon where he doth ? And yet how common is it with our malicious enemies ( when they can find nothing else to lay to our charge ) to cast in our teeth our former failin gs ? resembling the Prodigalls elder brother , Luke 15. 28. 29 , 30. whose evill eye , envyous tongus , churlish and malicious ●arriage , paints them out to the life . Though no great matter ▪ for if the world condem●e us , and God doe acquit us : sinne may grieve and trouble us , but the Divell himselfe shall never hur t us . Sect. 24. And so you have the reputed Puritans practice in point of judging , and sensoriousnesse , with the rules they observe therein ; and the same proved to be just and warrantable from the word . Now see how rash , and partiall their malicious enemies and accusers are in judging of them : and how diametrially opposite they are , to the wise judgement of Christians . As bring them to the tryall , who censure the religious to be the only censurers : It will plainly appeare , that they observe not any one of these rules from Gods word , for 1. First , in stead of judging men according to to their constant and common practice : If they but heare of a professor of religion , for otherwise they hav● no quarrell against him ▪ that through humane frailty , or some strong temptation ▪ does overshoot himselfe , or is overcom● in a fault , at unawares , they are so far from restoring such an one in the spirit of meeknesse , or considering it may ●rove their owne or any other mans case : which is the Apostles caveat , Gal. 6. 1. That for this one , bare , single act , they will most unjustly , and uncharitably , judge him to bee an Hypocrite , and a Dissembler . Yea damn him to the very pit of Hell. An assertion that deserves the rod : for to things impossible , the law compelleth no man : Sa●es my Lord Cooke in his reports . But surely they expect , we should cease to be men so ●oone as we become ●eligious ▪ And that if Christ have once chosen us to be his servants , and given us his spirit and grace : we should thenceforth bee of a pure , and unmixt natu●e . For were they of a right judgement , they would at least know : that this Hagar , or in mate sinne ( though shee have many a How ) will not be ●u●ned quite out of dores . And that it is so bred in the bone , that it will never out of the flesh : till our bones be ready with Josephs bones to be carried hence . For in many things wee sinne all ; saith St. James , James 3. 2. Yea in all things , we all let fall many sinnes : as our owne hearts out of minutely experience can tell us . For though I dare not say , that this or that action is sinne : Yet I dare say there is sinne in the action , bee it what it will : For though wee are perfectly justified by the righteousnes of Christ , and ha●e all graces ( in their measure ) wrought in us , in the very act of our owne conversion : yet our understandings are but in part inlightned , our wills and affections but in part sanctified by the spirit . Neither is it for us to expect a full stature , i● the Cradle of our conversion : For as nature , so grace rises by many degrees to perfection . I grant there is a perfection of parts , and a perfec●●on of degrees : and that the grace that is infused into us at the first is perfect in regard of the parts ; As a Child is a perfect man , in all the parts of a man , but not perfect in regard of degrees , or in the quantity of every part : for we grow up in grace , as a Child does in stature , untill wee attaine to glory , which is grace perfected . God deales in spirituall proceedings as in naturall , ad extreama , per medium : to extreames by the meane . Non nascimur senes : we are not borne old men , but first Infants , then striplings , after that men . Yea the Infant in the Mothers wombe , first liveth ( as Aristotle will have it ) the life of a Plant , then of a sensitive creature , and then last of all of a man. And did not hee , who was God from eternity , and might have beene perfect man in an instant : by many degrees rise to perfection , both of his manhood ; and the execution of his mediatorship , to ●each us the necessity of leasure in spi●ituall proceedings ? Grace in its growth is like the change of a mans haire , from black to gray : or the growth of a Tree , which is not wrought in a moneth , or a yeare , but in many yeares we not perceiving how . It is not with the Trees of righteousnesse , as it was with the Trees of Paradice : which were created all perfect , and full of fruit● the first day . But as in nature there is first a seede , then a Plant , then a Tree , then fruit ( as a mighty Oake riseth of a small Akorne ) so in grace : Wee are conceived of immortall seede , borne of the spirit , bring forth the buds and blossomes of grace : and so go on to perfection ; yearly increasing in the fruits of obedience ▪ We get not at one jumpe into heav●n , nor at one stroake kill wee the enemie . Many are the vices , and imperfections : wherewith our soules ( even from our Cradles , ) have been tapestred : and strive we never so to be rid of them , they will still be hankering about us , for harbor and abode . Well may we overcome those cursed Canamites so : as they cannot rule , and raine in us as in former times : but we shall never utterly expell them , from dwelling amongst us . For doe what wee can , yet still they will be as thornes in our sides , to vex and grieve us . The Regenerate man is not wholy spirit , as the Carnall man is wholy flesh : The flesh will be lusting against the Spirit , as the spirit against the flesh : the one will be tempting us unto sinne , as the other is ever stirring us up to holy obedience . The work of grace ▪ though it doth not suffer Christians to live as they list ; yet it does not inable them to live as they would . It is not so broad as to allow of corruption : nor so narrow but it will permit of corruption . The best Christians in this their state of imperfection ; are like gold that is a little too light : which ne●ds some grains of allowance to make it passe . We must grant the best their allowance , and suply out of our love and mercy , what wee see wanting in them . You have heard of the patience of Iob , saith St. Iames : and we have heard likewise of his fits of impatiency too : but it pleased God mercifully to over look that : whom we might doe well to imitate . And indeed we may aswell expect that a Physitian should never be sick , especially of a mortall disease : as that the holiest , and greatest professor of Divinity , should live without falling into sin , yea the greatest sinne , if God in mercy hinder not . Neither does God expect other obedience from his , then evangelicall . Indeed as the Angels are pure spirits , so also God requires puer worship , and spiritual service of them . But in his Children ▪ he doth not so much behold what we do , as accept of what wee would doe . For ( like a loving Father , to his tender Child ) he accepts affecting , for efecting ; willing , for working ; desires , for deeds , purposes , for performances , pence , for pounds . True the unbeleever , is under the strict rigor of the law , and bound to keepe it , both actually , and spiritually : but the beleever hath Christ to free him , both from that rigor and penalty of it : in whom his failings are pardoned , his affections , purposes , desires and indeavours accepted , as if hee had performed totall obedience . The Lord Christ that worketh in us , both the will and the worke , will accept the will for the worke . and that which is wanting in us , he will supply with his owne righteousnes . An honest purpóse bears out many errors in the eye of mercy , King Asa had divers ( no small ) faults , yet with one breath doth God report both these : The high places were not removed , And neverthelesse A●as heart was perfect . How pleasing a thing is sincerity of heart , that in favour thereof , our just God digests many an error . Hee will not see weakenesses , where he sees truth . There is no cond●mnation ( saith St. Paul ) to them that walke not after the fl●sh , Rom. 8 1. Hee doth not say that have no flesh in them , but which walke not after the flesh . It is the main course of our life , that must either a●●ow , or condemne us ; not some suddain , and particular eruptions . And pitty it were that the best man should bee judged by ●very of his actions and not by all . But how unlike unto God are these men : for let a professor of religion , but once slip in all his life ( As a horse may stumble that has four feet ) even for this single slip ; all his graces , and good parts ( bee they never so eminent and many : and he never so deserving ) shall bee imputed to hypocrisy , and himselfe made the object of all their malice . When perhaps themselves not onely commit the same sinnes , or farre greater : but live in them , without feare , or remorse , or the least desire of amendment , being much like , ( but farre worse then ) Judah , who condemned his daughter in law Tamar , to be burnt for being with child : but never considered his owne greater crime , first in detaining her from m●rriage , secondly in seducing her with bribes to pl●y the whore , and lastly in acting that foule sinne with her . Genesis 38. 24. to 27. Or the Scribes and Pharisees , who used to lay heavy burdens upon other mens shoulders , when themselves would not move them , with one of their fingers . Matth. 23. 4 : Nor doe they rest here , for Sect. 25. 2. Secondly , they will judge one an hypocrite , for the least fayling , or infirmity they can espy in him : although the tenore , and maine course of his life besides , be a constant current of holinesse , and censure the smallest offence , which a Godly man but once commits , more deepely : then the grossest crimes themselves repeate every day . Other mens Gnats with them , are harder to swallow , then their owne Camels . It s worth the observing , how quick-sighted these rash spirits are , in other mens faults , and how blinde to their owne . If a moate bee in their brothers eye ; their eye is still upon that moate , and so much of every act shall bee taken , as will serve for lime-twigs to take us ▪ the rest which cannot but bee well construed , shall ly uselesse and unnoted . Yea even the least over-sight , or indiscretion in a professor , prevailes more with them , to make them speake evill of him , then much good can do to make them speak well of him . Because naturall men , are more apt to dispraise faults in others , then to commend things well done ; and in themselves , to think more of one good deed , then of a hundred bad ones . And whereas the sincere , and upright will pardon many things in others , which they will not tollerate in themselves , these on the contrary , will make the same things punishable in us , which they hold alowable in themselves : as if they would compell us to goe to heaven , while themselves are content to take the other way . Now these men , who can sooner , and more clearly discerne , a moate in anothers Eye , then a beame in their owne : are just like the Pharisees . Who could see more unlawfulnesse , in the disciples plucking a few eares of Corne , and the Palsy mans ●arrying his bed upon the Sabath day , then in their owne devouring of widdows houses , and could better afford themselves , to be the greatest of sinners ▪ then our saviour to be in company with sinners . Yea to murther Christ , then others to beleeve in him . Ioh. 7. 48. Indeede they seeme to be transcendantly Charitable , even lovi●g , and careing for their neighbours more then themselves , resembling some husbands , who care more for their wives honesty then their owne . But the true genuine reason is , these ridged censurers , as they can see another , but not themselves without a glasse ; so they looke to others , not to themselves , and they have much the more quiet for so doing , an evill conscience , beeing like a bad wife , that will either bee gadding abroade , or scolding at home . Sect. 26. But could I prevaile with these men , I would wish them to be sure that what they heare of such a professor be true ; because , First report , and that from the Devils servants : is not a witnes of sufficient credit ▪ to make them passe sentence upon a servant of God. Indeede if thou wilt bee led by report , no marvell that thou condemnest them to the pit of hell ; for thou shalt be told , that such a puritane will not sell a pennie-worth of Aqua-vite , upon a sabbath to save a mans life . That another will refuse to receive mony npon a bond , or morgage to day , being the Lords day ; that he may take the forfeiture , or a good round composition to morrow . That another hath undone such a man by extortion , and sutes , and being desired to let him out of prison , makes answer No : hee shall rot there , for he is a wicked man , and it is Gods will I should punish him . In fine thou shalt be told , that all professors will ly , and Cozen , though they will not sweare , and judge all to bee damned reprobates , who are not of their own sect , with a multitude of the like , Every one of which reports is as true , as that Naboth was ▪ a blasphemer of God and the King. Ieremiah an enemy to the State. Paul a polluter of the Temple . Steeven a destroyer of the law ; all the Disciples deceivers ▪ and Christ himselfe a wine bibber , a Sabath breaker , a seducer of the people , a Belzebub , &c. Which slanders were generally reported , and confidently beleeved in their severall times : as the like are at this present . Wherefore , go not by heare-say , except thou lovest lyes more then the truth . Yea in this case , if thou didst but know what wicked , and malicious hearts some have against the Godly ; and how full they are of the Serpents venom , as being Satans seede ; and partaking of his nature ; thou wouldest acknowledge , that report joyned with the relaters own oath that he saw it , and knows the same to be true : is too weake a ground whereon to build so heavy a sentence , as the imputation of an hypocrite . As I could instance from experience , did not the scripture afford examples thereof , as in the case of Naboth , Steven , our Saviour Christ . &c. But Sect. 27. 2. Secondly , ( For I will yet goe farther with thee ) Suppose thou art an eye and an eare witnesse , of one mans being drunke , of anothers swearing , or lying , of a third convicted of adultry , and the like : Each of them making an holy profession , and shew of godlynesse , yet this is not a sufficient ground for thee to conclude they are Hypocrites : for to conclude any man an Hypocrite , for one or two single acts of impiety , when the tenor and maine course of his life , is a current of honesty and goodnesse , is against the rules , both of Divinity , Physick , Experience and Philosophie , Yea if one , or a few sinfull acts , were a demonstrance of an Hypocrite , what would become of those Champions , and Worthies , recorded in holy writ , where we read that Noah was drunke , that Lot committed incest , that Abraham told lyes , that Ioseph swore prophanely , that Jacob used indirect meanes to get the blessing , that Aaron mutined against Moses , and made a molten Calfe for the people to worship , that David committed both adultry , and mu●ther , that Peter denyed and forswore his master and the like of many other , the deare Saints , and servants of God. My m●ttter leads me to produce these instances the better to aswage their malice , and stop their mouths , who are so rash and uncharitable in judgeing their brethren in the like cases . Nor should I deal uprightly , if I passed them over . But I grieve to thinke , what a desparate , woefull , and contrary use many of them will make of it , for as sundry of St. Pauls hearers , ( Spider like , ) wrested his Epistles , and other Scripture unto their own destruction , 2 Pet. 3. 15. 16. So these being of a serpentine nature , ( a●d Satan by his policie working upon their depraved judgements , and corrupt hearts , ) when they hea●e of the slips and falls of these holy men ▪ will ●o●thwi●h deco●kt the mercy of God into poyson , and appl● them as presi●ents for imitation : yea as warrants for their continuing in their evill courses . For al●hough evill was never made to bee imitated , but goodnesse : yet they will follow them in what they did amisse , imitate none of their vertues , nor once take notice of their repentance . And although God never intended one tittle of his word for a temptation , yet what is recorded therein , of the Saints falls , and his unspeakable mercy ▪ in pardoning the foulest sins , hath proved by accident the losse of many thousan● soules , But let such know , that there cannot be a more grosse , and sottish delusion , for what indeed is an argument of ●eare , they make an argument of presumption in sinning : and what they hope shall excuse them , doth but more properly condemn them , because they had that warning before them . What Pilote that were in his right wits ▪ when he seeth Seamarkes , purposely set to give warning of Rocks , Sands & Shelves where on others have made shipwrack , will take occasion therby to run his Ship upon them : So what wise man , that tenders the safety of his owne soule , when he heareth these examples , which are recorded for our warning wil● not make them as so many monitors to warne him to take ●eed . For if they being so godly , had their slips and falls , let him that thinketh he stands , take heed least ●e fall . Nor will any that have grace , make their sinnes , and the mercy of God in pardoning them , any incouragement to goe on more securely in a sinfull course , but rather a caveat , aud a spurr , to worke out their salvations with fear and trembling , as the Apostle exhorts . Phil. 2. 12. And whosoever doth otherwise , is like w th that foolish builder , Lu. 14 28. to 31. to come short of his reckoning . For their falls are written to raise us up when we are downe , nor to cast us downe when we are up : And appointed for our consolation afterward , not for one presumption before . They sinned that thou mightest not presume , they were pardoned that thou mightest not dispair . Sect. 28. Besides there is a mighty difference , between the same sinnes in thee , and in them whom thou so uncharitably censurest : Namely between entertaining an evill once and often , between falling into sinne , and wallowing in it like a filthy swine , or continuing therein a long time . Between an action and an occupation : between sins of infirmity , and the common practice of sinne : Betweene that which we strive against and grieve for , and that wherein our whole delight is . Between hating what we doe , and our selves for doing it , together with griefe and sorrow afterward : And being glad of it , reioycing in it , boasting of it , yea pleading for it : and applauding our selves for our wickednesse . Between sin prevailing as a Tyrant , and sinne raining as a lawfull Soveraigne . Against the intention , and with full resolution . Between being hunted by sinne and Satan , untill we be overborne by the violence , and strength of his temptations , and our owne corruptions ; and so led captive against our wils and besides our purpose , and contrary to our resolution : and yeelding full consent , yea hunting after sinne , and the occasions thereof : Yea , drawing sinne unto us as with cart-ropes , and committing it even with greedinesse . Between being better , and more carefull afterward , as Peter after his deniall and being hardned through the custome of sinne , growing worse and worse ; because iudgement is deferred and thou hast hitherto scaped punishment . Between yeelding to one sinne , and entertaining all that offer themselves : So adding sinne unto sin , and heaping up wrath against the day of wrath . Between being surprised on the suddaine , when Satan hath us at some extraordinary advantage of time , place , company , &c. and committing it upon deliberation , advisedly , and of set purpose : Yea studdying , plotting , and devising how to make others joyne with us in the same sin . Between rising up againe by true and unfained repentance , being sensible of our owne weaknesse ▪ bewailing the same , carefully looking to our feet , striving to ●un●● more swiftly in the way of righteousnesse , flying ●●to God by fervent prayer , desiring the assistance of his spirit whereby we may be able to mortefie our flesh , and the corruptions thereof , never resting untill we have throughly washed our poluted soules , with the blood of Christ applyed unto us by a lively faith : and willfull impenitencie , joyned with hardnes of heart : Even blessing thy selfe in thine owne heart , saying J shall have peace although J walke according to the stubbornenesse of mine owne heart . Yea the difference is such , that the Holy Ghost in favour of the sinceere and upright : will not vouchsafe to the one the name of sin . As see 1 John 3. 9. Who so is borne of God sinneth not , ( that is with full consent of will ) and what saith the Law it selfe ? If violence be offered to a virgin , if she cry ●ut shee shall not dye : but if she cry not out she shall be punished with death . Deut ▪ 22. 25. 26. 27. Sect. 29. Which being so , may make thee of another mind : that is to thinke much better of them whom thou condemnest , and far worse of thy selfe , 1. Better of them , for no mortall creature can be so vigilant , or Argus eyed : but sometimes he may be surprised by an enemie . Sometimes grace is asleep in the holiest , and wariest breasts , while they are miscaried by their passions to their cost . To be alwaies , and unchangeably good : is proper only to the glorified spirits in Heaven . For in the Church militant here below a man may be a good Archer , though he doe not alwayes hit the marke . Yea , it hath ever been held , that a few times hitting , countervailes often times missing . 2. Worse of thy selfe . For have they committed such and such sinnes , and so broken their promise and vow made unto God in baptisme ? It was full sore against their wils , but thou never hadst the least desire to performe thine : Yea , it hath ever been thy whole delight to breake the same . And certainly he is an honester man , that owing a great sum of money and promising payment thereof , payes what he is able though he fall never so short of it : then he who owing the like sum , & making the like promise , is so far from paying what he should ▪ that he squanders away what he hath , and never intends to pay a farthing . Are their sins in them , great sinnes , as great in them as in thee , what then ? There is sinne in the regenerate , there is nothing but sinne in the unregenerate . Even the Spouse in the Caticles justly complaines of her blacknesse , yet she is faire among other women . Cant. 5. Though the Publican was not simply , and sufficienrly justified : yet he was rather justified then the Pharisee . Our good actions cannot iustifie us , because in them the flesh lusteth against the spirit : Nor yet can our ill actions condemne us , because in them the spirit lusteth against the flesh . Wee are all bound to keep the Law , and might have kept it perfectly had it not been our own fault . But since the Fall we cannot keep one tittle of it : so sinne we mu●t of necessity , and the wages of every sin is death by that law : yet no necessity of dying the death , except we love death more then life . For God in his infinite wisedome and goodnesse , hath not only found out a way to satisfie his justice , and the law ▪ but given his only begotten sonne to dye for us , and to redeeme us , that whosoever beleeveth in him should not perish but have everlasting life . Iohn 3. 16. A mercy offered and a way found out : that may astonish all the sons of men on earth , and Angels in Heaven . But are we beleevers or unbeleevers ? this is the maine of all : for First , God esteemes of faith above all other graces , deeds , or acts of ours ; John 6. 28. 29. Secondly , If we are beleevers , we have Chri●t for our sur ety , and he hath redeemed and delivered us from the rigor and curse of the Law , Gal. 3. 13. and 5. 1. Rom. 7. 6. and 10. 4. Neither are we any longer under the law but under grace . Rom 6. 14. and shall be iudged by the perfect law of liberty , Gal. 5 ▪ 1. James ● . 25. Because Christ hath sufficiently satisfied his fathers justice , for all the sinnes of the faithfull : and paid our debt even to the utmost farthing , Isay 53. 4. 5. 2 Cor. 5. 21. Heb. 9. 26. 1 Pet. 2. 24. Rom. 3. 25. 26 1 John 1. 7 9. Yea if we lay hold on him by a lively faith , our sins are his sinnes , and his righteousuesse our righteousnesse , Jer. 23. 6. Psal . 4. 1. Not that we may sinne the more freely : for even to beleevers the Law is given , that grace may be required : and grace is given that the law may be fulfilled , by us evangelically , for us by Christ ( whose righteousnesse is ours ) perfectly . The Law is a glasse to shew us our spots , the Gospel a fountaine to wash them away . Wee looke upon the Law to keepe us from presumption , and upon the Gospel to keep us from dispaire . True every sinne a beleever commits deserves damnation , but no sinne shall condemne but the lying and continuing in it . Secondly , so our failings be not willfull , though they be manyand great , yet they cannot hinder our interest in the promises of God. For God that worketh in us both the will and the worke : Will accept the will for the worke , and that which is wanting in us , Christ will supply with his owne righteousnesse . He respecteth not what we● can doe , so much as what we would do● : and that which we would performe and cannot , he esteemeeth as though it were performed . Sect. 30. Heare this all you that beleeve , and cry out Oh the depth ! But let all unbeleevers ( such as censure the Saints as before is shewed ) hang downe their heads , and know to their sorrow : That except they become new creature● , Christ shall profit them nothing ▪ Gal. 5. 2. For being out of Christ they are bo●nd to ke●p the whole law . Gal. 5. 3. Or stand liable to suffer the penalty thereof for not keeping it . For though this be the condition of the New Covenant , Beleeve and thou shalt be saved : yet all that they have to trust unto is , Doe this and live , Rom. 10 5. And cursed is every man , that continueth not in all things which are written in the booke of the law to doe them . Gal. 3. 10. And I wish they would seriously thinke of it . Indeed put yee off , concerning the former conversation the old man , which is corrupted through the decieveable l●sts , and be renewed in the spirit of your minds , and put on the new man , which after God is created in righteousnesse and true holynesse : Ephes . 4. 22. 23. 24. and then all the former promises , and priveledges will belong unto you ▪ but not before . And so much to make thee wiser , now to make thee better . Secondly , It may cause thee to sinke down with shame to consider , that thou hast taken incouragement from the sinnes of Gods people , to goe on more securely in thy evill courses . They sinned , and God pardoned their sinnes , not to make others presume to doe the like : but to keep others from presuming on their owne strength , or from dispairing in case they should through humaine frailty fall into the like . Neither did God shew mercy to them , that himself might be more dishonored , but to gain therby more glory to himselfe . As for example , God could have sent Nathan sooner to David , and checked him in his first project of sinning : So had Bathsheba beene chast , Vriah alive , and himselfe guiltl esse of murther : But that almighty wisedome , knew how to win more glory by the permission , then by the prevention . By the permission of one sinne ▪ to prevent milio●s ; how many thousands had presumed on their owne strength , if such a Champion had not falne ? How many thousand , had dispaired in the consideration of their owne misdeeds , and weakenesses : if such sinnes had not found remission ? It is happie for all after times , that we have such presidents : so holy sinners , so sinfull penitents , there falls have taught us by whom to stand . Sect. 31. But to stop thy mouth ( for I have little hope to convince thy iudgement ) I would seriously know ? Whether thou wilt conclude that Noah , Lot , Abraham , Jacob , Ioseph , Aaron , David , and Peter were all Hypocrites : which by consequence thou doest , if perceiving a man to fall once , or twice into some grosse sin , thou presently condemnest him for an Hypocrite . Yea herein thou dost closely maintaine those old and foule herisies of the Catherines , Pelagi●ns , Donatists , Novations , Carpocrations , Jovinians Adamites , the Bagadors in Almaine , Ebian , Giselburtus and their followers : who fondly held that Gods people were regenerate into a pure & Angelical estate : having their wills as free as Adam before his fall . Yea , that they were as innocent and as free from originall , and actuall sinne as Christ himselfe , ( the opinion of our braine sicke Antinomi●ns , and Familists . Which proves thee a Puritan in thy iudgement , though in thy Practice thou art an Athiest . Whereas those whom thou callest Puritans , abominate all opinion of selfe purity and righteousnesse ; as well knowing that nothing can be more ridiculous , nor repugnant to wholesome doctrine , the mercy of God , and a mans owne salvation . Wherefore thou shalt doe well , to be more sparing in thy censures , and more warie whom thou condemnest of hypocrisie . And then being upon a sure ground , that thou hast light upon one that is so indeed , favour him not , but use him as sometimes Jnnes of Court men , doe a Cheat , or a Bayliffe , or worse if thou canst , for thou canst not use him worse then he deserves : For though Hypocrisie comes nearest to vertue , in her outward habit , and deporment : yet shee is the worst of vices . For as the best things corrupted are the worst , so dissembled piety , and fained sanctitie , is double iniquitie , and far worse then open impiety , as St. Austine speakes . And therefore Hypocrites , shall have a double portion of vengeance , the lowest and deepest place in Hell , as our Saviour intimates . Mat. 23. 14. Thirdly , take heed that in calling another Hypocrite , thou condemnest not thy selfe : for so thou doest , if thou art guilty of the same crimes which thou layest to his charge , Rom. 2. 1. 3. And with what judgement thou iudgest , thou shalt be iudged , and with what measure thou meetest , it shall be measured to thee againe , Mat. 7. 2. Wherefore thou Hypocrite First cast out the beame out of thine owne eye , and then thou shalt see cleerly , to cast out the moate out of thy br●thers eye . Mat. 7. 5. When thou seest thy brother slip , first reflect upon thy self , and say with Plato am not I such an one ? or with Austen may not I doe the like ? for he that will cast a stone at an offender , must be free himself : before Samuel doth charge Isra●l with their sinne , he clears his own innocency . 1 Sam. 12. And were it not strange , that the witch should tell the jugler hee hath a bad conscience . Or that the hypocrite should raile at the Player , or the Vsurer challenge the theefe . Or if so , will they not retort this answer , Physitian heale thy selfe ▪ Luke 4. 23. And so much touching the second mistake of these shallow brains , in judging their neighbours . Sect. 32. 3. Thirdly , these rash spirits out of a blind and uncharitable pride , are so desparately censorious , that they will not only count their brother an hypocrite for infirmities ; so resembling Jobs friends : but in case they observe some glorious professor , to f●ll into any notorious scandall , as David did into Adultry , and murther , or prove himselfe an hypocrite , by utterly falling away , as Demas , that turned back to the imbracing of this present world : instantly they conceive a hard opinion of all the rest : and are so forestalled with prejudice against the religious , that they resolve never to ●ee religious so long as they live : for what say they ? these are your professors , these your Puritans ▪ that under a colour of religion , are so ●alse in their words , and so unjust and unmercifull in their dealing , that whosoever puts any trust in them , is sure to be deceived ▪ God blesse mee from their religion &c. So that he does not only condemne the persons of all good men , for the faults of a few that are bad , ●ut their religion too : wherein God himselfe , and ●is word suffers . 1. But O ye sottish sensuallists , are you so ignorant , as to thinke it any new thing ? Hath it beene otherwise in any Age , or state of the Church ? Was Paradice it selfe without a Serpent ? When there was but four persons in the world that offered sacrifice , was not one of them a murtherous Cain ? Of eight soules in the Arke , ( a figure of the Church ) was not one an impious Cham ? Was the house of Ely , without Hophny , and Phineas sons of Belial ? Was not Saul among the Prophets ? And Judas among the Apostles ? Were there not five foolish Virgins , aswell as five wise ? Was there not one Guest at the Lords Table , who had not on his wedding garment ? Is not the church compared in the scripture to a field of wheat mingled with Tares ? To a draw net cast into the Sea , which gathereth of all kind of Fishes good and bad ? &c. How then can it bee expected that the Visible Church now , should be without hypocrites in it ? who pretend to worship God , when they intend no●hing lesse . 2. Againe , is it any more then the holy Ghost hath abundantly foretold , and forewarned us of ? to the end we might not bee offended at the same . Gal. 2. 4. Matth 7 15. and 24. 24. 2 Cor. 11. 13. Rev. 2. 2. Rom. 16 18. Titus 1. 11. 1 Tim. 6. 3. 4. 5 ▪ Yea our saviour sheweth , that there should bee such hypocrites , and so many of them , that if it were possible , they should turne the very elect out of the way : as now they have done thee . Sect. 33. 3. But admit the scriptures were silent herein : What is the Theefe , to the honest man ? or what is the hypocrite to the true religion which he professeth ? Because such a party hath offended , thou wilt slander his religion , and all that professe it . This argues that thou dost it in meer spight , and malice against God , against the children of God , and against religion it self , to make it loathed and abandoned : even as those hardned Jews did , who spake evil of the way of truth before the multitude , to the end they should not receive the doctrine which Paul preached . Act. 19. 9. Or if it be not so , then where as now thou resemblest Orchanus , ( who caused his daughter to bee buried alive , because Apollo had ravished her ) hence forward thou wilt cast the reflex of thy malice , upon those few only who are indeed hypocrites , and not upon righteous men with him : who hate his conditions honestly , as much as thou dost him maliciously . Upon such a mans person , and not upon his profession : for it is not because they are religious , but because they are not religious enough , that men play the hypocrites . Their profession , and purity , is not the cause of their wickednesse ; but their wickednesse the cause of such their counterfeiting profession : For the more deformed any act is , the fairer vizard it still seeketh , and the worse any thing is , the better shew it desires to make . It is a usuall thing for Rebels , to make their Proclamations in the name of the King : And for Pirates when they intend to robbe Marchants , to hang out the flags of other nations , both to scandall them , and conceale themselves . The Infidels in the Primitive Church , would raise mutinies , and up ▪ roares , and then , Father them upon the Christians . The Powder Traitors decreed to blow up the State , and then lay it upon the Puritans , And good reason have they so to Cloake their Villany : for hereby the thief passes unsuspected , while the honest man is hanged in his steed . For the Divel so blinds wicked men , that if an Atheist can but steal Christs livery from one of his servants , and take a purse in it : they will raise Hue and Cry , to attach all that wear the same Cloath ; without any knowledge of the person that weares it , Yea , so far as they dare : their tongues shall be open , against the master , whose livery it is . But how just and equall this is , let any wise man determine . Thou hast heard of , or seene some Wolf , put on sheeps cloathing , to the end he might do the more mischiefe : therefore thou wilt ever after judge all sheep to be wolves . What can bee more sottish , and unjust ? for to reason thus ; such and such a professor of religion is naught , therefore all professors are so , is all one , as if thou shouldest say such and such a Gentleman hath the pox , therefore all Gentlemen have it . Yea thou maist as well , and as justly condemne all societies and callings ; as all the whole quire of Angels , because Lucifer was an Angel. The whole fellowship of the Prophets , because Balaam was a Prophet . The whole company of the Apostles , because Judas was an Apostle . All Philips converts , because there was one Simon Magus among them . All the Christians in the Primitive Church , because there was one Nicholas an heritick of them . Then which , nothing could be more ridiculous , or divelish . Will any wise man condemne the Protestant religion , because there are divers Drunkards , Theeves , and murtherers , who professe themselves Protestants ? Will any judicious person condemne the Art of Physick , because some Mountebancks will needs practise it , Or the Art of Navigation , because some that professe it have made shipwrack ? Wil any man that is in his right sences , conclude a great heap of Gold and Silver , to be base mettle , and counterfair come ; because he finds one bad peece in it ? Or cast away a Ba●ne full of good Graine , because 't is mingled with some offall ? I think not . Why wilt thou then bee so devilish , as to force a Rape on vertue , and adulterate the chast bosome , of spotlesse simplicity , and sincerity : in calling all professors of religion , and practizers of piety hypocrites , and puritanes : because thou hearest of some few that are so . Sect. 34. 4. But to come nearer , in shewing thee thy folly , and madnesse : suppose other men should be of thy wicked mind , and so fore stall themselves with prejudice as thou doest . What would become of religion and piety ? Or if this had been their argument in former times , how many should have stumbled , and fal●e off from the true religion : When David fell into his Adultery and murther . How many at Christianty , when Judas one of Christs Apostles , play'd the Theefe , betrayed his master , and hang'd himselfe : the Gospel being then but a planting . How many at Peters denying , and forswearing his Master ? And so at the like in every age of the Church ? Would not the issue be this , God and reigion should bee utterly forsaken , and the whole World become subjects to Satan , and Citizens of Hell. Wherefore while thou hast time , take heed , and know that the Divel first puts out wicked mens eyes , and then layes blocks in their way , to make them stumble and fall : that so they may dash themselves in peeces . Or rather , God himselfe in justice , suffers these scandals to be given , or these stumbling blocks to be laid : that thou , ( and such others as thou art ) mayst stumble at them , to thy destruction , and break thy soules neck , as 't is Ezek. 3. 20. For when God seeth that nothing will better men , but to Hell they will goe ; and damned they will be , let his ministers and people , mercies , and judgements do what they can : he enters into a resolution to make sure work with them : as If the Lord should speake on this m●nner ; I have giventh m my word and Gospel , it hath been preached among them plenti●ully , and powerfully ; I have sent my ministers , whom I made fishers of men : with their nets , and baits to catch them ; but by no meanes will they be taken in their nets , or bite at their baits , or be caught by their hookes . Neither will they be drawn to Heaven by the holy examples of my saints , and servants . For notwithstanding all meanes , they have beene no whit better , but rather the worse ; more stubborne , more rebe●lious , more malicious : wherefore now . I will lay a stumbling block before them ; I will suffer some noted professor of religion , to fall into some grosse scandalous sinne ; and that scandall of his , will prove such a stumbling block , trap , or gin , ( for so the word scandall imp●ies in the Originall ) that they shall greedily , and eagerly run upon it , and be snared , and held fast for ever getting out againe . For which see sundry Book cases as 1 Kings 22. 20. 21. 22. Matth. 18. 7. 2. Pet. 2. 12. Isay . 8. 14. 15. Nay who knowes , but such a professor at whose life thou stumblest , may be tempted by Satan , and suffered by God to fall ; rather for the ruine of thy soule , and others of thy condition , then his owne . As when the wrath of the Lord was kindled against Israel , he moved David to number the people . 2 Sam. 24. 1. And Satan provoked him thereunto 1. Chron. 21. 1. more to take vengeance of the people , ( of whom seventie thonsand died by the plague ) then of the King himselfe . God may suffer one whom hee deatly loves , to fall into some foule sinne , for his greater benefit : to make him more humble , and wary afterward . It was Peters case : whereas thou art hardned by his fall , and made to protest against thine owne conversion . Bur admit this be not altogether thy case , yet it is a manifest signe , that thou art for the present an hypocrite , and one of Gods enemies . As who but Gods enemies stumbled at Davids fal , because thou hast made the enemies of God to blaspheme , saith the Prophet Nathan . 2 Sam. 12. 14. And indeed all that are friends to God and religion , will be sorry , and grieve when such offences are given . Again hadst thou any grace in thine heart , and wert not blinded by Satan : thou wouldest pick good out of their evil practises : these offences would make thee the more strive , and pray for grace , that thou mayest be able to stand though others fall . What saith David ? They have destroyed thy Law , therefore love I thy Commandements above Gold , yea , above most fine Gold , therefore I esteeme all thy precepts most just , and hate every false way . Psal . 119. 126. 127. 128. Other mens apostacy , could not make him forsake his God , and abandon his religion . Nor will any but hypocrites , be discouraged , and beaten off by others falling . Sect. 35. 4. Fourthly , these envyous Cains will judge men hypocrites for some disaster , or affliction that befals them . Job 13. and 20. 5. Resembling those sottish Barbarians Act. 28. 3. 4. Who seeing the Viper on Pauls hand , said no doubt but this man is a murtherer ▪ whom though hee have escaped the sea , yet vengeance suffereth him not to live . Where note by the way their constancy , and soliddity : before this accident fell out Paul was a God , now he is cursed of God. When sensuall men passe their vardits upon the godly , they are alwaies in extreames . It is incident to Nature to be superstitious , and superstition for the most part judges of the Goodnesse of the action , by the Goodnesse of the successe ; the cause by the effect : whereas contrarily they should judge of the goodnesse of the successe , by the goodnesse of the action , or the intention of that good : tho effect by the cause . Againe if they but heare of one that is troubled in mind for his sinnes ( as commonly all are at their first conversion ) O then they are greater sinners then other men : they have done or committed some strange thing , and God hath found them out . Not being wise enough to consider , that God usually workes joy out of feare , light out of darkenesse and brings us to the kingdome of Heaven , by the gates of Hell. For as when the wicked cry peace peace , Heaven Heaven , hell and perdition are at hand : So when these in their distresse of mind cr● Hell Hell , damnation damnation : Heaven and salvation are at hand . And I wish our confident ones would take notice , that they who never doubted of their salvation , their salvation is much to be doubted of . And that Satan hath none so sure , as those whom he never yet asaulted . For as while Iacob continued under Laban● tyrannie , and would be made his drudge all was well : but when once he begins to flie , he makes after him with all his might : So the Divell , when any one parts from him to Christ , then he is as a Beare robbed of his whelps : and never does he more torment those whom he does possesse , then when he knoweth that he must depart . But let such dunces ( as doubt whether all outward , and inward afflictions happen not alike to all : aswell to the just as to the wicked , to the good and pure , as to the poluted : to him that sweareth as to him that feareth an oath ) to cleere their sight , read Luke 13. 1. to 6. Eccles . 9. 1. 2. Sect. 36. 5. Fiftly , sometimes for want of other exceptions , they will censure us for some bodily blemish , or naturall defect which rather reflects upon the Creator , then the Creature . Wherein they imitate those ill taught Children , 2 Kings 2. 23. who having learnt it from their parents , twitted Elisha with his bald head : forgettiug how God had crowned that head with vertue and honour . Or Peninnah , who continually upbraided Hannah with her barrennesse especially when she went up to the house of the Lord , that so she might both vex her spirit , and hinder her devotion . A small fault you will grant , God having made her barren for his own glory , and her greater good . 1 Sam. 1. 6. 7. 6. Sixtly , They will judge the godly Puritanes , meaning Hypocrites : for things indifferent ( I call them indifferent , because they call them so . ) As if they use a different posture to them , doe sit at the Lords table : or a different gesture , as in case they will not bow to the Altar : or be uncovered at the name of Jesus : or a different Vesture , put not on a white Surplice : or differ from their customes , omit to crosse the forehead in baptisme : to observe an Holy day especially Christmas day as strictly , or more solemnly then the Sabbath , or Lords day ; though God hath said , Six dayes shalt thou labour , and doe all thy w●rke : But th● seventh day i● the Sabbath of the Lord thy God , in it thou shalt doe no worke , Exod. 20. 9. to 12. And many the like Ceremonies , and Superstitious customes . Which not to observe is a great quarrell : Though our Saviours words are ▪ In vaine doe they worship me teaching for doctrines the comm●ndemrnts ef men . Mat. 15. 9. Yea ▪ when one to save a yeares time and labour , in reducing the Bible to heads or common places : devided every verse in it , as made best for his purpose : a Malignant Scoller hearing of it , told him that he was the wickedest man that every lived , and that if there were one place in hell deeper then other it should be his portion . You will thinke it a strange censure , from a Master of Arts , But the Apostle tells you , that as naturall men doe not like to retaine God in their knowledge , so God gives them over to a reprobate mind : And because when they knew God , they did not glorifie him as God , neither were thankefull , they became vaine in their imaginations ▪ and their foolish hearts were so darkened ? that professing themselves to be wise , they became fooles , Rom. 1. 21. 22. 28. But how like the Pharisees are these men ( though poore soules they think themselves of all men , freest from being of there sect ) who condemned our Saviour for using the company of sinners , though it were to convert and save them . And his Disciples for plucking a few eares of corne , though to asswage their hunger . And the Palsie mans carrying of his bed upon the Sabbath , though it made much for the glory of God , and edification of others . I might likewise add to these ; other cases of like nature , and wherein they resemble the Pharisees , that censured Christ and his Apostles , for not washing ▪ their hands as oft as they did eate bread . Mat. 15. 2. And Martha , who censured Mary for not helping her at the feast where her Saviour was a guest : whose answer in Maryes defence may informe all rash censurers : that neither in things lawfull , or indifferent , are others bound to our examples : for as Mary did not censure Martha , for her rising from Christs feet to prepare meat to feed his body , so neither should Martha have censured Mary , for sitting at Christ feet to feed her soule . But I must passe over many things , for you can hardly name that indifferent thing , which they will not censure in a holy man. He cannot in his discourse use either a Hyperbole , or a poeticall fiction , or a Parable , or an Ironiah , or a harmelesse Jest , but he is a most monstrous Lyar. Yea , if he use but a simillitude for ornament , or illustration sake , borrowed from nature or history : they will say he affirmes the matter thereof positively to be true . If they would sound him in any matter of consequence , as ( Saul by his servants did David , ) he cannot answer warily , be it never so truly ; but they will say he equivocates . Sect. 37. 7. Seventhly , ( rather then not censure the religious ) they will accuse them for their vertues , As how common and familiar is it with them to judge our religion puritanisme , our conscience of sinne Hypocrisie , our profession dissimmulation , our prudence policie , our zeale of Gods glory to be pride and contention , out obedience to Gods lawes rebellion to Princes , &c. Yea , what can we doe , or leave undone but they will strangely censure us . First , what evill can we refuse to doe , if we refuse to sweare as they doe , then we make great conscience of swearing but none of lying , therefore are not to be beleeved . They beleeve not others without an oath , because they know how little themselves are worthy of beelefe , and others beleeve not them with an oath , because they are already perjured in breaking their first vow , for if we breake our faith with God , how should men trust us ? Againe , If a man be carefull of his society , they will tax and floute him with stand farther off , for J am holyer then thou . They call piety pride for not going with them to the Taverne , as indeed there is no goodnesse in man , but such will ascribe it to vaine glory : even the beastly Sodemites , thought Lot a proude and emperious fellow , because he was not of their straine , Gen. 19 9. Againe , if a mans conscience be tender , and hee makes scruple of small matters : then he is more nice then wise : yea he is an Hypocrite that straines at a Gnat , and swallowes a Camel , that stumbles at strawes , and leaps over blocks . But if you marke it , they are miserably mistaken , for to themselves only ( who make no difference between Gods lawes , and mens traditions ) is all this applyable . As who are they that both passe this censure and best deserve it ? but the carnall and superstitious ; who honour the Prelates , more then they honour God : and stand more upon their Ecclesiasticall Cannons , then his divine Commands , and fear more their high Commission , then they feare Hell. Apparant hypocrites , that look to small things as the Crosse , surplice , Holy dayes &c. Which are but the commandments of men , and overlook the great things of Gods law ; as the Sabbath , the second commandement , the due administration of the word and Sacraments &c. Yea , where have you a Protestant at large ? Or a Malignant to religion : that is not a meere formalist ? Very Zealous for discipline , and as Zealesse for sound doctrine : All for Ceremony and circumstance , nothing for substance . Yea , the very summe of such mens religion is , either to be verball and superficiall only : as what is their religion ? To say their creed is all their faith : To pay what they must needs all their equity : to give faire words , and some times a farthing to a begger , all their bountie : to take their owne , all their mercy : to carry a formall profession , all their piety : to cry God mercy , all their penitence : to come to Church , and observe the ceremonies , all their conscience . For heare they never so many Sermons , they can go as merryly away with all kind of prophanes at their heeles : as Horses with an empty Coach. Or secondly , In their obedience to bee altogether partiall : making conscience of great matters , with neglect of lesser duties : Or scrupling small matters , with neglect of the main . As First , How many whose consciences will not suffer them to rob by the high way , or break upa mans house in the night ( no such monstrous Camels they dare not swallow ) but in buying and ●elling to over-reach a neighbour a shilling or two , a penny or two , their throats are not so narrow , but these Gnats will goe downe easily enough . How many scorne to beare false witnesse in an open Court of justice ? to be guilty of Pillory , perjury , &c. Yea these be foule things , but to mince the matter , and swear partially for a friend : concealing part of that truth which they are bound to utter : Or so much as might clear the accused : which by consequence makes them guilty of perjury , this they think nothing . Yea , if the case be their owne , they can afford to deliver flat untruths : as out of my small experience of the consciences of your Civil honest men and women : I have known no lesse then ten forswear themselves point blanke in divers particulars ▪ when examined in Chancery , and other Courts . Yea , they think it no small wisdome , rather to trust God with their soules : then men with their estates . the answer of one marchant , that was wiser then my selfe by many thousand pounds . I deny not but many of them , are very punctuall in keeping their words : yea have but their bare promise , you may as much build upon it as upon my Lord Majors Band ▪ much more are their oaths to be taken : And yet they make no more conscience of sinne , as it is sinne : then Herod did of breaking his promise touching Iohn Baptists head . Sect. 38. Secondly , how common is it with them to straine and ●●umble at small sins , and passe over great ones ? like Saul , who made great conscience of eating the flesh of Sh●●p , and Oxen with the blood : but none at all of sucking and shedding the blood of fourescore and five of the Lords Priests . Or Herod , who much scrupled the breaking of an unlawfull oath : but never stood upon cutting a holy Prophets throat . Or lastly those hypocrites the Scribes and Pharisees : who were very punctuall in tything of mint , and annis , and cummin : but neglected the weightier matters of the Law , as judgement , and mercy , and fidelity without any trouble to their consciences . As for instance , They will plead much for order and decency , when none live more disorderly : pretended lovers of peace they are , but profest haters of truth : not to be uncovered at the Name of Iesus , they hold worse then to sweare by the Name of God. They are more severe against the breach of a holy day ( especially Christmas day ) then of the Sabbath . They make great conscience of keepeing holy dayes , but none of keeping those dayes holy . Yea , they will commit more uncleannesse , and be drunk oftner upon such dayes , then any in the Calender except the Lords day . You cannot hyre them to eat flesh upon a Good Fryday , nor to abstain from Adultery upon another day . The precept for keeping of Lent , they more strictly observe : then any in the Decalogue . But how ? They fast from flesh , but feed upon more delicious and provoking meats : Or if they abstaine from all meat ( thereby to merit ) they fast not from one sinne the more . Yea , your Gallants ( who esteem the truth of religion , a disparagement to their greatnesse , and are almost ashamed to say grace to their meat ) so affect a forme of Religion : that going all the yeare besides in Scarlet : yet will for the holy time of Lent put on a black out side , though their soules remain crimson . In all which they resemble the Papists , who forbear allowed Matrimony , and admit forbidden Adultery : Yea , while they vow contenency , they resolve to deflower Verginity . Neither should it be better here , then it is at Rome , ( where the Iewes , enemies to the Name of Christ , doe live in peace ; but the faithfull Christians are burned . And where , in time of Lent , the Shambles are shut ; and the Stues are open ) might these formall hypocrites have their wills . And therefore these are the men that straine at a Gnat , and swallow a Camel. Matth. 23 , 24. And not the religious , who both in small and great matters , walke according to rule : And have great and weighty reasons for their making scruple of the light●est , and smalest sinnes . As Sect. 39. First , Be the sinne never so small , yet God hath forbidden it , and Christ suffered for it as well as the greatest . An evil thought , or a vain word , can no more be justified then a wicked action . The Law is spirituall , and binds the heart from affecting , no lesse then the hand from acting . Yea , it injoines us to shun the very occasions , or least appearances , or first motions of sinne : aswell as actuall sinne it selfe . Besides the committing of the least single sinne , is the breach of the whole Law : Ja : 2. 10. and an offence to that God , who is almighty , in power , and infinite in love : which is ground sufficient to any that truly fear God : who doe not so much scan the weight of the thing , as the authority and goodnesse of the commander . And certainly if the smallest curse of God , be too great to suffer : the smallest sinne against God , is too great to doe . Neither can it stand with repentance , to favour our selves in any one sinne , though never so small : for sound repentance turnes the back upon all sinnes . And saith unto God , as once Ruth to Naomi , Ruth 3. All that thou biddest me , I will do , be it great or small in the worlds account . Now God commands us ( and I pray mark it ) to be pure , 1 Tim , 5. keep thy self pure saith St. Paul to Timothy vers , 22. And blessed are the pure in heart , for they shall see God. Matth. 5. 8. which implies No purity , no blessednes . And likewise to be holy , yea shall be a holy people unto me saith God. Exod. 22. 31. and without holines no man shall see the Lord. Heb. 12 , 14. Yea we are commanded to be holy in all manner of conversation ; even as Christ was holy . 1 Pet. 15. And Paul writing to the converted Corinths , useth these words : The Temple of God is holy , which Temple ye are . 1 Cor. 3. 17 , And again , Seeing we have these premises dearely beloved , let us cleanse our selves from all filthinesse of the flesh and spirit : and grow up unto full holines in the fear of God. 2 Cor. 7. 1. Thirdly , We are commanded to bee perfect , and that as God is perfect : yee shall be perfect as your Father which is in heaven is perfect , saith our saviour . Matth. 5. 48. And St. Peter , Beloved , be diligent , that ye may be found of him in peace , without spot , and blamelesse : 2 Pet. 3. 14. with many the like . And how can wee indeavour a●ter , or indeed desire this holines , purity , and perfection in the least , if we make not conscience of al sin , and of every duty ? yet thou like a wicked , and prophane wretch as thou art : dost jeere and scoffe at those , that make conscience of small sins , and are scrupulous of doing what thou dost , and wouldst have them to doe . But little dost thou know or consider who sets thee on work : and what this thy flouting at purity and holinesse will one day cost thee ; In the mean time know , that such have no good consciences , who dare gratifie Satan in committing the least sin , or neglect God in the smallest precept . I grant there is a first , and a second : a great , and another commandement . Matth 22. 38. 39. But that second or other , is like unto it . vers . 39. Therefore sacrifice , must not turne mercy out of doors , as Sarah did Hagar : Nor the flame of zeal , consume the moisture of ●harity , as the fire from heaven dranke up the water put to Eliahs sacrifice . But our Saviours rule , is both plaine , and home to the point in hand : these things ought ye to have done ( speaking of the greater matters of the law ) and not to have left the other undone : viz. the smaller matters , as tything of mint , and annyse , and cummyn . Matth. 23. verse 23 ▪ But , Sect. 40. Secondly , Gods people make conscience of the least sinne , because small sins , like little wedges make way unto greater : or as little theeves being let in at a window , will set open large doors , for greater theeves to come in at . Yea from very small evils , not let at the beginning : spring oftentimes great and mighty mischiefes ; as for example , pilfering a few plums to please the pallat , makes way for a lye , a lye makes way for an oath , and an oath having past both undiscovered and unpunished , makes way for downright perjury . And so in other cases , asw ho would have thought that Davids wanton look , should have begot murther , which ( together with his adultery ) would have been prevented , had he but with Job , made a covenant with his eyes . Whereas admit the serpents head , his body will ask no leave . Yea if the tempter but gets in his claw , by our willing toleration and continuance of one lust : it shall be hard but he will thereby procure room for greater evils to enter . Neither can thy soul or mine be in safety , without a resolute defiance of every sin : for yeeld to one , and ye invite many ; relieve one , and all the rest will croud in for almes . Neither is it any praise to be sparing of a vicious delight , for the very last is deadly : the least sinne serving in some measure , to harden our hearts , defile our consciences , and blind our minds , aswell as greater ▪ Sect. 41. Thirdly , They scruple whatsoever is sinfull : because no sin can be light or small in him , whom God hath so much obliged & honoured , as of a bondslave to Satan , and firebrand of hell ; to adopt him his son , and assure him of an immortall kingdom : for such know , that sin is Gods mortall enemy : whence he argues thus ; The great and holy God will not disgest , that any shall make leagues of amity with the meanest of his enemies : much lesse that his owne endeered child , for whom he hath done so much , should make the temple of the holy Ghost , an habitation for that guest he hates so deadly . And the holines of the person , adds much to the unholin●s of the act . Eminency of profession , doubles both the offence , and the judgement . As how hainously did the Lord take , that seeming small sin in Hezekiah : when he did but shew the Babilonish Ambassadors all his treasures , and what punishment did he threaten for the same : which was accordingly accomplished : 2 Kings 20. 15. 17. 18. What sin would a man think could be smaller then that of the Prophet ? when he but turned into the other Prophets house to eate bread : being hungry , and also presuming that he had a warrant from God so to do . 1 Kings 13. yet he lost his life for it . And we see how Vzza , for onely putting his hand to the Arke to stay it , when the oxen did shake it , a small sin will a carnall heart say ; And yet the Lord for this small sinne , in great wroth smore him that he dyed in the same place . 2 Sam. 6. 7. The Philistims handled it far more rudely , and irreverently : and yet most of them escaped with far lesse punishment , if any at all . 1 Sam. 5. 1. 2 , Yea , read we not of more then fifty thousand Bethshemites , stroke dead in the place ? For only looking into the Ark. 1 Sam. 6. 19. to teach us , that no sin is light or small so long as it is forbidden . The Church is to God , as a House , a Garden , a Spouse : And wee know that men who will abide durt in the streets , will not endure it in their Houses : they that will suffer weeds in the field , will not permit them in their Gardens : men that can beare with wanton carriages in a Strumpet ; will not endure an unchast looke in their Spouse : No marvell then , if God will not endure small sinnes in his beloved : and deale more severely with them then with others ▪ Therefore it behoves all that have an interest in him , to be carefull what they doe : and not to offend him willfully , by the least provocation . But Sect. 42. Fourthly , They make conscience of small sinnes ; because the wages of sinne ( be it small or great ) is death . Rom 6. 23. Nor is any sin small , but comparatively , Luke 11. 42. That distinction which the Papists use , of mortall , and veniall sinnes : never tooke its ground from Gods word . Or admit the act bee small , yet the Cercomstances may make it deadly . And by how much easier the Law , by so much sorer the punishment , for breaking that Law. Quo levius mandatum , eo gravius delictum : saith Austine . In difficult precepts ; the obedience is more acceptable : but in light commands , the omission is more Damnable : saith Barnard . We may say of this or that sinne , as Lot of Zoar , is it not a little one ? Or as Ananias might have said of his sinne , I did it but once : but that one little sin , be it what it will : will everlastingly damn us , if wee sue not out a pardon for it , in the blood of Christ . Besides , how were the Angels in Heaven punished for one fault ? Adam for one Apple : Moses for one unbeleefe ? Ely for his indulgence only ? Ananias sold a possession for the Churches releefe : he only told a lye , nimed a little , he thought the Holy Ghost had no need of it , or could not misse it : but that lye that little cost him deare . Alasse one flaw in a Diamond , takes away the lustre and the price . One peece of Ward Land , makes the Heir lyable to the King. And one sin will keepe possession for Sathan as well as twenty . 2 What is a Mountain of Earth , but an acumulation of many little dusts ? Or what is a Flood , but a concurrence of many little drops ; One haire doth not hang a man , many haires twisted together will ▪ even our lusts , are able to serve us like Absalom , and halter us at the next bough . Many threds make a Cord : many Cordes a Cable : and Cables hold huge Vessels . If actuall sinne be a sword , every little lust is a sharp thorne : And a little prick with a thorne neglected , may fester to an agangreen . A little Pinne , especially being poysoned ; may prove mortall , as well as a great weapon . And what matters it , whether a man receive his death from a Pistol , or a great Ordnance ? Yea , oftentimes , a wind that comes in at a crany , or ●revice , or some narrow passage , doth a man more hurt then an open storme . Sect. 43. Fifthly , It hath beene ever Gods wont ; by small precepts to proue mens dispositions : as hee proved Adam in the prohibited fruit : and the evill servant with one talent . Yea , had not the rest well improved their talents , they had been taken away instead of being doubled . But God first credits 〈◊〉 with lesse things , as men prove vessels with water , before they trust them with Wine . And small precepts from God , are both as strong bands , and least things as great tryalls of a good conscience , as the greatest Obedience is as well tyed , and tryed : and disobedience as well punished in a little as in much . Many think they may ly a little for advantage , or answer when told of it ; Oh this is a very sm●ll matter : but the truth is these little ones , these small matters ; are great evidences of evill , and large consciences , For what saith our Saviour ? He that is faithfull in that which is least , is faithfull also in much : and he that is unjust in the least , is unjust also in much , Luke 16. 10. As wee see in Judas , who beeing a theefe , and unfaithfull to Christ in the matter of money , proved also unfaithfull to him in the matter of Life it selfe . The Centinell that will passe a Spye , dares betray the Host : Sampson might easily have considered so much in his Harlot ; if lust had not bewitched him ; Shee that will sell her body to mee ; will as well sell mee to others , Shee will be false , if shee will bee a Strumpet . To serve God in some things , lesse repugnant to our corrupt nature : and in other duties to be recusants , is a heteroclite , or a defective obedience . But the true Catholique hath a catholique care : and makes conscience of all that God commands . Totus , tota , totum . The whole man , the whole law , the whole time of his life as one wittily . He sets not the two tables at varience : both which , as they were of one quorry : so they looked equally to the law maker : as the two Cherubins to the mercy seat . Neither is he to bee trusted in any thing , that makes nota conscience of every thing . Sect. 44. Sixtly . Another reason might be drawne from the Tempter : For as God so Satan also , First , tryes us by , or rather tempts us to commit small sinnes : that after he may prevaile for greater . That subtill Serpent , and Sophister : presents his alurements first by darting a temptation into our minds ; after hee makes offer thereof by ●ome instrument , to those cinque ports the sences : before the action , or execution will be condiscended unto . And by casting our water , feeling our pulse , and observing our disposition : he knowes where our infirmity lyes : and therefore corrupts our lust , to corrupt us . Nor were the Fens of Laerna , ever so dangerous : or that Monster Hydra to the inhabitants : the● this mother Concupiscence is to the government within us . For as out of the bowes of a tree , are taken wedges to cleave it in pieces : so intra nos est , quod contra nos est . Out of our owne lusts , Satan workes Engines to destroy us . But the former reasons are sufficient , both to vindicate the accused , and to shame their accusers : Yea , to induce all that feare God , to feare any sinne that he forbids , be it never so small . And indeed he is fouly to be suspected , that allowes himselfe in the least sinne : for he that will corrupt his conscience for a penny , what would he doe for a pound ? he that will misreckon or tell a lye to save his purse , what would he doe if his life lay upon it ? Certainly , he will never grapple with a Gyant , who is beaten by every Dwarfe : nor get ground of his stronger corruptions , that watcheth , and wrestleth not against the first , and weakest motions of sin . Whence every gracious heart , is in some measure scrupilous like David : whose heart smote him , for cutting off Sauls coat , when Saul himselfe thought he merited , for not cutting his throat . And they that truly feare sinne , ( meerly because it is sinne ) resemble Marcus : who to save his life , would not give a poore halfe penny , towards the re edifying of an Jdolatrous Temple : saying it was as great wickednesse , to confer one halfe penny in case of impiety , as if a man should bestow the whole . A good conscience , is a tender conscience : and a tender conscience , is like the apple of the eye : for as the least haire or dust grieves and offends that which the skinne of the eye-lid would not complaine of : So a good and tender conscience , is disquieted not only with beames , but motes , even such as the world accounts trifles . It straines not only at Camels , but Gnats also . As he that feares poyson , feares aswell a drop as a draught . Or in case any sinne hath been admitted by him through humane frailty : it shall neither roost , nor rest in his heart . As when any uncleane thing , be it the drop of a candle , hath falne by chance into a Butt of Spanish wine , it will never leave working , untill it be all out againe . Pure religion , and undefiled before God , Saith St. James , is to keep a mans selfe unspotted of the World. James 1. 27. It hates not only wallowing with the Sow in the myre , but is shie of very spots ; And hates not only the flesh , but the garment : not the garment only , which is grosly besmeared : but even that which is but spotted with the flesh , as St. Jude notes Jude 23. And this you may commonly observe , there is a good likelihood of that man , which is any way scrupilous of his wayes : but he which makes no bones of his actions , is apparantly hopelesse . Yea , there cannot be a greater , or more certaine evidence of our sinceritie ( which is the life and soule of all grace ) then the making conscience of small things : being joyned with an answerable care of greater matters , For this doth notably approve our obedience to be sound , and free from deceit . In greater matters if we should not stand out ; all the world would cry shame of us : Yea , the Lawes of men might take hold of us , and here it would be hard to say , whether the love , or shame , or feare of men ▪ whether the love of gaine , or glory , or the conscience of Gods commandement urged us : But in lesse matters wherein there is neither credit , nor profit , nor peace to be had or gained , but rather losse , hatred , and disgrace : for the world will rather cry shame of us if we doe stand out , and shew our selves singular , here it is evident that good conscience sets one worke , and that obedience to Gods word , carries the greatest stroak , and sway with us . Sect. 45. And to speake rightly , a good conscience , and sticking close to the word : is the only thing that raiseth their spleen : as it fared with Ananias the high Priest touching Paul. Acts 23. Who no sooner heard him speak of keeping a good conscience , & serving God , but he smote him on the mouth , vers . 1. 2. For had we consciences ( like them ) made of Cheverill , that would stretch every way : all their malice , and censuring would presently cease . And what is said by the Holy Ghost of Cains envy , we may as truly say of their censuring : Men of the world censure the religious , because their owne workes are evill , and their brothers good ) 1 Iohn 3. 12. as you may observe from an hundred instances and examples aleadged , and to be aleadged in this conference . Neither do they speak of us , as their hearts think : for the same men that call the conscionable Puritans ▪ and hypocrites , and that hate them to the death : will upon better consideration , rather marry their daughter to such an one , then to another of their owne religion , rather make such an one their executor when they dy , then any of their own swearing companions . And when they ly sick , O pray for me : ( As Pharoah to Moses , And Saul to David , and Simon Magus , to Simon Peter ) you that I have so derided : rather then any of my scoffing companions . Nor can the most cauterized conscience deny , but he desires with Balaam , to have his last end like a beleevers , and his soul go where such a despised puritans soule goeth : rather then with any mans that hath lived so carelessely as himselfe , and scoff at others for being more conscionable . But that a good conscience , may beare us out against all the crosse gales of their malicious censuring : take another evidence of sincerity to the former : which can never faile , namely , when wee are as conscientious alone , and in private , as if all the world saw us : and when we keep a narrower watch over our very thoughts , then any other can do of our actions : and no mans censure troubles us , more then our own . And yet if we do not soe wee are very fooles : for we can do nothing without a million of witnesses ; the Conscience being as a thousand witnesses and God as a thousand consciences . Sect. 46. Ob. But Puritans are scrupulous not only in things forbidden but of things indifferent & not forbidden ? Answ . Not if they are so perswaded , and their consciences satisfied touching their indifferency : Neither are they so simple as naturall men ; who think themselves as fast ( if not faster ) tyed by a cannon , as by a Commandment . As the foole thinks himselfe as fast bound with a rush , as with a Rope . But when things are of a doubtfull , and questionable nature : they hold it good to take the surest side , and which draws neerest to probability : And without peradventure , it is good to forbeare the doing of that , which we are not sure is lawfull to bee done . Many things are so questionable , that much may be said on either side : but if I choose that side on which I am sure I shall not sinne , I deserve to bee excused rather then censured . If I use them , it is possible I may sinne : it may bee they are not sinnefull , yet I am not so sure of it , that I shall not sinne if I use them , as I am sure I shall not sinne , nor break any of Gods commandments if I do not use them . Even actions of indifferency , when once they are felt to trench upon the conscience : lay deepe obligations upon the soule , even whiles they are most sleighted by carnall hearts , there being no lesse difference in consciences , then stomacks : of which some will disgest the hardest meats , and turne over substances not in their nature edible ; whiles others surfet of the lightest foode , and complain even of dainties . Quest . Whatsoever is not of faith is sinne . Rom. 14 ▪ ●3 . A recusant in going to Church against his conscience , rather to satisfie the Law , then to sanctifie his soule ; is guilty before God : because not done in faith : what is then to be done ? Answ . It is not enough that conscience must leade us , but truth must lead our consciences : there is no necessity of sinning . Ob. How then is it said , Of two evills the lesse is to be chosen ? Answ . This is true in Penall evills , not in criminals , in corporall things , not in spirituall . There is no necessity , that should compell a man to sinne , he ought rather to dy . Ob. But I have sworne to doe that , which is unlawfull to be done : so that I must either breake my Oath , or do worse , which is to sinne one way . Answ . You sinned in making such an Oath , and are bound to bewaile and repent of it : but you shall not sinne in breaking that Oath . As David , in breaking of his vow concerning Nabal was not unjust ▪ And if Herod had done so touching Iohn Baptist , hee had beene more righteous . Yea , when any thing is granted generally , therein is implyed this exception ( if it be not against right and justice : ) Therefore Salomon brake his promise to his Mother touching Adonijah 1 Kings 2. 20. 23. And the wise men , their promise to Herod of returning Matth. 2. 9. 12. and that without the least crime . Indeed if the Law written do cease , we must observe that which is allowed by the practice , and custome of the Godly , and religious : and if in any thing this shall be defective , then that which is neerest , and most agreeable to that : but if it may be drawn from the written word , either directly or by consequence ▪ it is the more warrantable and satisfactory . Alwaies provided , that we expound scripture by scripture , which is the best and surest way of expounding , But our scoffing adversaries , desire not so much satisfaction from us , as colourable pretences of exception against us : which makes them give out , that we scruple small matters , either out of pride and hypocrisie : or we are more tender then they , out of ignorance and simplycity . As I have heard every one in a religious family , condemned for fooles and shallow braines : because they would notly , nor dissemble but speak the naked truth . And no marvel ; for first the wisdom of God , is foolishnes with the world as the wisdome of the World , is foolishnesse with God. 1 Cor. 1 , 18. 23. and 2. 14. & 3. 19. second A Fool ( that is the naturall man ) is wiser in his owne conceit , then seven men that can render a reason . Proverb . 26. 16. Neither is it strange , that they and the Godly so differ in judgement and practice : since they walke by rules , that are directly oppsite : for the naturall man either squares his life by other mens lives , without respect to Christs life : like some foolish Sexton ▪ that sets his Clock by others Clocks ▪ without ever looking to the Sun. Or else hee leaves the most safe , and unerring guide of Gods word , to follow the deceivable guide of his owne carnall reason : like an ignorant Pilot , that sailes without a Compasse , wherein his danger is as great , as otherwise his safety would be : And so much touching evil omitted . Sect. 47. Secondly , what good thing can wee doe , without being censured by them . I wept , saith holy David , and my soule fasted : but that was to my reproach : I put on sack-cloth also , and I became a proverb unto them : Psal . 69. 10. 11. see more 1 Sam. 1. 7. 10. to 15. and 17. 28. Job . 4. 6. And when hee undertooke Golia , that he might bring honour to God , and take away the shame from Israel : it is only in the pride and malice of his heart . 1 Sam. 17 , So if Mary anoint our saviours feet with the precious ointment : shee is accused of profusenes . If Daniel pray to his God , it is in contempt of authority , Dan. 6. If Christ cast out Divels , it is but through Belzebub the Prince of Divels . If his Apostles preach the Gospel , it is but a new Doctrine to pervert the people . If Paule preach not himself , nor in the inticing words of mans wisdom , he is but a babler . When Luther dealt against the Pope , by and by , they cry out , hee could not come to that preferment hee desired : which was the Prelats plea , when any Zealous Minister spake against Pluralities , superstitious Ceremonies , and other vices and abuses in the Clergie . Yea , though they lost their livings , it was but to augment their maintainance by lying in a Prison . Thirdly , and lastly , you cannot admonish them of their swearing , drinking , sabbath breaking &c. without being called Puritane : which in their language is an hypocrite or disembler : yea worse , as being of a larger extent as I shall after shew : I grant most that use the Name , know not what it signifies ; yea ask what themselves mean by it , they are not able to tell you . And no marvell , they should take admonition the chief office of friendship so ill : for poore soules they think we take too much upon us : as Korah , and his company twitted Moses Numb . 16. 3. Neither know they how strictly God commands , and requires it , Levit. 19. 17. Heb. 3. 13. 2 Tim. 2. 25. Thes . 3. 13. Ezek. 3. 18 ▪ to 22. 2 Pet. 2. 7. 8. Whence , as the chief Priests answered Judas , What is that to us ? so these prophane persons , will blaspheme God , tear Christ in peeces , and more then betray , even shed his innocent blood ; digging into his side with oaths , and say when told of it , what is that to us ? They might as well say , what is Christ to us ? what is heaven to us , or what is salvation to us ? For to us the one cannot be , without the other : we shall never inherit part of his glory in Heaven , if wee doe not take his glories part upon Earth . And with God it is much about one , whether we be a doer of evill , or no hinderer . For if we must not see our Neighbours Ox , nor his sheep go astray , or fal into a pit , but we must reduce him ▪ and help him out of it . Deut. 22. 1 ▪ We are much more bound , to keep our neighobur himself from droping into the bottomlesse pit of hell . And what know we , but we may win our Brother , and so save his soul ? Mat. 18. 15. like Eugenia who being the naturall daughter of Philippus : became spiritually the mother of her owne Father , and begat him a new to the grace of Christ , he being an Infidel before , as Eusebius notes . And no man but stands in need e of admonition : for graces like good hearbs , will not grow of themselves : where as vices like weeds need no sowing . Or in case wee prevaile nothing , yet wee are discharged . 1 Cor. 5. 2. and hee who requires it at our hands , will returne the same into our owne bosomes Jsa . 49. 4. 5. Pro. 11. 18. and 25. 22. And yet we are blamed for so doing , and thought contentious . They may as well tell me , if it had been said to Adam ▪ before he eat the forbidden fruit ▪ to Iudas before hee betrayed his Master , to Jezabel before she plotted Naboths death , &c. Take heed what you do : that this had beene a● ill office , and that in following such councell , they should have had cause to repent themselves . But Oh the many and foolish misprisions , of carnall minds . As how are they mistaken in their opinion of peace , ( like Ahab , who thought Eliah a turbulent , troubler of all Israel : because he did as God commanded him , and would not flatter them in their sinnes , to their utter destruction ) for true peace is , to have peace with God , War with their and ou● lusts , Rom. 5. 1. and 7. 22. 23. Where as they would have us , to be at peace , and in league with their sins : at war with God and our consciences . Yea it no way deserves the name of peace , except we be at enmity with the serpent , and all his works of darknesse , Peace must be followed with holines , Hebrew . 12. 14. Wherefore Zachariah joyneth Faith , Peace and truth together : Zach. 8. 16. And St. Paul peace and righteousnesse , peace and edification , peace and joy in the holy Ghost , Rom. 14. 17. 19. &c. Yea , St. Pauls usuall stile in all his Epistles is , Grace and peace : as if onely where grace is , there peace is : as where the fire is , there heat is . Sect. 48. Againe , how extreamly will they condemne that preaching , which awakens mens consciences , works upon their affections , and saves their soules : And applaud such Corinthian preachers , as tickle the ear only , and please the sence ? As let some Boanerges , thunder out the judgements of God against sinners , and threaten their destruction if they amend not their lives : as Jonah when in three daies he converted that great City Nineve : Or discover their most secret thoughts , as Christ did to the Woman of Samaria , Iohn . 4. Or drive an application home to their consciences , touching some one sinne of theirs , as Iohn Baptist dealt with Herod : Or as Peter with the Iewes , when he converted 3000. at one sermon ▪ Acts 2. 41. and 5000. at another , Acts 4. 4. Then not only the wit-foundred Drunkard , & cauterised blasphemer ; but the civil honest man will strangely censure him , and most bitterly enveigh against him : for preaching nothing but Law and damnation : saying he is factious , and Scismaticall , a Busie body , a fire flinger , one that railed upon the Parish , spake Daggers points , and aimed at somebody . Neither are such sermons to be heard , for they only drive men to dispair . Yea it s much if they do not conspire together to do him a mischiefe : as more then fourty Iews did against Paul. Acts 23. 12. 13. I deny not , but a Minister may be bitter without discretion , if he have not due regard to circumstances : namely the manner how , and the persons to whom he preacheth . For to kill a flie on the forehead with a beetle , and in stead of sweeping the house , to pull it quite downe , would become none but a mad man. Hearbs cold or hot beyond a certaine degree , are mortall . Wherefore Both good and well , must in our actions meet : Wicked is not mnch worse , then indiscreet . Zeale without discretion , is as an offering without an eye ; which was by God forbidden , Levit. 22. 22. Discretion without zeale , is as a sacrifice without fat , which was likewise forbidden , Levit. 7. 25. Zeale without knowledge , is a sire without a Chimny : Knowledge without obedience , is an eye without a foot : religion without conscience , is a body with out a heart : Conscience without zeal , is a heart without spirits . In fine , the fire of the spirit , the mother of all true zeale : hath light in it , as well as heat . Wherefore , a good Pastor will avoid both extreames : not deliver Law without Gospel , nor Gospel without Law : but a sweet composition of severity and mercy ; wherein Law and Gospel shall meet , as Moses and Christ met upon the Mount. Neither know I , whether mercy belongs more to the humble , and broken hearted to refresh and comfort them : or justice to the presumptious , to humble and terrifie them . Seeing some like Peter , are called with a calme voice : others like Paul , with a thunder-clap . And cold sides have no lesse need to be spurred up : then ●ot mouths to be held in with bits , ●s Plato spake o● his two schollers , Zenocrates , and Aristotle . And yet of the two , I hold that which is least pleasing to the sence , is most wholesome to the conscience . For this we see by experience , that cold Preachers , make cold sinners : and that if desparation like Saul , destroyes his thousand : Presumption like David , kills his ten thousand . But what is this to our matter in hand ? when it is generally these mens condition , to hate that preaching whereby alone men become Christians . Neither need you marvell that wise men should be such fooles : since the wisedome of the flesh , is enmitie against God. Rom. 8. 7. 8. that is more then barely an enemie . Besides they will not receive the truth in love , therfore are given up to beleeve lyes , whence it comes to passe that they are flint unto God , wax to the world , the flesh , and the Divell . Wisedome saith our Saviour ▪ is justified of her children : that is the faithfull . Mat. 11. 19. Intimating , that such wisedome as is justified by wicked men , is not wisedome indeed . Againe , how many of them , are like those of the Synagogue ? Acts 6. 9. 15. who hearing Steven deliver truths which they understood not , cryed out that he spake blasphemie , and preached error . Concluding as the Jewes did of Paul ( when by application he touched their coppie hold ) Away with such a fellow from the earth , for it is not meet that he should live . Acts 22. 22. Sect. 49. Againe , in matters of the Common Wealth , if godly , and religious Magistrates : in obedience to the word , and discharge of their oaths and consciences ; be any whit ●evere in punishing malefactors , they are cruell and hard hearted , as the Queen could say of the House of Commons when they prosecuted Strafford : a most cruell murtherer ▪ traytor , monster : Oh what hard hearted men are these . When her selfe is not hard hearted , in being the death of thousands ▪ Yea , if God in his mercy prevent not , the utter ruine of three whole Kingdomes . Or secondly , if they execute the statute against Papists : those false Gibeonites , that so much ( though falsly ) pretend their old showes , the antiquitie of their Church : even in this also they are cruell , and hard hearted . But compare the peace they injoy under us , with the tyrannie they excercised over us , in burning our ▪ Fathers at the stakes ▪ in teaching and indeavouring to butcher our Princes : their many conspiracies against our whole realme , especially that 88. for a yeare : and 5. of November for a day , such an intended distruction , and such an intervenient desolation , as that day and yeare shall be for ever , both famous and infamous for . And could they now but get the upper hand , neither the living Protestants should walke , nor the dead Protestants sleep in quiet for them . Yet these men are not cruell , in the eyes of prophane and sensuall Christians . Or thirdly , if they indeavour a through reformation , they are factions , and rebellious , enemies to the state , and troublers of Jsrael : as Ahab counted Eliah ; and they would gladly such were cut off , because they trouble them . And this is received as a solid argument , by all the Gospels enemies . But why is it , the best of naturall men , thinke that honesty and religion consists only in quietnesse , and living peaceably amongst their neighbours ? and that their is no wisedome but in a dull indifferencie . Nothing praise worthy but discretion and moderation . And therefore , as if their religion had taken cold , they love an easie ignorance , a quiet prophanesse , or a well setled superstition : more then a dilligent knowledge , or a zealous devotion . Whence they are so dully patient in dishonour done to God , and so grieviously offended with others that indeavour to promote his glory and worship . And would not these men ▪ have been as much offended with Asa , Hezekiah , Iosiah , Jehoshaphat , Constantine the Emperor , King Edward , and Queen Elizabeth if they had lived in their dayes ? Yes , for they did but the same things . Yea , undoubtedly if ▪ Zephaniah , ( who would not content himselfe , for all the reformation which good Josiah made : untill the Chemarim Priests , and all the reliques and remainders of Baal were removed . Zeph. 1. 4. ) had lived in our land , he had been counted as others are , an unreasonable man , made for nothing but to trouble the state , by stirring up of contention . Yea , if they had lived in our Saviours dayes ▪ they would have been offended with him , when he whipt the buyers and sellers out of the Temple for disturbing the Church . Matth ▪ 21. 12. But as Beza was no disturber of the Church , nor enemie to the state , when he writ an Epistle to Queen Elizabeth for the quite abandoning of all the high places ; and a plenary reformation of Church Discipline , though Bancraft stormed at him for so doing , because he touched the coppie hold of his bellie : But a faithfull Ambassador of Christ Jesus ▪ as the good Queen esteemed him : no more are those Worthy Senators amongst us , that venter their lives and all they have , to doe God and their country service . Sect. 50. Obiection . I but say they , by sparing some Delinquents , and yeelding to some indifferent things ; not in Gods worship , but about Discipline and other triviall things , there had been an accommodation between King and Parliament : so we had had a blessed peace , and the blood of thousands had been unspilt . But never consult with Gods word about the matter : yea God is not in all their thoughts , for else they would know first , that naturall men , and opposers of reformation are no more fit to judge what things are indifferent , then blind men are fit to judge of collours . Secondly , that there is a civill , and a religious peace : the first whereof we would gladly accept of , as in a treaty of pacification both parties must yeeld somewhat , but nothing is to be yeelded to , that may prejudice the truth . Thirdly , that as our lawes are , or ought to bee grounded upon , and agreeable to the law of God , set downe . Levit. 19. 15. Deut. 19. 19. 20. 21. So Magistrates ought , and therefore are sworne ; to judge men and cases according to the law written , without favour or partiality . Imitating Zeleucus King of the Locrians , who rather then the law should be violated in favour of his sons two eyes : would loose one of his own . Or that godly , and impartiall Bishop who excommunicated Marcian his own son , having committed whoredome . Nor can we pleasure a brother or son ( if an obstinate offender ) more then in yeelding him up to the law : for this is the most probable way and meanes , to save his soule . 1 Cor. 5. 5. 2. Nor the Kingdome , as for instance the Homicide through a killing favour is pardoned , and granted his life : God drawes his sword , and by his plague spils a thousand lives for it . As the land cannot be purged of blood , but by the blood of him that sheds it . Numb . 35. 33. 3. Nor a mans selfe , for Sauls sparing of Agag and the best things , being contrary to Gods commandement , though of it selfe a pittifull and mercifull act : is compared to witchcraft and idolatry , and caused the Lord to cast him off . 1 Sam. 15. 23. 4. Above all , he shall pleasure the godly party of the Kingdome : for as a man rootes up the weeds in his garden , that the good hearbs may grow the better . Luke 13. 7. So the death of the Wolves , is the safety of the sheepe , and other tame beasts . Their corruptions , are our generations , their desolations our consolations , their impairings our repairings : Iudgements upon them , are creations , recreations to us : as the execution of Haman , was the consolation of Israel : Saul was afraid of Goliah strutting in his harnis : but when he saw him dead at the feet of David , his joy was now greater then before his feare . It is the ruine of Enmity , that is the resurrection of peace , and unlesse severity be shewed to our adversaries , security cannot dwell in our streets . And therefore it is wisedome in governours , to take sinne at the first bound : and so to revenge it , that their punishments may be preventions . Neither can there be mercy in injustice . So that a Delinquent at the galowes , is none of the worst sights in a countrey . I know it is a truth , which cannot be beaten into their braines : but there cannot be a more pleasing sacrifice to God , then the blood of malefactors shed by the hands of authority : as appeares in that case of Phineas , in killing Zimry and Cozby . Numb . 25. 7. to 14. For the shedding of their blood , was the acceptablest sacrifice , that ever he offered . For both all Israel is freed from the plague , and all his posterity have the Priest hood intailed to them , so long as the Iewes are a people . And by that Exod. 32. where for making the Golden Calfe , all the sons of Levi gathered themselves together : and at the command of Moses , went through the host , and slew every man his son , and brother , and every man his neighbour ▪ untill they had slaine three thousand men ▪ which was a most acceptable service to God , for the blood of these Idolatrous Jsraelites , cleered that tribe , from the blood of the innocent Sichamites . Foolish men would be ready to say , this was a cruell act : but wise Christians that aske counsell of God know : that the mild justice , is no lesse perillous to the Common Wealth , then the most cruell . And that governours make themselves guilty of those sinnes , they punish not . Whence Moses ( he that was so good , and loving , that he would rather perish himselfe , then Jsrael should ) not only pronounceth this sentence of death , on so many thousands , but rejoyceth thereat , and blesseth the Executioners , And what but his charity and mercy , as well as his justice , made him thus cruell ? for all Israel might have cursed him , if some had not smarted by him . But he was a good Physitian of the Common wealth , and saw that Israel could not live , unlesse it bled in the common veine : he therefore le ts out this corrupt blood to save the whole body . And what thinke we is the reason , our land hath laine bleeding , and languishing so long as it hath : Notwithstanding our much fasting and humiliation ? this we may build upon : when we yeeld to God touching his commandement● , ●e will yeeld to u● touching our petitions ▪ Sect. 51. And so much of the kinds , and severall cases ▪ how and wherin naturall men censure the religious . I could give you many other instances , but the sum of all is ; let the religious doe that which is good for substance , and also well in respect of circumstances ; they are but exquisite in hiding their defects ; and shewing the best of themselves . What they doe , is only in hypocrisie , and to be seen of men . If they cannot wrest good into evill , by misconstruing it they will remit the same unto dissimulation . I come now to the reasons , and causes why they thus censure them . Question . Have they any reason for their so doing . Answer . Not properly , for as the Prophet very often complaines ; they are mine enemies without a cause . And they hate me without a cause . &c. Psal . 35. 7. and 69. 4 , though they pretended many causes : So in this case , they have no just cause , nor reason to censure us as they doe : for no evill deed can have a good reason . Yet they censure us not without many by ▪ reasons , and selfe ends . As 1. First , their ignorance is a maine cause of it , naturall men in heavenly things , resemble shell-fish : that have no smell : or the Camelion , that hath no tast , at least they see no more , then the barke , or outside of spirituall performances . 2 Sam. 6. 16. And the flesh ( Satans ready instrument ) will be ever suggesting to them strange surmises touching what the religious either say or doe . As is evident by what is recorded of Michael , 2 Sam. 6. 16. Of Nicodemus , John 3. 4. Of F●stus , Acts 26. 24. And lastly of Paul before his conversion . 1 Tim. 1. 13. Who was no sooner inlightned , with the saving knowledge of the truth : but he preacht that faith , which before hee condemned and persecuted . And for testimonies to confirme it , these are pregnant . John 15. 21. and 16 2. 3. Mat. 16. 23. and 22. 29. Luke 19. 42. 1 Cor. 2. 8. Psal . 2. 2. Though experience may save that labour : for how severely will these ignorant persons , censure not only things indifferent , but the most approved good duties ? While they will patiently passe by , the most hainous crimes . An infallible signe of a man not borne anew . And still the more sottish , the more censorious , For where is least braine , there is most tongue and lowdest . And as ignorance gives disparagement , a lowder tongue then knowledge does : so alwayes they that know least , will censure most , and most deeply . It is from the weakest judgements , that the heaviest judgement comes , Sect. 52. 2. Secondly , Sometimes on the other side , they will censure them in policie : that while the standers by , are taken up with jeering at our supposed simplicitie ; they may not mind their past , and intended reall villanie . Therein imitating a Thiefe , who being pursued in a croud ; will be forwardest in crying stop thiefe , that so he may neither be attached , nor suspected . The case of Athaliah , 2 Kings 11 , 14. Sect. 53. 3. Thirdly , another reason may be this : Who so hath any thing fixed , ●ither in their persons , or conditions which causeth contempt : As they are commonly very bold , so they have a kind of spur in them , and are most industriously stirred up to watch , observe , and censure the weakenesses of others : that so they may have somewhat againe to repay . See the case of Shemi touching David , 2 Sam. 16. 7. of the High Priests , Scribes and Pharisee● touching our Saviour , Luke 5. 21. Mat. 9. 3. 34. & 12. 1. 2. and 16. 17. and 21. 2. 14. 15. 16. 24. 45. 46. and 22. 15. 16. 17. and 27. 41. 42. And lastly of Iudas touching Mary , John 12. 4. 5. Sect. 54. 4. Fourthly , In such as are not regenerate ; nor were ever disciplin'd in the School of Christ . The ignoblenes of their dispositions , and breeding , may be a sufficient ground . For basenesse , what it cannot attaine to , it will vilicate and deprave . As no wonder if a Carter censure a Scholler , or a Clowne a Courtier ; so none can thinke it strange , that brutish sensuallists , should censure the saints for sullen , shallow , censorious , proud , dissembling , &c. That they should mistake the way to Heaven , for the most melancholly walke , when all that are borne of God , and taught by his spirit , know them , the most merrie , wise , charitable , humble , and plaine dealing people . Indeed time and experience , will alter their judgments , be they never so brutish and base : as it universally fared with the old world . Gen. 6. and 7. chapters . Who for 120. yeares together , harboured many base thoughts of Noah : thinking him halfe mad , to bestow so much labour and cost in building so vast a Vessell as the Arke was : but in processe of time , when they stood upon the top● of the mountaines , expecting ▪ within a minute to be drowned in those waters : they beheld him secure , to their greater vexation : and acknowledge themselves starke mad , for not timely beleeving him . Sect. 55. 5. Fiftly , Guiltinesse is another maine reason : for commonly , suspition proceeds from a selfe defect : and a bad construction from a bad mind . Deceitfull , ever will mistrustfull be : But no mistrust , is found in honesty . I confesse , I reade of one singular example . 1 Sam. 1. where Hanna being about a good worke , praying earnestly , and powring out her soule unto the Lord : Ely a good man judged her to be drunken : when she had neither drunk wine nor strong drinke . vers . 15. but the like is seldome seen . Whereas naturall men , mostly measure others by their owne bushel : and so forme their opinions , and censures of us according to the mold of wicked nesse , that is in their own hearts : and doing all their owne good in hypocrisie ▪ they cannot thinke us better then themselves . And yet it is a rule , which seldome failes : That as Cham was worse then Noah , whom he derided : and Jshmael worse then Isaack , whom he mocked : and Saul worse then David , whom he persecuted , and Iezabel worse then Naboth , whom she defamed and murthered , and Herod worse then John Baptist , whom he beheaded . So they which are wont to censure others ; have greater faults themselves , and cause to be censured of others : which faults they cannot tell how to cover , but by disgracing of others . And the censured in Scripture , are alwayes more precious in Gods sight , then the censurer : as in the Pharisee , and Publican . Luke . 18. and in those Barbarians , and Paul , Acts. 28 3 , 4. Sect. 56. 6. Pride is no small cause : for a proud man , is wont to admire his owne actions : but to abate the value , and derogate from the esteem of others ; Every whit as basely to villifie other mens doings , as he over highly prizeth his owne . I ( saith the proud Pharisee ) am not as this Publican . Luke . 18. 11. Neither was he , if you marke it : For the Publican condemning himselfe , was justified and saved : he justifying himselfe , was everlastingly condemned . Againe , they know , their glory and credit with the world , is greatly eclipsed , by such as excell in vertue . Their vicious lives are plainly reprooved , and their persons , most grieviously shamed , by the holy conversation of good men . And this makes them smut the face that is fairer : blemish honest mens fame by their censuring , and aspertions : that they may mittigate their owne shame , with others discredit , like Potiphars wife , they pretend we are guilty : that themselves may be taken for innocent . Sect. 57. 7. Seventhly , Another cause is prejudice : for this like a painted paire of Spectacles , casteth a false coler upon the best actions . As we see in Ahab and Jezabel , touching Eliah , and Micaiah . But of this I have spoken largely , in the former treatise . Sect. 58. 8. Eightly , the next cause is Misprision : They suppose we are not as we seeme , ergo we are Puritans , Hypocrites , &c. A reason of great for●e , with states men and Polititians : Herod thinkes Christ comes to dethrone him : therefore to make sure worke , he murthers all the males in Bethlem . Cambyses dreames overnight , that his brother should be King of Persia : therefore he puts him to death the next morning . Saul supposes David a traytor , therfore know yee not , that the sonne of Iesse hath conspired against me . But it were as good an argument , to reason thus : All the Apostles were imposters , and the Gospel it selfe a fable : for so thought the Scribes and Pharisees . A man shall doe God good service , in persecuting of his faithfull servants : for so thought the Prelates , as themselves have confest upon their examination . Or lastly , there is no God , for so the foole hath said in his heart . Psal . 14. 1. and 53. 1. Sect. 59. 9. Ninthly , They envie the godly , either first , because they doe better , as Cain did Abel , or secondly , because they fare better , as Esau did Iacob , or thirdly , because they are better esteemed , as Saul did David . And this is another cause , for ill will , never speaks well : and envie is sick , if her neighbour be well . The ones successe , is the others vexation , the envious emulate , what they cannot imitate . Whence arises all their censuring , and misconstruing ; their persons , actions , and intentions . For whom they cannot reach by Jmitation , they will indeavour to doe by detraction : and because they cannot seduce us , they will if they can traduce us ▪ if we will not partake with them in their sinnes , wee shall in their sham● : if Ioseph will not be lewd with his mistris , he shall be thought as guilty , and suff●●●s much as if he were . Sect. 60. 10. Tenthly , sometimes they censure us out of selfe-love : either that they may gaine , or at least not loose of their honours , pleasures , profits : Sauls flatterers will sooth him up in his evill surmises a-against David : saying the son of Iesse hath conspired against thee : that they may have Fields , and Vinyards given them : bee made Captains over thousands , and Captains over hundreds . And this tempted Balaam against his conscience , even to curse , where he should blesse : He saw how his cursing , and cursed counsell might please Balack , and blesse himselfe with a gainefull , and gallant promotion . And the like in Demetrius , for as Paul substracts , from Demetrius his profit , so Demetrius detracts from Pauls credit . Which was many a mans case , within these few years : for some have clymed up to preferment , by enveying against the Puritans : and others been ruined , and disgraced , by preaching against the Prelates . Sect. 61. 11. Eleventhly , By depraving all good men ▪ themselves , ( though Swearers , Drunkards , Whormongers ) shall be judged indifferent honest men : for were all the world ugly , deformity would bee no monster . Yea , a base person , may come to preferment ; if none be thought better then himselfe . He that hath but one Eye , may bee King amongst the blind . Whereupon , to have themselves thought as good as any other : they will not have any thought good , that dwells neer them . Sect. 62. 12. Twelfthly , Their passions and affections make them so exceeding partiall : that they will more deeply censure our fearing of God , then their own blaspheming him : and hold it a more haious crime for us to be sober , then for themselves to be Drunk . You may thinke it a bigg word , for want of acquaintance with such : But Drunkards and swearers know I speak truth . And I the more confidently beleeve my own ears ▪ when I consider the Sodomites quarrell with Lot : and many the like in scripture . As how did the passion of Anger , rob Haman of his reason : when hee thought Mordicaies not bowing the knee to him , a more hainous offence , then his own murthering of thousands . And Jezabels , who thought it a greater sin in Eliah , to kill Baals priests : then in her selfe , to slay all the Prophets of the Lord. But no wonder , for as the Eye onely lookes to things without . And as they that are vertiginus , think all things turne round , all err ; when the errour is only in their own brains : so fares it with sensuall men , transported by passion , and given up to their lusts . They put their own faults , in that part of the Wallet which is behind them : but ours , in the other part , or end which is before them . Indeed self examination , would make their judgements more charitable . Sect. 63. 13. Thirteenthly , The persons censuring , and censured ; are as contrary in their natures , as are Heaven and Hell : Light and Darknesse , God and the Divel , the one being Satans seed , and born after the Flesh : the other being Christs members , and born ▪ after the spirit . John 3. 8. to 15. And this makes the one hate , what the other loves . A wicked man saith Salomon , is abomination to the just , and he that is upright in his way , is abomination to the wicked . Proverb . 29. 27. even ou● wayes , which God commands us to walk in , as well as our persons are abomination to them . Yea , wee see by experience , that there is a cursed Zeal in these men to maligne the Good Zeale of all men . And that usually ▪ they are pleased best , with that which angers God most : No marvell then if they censure such as he loves best . Sect. 64. 14. Fourteenthly , They delight in censuring u● : because Satan ( who is their God , 2 Cor 4 4. and their Prince , Iohn 14 30. and works in them his pleasure , Ephes . 2. 2. 2 Timo. 2. 26. ) is ever prompting them thereunto , Acts 5 3. Rev. 12. 10. For it is Satan , that speaks in and by them , as once hee did by the Serpent : It is his mind in their mouth , his heart in their lips . Matth. 16. 23. And they being his Sons , Servants , and Subjects : thirst to do him what honour , and service they can . Nor can they pleasure him more : it being the hopefullest way , to discourage men in the way to Heaven ; quench the good motions of Gods spirit , kill the buds , and beginnings of grace , draw them backe to the World , and so by consequence damne their soules that can be , to see that whatsoever they doe , or speake : base constructions are made thereof . Whereas if they medled not with repentance : nor troubled themselves about religion : the world no● the divel would not meddle with them , nor once trouble or molest them . Besides their censures , and false aspersions : cause jealousies where there are none , increaseth those that are , mightily disables some from discerning the truth , and much hinders others from beleeving it . Sect. 65. 15. Fifteenthly , Zoylus like they censure , and speak evill of us : because they cannot otherwise hurt us . They dare not smite us on the mouth , as the High priest served Paul : therefore they smite us with the mouth : as Zedekiah the false prophet served Michayah : which is as bad or worse . For deal they not with the godly , as the daughters of Heth did by Rebecca ? Gen. 27. who made her weary of her life : and forced her to cry out in the bitternesse of her soule , What availeth it me to live ? verse 46. In which they imitate their Father the Divel : who when his hands are bound , vomits out a flood of reproches with his tongue Rev. 12. 15. I confesse they were wont , Maximinus like : to speake evil of us ; that so they might persecute us with the more shew of reason : accuse us to the Prelats , as the Jewes did Paul to Agrippa : charging us w th many things , but proving nothing neither could they well undo us , if first they did not falsely accuse us : as it fared with Jezabel touching Naboth , and the wife of Potiphar touching Joseph . Though a little information would serve : for malice regards not how true any accusation is , but how spitefull . And these prelats , were so farre from discerning , or desiring to discern truth from slander , that to the griefe of many good hearts ; no musick could be so sweet to their ears : as to heare well of themselves , ill of the religious . And they were as ready to yeeld their aid , as the other to ask it : being men of the High priests humor ▪ who seeing none offer themselves , set on work certain vile persons , to accuse Christ of hainous evils : that so thev might crucyfie him by a Law : Yea our reverend Bishops and their bandogs dealt with a poor Minister , or Christian : just as the souldiers did by our Saviour : First blind him , then strike him , and last ; ask him , who was it that smote thee ? and hee might answer the best of the three ; It was thou O mine Enemy , thou wast an Achittophel in the one , a Doeg , in the other , a Belial in both . Sect. 66. 16. Sixteenthly , They censure , and in censuring slander us : that they may incite , and stirre up others to do the like : Resembling those ancient enemies of the Gospel , who clad the Martyrs in the skins o● wild Beasts : to animate the Dogges to teare them . It is the nature of ignorant and ill bred people , who walk after the flesh , in the lust of uncleanesse : whom St. Peter calls bruit beasts , led with sensuality , and made to be taken and destroyed : to speak evil of the things which they understand not 2 Pet. 2. 12. And what one does is a Law to the rest . As if one in their company , but mentions the word Puritan , or tells them how scrupulous and precise , such an one is : all the rest will strive who shall bee forwardest in spitting out his spleen , against all the Godly . As what a number of sharp and deadly Arrows , will each of them shoote : both at the good and goodnes . Nor are they so satisfied : but every one runs away with the cry : and barks out the tearm , against every honest man he meets , whence it is , that wee are censured , and laught to scorne by the greatest number : that we are made the common Butt , of every ones malice : and the subject of all their discourse . Which yet is no disparagement to us : for these are a generation of men ; that ( for matter of religion ) can scarcely discerne between their right hand and their left : as it fared with those sixscore thousand Ninevites . Jonah 4. 11 ? I might heap up instances to prove , how strongly , and strangely example prevailes , to the committing of evill with ignorant persons : who are Cesterns to sinne , Sives to grace . As in the Sodomites ; Gen. 19. 4. to 12. In Korah and his hundred and fifty followers : in Demetrius and his fellowes Acts 19 &c. But it is too well known , how many do censure , and blaspheme the Godly : because they hear others do so . Nor is it the common peoples case alone : who inquire no farther but beleeve at first : for then I should no whit wonder . But even our grave Bishops , and Fathers of the Church : did not long since goe thus by hear-say , and persecute the conscionable , because drunkards and deboi●hed persons did so : censuring them in their high Commission , and other Courtes ecclesiasticall ; as the other did on their Ale-benches . It may seeme above beleefe and yet it was so : only those barking Currs , did these great Masties wake , Whom we may liken , to Noysom Flyes : which sting while they live , and stink when they are dead : though blessed be God , we are now rid of them . I need not tell you , how many of their Lordships and their Creatures : have come to their great preferments ? by being bitter Malignants against the best men : for no knowing man , can thereof be ignorant . Sect. 67. Thus I might go on in giving you other reasons of their censuring us : as one in regard of Satan , who looseth so many of his subjects , or Captives as turne beleevers : for every repentant sinner , is as a prisoner broke loose from his chaines of darknes . And another in regard of the World , which looseth a limbe or member : When a convert will no longer accompany them in their wicked customs . And shew you , that it fares with all beleevers ; as it did with Paul : who so long as he joyned with the high priests , and Elders : to make havock of the Church , was no whit molested by them : but when he became a convert and preached in the name of Iesus : none so censured and persecuted as he . But the evidence of sixteene , may serve sufficiently : to satisfie any sensible jury . I come therefore to apply it ; wherein I will be very briefe ; lest I be most of all censured , for speaking so much against censuring . And First , If it be the manner of all sensualists : to censure the religious hypocrites , for one single act of impiety : yea for common infirmities : yea for sins before conversion ; yea for some strange disaster , or affliction that befals them ; either in body , or mind : yea for things indifferent : yea for their very vertues and graces ; or the best actions that can bee performed : yea condemne all the generation of Gods children , for the faults of a few that seem bad : yea generally censures them for the greatest censurers ; And that on the other side , the religious ; who are so cryed out upon for rash judging and censoriousnes ; do not , not dare not judge their brother in any of these cases ; but accordingto the tenour , & main course of a mans life ; which is agreeable to , and warranted by Gods word as I have sufficiently proved ; then let none be so sotish as to beleeve this , or any other slander ; which they dayly belch out against the Godly . But let them seriously consider the reasons why they doe so ? as that they are as blind as beatles , in matters of religion . Or else they doe it in policie , or out of some naturall aptitude , or out of basenesse , or out of guiltinesse , or out of pride or out of prejudice , or out of misprision , or out of envie , or out of selfe love , or that they may be upon even ground with the godly , or out of partiallity : or out of a contrariety of disposition : the one being the serpents , the other the Womans seed , or because satan who is their god and king will have them doe it , or because they cannot doe them more mischiefe , their hands being manacled by the law , or that they may incite , and stir up others to doe the like , or because the World looseth a limb or member : and satan a subject or prisoner , in every one that repenteth . And this will take away all strangenesse : yea it will make them thinke so much the better of good men , for their evill speaking of them , as Tertullian did of Christianity , because Nero persecuted it . Which is an argument undeniable : for the truths adversaries , are wont to speake good of evill , and evill of good : to put darkenes for light , and light for darkenes : bitter for sweet , and sweet for bitter as the Holy Ghost speakes . Isa ▪ 5. 20. Yea , let the consideration of these particulars ; move men to vindicate the religious , when they are called to it : as every one is that heares them so censured . For as Chrysostome speakes , if any man should see the city of Rome subverted by enemies , and neglecteth the defence of it : he doth seeme to have betrayed it , because he freed it not when he might : so when thou seest the truth impugned , and indangegered of wicked men , and mayest defend it : if thou dost not sa●egard it , thou betrayest it . Or as another , if innocency indangered by a slanderous tongue cry ( like a ravisht Virgin. Deut. 22. 25. 27. ) for my aid I betray it , if I releive it not . I know their cunning sophistry is such , and their colourable pretences so many : having such a subtle prompter as satan is : that they are able to forestall the simple , with strange conceits , and base thoughts of the best men : for it hath alwayes beene their manner , witnesse Hamans words to Ahasuerous : and those other of Rehum ▪ Shimshay , and their companions to Artaxerxes , Ezra 4. And the like of the Princes , and Rulers to Zedekiah , Jer. 38 ▪ 4. But certainly , if men would weigh things as they are : and as I have made good : they would be foreced to confesse ; that it fares with our malicious enemies , as it did with Pentheus , in Eripedes : who supposed he saw two sunnes , two Thebes ▪ every thing double : when his braine alone was troubled . Neither would they ( as they doe ) imitate the Trydentine counsell : who condemned the Protestants for heriticks , and yet would never heare what they could say for themselves : had they either reason or conscience . It was the bloody practice , of the French Prelates : against the Waldenses : whom they accused to Lewis the 12. of many soule ▪ but forged crimes : barring them all accesse to the King , whereby they might cleere themselves : till at length the King , ( considering , that repentance usually attended upon rash judgement ) told those foxes : that if he were to condemn the Divell ; he would give him an hearing . Where upon he sent his confessors , and Secretary of State to try the matter : who returning to the King , cleered their innocency ; and commended so their piety and integritie : that the King affirmed by his ordinary oath that they were better then himselfe , or the Prelates that accused them . And did not our Prelates deale just so with the Puritans , in their reports to the King ? were they not alwayes , as a black cloud between his Majesties pious subjects , and the Princes favour ? and might they not be fitly compared , to the watching Dragon : that kept the golden Fleece ? Yes , their owne consciences beare me witnesse : only I wish his Majestie , and so many as side with the Prelates , would as truly imitate that French King , as they did that Dragon . Sect. 68. 2. Secondly , if any that heare me , have been thus rashly censorious , in making ill constructions of all that the religious doe : and find that these , or some of them : have been the genuine reasons of their so doing , Let them with Ephraim , Jer. 31 ▪ 19 strike themselves upon the thigh : Or with that Publican . Luk. 18. 13. smite their bre●st : And with amasement , and indignation say : what have I done ? I have deeply censured and condemned , the generation of the just I have often raised an ill report of them , as those false hearted spies , did of the Land of Canaan . Numb . 13. 32. 33. And that scandall passing through many mouths ▪ hath multiplyed like a snow ball : which at best hath left such a scarr of suspition upon their names and credits : that even death it selfe , will not be able to cure . Whereas the Scripture sayes , Cursed be he that smiteh his neighbour secretly , Deut. 27. 24. And him that prively slandereth his Neighbour , will J destroy . Psal . 101. 5. And as I have thus depraved some : having more malice then matter against them ; so I have corrupted others : and forestalled their judgements with prejudice : which may prove the bane of many a soule . Woe is me what shall I doe : least God teare me in pieces , and there be none to deliver . I have been long enough instrumentall to Satan : I will now , and hereafter by Gods grace , serve my Saviour : who is a master without compare : O that my God would give me a heart , and answerable abilitie : to be as faithfull a friend to Religion , as I have been a bitter enemie . Let this I say be thy confession , this thy resolution : otherwise know for a surety : that while thou scoffest at his children , God laughs at thee . Pro. 1. 26. And that it will be bitternesse in the end : For what evill is done to them , Christ takes as done to him . Acts 9 4. And who so thinkes holinesse a crime , or religion a disgrace , is so farr from being of his spirit , that was a man after Gods owne heart : that there cannot be a greater argument of a foule soule ; held by satan in a snare , and taken captive of him at his will. Neither let satan , nor thy seduced and deceit●ull heart deceive thee : in thinking thou hast any share in Christ , or the least sparke of grace : for though a man may through his hypocrisie , condemn that evill in another ; which he alowes in himselfe : yet he cannot condemn the good , which himselfe is indued withall . For good cannot but reioyce , and delight in her like . Sect. 69. 3. Thirdly , for a word of advice to the godly : If all naturall men are so apt to censure the religious ; cause or no cause : And that they have so many reasons to induce them to it : Let us for our Makers , and for our blessed Redeemers sake , take heed what we doe : least we shame our profession , and make the way of truth evill spoken off . 2 Pet. 2. 2. Not that I expect , their mouths should be stopt ; for faults they would find in Christ himselfe , did he live amongst them : neither can God please them , as you may see by their continuall murmuring at the severall passages of his providence . Being like the Jsraelites : who were never content , for when they had water , they murmur for bread : when they had bread , they complaine for flesh : as if they had boarded with God , and he were to provide them dyet : and they good men honestly paid for what they tooke . Only let them have no just occasion to censure and speake evill of us : for though all true christians passe under their sharpe censures , and bitter reproaches : yet I cannot yeeld him a true servant of Christ that deserves it . Wherefore if we belong to Gods familie , let us shew what house we come off : not only by our Livery , but by our living . The sonnes of God must bee pure , blamelesse , and without rebuke , Phil. 2. 15. And in the primative times , a Christian was known from another man , only by the holynesse , and uprightnesse of his life and conversation : as Tertullian reports . And great reason there is for it : for first malice is very quick sighted , to spie faults , secondly , the Saints ( like a Beacon upon an hill ) have all eyes upon them . Thirdly , vertue or vice in them shall be sure to be margend with a pointing finger . Fourthly , in purest things , the smallest spot is sooner seen : then greater staines in baser stuffe : every little mote is seen , in a cleere glasse , which will not be di●cerned in an earthen pitcher . A small spot , or wart , or freckle in the face ▪ is a greater blemish , sooner seen , and more noted , then an ugly skar , or botch in any other part of the body . Fiftly , the smallest spot in a religious man face : shall excuse all the sores and ulcers in their bodies . Sixtly , in case they see our lives contrary to our profession : they will even protest against our religion ; saying , if we did speake as we think ▪ we would doe as as we speake ; if our religion were true and good , such as professe it , would live thereafter . Seventhly , in case thy practice , is not sutable to thy profession ; woe unto thee : for outward profession , where there is want of inward truth , and reall practice : doth but helpe to draw on and aggravate judgement , The Scribes and Pharisees had not heard of so many woes , but for their glorious pretences ▪ Yea , had the Fig tree in the Gospel , been utterly bare , and leave-lesse : it had in all probabillitie , escaped the curse . Heare this yee vaine Hypocrites , that care only to be thought good : your faire out-side , shall be sure to helpe you to a curse . And it were better for you with Philosophers , to have honesty without religion , then with wicked Christians , to have religion without honesty . 4 Fourthly , If any weake Christian , desires to make a further improvement of what hath been spoken : let him read those 16. reasons of Affliction , and 16. reasons of Patience : heretofore published upon the like occasion . And so much of your second Misprision , touching censoriousnesse : does any thing else stagger you ? Sect. 70. Quest . The next , and the maine thing J stumble at , is : they are deeply charged of dissimulation , viz. that they either say , and doe not , professe , and practice not : Or which is worse , doe under pretence of religion cozen the world . Answer . It is ( as you have already heard ) an old and cunning trick ; of the truths adversaries : to commit villanie , and then charge it upon the most innocent . Athaliah you know , having slaine all the Kings seed ; accuseth Iehojada of treason . And Tertullus ( mistaking the antidote for the Poyson ) accuses Paul , for a pestilent fellow : when Paul had more reason to accuse him . So now the Gospels enemies , grieviously accuse the true professors thereof : for playing the hypocrites . But heare all , as well for the defendant , as the Plaintiffe : and you will confesse , that they lay the saddle on the wrong horse : And that there are no such Hypocrites under heaven ; as these that cry out so much against hypocrisie : Now that what shall be delivered , may the better be understood , it is requisite to premise foure things . Sect. 71. 1. First , That there are many titular Christians : who stand more upon the outward appearance of goodnesse , then thè inward essence : such as seeme , and are not , say , and doe not , professe , and practice not : that like the Nightingall , or bird Taurus , are all voice , no body . Resembling some goodly Cedar , or Ciprus tree : which are fertile only in leaves . Or the Fearne , that has a broad top , but a narrow root . Or the River Volgoe : which is a bright streame , but without fish . Or that unwelcome guest the Wind ; for as wind will counterfet every disease of the body , viz. the stone , Gout and the like ; so these formall outside christians ; will counterfet every grace of the soule , as faith , zeale , and the like . Yea , to the eye of the world , they resemble Muscovia glasse : which ( though it be of small worth ) is as cleere as Christall , as transparant as Aire : for these hypocrites not only passe for true Christians , untill God does detect them : as it fared with Iudas amongst the Apostles ; Ananias , Saphira , and Nicholas the Deacon , amongst them of the primative Church : but they will seeme to outstrip them in goodnesse , as Snow does Salt , and sugar in whitenesse . And well they may : when all their profession , and principall care is : only to hide their defects : as Julius Caesar wore a garland of Bayes ; only to hide his baldnesse . For as the Painter , makes chocie of the most open place , and middle part of every ▪ wall : there to erect a faire picture , laboured with all his skill and sufficiencie : but filleth up the voide , and seldome seene places , with antique bosquage , and crotesco workes ▪ which have no grace at all , but in the variety and strangenesse of them : so deales the glozing Hypocrite . Nor can you blame his discretion therein , what ever you doe his honesty : for Each cunning sinne being clad in vertues shape . Flyes much reproofe , and many stormes doth scape . Sect. 72. 2. Secondly , That there are others , and not a few : who are not only great talkers of religion , but great frequenters of holy exercises ; yet altogether neglect to practice the same . Ezek. 33. 30. 31. That like sicke stomacks , much doe swallow downe : but little doe digest . Resembling certain Sea fish ; that gape so wide , as if they would devoure the whole Ocean : but rip them up , and search their intralls : and no water can be found in their bellies . Both of which have a forme of godlinesse , and are the worse for it : for that they draew neere unto God with their mouths , and honour him with their lips ; when their hearts are far from him , and are therefore styled hypocrites , both by Isay chap. 29. 13. and our Saviour Christ . Mat. 15. 7 ▪ 8. And well they deserve to be so stiled : for Ostentation leads them more then conscience : and there is as much difference , betweene true professors and these men ; as there was between David and Michal● puppet . Sect. 73. 3. Thirdly , It is by both sides granted : that there are far worse then these : even such as make religion a stalking horse to villany ; or a Cloak to Cosen the wors● : such as shroud an Egyptian heart , under the habit of ●n Jsraelite , whose life and profession is a continual i●congruity , & whose works are antipodes to their words , their profession beeing Hony , while their practice is Poyson : as Barnard spake of his Arn●ldus , even such as speak like Angels , live like Feinds : have Jacobs voice , Esaus hands : that like Ethiopians , are white in teeth only ; every way else Coal black : Being Christians in skin , Athiests at Koare . Which grosser sort of hypocrites , may be compared to Swans : that under curious white feathers , have black skins ; or to Mandrake apples ; that are comly in shew : but poysonfull in opperation . Or to a turning picture , which beeing look't upon one way , shewes a beautifull face ; if on the other , some ugly Feind or Monster . Or an Egyptian Temple , which is rarely beautified with Gold , silver , Ivory &c. When within is only Cats , Crocodiles , and Serpents . To some wicked Alehouse ; which hath , Feare God , be sober , Watch and Pray , &c. painted upon the Walls : when there is nothing but swearing , and drunkennesse in the same . To a Pirate , in a marchants ship . To a filthy Strumpet with a painted face . To some spruce Courtier , with a box of Pills in his Pocket for the French disease . To the Armenian Dragons : Which have cold and squaled bodies : yet cast sire out of their monthes . To the Serpent requious , that hath scales as glorious as the Sunne : but breath as infectious as the Aconite . Or lastly , to the Divell in Samuels likenesse ; as being nothing else , but vice pranked up in vertues apparell . Sect. 74. 4. Fourthly and lastly , As we all grant that there are such hypocrites : who have a forme of Godlines , and deny the power of it : that seeme religious , are vicious ; or not at all vertuous . So wee willingly acknowledge them , the most selestique miscreants , that ever hell was beholding to . For the hypocrite , shames religion by professing it & makes the way of truth evil spoken of . As 2 Pet. 2. 2. Yea for his sake , the name of goodnes is blasphemed all the day long ; and an ill report raised upon them , that serve God in truth , So that for the deceivers fault , the true man is beaten . And what the Israelites once spoke to Moses , Exod. 5. 21. We may more justly apply to the hypocrite : Yee have made our Saviour to stinke , in the eyes of all the people : and put a sword into the hands of prophane men , to slay us ▪ As wosull experience shews ; For by reason of such ▪ how doe the Divel and his ●imbs tryumph ? over them that serve God in truth ? Yea the Saints are not onely reproached , the truth disgraced , and religion it selfe scandalized : but this gives occasion to others to blaspheme God , and to doubt whether all divinity , be not meer policie ; and ●he scriptures a fable . As of old ▪ the people abhorred the service of God ; and became despisers of his worship : because those prophane sonnes of Ely , were so wicked and scandalous . 1 Sam. 2. So between hypocrites , and the openly prophane : ( home bred enemies , and forraign foes ; both Heirs apparant to Satan ) the righteous suffer : like Ieremiah between the Princes and false Prophets . I confesse the mischief an hypocrite does , to those that are within : is nothing to what he does to himselfe , and them that are without : For first , his scandalous life so hardens carnall men ; that it makes many of them protest against their owne conversion . Yea his ill life single ; pulls downe more : then many good tongues are able to build up . Secondly , though he grievously wrongs both the good and bad ▪ yet none so much as himselfe . For besides , that when hypocrites have acted their parts of dissimulation here : they shall be bid , Go ye cursed into everlasting fire . Which is the portion of all wicked men . Matth. 25. 41. They above all other sinners ; shall have a double weight , or portion of vengeance : the lowest , and deepest place in Hell. As is plaine Matth. 23. Where our saviour , not only pronounceth . Woe to you hypocrites : but repeats it eight times in one Chapter : saying , Woe , Woe , Woe , to you hypocrites : for you shall receive greater damnation . vers . 14. The hypocrite , strives to loade Christ with man● sinnes : therefore Christ loads him with many woes and curses . Though the maine ground is , from the nature of this sinne . For nothing more greatens any sinne , then simulation of holinesse . Nor is any mischiefe so divelish , as that which is cloaked with piety . The better vice shews , the worse it is , and the worse it is : the better it desires to shew . Yea the better colour is put upon any vice , the more odious it is : both in the sight of God & man. For as every similitude adds to an evil ; so the best adds most evil . The face of goodnesse , without a body : is the worst wickednesse . Cloath an Ape in Tissue : and both the beauty of the Robe , and the resemblance which hee carrieth of a man ; does but add more scorne to the beast . And without contradiction ; an ill man is the worst of all creatures , save the Divel himselfe : an ill Christian , the worst of all men and an ill professor the worst of all Christians . Professed Curtizans , if they bee any way good : it is because they are openly bad . And it shall be easier for theeves , and Adulterers , at the day of judgement , then for hypocrites . Mat. 21. 31. Wherefore if thou beest unsound within : soil not the glorious Robe of truth , by putting it upon thy beastlines . To bid thee repent , and strive for Sincerity ; were to small purpose : for ( which is strange ) in all the Scriptures , wee never reade of an hypocrites repentance . And a notable reason may be given : Wickednesse doth most rankle the heart , when it is kept in and dissembled . And thus far our opinions jumpe . Sect. 75. But touching the next query , our judgements are as diametrially opposite ; as the two poles . For who are these verball , orrall , occular professors ? Those who are called puritans , or those that terme and repute them so ? this is the main question , and it would be throughly examined . We say they are the only men , guilty of this crime : they say the like of us ; but the tryall is all : and how shall wee try it ? surely by bringing each side , and every of their actions to the rule . And first to bring them to the tryall ; who call all professors of Religion puritans ; and raile against them , under pretence ; that they are not as they seeme . If hee be an hypocrite , who is much in profession , and nothing , or clean contrary in his practice ; then there are none greater hypocrites ; then Protestants at large . viz. Prelaticall , and Scandalous Ministers Civil . and Morall Men. Prophane , and Ignorant Persons . Cunning Polititians . who joyne all together , in crying downe , and barking against profession . I know the assertion will seeme strange ; Yea the grossest hypocrite of them all , will presume that hee can Herod like , wash his hands of this sin . And with David , touching Nathans parable which made him passe sentence against himselfe ; think that this foule evil , does no way concern him ; Or as Ahab , thought of the Prophets parable ; when his own mouth condemn'd him for letting Benhadad go free . 1 Kings 20. 39. to 43. But I shall make it appear , that there are no greater hypocrites , nor Puritans under Heaven ; then they who rail , and cry out so much ; against hypocrisie , and Puritanisme . It faring with them , as it did with Sabillus the Sicilian ; who slew the tyrant Cleander , and was after found to bee a worse Tyrant then he , Or as it did , with that Pharisee in the Gospel ; who brake his neighbours head ; when he should with the Publican , have smote his owne breast , Oh that men would observe what I shall say , but asmuch as it concerns them ; that they would well consider how Satan gulls them ; and how grosly they gull themselves . But this is the gift of God alone ; for to plant , and water is nothing ; except it receive blessing from above , I will therefore do my utmost , and leave the rest to him that can doe what hee will , and will doe what is best . Sect. 76. 1. And first , let me examine such of the Ministery ; who altogether in their sermons enveigh against puritans ; for being one in their profession , and shew to the world ; and another , yea cleane contrary in their life and practice , their consciences shall give evidence against them ; if they be not cauterized , with continuall , handling of holy things without feeling : That whereas they call themselves by the generall name of Christians , by the speciall , and particular name of Christs Ministers , and Ambassadors : pretending they represent his person , spend their whole times in reading , and preaching Gods word , receiving , and administring the Sacraments : in praying , and visiting the sick ; get their whole livings , under a shew of service done to Christ : Yea their very garments forsooth , must pretend holinesse and purity ; then which there can be no greater profession : yet these men , these great pretenders , are the least of any obedient to his lawes . Yea none greater enemies to Christ , and his kingdome then they , for either in their preaching ; they doe what they can to draw from Christ to the world , his mortall enemy : by discouraging the good , and incouraging the evil : by turning the truth of God , into ●ly . as it is Rom. 1. 25. A thing more frequent with Prelaticall preachers , then most men have wit to observe . I wish their admirers would reade their severall Characters , in a late abstract : and be better informed : or that such unpreaching ministers , were marked in their foreheads : that their people might the better know , and take heed of them . I confesse it is strange , that these Gehazies : who receive in so much truth at their eares , should not have one word of truth in their mouths . Yea to an ordinary capacity , it sounds above beleefe : that they who are Gods mouth to the people , should bee so wicked ; and false ; as out of the mouth of God , to give not the judgement of God ; but of their owne wicked hearts , stifned with the serpents enmity . But consider the reason , and the case is plain : The hypocrite is a secret Athiest , saying in his heart there is no God. Psal . 14. 1 and without controversie , Thou art an Athiest : for if thou didst beleeve there is a God ; thou durst not bee so bold , as to withstand him to his face : and with his word to wound his own people . Or secondly , if they doe preach the truth , yet by their lives they confute their owne doctrine : as their Rhetorick may bee prittie , and their Lodgick , wittie ; when their practice is naughtie . Yea , are there not many hundreds in this land ? ( some whereof the Parliament have sound out , and cast out ) like Balaam ? then whom never Prophet spake better , nor reprobate did worse . It faring with them as with one of a surfetted stomack : the more good meat he eates ; the more he increaseth his corruption . Or as it is with the milke of a Tygresse : the more Salt is thrown into it , the fresher it is . As looke into thy selfe ; dost thou not in thy practice the workes of the Divell : in swearing , drinking , whoring , slandering the godly ; and accusing them to the Prelates ? in scoffing at the religious ? in persecuting those Ministers , and people whom ●hy conscience tells thee are more faithfull , and righteous then thy selfe ? so crucifying Christ againe 〈◊〉 his members , and in all this , cause others to doe the same ; by thine evill example Thou canst not be so impudent , as to denie it , though I expect neither thy acknowledgement , nor amendment . Which being so ▪ what more pa●pable hypocrisie and Puritanisme then this ? When one shall teach the words of God , and doe the workes o● the Divell , their doctrine condemning their owne lives , or their lives confuting their owne doctrine , Like some foolish minstrill , who sings one tune with ▪ his mouth ; and harpes another with his hand . Of which sect was Diogenes , Sinopensis : in opinion a Stoicke , in conversion an Epicure , a foole in both . And certainly most unmeet it is , that such fooles should be set as watchmen over Gods heritage : for if any man cannot rule his owne house , saith the Apostle : how should he care for the church of God ? 1 Tim. 3. 5. And if he cannot rule himselfe , how should he rule his own house ? Againe , there are a third sort , of these prelaticall preachers ▪ who might be rancked with the grossest of hypocrites : namely Pluralists , and Non residentaries : who under a colour of wearing the Ephod , feed themselves fat with the blood of soules . But I have sufficiently spoken to them in the forementioned Abstract . Only this by the way , That men should be Pastors over , and live of the flocke : that they doe not feed , or scarcely see : or bee maintained from the Altar , at which they doe not serve : is a thing that can hardly in my judgement , receive a just defence . Sect. 77. 2. But secondly , to bring the openly prophane , and loose Libertines to this tryall : who above all cry , out upon Puritans , and Professors : If he be a notorious Puritan . id . est . an Hypocrite : whose profession , and practice ; is cleane contrary : then thou art a notorious Hypocrite , in bearing the name of a Christian , and boasting that thou art one : but doing the workes of the Divell , and that more exactly then a very infidell . In adoring Christ , so often as thou comme●t to Church : as it were with an Ave Rex in thy mouth : but spitting oaths in his face : so soon as thou commest out : and in crucifying him afresh , with thy gracelesse actions , in being all the weeke a drunken , beastly , blaspheming wretch , and on the sabbath ; especially for foure houres : as devout in the Church as the best . For in praying with Gods people ▪ thou callest God father : whom thou neither fea●est ▪ nor lovest , nor trustest in . Thou prayest that his nam● may be hallowed ; when indeed thou doest nothing lesse ▪ that his kingdome may come , and his will bee done on earth as it is in heaven : when thou hatest nothing more , then to be governed by his lawes , and ruled by his scepter . That he will forgive thee thy trespasses , as thou forgivest them t●at trespasse against thee ▪ when thou wilt stab a man for the lye , or a crosse word : and not so much as pardon one that is better , or would have thee better : for others must swear as thou dost , drink and talke obscenely as thou doest , &c. or thou wilt be offended with them . That he will not lead thee into temptation , but deliver thee ▪ from evill : when thou usest all opportunities to be tempted , and to tempt others to evill , &c. Againe in singing with the Assembly : thou usest these and the like expressions of the Psalmist . I love thee deerly O Lord my strength . Psal . 18. 1. I will alwayes give thankes unto the Lord : his praise shall be in my mouth continually . Psal . 34 1. Evening and morning , and at noone will J pray and make a noise . Psal . 22. 17. J will set no wicked thing before mine eyes : I hate the workes of them that fall away : it shall not cleave unto me . Psal . 101. 3. &c. In all which thou doest lye , and dissemble most egregiously : for doest thou love God deerly ? no , thou hatest him in thy heart , as thy workes shew plainly ▪ Doest thou praise God , and that continually ? no , thou blasphemest him every houre , and reprochest his children & servants ; & in them him , in every place where thou commest . Doest thou prayevery day thrice ? Yes , if curses , and oathes , and scoffes be praying : then thou prayest fifty times a day , yea thou prayest continually ▪ Doest thou set no wicked thing before thine eyes ? and doest thou hate the workes of them that fall away ? no , thou lyest falsly : thy whole felicitie is in wickednesse : and thou not onely hatest that which is good : but all that is , or are good , or hath the appearance . But in this case assure thy selfe : that God infinitely more scornes that one in praying , and singing in his house , upon his day , and among his people : should offer up a petition , or protestation to him : who cares not whether he have his petition granted , and his vowes performed or not : yea , that laboureth all he can to hinder the same : and as much scornes , that any should repeat his commandements : that cares not to doe them , but the cleane contrary : and that the same tongue which sayes , Thou shalt not take the name of the Lord thy God in vaine : should presently take the same name in vaine ; and so be contrary to it selfe , and give the ly to it selfe : then a temporall King would scorne to be so derided , and abused by any base and unworthy fellow in his owne presence ; and before his people . And yet thou knowest , that the worst of deaths would be the reward of such contumacie . Here also I might take occasion , to shew thee , how desparate thy condition is above all other mens , above the Heathen man , who knowes not God as thou doest : Above the Athiest , who beleeves not that there is a God ; as thou wouldest be thought to doe : above the close Hypocrite , who thinkes to deceive God and the world ; which thou boasteth thou doest not . And make it appeare , that every one of them is more righteous then thy selfe : if they wou●d pay me to plead their causes . As I would urge in defence of my Clyent the Hypocrite : that he in the dissembling of vice , and faining of Godlinesse : though he doe hurt to himselfe , yet he oft doth good to others ▪ by his example : causing them to doe that in truth , which he doth only in hypocrisie . As often times Stage players , by their fained mourning , wring forth true teares out of the spectators eyes : whereas thou by thy shew , and publication of thy vicious , and filthy practices : dost more hurt by thy example , then by the sinne it selfe . More I could say for him , and as much for the rest : who doe not so manifestly against their consciences , as thou doest , who art convinc'd of a deitie : but I list not to be tedious ▪ Wherefore Sect ▪ 78. 3. In the third place , to bring the Polititian : another opponent to this tryall . If he be an hypocriticall puritan : who●e profession and practice is contrary : then he is also a grosse hypocrite : For though this beast , like that other beast , Rev. 13. 11. be a ver● dragon in condition : yet he hath horns like the Lamb , when they may stand him in stead : for be his actions never so divelish , he can speak aswell as the best : and how should men be hypocrites , if they had not good tongues ? Perhaps he is not so much noted for hypocrisie , as others that make lesse use of dissembling : but his owne conscience tells him ▪ that he hates Religion in his heart : at least that Lisander like , he makes no conscience or reckoning of it , but when it may prove profitable : but though he will not admit it in him ▪ yet to further his own ends , he will sometimes put it on , and adorn himself therewith . Religion shall serve him as a canopy , to shroud the putrifaction of his divelish plots ; being like one that lookes a squint , for while he seems to cast his eye on goodnes : his sight is fixed on wickednes , and may fitly be resembled to those women divels , who employ holy and sacred words about witchcraft , and magicall effects . Yea , it is grown the highest maxime , in mundane policy , to seem ( not be ) religious . And there is scarce a man , who ( sometimes to serve his own turn ) will not seem devout : resembling that Roman Wolfe ; who useth to talk of Religion ▪ and piety ; when he means policy ▪ But principally , and more specially : there are two sorts of Polititians ▪ who do play the hypocrites , and abuse religion for their own ends . viz. Covetuous persons , and Cruel men . Sect. 79. As for the first of these , how many Courtiers , Lawyers , Gentlemen , and Tradesmen are there ? who make Religion serve them as a stalking horse , or mantle ▪ that under pretence of it , they may deceive the world ; both unseen , and unsuspected ? like Judas , who pretended a religious care of the poor , when he would have the precious oyntment spared : when he intended nothing but to fill his owne bag : as the holy Ghost witnesseth , John 12. 5. 6. Or Gehazi , who pretended the children of the Prophets , when he aimed onely at his own benefit . Or the Scribes and Pharisees , who devoured widdows houses , under a colour of long prayers : Matth. 23. 14. Or Vespasian the Emperour ; who erecting places to receive the urine , pretended the Cities wholesomnesse , and sweetnes : when he onely aimed at the sweetnes of gain , in the augmenting of his tribute , as Suetonius observes . Whose publique spirit , is now growne so common : that every man , of every profession ; can say as much : Not a Souldier either in the Kings , or ▪ Parliaments Armie : but will say that he fights for religion , lawes , and liberties : when God knowes , and many of their owne consciences know ; that no motive is so powerfull with them ; as the name of commodity : as neither sighting for God , Religion , nor Country ; but gold , the hope of which , makes them prodigall of their skin and blood . Yea , let a common thief by the high way , but light into true meaning company : he will talke of sincere dealing , and uprightnes , against robbery , and oppression , and have many semblances of Religion , till he spies his opportunity , and then his hands shall manifest , that his heart and tongue did but dissemble . Sect. 80. Secondly , touching cruel , and bloody minded men ▪ How ●suall is it with our Lordly Prelates , and State Polititians , to imitate Iehu : who pretended zeale for the Lord of Hosts , when his project was for the Kingdom . Yea , how many of them will pretend with Herod , religiously to worship Christ : when they intend wolvishly to worry him . It is no hard matter to find a Judas in the Church : or a Joab in the State : that will seem to kisse Christ in his Ordinances , while they seek only to betray and murther him . Yea , I wish , there were not Commanders in both Armies , that resemble Galba : who assembled togetter the people of 3. Towns in Spaine , under colour to treat of something for their wealth : and having so done , caused 7000. suddenly to be murthered : amongst whom was the flower of all their youth : as Valerius relates . For as in former ages , so now : every Machiavilian Atheist , will sometimes make a shew of Religion , and honesty : though in their hearts they laugh at it ; Even Iezabel , that her divelish plot may take the better , proclaims a fast before the murther . And Saul plotting to take away Davids life , by the hands of the Philistins : sayes to him , Be a valiant Son to me , and fight the Lords battayls . So Simeon and Levi cloak their purposed massacre of the Sechamites , with the conscience of Circumcision . And Absalom his treason , with the religion of his vow : yet these forsooth , are neither puritanes , nor hypocrites in the apprehension of our blind sensualists : because their spleene is onely against the religious ; against whom they never leave barking out these names . Yea , admit one shall upon every occasion , and in every company , be a severall man , and of a severall Religion , to day a papist ▪ to morrow a precisian , and between whiles a Protestant at large ; as shall best fit the affairs he is to negotiate , though his constant religion be according to the statute : as many such there be , both in Church and State , resembling an Actor on the stage , who sometimes playes the part of Agamemnon , sometimes of Achilles , sometimes of their enemy Hector , sometimes taking one mans person upon them , sometimes another . Or Water fowle , that for food and relief , go on the land with beasts : and swim in the water with fishes : and fly in the ayre with birds . Or Protius , who changed colour upon every remove . Or the Camelion , that can turn to all colours but white ; the symbole of purity , can be any thing but innocent . Or Stython , Caneus , and Tyresias , who as they listed , would be either men or women . Or the Nazarens , who were with the lews circumcised , and baptized with the Christians : and so , as Ierome writes , were neither Iews , nor Christians ; yet these are no hypocrites , &c. But the truth is ▪ the world affords not arranter hypocrites , then those she most acquits of hypocrisie , of whom these are chief . For as Christ to deceive the divel , took man upon him : so these to deceive men , take the Divel upon them ; like that Dominick Fryer who poysoned Henry the seventh , County of Luysenborgh , with the Sacrament . No● does the Divel ever so deceive ; as when hee appears like an Angel of light . 2. Cor. 11. 14. Our state Polititians ; are like those Serpents spoken of by Solinus : that wound as many , as they wind into their imbraces . Nor do these Serpents ever sting so deadly , as when they bite without any hissing The skill is to know , and beware of them ; For these Wolves come evermore in sheeps cloathing . And the more foule their intent or project is , the fairer shall their pretence be . Sect. 81. Now the best way , not to bee deceived is : to try before you trust them . And seeing mens hearts , and tongues , are not ever relatives : beleeve not words alone ; for words of themselves , are no good tryall of profession . The worst men may speak well , and actions have only the power to discry Hypocrites . Yea when all a mans religion lies in his tongue : and his hands either doe nothing , or ill : his profession is but wind as his words . Yea the noyse which their tongues make , in a formality of profession : shall in the silence of their hands , but condemn them for hypocrites . And no better argument , of an empty barrell then loudnes . 2. Neither l●t outward shews overcome thee : for an hypocrite is a thing fair to the eye , pleasing to the eare , harsh to the understanding : resembling Alcibiades Tables ; which were fair without , foule within . And nothing more common then for men to pluck a fair glove , upon a foule hand : and under divers sutes to wear the same skin . Yea over fair shews , are a just argument of unsoundnes : for no naturall face , ha●h so fair a white , and cleare a redde ; as that which is painted . And while wee see men notoriously zealous in some things , & remisse in others : we may be charitably suspitious : many a sorry Tapp house , white limes , and glasses the front towards the streete : and setts out a costly painted signe ; when there is nothing in the inward parts ; but sticks , and clay , and ruines , and cold earthen flowers , and sluttery . 3. Touching practice : the best way is , not to judge of men by this or that single action as ignorant worldlings do ; but by all together ▪ as wise Christians doe . Observe what they are abroad , and what at home ( for many of them are Angels abroad , Divels at home ; at least in their own breasts : and worse when Angels , then when Divels ) compare the severall circumstances , of their words and actions private and publique , past and present : considering , that whiles the mettle is the same ; the form of each Cup may be divers . And so doing , thou shalt bee able to answer such an one , as Alexander did Antipater ; Thou wearest a white garment , but it is lined with purple : thou art no more the man thou seemest , then the fouler ( who under the shape and likenesse of an Ox ; lyeth in waite for Partridges : that so hee may take and kill them ) is that simple creature , which he would be thought to be . And having once discovered him : have no more to do with him . Yea accept not of the greatest curtesie from him : for they that are such ; serve not the Lord Jesus Christ ; nor seeke not thy good , but their own profit ; and with fair spe●ch , and flattering gifts ; deceive the hearts of the simple . Rom ▪ 16. 18. The Bird that accepts of the Fowlers meat . buyes it full deetly , with the losse of her owne life . And Rat catchers use to mingle good Bread , with Poyson : that they may more easily deceive . Wherefore when thou meetest with these Greeks , play thou the Trojan : who sayes , I much doe feare the Greeks , when they bring gifts . Take their meaning from a similitude : In leaping we use to go back , that wee may leap the further : and in striking , wee lift up our hand the higher : that our stroak may be the greater ; which is the guise of all Hypocrites , and Polititians . And so much touching this sort . Sect. 82. 4. Fourthly , To bring all ignorant persons ( I mean ignorance of the best things ) to this tryall : who no lesse raile against Puritans then the wisest . If hee bee a Puritan , and an hypocrite : whose profession , and practice is contrary then are they also notorious hypocrites and Puritans . For first if you mark them , they not only professe religion in ordinary ; but in apearance they are extream devout ( I mean by their devotion superstition ) for as they call themselves Christians , and true Protestants : and Baptise their children as the children of beleevers which cannot well be justified ; so they duely frequent the house of God , both Sundayes and Holy daies ( I do not mean beggers ; or the common sort of poore people ; for they as if they had no soules , are without God in the world ; and scarce hear a Sermon in 7. years ; though these also have God ▪ & Christ in their mouths more then any ; and are the surest to goe to Heaven ; because they have their Hell here . Yea , the summa totalis of their beleefe is ; that all rich men shall go to Dives ; all poore people rest with Lazarus in Abrahams bosome ) yea , if there be prayers read in their parish Church every morning at 5. of the Clock ; your ignorant , formall , titular , statute , neighbourly , and well meaning Christians ; will not goe to the Ale-house , before they have beene in Gods house . And then are they so blest ; that God wrongs them , if they speed not the better for it all that day , especially if they have a lucky hansel , so soone as they come home ; the obligation is both sealed and delivered . For thus heathnish , and blindly superstitious are most men , notwithstanding our so much meane of grace . But admit they love their profit , more then praying to God ; saying of such as goe to Church on the week dayes ; as Pharoah did of the Israelites ; they are Idle : and as Judas of the Ointment , what wast of time i● this ? Yet upon the Sabbath ( especially in the forenoone ) they never faile going to Church ; accompained with a great part of their Families : where they are no sooner come ; but having first bowed , and cringed to the Communion Table , done reverence to the minister , and the rest of their rich neighbours : you shall see them down upon their knees ; and heare them say over all their Prayers : bee the minister speaking from God to them , or the people joyntly praysing God , or praying to him . Which being solemnly ended ; they joyn with the Congregation in praying , singing , and hearing ; and therein seeme more devout , in lifting up their eyes , elevating of their voyces , sighing &c. then ordinary . And when they heare the name of Jesus read , bee it but the son of Sirach ; they doff their Hats , and scrape such a legge ; as shall disturbe the whole Parrish . When the Gospel is read , they stand up all the while ( but sit when they pray ) and so when the Creed is pronounced or rehearsed ▪ which denotes , that they will bee ready to justifie , stand to , and maintain those cansins of their faith ; against all opposers . And then with the like zealous confidence ; they pro●●sse in words : that they beleeve in God , &c. when th●y a●● as ignorant what God is ; as the child in the womb . The sacrament of the Lords supp●r th●y so adore : that the only receiving o● it upon their k●ees , upon g●od Fryday , or Eas●er day , and in thei● best ●●oaths ▪ m●k●s th●m as holy as David , though they d●●f●r no●●●om beasts , more th●n in speaking . Ano●●er while they sing in the words of the Psalmist : do● li●t up my soul , Psal , 25. 1. when their soules , a●e no sitter to mount ●p in meditation 〈◊〉 heavenly thing● : then a Cow is ●i● to fly . Againe they cry out , As the Hart br ●y●th for the Rivers of wa●●r , so p●●●eth my soul● after th●e O God. Psal . 4● . 1. Th● word is more sweet ●nto my mouth ; th●n the ho●y and the hony comb . &c. Psal . 119. when they mo●e regard , the g●tting of five shillings in mony ; then the Joy of the holy Ghost , or the peace of Conscience : and more prize the f●lling of th●ir Ba●●s and B●llies ; then the bread and water of life or ; the light of Gods countenance . S●ct . 83. Again if Authority commands a Fast to bee kept : they will obse●ve it with the rest of their neighbours : yea like those hypo●●it●call Jews , Isay . 58. 5. they will hang downe th●● heads like b●lr●s●es ; when yet their hearts stand upright enough . And ●ast they will from meat by all means ( which is but the shell o● out s●de ) but not from sinne , the Kernell or soule of fasting . Yea they will hold out that whole day , that they may be able afterwards to bragge : how many sermons they heard , and how many houres each Minister was in praying . Yea so pious are they , that they da●e not passe through Pauls with their hatts on : or out o● it before they have kneeled downe to a pillar ; though they be in hast , and their company wai●e the while . I need not tell you how zealous ▪ this blind and superstitious swarme are : for the Booke of Common prayer , The Apocrypha , the Crosse , Surplice , the Ring , rails , &c. Holy dayes , proc●ssion , and the like rites and superstitious Customs : for experience shewes ; that they will loose their Lawes , Liberties , r●ligion , and dearest blood , rather then their goddesse Diana shall not still be worshipped , and had in honour . Againe observe them at home : they can upon occasion ●epeat so much of the sermon as concerns their wives , children , and ●ervants : if it make for their owne ends ; what was spoken against Idleness● , Wastfulnes , Stubbornesse , Lying , and the like : though all the ●est of the sermon , goes in at one eare , and out at the other : so pointing to them the right way of living well ; while by their practice , they lead them the cleane contrary . As that Actor in the Co●edy , said with his mouth O Coelum : but with his finger pointed to the Earth . Yea they give their Children such ill ●xample ; that not seldome of parents to their bodies , they become murtherers of their soules , as Barnard observes . For notwithstanding all this their profes●ion , no generation of men , are more notoriously dis●olute for they are as prophane as very Turks ; notorious Drunkards , Common Adulterers , Quotidian swearers and Cursers , Malicious scoffers at religion , and accusers of the Godly ; and indeede what not ? For no place but hell it selfe , can yeeld worse creatures then these . And yet no people under Heaven , thinke better of themselves : For as Micah could dotingly say ; Now I know , that the Lord will be good unto me ; seeing I have a Levite to my Priest . Judges 17. 13. Or as those , hypocrites , J●r . 7. 4. injoying the Oracles of God ; and having received the cognizance of Circumcision : could boastingly cry out , the Temple of the Lord ; the Temple of the Lord ; when they even hated the Lord of that Temple : so these thinking themselves sanctified , by some outward works and priviledges . Isay . 66. 3. 4. will boast ; that they were borne of Christian parents , have been washed with holy water ; and are dayly fed with the spirituall Ma●na , of the word and sacraments , &c. though in effect , they renounce their Christendom ; and are become profest enemies , to the Crosse of Christ , and persecuters of his members . Sect. 84. True , as the pretended Mother , that stole away the live child , 1 Kings , 3. 16. to 28. professed before King Solomon ; as great love to it , and pleaded as hard for it , as the naturall mother could do : and yet so little did she care for it , that she was content to have it devided : which shewed plainly , that love of strife , and envie to the true mother , prevailed more with her , then true affection to the thing striven for : so these men pretend as great love to the true religion , as her best and truest friends : but when it comes to the tryall , she hath no greater enemies ▪ For , for matter of Religion , they are much like the Romans ; whom a sensualist would suspect to be very religious , and conscionable ; for they allowed of the service of all gods , and to that end , built a Temple to all gods , calling it Pantheon : yet it was evident they were not , because they would never admit of the true God , to wit Iehovah . So these men ( and indeed all the former ) are very religious : for they will conforme to any religion the State shall establish , were it popery it self ▪ resembling shel-fish , that increase when the moon increaseth ; and decrease as it doth . Where note by the way , that onely dead fish are carried away with the stream . As when superstition and idolatty were re-advanced in England , by Queen M●ry : what was mens greatest care , but to serve the times ? were not nineteen , or rather ninety nine parts of the land , ready to say , as once Hushai to Absalom ? Nay but whom this people , and all the men of Israel chose ; her● will I be , and of her religion will I be of . 2 Sam. 16. 18. Or as Naomi to Ruth ; Thy people shall be my people , and thy God , my God. R●th 1. 16 And indeed , men that scoffe at the power of godlines are for any religion , so they may enjoy their immunities , Let them have the favour of great ones , and gain well by it ; any religion shall serve their turn : for you shall never know them to suffer for a good conscience . No they will rather worship a calf with the Israelit●s : Exod. 32. 4. Or a golden Image , with the Caldeans . Dan. 3. 7. Or a filthy strumpet , with the people of Rome : w●o worshipped dame Flora , a common harlot , for a goddesse ; because she made them her hair , of a great sum of money , which she had got by common bawdery . Yea , if the divel himselfe should but say unto these men as he did once to our Saviour , Matth. 4. 9. all this will J give thee , they would straightwaies fall down and worship him . Nor can you wonder at this their indifferency : for notwithstanding they have enjoyed the meanes , this 20. 30. or 40 ▪ years : they are still as ignorant of God , of themselves , and all saving truths , as the very heathen : if ye doubt it , do but ask them a reason of their faith : their own tongues will tell you , I speak but the truth . And the reason is this , they perform holy duties in formality onely , and out of custom , without reverence and feeling : Ez●k . 33. 31. which by little and little , does cauterize their consciences , and blind their minds . Sect. 85. I confesse many of them are honest infidels ▪ harmlesse beasts ; or if you will , good negative christians , or second table men , for matter of act : they are loyall subjects , live civilly amongst their neighbours , pa● every man his owne : are neither drunkards nor adulterers : but deny the power of Godlines , and are reprobate to every good worke : for ( to let passe other things ) scarce one in forty of them , will allow God upon his own day , above four hours : Or that duely prays in his family : yea , this is a superfluous expence of time ▪ and a means to hinder each one in their severall stations : For as touching that of the Prophet , Pour out thy fury , upon them that know thee not , and upon the families which call not on thy Name : Jer. 10. 25. it is a hard scripture , and out of their reading : yea , of these civill honest men , scarce one of an hundred that fears an oath , or makes conscience of a lie : for at least they will ●wear by their faith and troth : I do not say they will forswear themselves for an advanvantage : but I that scarce know what a tryall in law is , have not a little suffered b● their wicked answers in Chancery . And as for lying , and commanding others to ly , what more usuall ? then to bid a wife or servant , if such an one ask for me , say I am not within : which none dare do that fear God , or that have any truth of Religion in them . Indeed others often pay them in their own coyn , with shame to boot : as once Cato served Nasica . And sometimes God reckons with them for all their lyes together : for it often falls out , that a servants denying his master to be at home , brings him within compasse of the statute for banquerupts ; a just punishment for such as will be wise without God , and good without grace , Sect. 86. Again , I know these civill men passe for as good Christians as the best , with men of the world : Yea , with the reverend Prelats , and their creatures ; for they count men religious , as they are conformable to their Canons : And all the Congregation is alike holy , and holy enough to naturall men : as Korah , and his prophane consorts told Moses and Aaron ; when they rose up against them . Numb . ●6 . 1. 2 , 3. But as Isaac , if he had not been blind , would not have blessed Jacob , for Esau : nor Jacob taken Leah for Rachel , if it had not been in the dark : so these , if they were not ignorant of the Scriptures , would not take meer civil men for true Christians : but as empty pots , and boxes , in Apothecaries shops , having written upon them fair titles , of the best drugges and electuaries , do deceive ignorant commers in : so these though their hearts be base and vile empty pots , yet as they are overlayed with the silver drosse of glozing words , and glorious shews , do deceive simple Christians : who onely judge according to the outward appearance . Yea , perhaps they may deceive wise and able Christians , for a while : since the lamps of these foolish virgins ▪ blaze no lesse , then the wise ones . Matth. 25. And tree● , that have onely leaves : may make as great a flourish , as others that bear abundance of fruit . True , wise men having heard them speak , and observed their practice , will soon see what christians they are : at least Christ ( that knows their hearts , and cannot be deceived with shews ) will one day cull them out , and let them know , what it is to come into his presence , and sit at his table without the wedding garment of faith and love . Matth. 22. 11. At which time , it will be too late to expostulate . Or if so , their own consciences shall stop their mouths ; much after this manner : Thou thankest God with that Pharisee , Luk. 18. 11. That thou hast been no extortione● thou hast paid thy tythes , given every man his own , &c. but what will satan and conscience say : is this enough to make thee a true christian ? no , thou payedst men their dues , but didst thou pay God his dues , the due of praying , hearing , beleeving , reading , confaring , & meditating in his word , of sanctifying his sabbaths , loving his children , promoting his glory , & gaining of other● to imbrace the Gospel : didst thou repent and beleeve the gospel , precepts , and menaces , aswell as promises ? didst thou declare thy faith by thy works ? didst thou fear an oath ? hate a lye : &c. no , not one of these things ever troubled thy mind : yea , thou didst ever hate zeale and devotion so inveterately , that thou couldst in no case away with it in others . What difference then between thee , and an honest Infidel ? Is not unhonest religion , as good as irreligious honesty ? Alas , honesty without piety , is but as a body without a head : yea , without a soul , even a rotten and stinking carrion ; and not a sweet smelling sacrifice in Gods nostrils . Divers will say of morall men , if they go not to heaven ; Lord have mercy upon us : yet Christ saith , except your righteous●esse exceed the righteousnesse of the Scribes and Pharisees : you shall not come there : Matth. 5. 20. Yea , he plainly affirms , that publicanes and harlots , shall get into heaven sooner : because the other beleeved not : neither are they so apt to justifie themselves , as the civilly righteous . Matth. 21. 31. Many arguments might be brought to aggravate the wickednesse of a negative christian ; but nothing can be spoken to his comfort ; for the best of such christians , shall without sound repentance , and true saith in Christ , go to hell , as the Scripture every where shewes . It is not onely the robbing of Christ , or imprisoning him : but the not giving to him , the not visiting of him , shall condemn us , Matth. 25. 42. 43. The servant that increaseth not his talent , ( though he does not diminish it ) shall be bound hand and foot , and cast into utter darknesse Matth. ●5 . 30. And what saith our Saviour ? Every tree that bringeth not forth good fruit , shall be hewen down , and cast into the fire . Matth. 3. 10. Neither was it sufficient that the Fig-tree which he saw Matth. 11. made as great a shew w●th leaves , as any other : but he cursed it , for being fruitlesse . Muc● more does that earth deserve rather a curse , then a blessing : which having been watered with the dew of heaven brings forth nothing but thornes and bryars , to scratch and teare the husband man that manures it . Heb. 6. 7. 8. Sect. 87. And so much to prove , that all naturall men ( viz. Prelatical and scandalous Ministers , prophane , and loose libertines ; Cunning Polititians , ignorant persons , and civil honest men . Who professe the same religion with us , and who unanimously call the religious Puritans , and hypocrites ) are really and indeed most grosse hypocrites and puritans . I might likewise shew , that our open Antagonists the Papists ; even while they curse , and raile so ; upon the truly religious for Puritans , and hypocrites : are of all others the most notorious ones : for besides their works of merit and congruity : how contrary , yea how diametrially opposite , is their profession and practice ? but to speake to them , were to knock at a deafe , or dead mans dore . Only let the ingenuous stander by , heare what Mr. Fox , in the beginning o● Luthers story : speakes of the Church of Rome in generall . His words are these , under pretence saith hee , of Peters Chair ; they exercise a Majesty above Emperours and Kings : under the Vizard of vowed Chastity , raigns adultery : under the Cloake of professed Poverty , they possesse the goods of the temporality : under the title of being dead to the world , they not only raigne in the world , but also rule the world : under the colour of the keys of heaven , to hang under their girdle : they bring all the Estates of the world under their girdle ; and creep not only into the purses of men , but into their consciences also : they hea● their confessions , they know all their secrets , they dispence as they are disposed , and loose whom , and what , and where they list . And wherein did our Lordly Prelats , ( who have alwaies made Gods people under the colour of puritans , the onely object of their cr uelty ) come short of the Papists ? Did they not under a colour & pretence of being fathers of the Church , by their usurped government , dethrone Christ the head of the church , and under the colour of Religion , take away the vigour and power of Religion . And while they calld themselves the chiefe priests , were they not Christ● chief enemies ? certainly none will now ( when they are so well discovered ) deny it , that have eyes in their heads , and open . But I hasten to acquit the innocent , whom all these guilty persons do most unjustly and maliciously accuse and stigmatize , for the sole and only puritans and hypocrites . In whose tryall , two things are principally to be examined and enquired of . First , What profession they make , and how agreable that is to the rule of Gods word . Secondly , What their practice is , and how agreeable that is to their profession . Sect. 88. Ob. Now as touching the first , they are much found fault withall : as what needs so much profession ? faith the sensualist ( when his spight is at Religion ) cannot men serve God in secret ? but they must blow a trumpet , and hang out a flag for others to take notice of it . Answ . To the which , that I may make a full and satisfactory answer , pardon the prolixety of it . First , Such are to know , that profession can no more be separated from the truth of Religion , then light from the Sun. If thou shalt confesse with thy mouth the Lord Jesus , and shalt beleeve with thine heart : thou shalt be saved : for with the heart man beleeveth unto righteousnesse , and with the mouth confession is made unto salvation . And whosoever beleeveth on him shall not be ashamed . Rom. 10. 9. 10. 11. True ▪ fire ( not painted ) cannot but heat , breake forth , and ascend : We cannot carry musk in our bosome but the sent will disperse it self . There cannot be a candle in the house , but it will appear at the window : every fountain hath it streams , by which it may be known . Three things ( saith the Spanish proverb ) cannot be kept in : Fire , love , and the cough , it may as truly be said of grace . If Christ the Paschall Lamb , be in the House of the soul , the sprinkling of his blood will be seen without , by sanctification , and holines of life . Whosever is indeed good , shall , and must also seem good : for first , his works will praise him , whether he will or no : his fruits will shew what tree he is . Indeed , profession may be without grace , as leaves may be without fruit : but grace cannot be without profession ; as fruit cannot be without leaves . That which is not gold , may glister ; but that which is gold , cannot chuse but glister . We read of Wolves that come in sheeps cloathing ; but never of sheep that come in wolves cloathing . Many harlots will put on the semblances of chastity ; never the contrary . It is no trusting those , who wish not to appeare good . Good men in Scripture , are compared to good and fruitfull trees : the heart is the root , grace the sapp , good works the fruit profession the leaves and blossomes : Now if there be sap in the root of a tree , and fruit grow on the branches ; its impossible but some blossoms and leaves will shew themselves , Nor can it be expected , that eveiy such tree ; like the mulbery : should first bring forth fruit , and then blossoms : For even repentance and good works , are but the fruites of faith ; and the usuall method is , First the roote , then the tree , then the leaves and blossoms , and last of all the fruit . Sect ▪ 89. Indeed there is a dead faith , spoken of Iam. 2. 17. 20 ▪ 26. which cannot be seen : which resembles the Ebone tree : that bears neither leaves nor fruit . But a true and lively faith , is operative , and works by love . Gal. 5. 6 Yea , it constrains thereunto : for the heart and mind having begot holy thoughts , the lips will not fail to bring them forth , witnesse the thiefe upon the crosse : If the law of God saith David , be in a mans heart : his mouth will speak of wisdom , and his tongue will talk of judgement . Psal . 37. 30. 31. The soul that hath received fu●l confirmation from God , in the assurance of its salvation : cannot but bow the knee , and by all gestures of body tel how it is ravished : whence it is , that many at their first conversion are held ( by their carnal friends ) to be mad , or beside themselves : as our Saviour was by his kinsfolk . Mark 3. 21. Ioh. 10. 20. Secondly , Vnlesse he keep ▪ his lips alwaies sealed up ; he must either dissemble , which is cowardly and base ; Or else his language will bewray what countryman be is . For if he speak ( like the vertuous woman in the Proverbs ) he opens his mouth with wisdome , and the law of grace is in his tongue . And while the door of his mouth is open : the standers by may behold , as it were in a temple , the goodly similitudes , and images of the soul . Neither can he avoid speaking , for admit he be in adverse company : they will so beset a man with questions , and draw him on , and pick it out of him : that without an absu●d silence , he must shew an inclination one way : even as a ballance cannot stand still : but falleth to one side or other : or if he do not , they will gather as much by his silence , as by his speech . For in this case carnall men are very apprehensive , for as the paynter Protogenes knew Apelles by the draught of one line : though he had never seen him before : so will they a gracious soul , by his very silence . Or lastly , a man cannot dissent from their wicked customs , he cannot refuse to run with them to the same excesse of ryot : in drinking , swearing , prophaning the Lords day , and the like : much lesse can he admonish them , and so discharge his conscience ( as who having but a spark of the spirit of God in him ; can choose ) but he makes too great a shew , and his profession troubles them . Sect. 90. Indeed they name profession , but their spight is against your religion : for be but as prophane as they , their quarrel is at an end : yea , it is only your holy & religious conversation , that raiseth their spleen : in that it ●oth plainly , though silently ▪ reproove , and condemn , t●eir sinfull and ungodly courses . 1 Pet. 4. 3. 4. Nor can they be so sottish , as to think Religion , and the service of God to be all lyning , no outside : There is a power of Godlinesse , and a form there must be : He that hath but a form of Religion is an hypocrite but he that hath not a forme , is an at heist . Again , they will call upon us to hear lesse , and pra , ctise more ; but it is not so much out not practizing of what we hear , that troubles them ; as our much hearing , which shames them for hearing so little : they cry up practice , to cry down preaching : as the Papists extoll St. Iames , that they may disparage Saint Paul. But for resolution herein , It is not to be expected , that religion should be spoken against under the name of Religion : or holinesse under its own name , for the divel is no dunce : but under the name of profession , puritanisme , hypocrisie , &c. But when any use these tearms , and know also that they will be taken in an evil sence : it is a manifest signe , that they hate and speak against Religion , under these names , and notions , and so against holines it self ▪ under the name of profession : for otherwise , they would not persecute honest and orthodox christians ; and say , they mean base and dissembling hypocrites : so imitating the Romans , who in detestation of proud T●rquine , that had tyrannized over them : banished a good Citizen , onely because he bare that name . Sect. 91. And so much to prove the necessity of profession : That true beleevers cannot but shew the power of grace , both in their words and actions : not to have them seen , and heard by men ; as did the hypocriticall pharises . Matth. 6. 2. and 23. 5. no● thereby to merit from God , as do the Pharisaicall papists . They do good works , not because they should be seen , yet such as may be seen . Wherein they observe this rule : good actions they will not forbear , let the malignant world be plea●ed or displeased ; but if they can conceal themselves ( so neither God nor others loose thereby ) they will : like one that sent a letter , and a box with 500. pounds in it to Sir Edwine Sands : to be bestowed for the education of Children in Virginia , and for the propagating of the Gospel there . And concluded with , Your brother in Christ , dust and ashess But hear their reasons and why they do it , for all Gods people walk by rule . Indeed men of the world think , we can alleadge no other ground for our pro●ession , but humor : but we have no lesse then six solid reasons for it , for 1. First , God as strict y commands us to professe him with our mouths , as to beleeve in him with our hearts . These words which I command thee this day , sh●ll be in thine heart . Deut. 6 6 and what follows ? thou shalt teach them diligently , and talk of them when thou si●test in thine house , and when thou walkest by the way , when thou liest down , and when thou risest up . Thou shalt bind them for a signe upon thine hand , and they shall be as frontli●s between thine eyes : yea , thou shalt write them upon the posts of thine house ; and on thy gates ▪ vers . 7. 8. 9 ▪ Yea , our Saviour commands it ▪ upon pain of damnation . Matth ▪ 10. v. 32. 33 ▪ whichis a terrible place for cowards and scoffers . And as the word of God commands it , so the holy Ghost commends it . Mark. 15. 43. And highly condemns the contrary , in those chief rulers , John 12 , 42. who durstnot confesse Christ , though they did beleeve in him . Sect. 92. 2. Secondly , they do it , that God may have glory by it : Let your light so shine before men , that they may see your good workes and glorisie your Father which is in heaven . Matth. 5. 16. A father gains much honour by the vertuous and good demeanour of his children . And the glory of a King doth much consist , in the multitude of his known , and loyall subjects . Yea , Christ hath therefore made us a chosen generation , a royall priesthood , a peculiar people &c. that we should shew forth the prayses of him : who hath called us out of darknesse , into his marvelous light . 1 Pet. 2. 9. So that to be good , and not to appear : or to appear good , and not to be : is not the way to glorifie God , or for him to glorifie us . Sect. 93. 3. Thirdly , We professe Christ openly , that we may win others to the same truth . St. Paul wisheth the Philippians ; to shine as lights in the midst of a naughty and crooked Nation : by a blamelesse and pure life : thereby to winne others , amongst whom they lived . Phil. 2. 15. And St. Peter the like to his converts . 1 Pet. 2. 12 , A holy life is like a precious and sweet persume ; whose savour spreads it selfe , and is pleasant to all that come near . A godly man by his vertuous example : though he otherwise be silent , yet by that dumb Oratory : he preacheth to the world , and doth not seldom win others to imitate the same . We read that many infidels were won to the Christian faith : by seeing the vertous lives of the Christians . Yea Zozomen reports , that the devout life ; of a poor Captive , Christian maid : made a King , and all his Family imbrace the faith of Christ . And the like memorable president , we have in St. Alborn : who receiving a poore persecuted Christian into his house ; and seeing his holy devotion , and unblameable life : was so much affected therewith ; that hee became both an earnest professor of the faith , and in the end a glorious martyr for the Faith. And what saith our Saviour ? No man lighteth a Candle , and putteth it in a privy place ; neither under a bushell ; but on a Candle stick : that they which come in , may see the light . Luke 11 33. Yea a Candle in the house ▪ gives light not only to them that are within ; but also to passengers in the street . No matter how close evils bee , nor how publique good is , Yea to conceale goodnesse is a vice , and vertue is better by being imparted . Yea so much the better , by how much the more it is communicated : and to keep it private is the only way to be deprived of it . Sect. 94. 4. Fourthly , Because when ever we receive mercy ; or are delivered out of trouble : it is to this very end . Psal . 50. 15. Luke 8. 38. 39. And to praise God , and professe his name in the presence of others : is all we can returne to him in way of thankfullnesse . Yea if I may so speak , how can we requite the Lord better ? Then in bringing him more customers ; to buy wine & milk without mony , & without price ? Isaey . 55. 1. Whence holy David , so often inculcates these , aud the like vowes : O God thou hast taught me from my youth , even until now : Therefore will I tell of thy wondrous ▪ workes , Thy righteousnesse O God , will I exalt on high : for thou hast done great things for mee . Psal . 71. 17. 18. 19. and again , Psal . 51. Deliver me from blood O Lord , the God of my salvation : and my tongue shall sing faithfully , of thy righteousnesse . vers . 14. And againe , Psal . 119. My lips shall speak of thy praise ; when thou hast taught me thy statutes . vers . 171. as if he knew not how to do a more acceptable service . And least you should think this was in private , betweene God and his owne soule : he useth these and the like expressions , almost in every Psálme : I will pay my vowes unto the Lord ; even now in the presence of all his people : I will give thanks unto the Lord greatly , with my mouth , and praise him among the multitude : my mouth shall dayly rehearse thy righteousnesse , and thy salvation : Yea I have declared thy righteousnesse , in t●e great Congregation . Loe I will not refraine my lips ; O Lord thou knowest : I have not hid thy righteousnesse within my heart ; but J have declared it . I have not concealed thy mercy , and thy truth from the great Congregation . Psal . 22. 22. and 35. 18. and 71. 18. and 109 and 111. and many the like places . Nor was this only in his prosperity , and before his owne people : but in the midst of reproaches , and before Kings he had the face ; to professe the name of God : without ever being blankt , or ashamed at their presence . Psal . 119. 46. which as I conceive was one reason : why hee was called a man after Gods own heart . And that this hath beene , the constant practice of Gods people in all ages : both afore the Law , under the Law , and after the Law : I could easily shew ; but I have already exceeded . And certainly , if he must be praised in all his creatures , much more in his new creatures : if in the witlesse wormes , and sencelesse vapours Psal . 148. much more doubtlesse in men , in holy men , in saints : upon whom he hath bestowed the blessings of the life present ; and of that which is to come . And what an unthankfull silence is it , To smother the workes of God in an affected secrecy ? Yea to make God a looser , by his bounty to us ; were a shamefull injustice : even we our selves , abide not those spunges , that suck up good turnes unknown . O God! we are unworthy our spirituall eye sight : if we do not publish thy mercies , on the house top ; and praise thee , in the great Congregation . Sect. 95. 5. Fifthly , Another reason is hope of reward : which is so anexed to the profession of Christs name : that only to beleeve in him , is not sufficient . Matth. 10. 32. 33. Yea except we confesse him here , he will not owne us hereafter . Luke 12. 8. If thou shalt confesse with thy mouth the Lord Jesus ( saith St. Paul ) and shalt beleeve in thine heart ; that God raised him from the dead : thou shalt be saved , Rom. 10. 9. 10. where hee putteth confes●ing , before beleeving : for that many do the latter , which never attaine unto the former . And againe , 2 Tim. 1. The Lord shew mercy unto the house of Onesiphorus ( why ? marke the reason ) for he oft refreshed me , and was not ashamed of my bands , vers . 16. What is the Hart the better for his horns and strength , since he wants courage to use them ? So what is any man the better for hidden grace , if it bee not exercised , in the practice of good duties ? Especially considering , hee looseth the reward , which is promised to faith ; if that be wanting . For as Joseph said to his Brethren : see my face no more , except your Brother Benjamin be with you . So Christ saith in the fore mentioned places : You shall never see my face , except you aswell confesse my Name , as beleeve in mee . Sect. 96. 6. The sixt and last reason is , Fear of punishment : Whosoever saith our Saviour , shall be ashamed of me , and of my words ; among this adulterous and sinfull generation , of him shall the sonne of man be ashamed , when he commeth in the glory of his Father , with his holy Angels , Mark. 8. 38. and in Matth. 10. 33. You have the same in other words : Now consider these Scriptures seriously , all ye white ▪ Liver'd Christians : and tremble to think of them . But thou wilt say , I am not ashamed of Christ : neither do I deny him ; though I make not so glorious a profession as others . To which I answer : Not to declare thy faith ▪ is to deny it , saith Fulgentius . Concealment of some truths , is oftentimes as faulty ; as a deniall . True fidelity , and sincerity : is not niggardly in her relations : or if she be , she smarts for it afterwards . As see what David speaks in this case ; I said I will ke●pe my mouth bridled , while the wicked is in my sight : I was dumb , and spake nothing : I kept silence : even from good . ( but mark what follows ) my sorrow was more encreased &c. Psal . 39. 1. 2. And the Prophet ●eremiah , makes the like confession . Jer. 20. 8 9. 10. they found by experience , that not only not to deny , and contemne the truth : but not to confesse it was dangerous . The Merozians opposed not ; they denyed not ; they only stood still , did nothing , said nothing : yet were they cursed . Judg. 5. 23. think of this , yee that hide Christ , as the woman of Bahurim hid the spies : in the deepe well of your hearts ▪ and cover the mouth of it ; with the mantle of discretion , as she did with corn . 2 Sam. 17. You are dumb to any good , and holy conference : but to any thing else , you have wind at will , and tongue enough . But talk what you will , of your honest hearts , whilst yee have dumbe mouths , and lame hands : you are no beleevers : faith will open the lips , and hee that loves God , cannot but speake for him . None shall raigne with Christ , but such as suffer with him , 2 Tim. 2. 12. and none suffer for him , but by reason of their professing him . He who had not his dore poasts sprinkled with the blood of the Paschal Lamb : was sure to suffer , by the destroying Angel. Exod. 12. 13. And the fearfull shall goe first , and before other sinners ▪ into the lake that burneth with fire & brimstone , which it the second death . Rev. 21. 8. They have been the most backward to all good : and therefore shall be the foremost , and have the precedency in suffering all evil . And so much of the reasons , why we professe Christ boldly . Sect. 97. It remaineth to shew , what reasons worldly men have , not to confesse him openly : except it make for them ; although they doe in part beleeve in him . I will give you three of the principall ; and by them you may guesse at the rest . 1. First , because they love the praise of men , more then the praise of God. This the Apostle shewes , to have beene the reason : Why many of the chief Rulers among the Jewes ; did not confesse him . Iohn . 12. 43. Sect. 98. 2. Secondly , least they should loose their case ' profit , or preferment thereby . And this appears to have beene the reason ; why the blind mans parents ; whom our Saviour cured with Clay and spittle : did not confesse him : for they chose rather to conceale their knowledge of , and love to Christ : then to bee put out of the Synagogue , for confessing of him . Joh. 9. 22. Their hearts were not so faulty , as their tongues : But had their faith been right and straight : they would have profest him living , and pronounc'd him dying : even as the Martyrs , in the midst of the flames . Sect. 99. 3. The Third , and principall reason is cowardlynesse , and want of fortitude : which was Peters case , when he denyed , and foreswore his Master . There is such a spirit of Cowardize ; possesseth many : that they are loath to do ought appertaining to religion ; that might difference them from the multitude ; or make them noted for singular . They ow God some good will : but they dare not be known of it : like Nicodemus , they would steale to heaven : if no body migh● see them . But let such , mind what the scripture speaks : I lay in Syon a stumbling stone ( meaning Christ ) and a Rock to make men fall : and every one that bele●veth in him shall not b● ashamed , Rom. 9. 33. where it is plaine , that he who is ashamed to professe his name : did never truly beleeve in him , howsoever hee may flatter himselfe . As what probability is there ? These Cowards can be bold enough , to do any evil : but they are afraid , and ashamed to doe , or so much as seem good . And so measuring our foot by their own Last : they censure us for silly , or proud ; in doing that which they dare not . Reall and Hearty Christians ; will both speak , and if that will not serve ; no lesse smart for Christ , otherwise be we never so vicelesse , vertuous wee cannot be . Sect. 100. And so you have the necessity of profession ; with six reasons for it , and three against it , if you would make a right use thereof ? I will give mine advice in a few words . Hath God inseparably joyned these two together ? Profession and beleeving ? And is the same back'd with so many solid reasons drawne from the word ? Which is sufficient to decide all controversies ; Then let us not separate what he hath joyned . Let us not closely dissemble , or conceale that grace which we have ; either for feare of danger , as Peter did his zeale and affection to Christ ; or for shame of being taken notice of ; like Nicodemus , when he stole to Christ by night ; untill his love and fervour brake forth ; and could no longer bee suppressed . But let our light shine before men ; so God shall have praise , we comfort , others profit . Yea admit we are rebuked for the same ; as the blind man was , for calling after Christ , Luke 18. 39. Or as the two blind men were , for crying O Lord the Sonne of David have mercy on us . Matth. 20. 31. Let us no more forbeare then they did . Yea though we suffer for it , let us never be ashamed of our masters service . Bee not , saith St. Paul , ashamed of the testimony of our Lord : neither of me his prisoner : but be partakers of the afflictions of the Gospel , according to the power of God , 2 Tim. 19. No matter what Judas saith , touching Maries ointment : so long as Christ himself approves of it . Did our Saviour Christ forbeare to heale on the sabbath day , Because the Scribes and Pharisees took it il ? No but rather did it the more Luke 6. 11. And the like : Luk. 13. 31. 32. When Peter and John were charged , to speake no more in the Name of Jesus : their answer was : wee cannot but speake that whieh wee have heard and seene , Acts. 4. 20. Let the same resolution be ours , since the case is the same . Yea , let us goe a straine higher : and the Holy Ghost will beare us out in it Namely when we are dispised for professing the Name of Christ : Let us do it the rather . When Michael scoft at David , for dancing before the Arke : and called him Foole : his answer was , I will be yet more vil'd ; and will bee low 〈◊〉 mine owne sight . Yeelding two reasons for it , First , it was that wherewith God was wel pleased ; Secondly hee should be had in more honour , with the same maid servants : in whose eyes shee supposed him to be uncovered as a Foole. Hee knew that nothing co●ld be more Heroicall ; then this very abasement . And it is our very case : every scoffing Michael ( for none else will do it ) derides our holy profession : but with God and the gracious ; we shall bee had in honour . Yea our malicious and scoffing adversaries : shall honour us , by deriding us . For when vicious men think to tax and traduce us : they do in truth commend us : their dispraise is a mans honour , their praise his dishonour . Yea Terence a heathen could say : that to be evil spoken of by wicked men , was a glorious and Laudable thing . And another , that it is no small credit with the vile : to have a vile estimation ▪ which being so : let us with Job take their reproach upon our shoulders ; and hinde it as a Crowne unto us , Job . 31. 35. 36. At least let us immitate St. Austen , who feared the praise of Good men , and detested that of the evil . And so much of the first generall : namely how that profession , which the world so condemnes , and cryes out upon ; is agreeable to the word . I come now to shew , that their practice is ( in an acceptable measure ) answerable to their profession , of which in the next division , or second part : this finding no worse acceptance , then the former treatise . In the meane time ; ( to satisfie the desire of many : who are pleased to enquire after my former Collections ) I have adventured to publish The Cure of Prejudice . The Benefit of Affliction . The Victory of Patience . A Counterpoyson ; or Soveraigne Antidote against all griefe . Sinne Stigmatized , with an addition . Compleat Armour : against evil society . Cordiall Counsell . Characters , of the kindes of Preaching . Gods goodnesse , and mans ingatitude . A hopefull way to cure , that horrid sinne of swearing ▪ in two sheets of Paper . Some of which , are sold only by Iames Crumpe , a Booke binder , in Little Bartholmews Wellyard . Imprimatur JOH DOVVNAME . FINIS . Of him , and through him , and for him , are all things , to whom be glory for ever , Amen . Rom. 11. 36. The Table . A. WE are bound to vindicate the Absent . 125. Both good and well must in our Act●ons meet . pag. 103. Sensuallists judge of the Action by the successe . 77. They will accuse the Godly for their vertues and Graces . 81. He that accuses another must be free himself . 70. Advice to the Godly . 128. The Godly may and ought to agree in affection though they differ in judgement . 5. Different dispositions can never agree 2. 4. Be men never so opposite they wil agree against the good . 3. Carnall men apply what they heare to others . 153. B. The Beggers Character . 150. C. Several cases wherein they censure the Godly hypocrites . 123. As for one single act of impiety , 52. Yea for common infirmities , 57. Yea for sins before conversion : 51. Yea for any disaster , 77. or naturall defect : 78. Yea , for things indifferent , 79. Yea for their vertues . 81. or their best actions , 99. Yea condemne all for the faults of a few 70. yea censure them for the greatest censurers . 36. Eighteen reasons of their censuring the godly 124. as doing it out of ignorance 111. or out of policy , 112. or ou● of some naturall aptitude 112. or out of busenesse 113. or out of guiltinesse 114. or out of pride 115. or out of prejudice 115. or out of Misprision 116. or out of envy 116. or out of selfe-love 117. or that they may bee upon even ground with the Godly . 117. or out of partiality 118 or out of a contrariety of disposition 118 or because Satan will have them do so 119. or b●cause they cannot do us more mischiefe 120. or to incite others to do the like 121. or because the world looseth a limb or member 123. and Satan a subject or prisoner by every one that repenteth 123. though properly they have no cause nor reason . 111. The Censurer alwaies worse then the censured . 114. They measure others by themselves , 114. they censure our moats not their owne beames . 29. They put their own faults in the hinder part of the wallet 118. ours in the fore part 118 selfe examination would make them more charitable . 118. They that know least Censure most . 112. They Censure things indifferent , passe by haynous crimes . 112. They expect wee should cease to be men so soone as we become religious . 52. Did wee cease to bee Godly their censures would ●ease . 119. They would Censure Christ himself . 128. Neither can God please them . 128. What they are to do that have censured the Godly . 127. Christian● bound to beleeve aright and live well . 20 to shine out as lights , and profit others , 20. to grow in grace . 20. An evill Christian the worst of all men . 136. Every man the spouse of Christ , or the Adultresse of the Divel . 40. Church never without Hypocrites . 71. Civil men pay men their dues , but not God 158. good negative Christians 156. but reprobate to every good worke 156. searse one in fourty prayes in his Family . 156. Feares an oath , or makes conscience of a lye . 157. They are all for Circumstance , nothing for substance . 82. They passe for good Christians with men of the world 157 ▪ yea with the reverend Prelates 157. none so unlikely to be saved 32. in a worse condition then the openly prophane 159. the more unrebukable the harder to be convinced . 32. Conditions as various as faces . 1. They will condemne all for one . 70. How absut● it is . 71. 73. 74. How Confident the prophane , how diffident the religious . 12. Variousnesse of disposition the cause of Contention 1. Contrariety a Cause of Misprision . 118. The Trydentine Councel . 126. Conscience if good is tender 94. and makes Conscience of every sinne 92. As Conscience must lead us so truth must lead our consciences . 98. Nothing so raiseth their spleen as a good Conscience 95. How basely they think of a tender conscience ▪ 99. Wicked men have dumb consciences , 34. No lesse difference in consciences then stomacks . 97. D. Ever● sin deserves Damnation but onely continuance in sin damns . 66. A plausible Deceit ▪ of naturall men . 16. How the Divel be-fooles wicked men . 72. The Godly differ not in fundamentals . 5. Differences arise that the obstinate may bee hardned . 6. E. Various Effects of the same sermon . 2. They envy us because we doe better , 116. or farre better , 116. or are better esteemed . 116. The envious emulate what they cannot imitate , 116. Only to refraine evil is to be evil . 20. Of two evils choose neither . 98. To be evil spoken of , by evil men an honour . 175. No argument of an evil man. 7. The force of example , 121. In what cases example must lead us , 98. ` Naturall men alwaies in extreams . 77. F. What use to make of the Saints falls , 67. the godly bettered the wicked hardned by others falls . 76. The wicked take encouragement from the falls of Gods people 61. the Godly are made more carefull thereby , 62. when thou seest another fall reflect upon thy selfe . 96. All the Saints have had their failings 63. the best want their grains of allowance , 54 God esteemes Faith above all performances 65. Carnall men flatter themselves that they are good happy &c. 29. and in farre better condition then the godly . 30. Formall Christians will seeme to out-strip reall , 131. they have only a Form of religion 82 ▪ we should preferre the meanest beleever before the best accomplished Formalist . 6. G. Guilty persons will accuse the most innocent , 130. they prerend we are guilty that they may be thought innocent , 115. they speake evil of the godly , they think otherwise , 96. of which sundry instances . 96. They call evil good , and good evil , 125. what ever good we do they will strangely censure us , 100. of which many examples . 100. The Gospel but few firm friends , 155. Every gracious heart scrupulous , 94. Sometimes Grace is asleepe in the waryest breast , 64. The growth of grace like the growth of a tree , 54. H. How wicked men are hardned by others fals . 70. The Worlds hatred a good signe of a Godly man. 5. Our much hearing troubles carnall men . 165. Untill the Heart bee changed God esteemes not what we doe , 30. Our best vertues but shining sins 3● . Naturall men have inlightned Heads dark Hearts ' 28. , The tongue discovers the Heart . 44. All Protestants at large Hypocrites , 137. of which many instances , 84. 85. Prophane men notorious Hypocrites , 141 ▪ They will go to Hell , and ask what is that to us ? 101. Polititians horrible Hypocrites , 144 ▪ their policie painted out , 72. they can bee in each company a severall 147. of any religion , 147. the more foule their intent , the fairer pretence , 148. How to beware of them , 148. over faire shewes an argument of unsoundnesse , 149. they pretend pietie , aime at profit , 145. will execute any cruelty , 146. under pretence of worshiping Christ they will betray him ▪ 146. Prelaticall and scandalous Ministers notorious Hypocrites ▪ 138. And Papists the like : 160. and likewise the Prelates , 161. Ignorant persons notorious Hypocrites 150. What sort of Hypocrites ▪ do most harme , 143. That there are many hypocrites , 131. some whereof only professe religion with their mouthes , 131 Others hear much and practice little , 132 ▪ to whom they may be compared ▪ 131. 132. a third sort that make religion a sta●king Horse to vilany , 133. and to whom they may be compared , 133. The Hypocrite an Atheist , 139. Hee performes holy duties without reverence o● feeling . 156. Hypocrisy the worst of vices , 69. The Hypocrite makes the way of truth evill spoken of , 134 ▪ causeth others to blaspheme God , 134 ▪ betweene hypocrites and prophane men the righteous suffer , 134. The hypocrite ▪ hurts others but most himselfe 135. his reward , 142 ▪ they shall have the lowest place in Hell , 69. 135 ▪ He loads Christ with many sins , Christ loads him with many woes and curses , 135. We never read of an hypocrites repentance , 136. Civil men looking upon ▪ the prophane , admire their owne holinesse , 16. The more holy a man is ▪ the more sensible of his unholinesse , 9 ▪ beleevers holy in Gods acconnt 9. Many converted by seeing the holynesse of Christians , 168. The dispraise of wicked men an honour , their praise a dishonour . 175. I. Three degrees of ignorants , 23. The zeale of ignorant ones for their Diana . 153. Actions of indifference when they trench upon the Conscience lay deep obligations upon the Soule 97 , Opposers of reformation ●nfit to judge of things indifferent . 100. Divers cases wherein naturall men will judge the Godly hypocrites , 52 ▪ to 111 ▪ How partiall they are in ●udging , 56 58 ▪ How quick-sighted in ou● faults , how blind to their owne , 57. they have a vaile over their hearts , 33. none but senfuallists will determine of any ones small estate , 46. the religious accused of rash judging . 36. but their accusers are thereof guilty , 36. the religious judge none hypocrites for single actions , 37. though they may suspend that good opinion , 37 ▪ they can distinguish betwixt sins of infirmity and the common practice of sinne , 38 ▪ they judge not their brother for what he hath been , 50. he that is wicked now , may be a new man to morrow , 48. the dangerous consequence of judging men for single actions of impietie , 68. the tree is knowne by its stuit , or want of fruit 41. who are in their naturall estate , who in a reprobate condition , 46. God lookes not so much to what we do , as to what we would doe ▪ 55. men shall bee judged by their words . 45. Wicked men call execution of justice cruelty , 105. yet no pleasinger sacrifice to God , then the blood of malefactors , 109. we cannot pleasure a delinquent more then in yeelding him up to justice , 108. nor the Kingdom ▪ 109. the death of the wolves being the safety of the sheepe , 109. Nor a mans selfe . 109. L. Beleevers freed from the rigor of the law , 55. 56. unbeleevers bound to keep it actually , and spiritually , 55. 67. Seven reasons of beeing circumspect in our lives , 129. M. Magistrates must judge according to the Lawes written , 108. they are guilty of the sinnes they punish not . 110. A world of people injoy the means 40. year yet as ignorant as beasts ▪ 156 wicked men resembled to beasts 3 Wicked men decoct the mercy of God into poyson 61. How ignorant worldlings murmure at the passages of Gods providence , 128. N. The reward of a negative christian , 159. the man beeing new his old sinnes are not to bee cast in his teeth . 51. O. No beleeving a wicked mans Oath , 59. of which examples 59. An unlawfull oath better broken then kept . 98. Obedience of naturall men partiall . 83. Outward things happen alike to all . 78. P. Papists painted out 105. 160. many of parents to their Childrens bodies become murtherers of their soules , 153. their passions and affections make them partiall , 118. a Pastor must have regard to circumstances , 103. and preach law as well as Gospel , 104. how carnall men mistake the word peace , 102. what true peace is , 102. a civil and a religious peace , 108. the ruine of enmitie is the resurrection of peace , 109. Naturall men do well in persecuting the godly , 21. of which number were the Prelates , 21. they persecute us to the death for shewing them the way to eternall life , 22. What is done to his , Christ takes as done to him , 127. Of Pluralists , 140. Practise of the French prelates , 126. hee that will know must resolve to practise , 4. wholsome preaching displeaseth carnall minds : 103. desparation kills his thonsand ▪ presumption his ten thousand ▪ 104. pretended lovers of peace profest haters of truth 84 profession found fault withall , 161. they name profession meane religion , 164. and holines 165. profession and the truth of religion inseparable 162. profession may bee without grace but grace cannot bee without profession , 162. profession put before beleeving , 170. six of profession 166. to 172. not to declare our faith is to deny it , 171 to hide our graces a shamefull injustice , 170. not to bee ashamed of our masters service , 174. since God approves of it no matter what they think , 175 ▪ yea if they despise us do it the more 175. Not to shame our profession ▪ 128 ▪ though to forbeare evil is quarrell sufficient , 164. a mans works will declare him , 165. but a dead faith which cannot be seen , 163. that there are many who professe and practise not 131. to ▪ whom they are like , 131. profession where is want of inward truth will agravate judgement 129. Civil men professe not because they love the praise of men . 172. Secondly least they should lose of their profits , ease , &c. 173 ▪ Thirdly because Cowards 173. they are bold enough to evil ashamed to bee thought good , 174. have tongue enough to dishonour their maker are dumb to his praise , 172. As prophane as very Turks yet none thinke better of themselves , 154 Naturall men pure in their own eyes , 14. to 23 ▪ they breake none of the commandments , 17. how they applaud themselves , 14. 15. &c. Seven reasons thereof , 22. Antinomians as pure as the prophane , 12. only sensualists will bragge of their faith workes and good meaning 9. No matter how close evils be nor how publique good is , 168. The religious reputed pure in their owne eyes , only their accusers are so , 7. When they terme us puritanes themselves know not what they mean therby , 100 ▪ the Godly ever bewailing his wants , and weaknesses , 8. and best actions , ● ▪ as knowing themselves marble to all good , wax to all evil , 8. 10. they are humbled for those sins they never committed , 11. we are commanded to bee pure holy and perfect , even as God is . 86. Q. In things of a questionable nature take the surest side . 97. R. Carnall men enemies to reformation . 106. How exceedingly the regenerate and unregenerate differ in their hearts , 23. 24. also in their sight and knowledge of spirituall things 25. with the use of it , 27. the regenerate man is not wholy spirit as the carnall man is wholy flesh . 54. Scarce a man but would be taken for religious , 145. not one in ten realliy religious , 2. most content themselves with a meer forme , 14. the naturall mans religion is to oppose the power of religion 3. all religions will joyne against the true , 3. for nature abominates the power and purity of religion , 155. civ l men will conforme to any religion ▪ the state shall establish 155 ▪ they think religion consists all in quietnesse , 106. signes of the true religion , 4. not the true except every where spoken against , 5. God esteemes of men as they are , or are not religious , 6. Sound repentance turnes the back upon all sin , 86. if we meddle not with repentance , they have no quarrell against us . 119. report from evil men not to be beleeved , 58. wherof instances . 58. We make those sinnes ours , which we do not r●prove , 101. to be a doer of ill or no hinderer much about ●ne , 101. To be righteous in our own eyes , see pure ; The regenerate and unregenerate walk by contrary rules ▪ 99. S. Though we are perfectly justified we are sanctified but in part , 53. A slander is Satans mind in their mouth , his heart in their lips , 119. No possibility of beeing saved untill wee find our selves in a lost condition . 32. Every Atheist upon occasion can seem a saint , 146. Scandals are traps and ginns , laid to destroy wicked men , 75. while they scoffe at us , God laughs at them ▪ 127. if they cannot seduce us , they will traduce us , 116. Signes of a wicked man , 39. Sinne is so bred in the bone , that it will never out of the flesh , 52. the godly see sinne in all they speake , think , or do , 8. but naturall men want eyes to see their sinnes , 22. trouble for sin a good signe , 78. the lesse sensible the more sick , 33. naturall men will either deny their sins or justifie them , or shift them off to some other , 18. or by subtile distinctions make them no sinnes , 18. petty sinnes no sinnes with them ▪ 19. they are never troubled for sinfull thoughts , vain words , &c. 16. or for Sinnes of omission , 16. the true Catholick hath a Catholick care of all sinne , 92. a vast difference betweene the sinnes of the Godly and wicked in divers particulars , 62. Sinne in the regenerate , nothing but sinne in the unregenerate , 65. the sinnes of the Godly and wicked so differ , that in comparison the former are said not to sinne , 63. where sinne now abounds , grace may asmuch abound , 48. to be the same alone , and in publique , a notable signe of sinc●rity , 96. They slander us to mitigate their own shame , 117. If we scruple small matters , they say wee stumble at strawes , and leap over blocks , 82. but it is themselves that strain at gnats , and swallow Camels , 82. Six reasons of making conscience of smal sins , 85. 87. 88. 89. 93. to scruple smal sins the best evidence of sincerity ▪ 95 ▪ examples of severe punishment for small sinnes , 89. 90. least things great tryalls of a good conscience , 92. hee that is unjust in the least will rather in the greatest , 92. 93. the wages of the least sin , is death , 90. one sin will keep possession for Satan , as well astwenty . 91. no sinne small but comparatively . 90. They speak evil of us , because they cannot doe evill to us , 120 ▪ or that they may have some colour to persecute us , 120. or that they may incite others to do the like , 121. The spirit only ●onvinces of sinne , 34 ▪ 36. How to know whether we be spirituall or no , 14. They forestall the simple with strange surmises , against the godly . 125. If we refuse to sweare , or drink with them , we are puritans . 81 ▪ T. A good signe to know the true religion by , 12 ▪ to know the truth wee must become spirituall , 4. the truthes adversa●ies pretend as great love to it , as he● best friends , 154. nothing must bee yeelded to that may prejudice the truth , 108. some as deeply in love with vice and error , as others are with vertue and truth . 2 ▪ V. Why God permits his people to vary ▪ 6. The better vice is , the worse it is . 135. The uprightnesse of Lewis the 12t , 126. W. The Waldenses cleared , 126. God will not see weaknesses where he sees truth , 36. Wicked men flint unto good wax to what is ill , 105 , they cannot but tell others that they are wicked , 43. they honour us by deriding us , 175. God in his accepts of the will for the work , 66. We can do nothing without a million of witnesses . 96 we may judge of men by their workes , 41. and by their words , 42. 43. it is only in Christ that we or our works are accepted , 32. Z A description of Zeale , 104. naturall men preferre a quiet prophanes before a Zealous devotion : 106. FJNJS . Errata , The Reader is desired to expunge two lines , and a halfe , in page 31 : beginning at the 22. line : which by an over-●i●ht escaped , and in page . 137. line 5. for Herod-like , read Pilate-like : Other litterall mistakes , and points misplaced there are : which the reader may be pleased to beare withall . 
A67746	----	A counterpoyson, or Soverain antidote against all griefe as also, the benefit of affliction and how to husband it so that the weakest Christian (with blessing from above) may be able to support himself in his most miserable exigents : together with the victory of patience : extracted out of the choicest authors, ancient and modern, both holy and humane : necessary to be read of all that any way suffer tribulation. Younge, Richard. 1641 Approx. 892 KB of XML-encoded text transcribed from 224 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A67746 Wing Y148 ESTC R15238 13144594 ocm 13144594 98040 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67746) Transcribed from: (Early English Books Online ; image set 98040) Images scanned from microfilm: (Early English books, 1641-1700 ; 780:16) A counterpoyson, or Soverain antidote against all griefe as also, the benefit of affliction and how to husband it so that the weakest Christian (with blessing from above) may be able to support himself in his most miserable exigents : together with the victory of patience : extracted out of the choicest authors, ancient and modern, both holy and humane : necessary to be read of all that any way suffer tribulation. Younge, Richard. The second edition, corrected and much inlarged by the author. [8], 398, [11] p. Printed by J.B. and S.B., and are to be sold by Philip Nevill ..., London : 1641. "The table" [i.e. index]: p. [1]-[11] at end. Attributed to Richard Younge. Cf. NUC pre-1956. The title page of Wing Y147 with edition statement: The second edition, corrected and much inlarged by R. Young is appended at end, along with p. 182-207 of text. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Patience. Christian life -- Early works to 1800. 2004-12 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Mona Logarbo Sampled and proofread 2005-01 Mona Logarbo Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A COUNTERPOYSON : OR , SOVERAIN ANTIDOTE AGAINST ALL GRIEFE . AS ALSO , The Benefit of Affliction ; and how to Husband it so , that the weakest Christian ( with blessing from above ) may be able to support himself in his most miserable Exigents . TOGETHER WITH The Uictory of Patience . Extracted out of the choisest Authors , Ancient and Moderne , both Holy and Humane . Necessary to be read of all that any way suffer Tribulation . The Second Edition , corrected and much inlarged By the Author . All that will live godly in Christ Jesus , shall suffer Persecution , 2. Tim. 3. 12. LONDON , Printed by J. B. and S. B. and are to be sold by Philip Nevill at the Signe of the Gun in Ivie-Lane . 1641. Courteous Reader . IN the perusall of this Treatise ( which as the Author hath inlarged and refined it , is become a new Worke ) thou shalt finde such variety of usefull matter laid downe in an accurate and methodicall way , and embellished with such Ornaments of delightfull illustration , that it will be hard to say , whether the Authors Reading and Paines , or thy Profit and Delight will exceed : But the Eare tryeth Words , as the Mouth tasteth Meat , Job 34. 3. Onely reade it ( without prejudice ) and the Worke will sufficiently prayse it selfe ; if either Matter or Manner , Argument or Art can doe it . Thomas Westfield . D. D. Daniel Featley . D. D. Samuel Slater . To the READER . NO Humane action can be framed so persect , but it shall have some delinquencies ; to prove that more were in the Comprisor : and it is almost as easie to finde faults , as to make them . His bodily presence ( say they ) is meane , and his speech contemptible , 2 Cor. 10. 10. To spie the inconveniences of a House built , is nothing : but to lay the Plot well at first , requires the Pate of a good Contriver . All Alehymists can doe well ill they come to doing : But there is a surther distance from nothing to the least thing in the World , then between it and the greatest . All publique actions are subject to diverse , and uncertain Interpretations ; for a great many heads judge of them , and Mens censures are as various as their palats , John 7. Our writings are as so many dishes ; our Readers , Guests . Books are like faces ; that which one admires another slights . Why ? Some will condemne what they doe as little understand as they doe themselves : Others , the better a thing is , the lesse they will like it . They hate him ( saith Amos ) that rebuketh in the gate , and they abhorre him that speaketh uprightly , Amos 5. 10. You know Herods festered Conscience could not endure John Baptists plaister of truth ; A galled backe , loves not the curry-Combe ; A deformed Face , loathes the true Glasse : Yea , as nothing is more bitter than Hony to him that hath the Jaundise , so nothing more hatefull to the desperately wicked , than good Counsell : with Balaam , they grudge to be staied in the way to death , and fly upon those that oppose their perdition . And how should they other then miscarry , who have a Pirate ( the Flesh ) for their guide ? So that if a Man should observe the Winde of Applause , he should never Sow , or regard the Clouds of Aspersion , he should never Reape . But I had rather hazard the Censure of some , then hinder the good of others : Wheresore I have added to the sormer selected flowers , as many more , whence any sedulous Bee may loade himselfe with Hony. To fore-relate their variety , and severall worths , were to imitate an Italian Host , meeting you on the way , and promising before-hand , your fare and entertainment . Wherefore let it please you to see and allow your cheare . Onely , in generall : my Book is a feast ; wherein wholesomenesse strives with pleasantnesse , and variety with both . Each Chapter is a severall dish , stuft full of notable sayings and examples ( sor that 's the meate ) by which a Man may not onely become more eloquent , but more wise ; not alone , able to say well , but to doe well ; for quaint and elegant Phrases on a good subject , are baits , to make an ill Man vertuous . Pithy Sentences , curious Metaphors , witty Apophthegmes , sweet Similitudes , and Rhetoricall Expressions ( which Aristotle would have , as it were , sprinkled in the most serious discourses ) are to the minde , as Musicke to the body ; which ( next to sleep ) is the best recreation . Or as pleasant and delectable Sauce , which gives a more savory taste to wholsome and profitable Divinity . And thou shalt sinde but few here , which are not both sinewy , and sharpe : mucrones verborum , pointed speeches ; either fit to teach , or forcible to perswade , or sage to advise and forewarne ; or sharpe to reprove , or strong to confirme , or piercing to imprint . But alas ! most Men regard not what is written , but who writes ; valew not the Metall , but the Stampe which is upon it . If the Man likes them not , nor shall the matter . To these , I say little , as they deserve little : and turne my speech to all that reserve themselves open , and prepared , to receive each profitable instruction , and continuall amendment ; to the Ingenuous Reader , that sucks Hony from the selfe same flower which the Spider doth poyson ; wishing him to conne that out of this Treatise , which he did not know before ; and well note what speakes to his own sinne : And perhaps he may , in this short journey make more true gaine , then Salomons Navy did from Ophir , or the Spanish fleet from the West-Indies ; for in so doing , he shall greatly increase his knowledge , and lessen his vices . In a few dayes he may reade it , and ever after , he the better for it . But me thinks I am too like a carelesse Porter ; which keeps the guests without dores , till they have lost their stomackes ; wherefore I will detaine you no longer in the Porch , but unlock the dore , and let you in . THE BENEFIT OF AFFLIction , & how to husband it so , that ( with blessing from above ) the weakest Christian may be able to support himselfe in his most miserable Exigents . CHAP. I. Why the Lord suffers his children so to be traduced , and persecuted , by his and their enemies : and first , That it makes for the glory of his power . IN the former * Treatise , I have proved , that there is a naturall enmity and a spiritu●ll Antipathy betweene the Men of the World , and the children of GOD ; betweene the seed of the Serpent , and the seed of the Woman . And that these two Regiments being the Subjects of two severall Kings , Satan and Christ , are governed by Lawes opposite and cleane contrary each to the other : whereby it comes to passe , that grievous temptations and persecutions doe alwayes accompany the remission of sins : That all men ( as Austine speakes ) are necessitated to miseries , which bend their course towards the Kingdome of H●aven . For godlinesse and temptation are such inseparable attendants on the same person , that a mans sins be no sooner forgiven , and he rescued from Satan , but that Lyon fomes and roares , and bestirs himselfe to recover his losse . Neither can Gods love be injoyed , without Satans distu●bance . Yea , the World and the Devill therefore ●ate us , because God hath chosen us . If a Convert comes home , the Angels welcome him with Songs , the Devils follow him with uproare and fury , his old acquaintance with scornes and obloquie ; for they thinke it quarrell enough that we will no longer runne with them to the same excesse of riot . 1 Peter 4. 4. That we will no longer continue miserable with them : they envy to see themselves casheired , as persons infected with the plague will scoffe at such of their acquaintance , as refuse to consort with them as they have done formerly . It is not enough for them to be bad themselves , except they raile at , and persecute the good . He that hath no grace himselfe , is vexed to see it in another : godly men are thornes in wicked mens eyes , as Job was in the Devils : because they are good , or because they are deerly beloved of God : If a mans person and wayes please God , the World wil be displeased with both . If God be a mans friend , that will be his enemy ; If they exercise their malice , it is where he shewes mercy : and indeed he refuseth to be an Abel , whom the malice of Caine doth not exercise ( as Gregory speaks ; ) for it is an everlasting rule of the Apostles , He that is borne after the flesh , will persecute him that is borne after the Spirit , Gal. 4. 29. not because he is evill , but because he is so much better than himselfe , 1 John 3. 12. Because his life is not like other mens , his wayes are of another fashion , Wisd. 2. 15. I have also * shewed the Originall , continuance , properties , causes , ends , and what will be the issue of this enmity ; and therein made it plaine , that as for the present , they suite like the Harpe and the Harrow , agree like two poysons in one stomack , the one being ever sick of the other : so , to reconcile them together , were to reconcile Fire and Water , the Wolfe and the Lambe , the Winds and the Sea together ; yea , that once to expect it , were an eff●ct of frenzie , not of hope . It remaines in the last place that I declare the Reasons , why God permits his dearest children so to be afflicted . Reasons , why The godly are so patient in their sufferings . With other Grounds of comfort , and Uses : and first of the first . The Reasons why God suffers the same , are chiefly sixteene ; all tending to his glory , and their spirituall and everlasting good , benefit , and advantage : for the malignity of envie ( if it be well answered ) is made the evill cause of a good effect to us ; God and our soules are made gainers by anothers sin . The Reasons and Ends which tend to Gods glory are three : 1 It makes for the glory of his Power , 2 It makes for the glory of his Wisedome . 3 It makes much for his glory , when those graces which he hath bestowed upon his children , doe the more shine through imployment . 1. It maketh for the glory of his Power : Moses having declared , in what manner the Lord permitted Pharaoh to oppresse the children of Israel , more and more , still hardning his heart , shewes the reason of it in these words , That I may multiply my miracles and wonders in the Land of Aegypt , That I may lay my hand upon Pharaoh , and bring out mine Armies , even my people by great judgements , that my power may bee knowne , and that I may declare my Name throughout all the World , Exod. 7. 3 , 4. & 9. 16. When that multitude of Amonites and Moabites came to war against Jeh●saphat and the Children of Israel , intending to cast them out of the Lords inheritance , and utterly destroy them , to the dishonour of God ; the Lord by delivering them from that sore affliction , gained to himselfe such honour and glory , That ( as the Text saith ) the feare of God was upon all the Kingdomes of the Earth , when they heard that the Lord had fought so against the enemies of Israel . 2 Chron. 20. 29. The judgement was upon some , the feare came upon all ; it was but a few mens lesse , but it was all mens warning , 1 Cor. 10. 11. When the Lord brought againe the Captivity of Sion ( saith the Psalmist ) Then said they among the Heathen , the Lord hath done great things for them , Psal. 126. 1. 2. God provides on purpose mighty adversaries for his Church , that their humiliation may be the greater in sustaining , and his glory may be greater in deliverance : yea , though there be Legious of devils , and every one stronger than many Legions of men , and more malicious than strong : yet Christs little Floc● lives and prospers ; and makes not this exceedingly for our Makers , for our Gardians glory ? Gods power is best made known in our weakens , 2 Cor. 12. 9. And our deliverance is so much the more wondered at , by how much the lesse it was expected . Impossibilities are the best advancers of Gods glory ; who not seldome hangs the greatest weights upon the smallest w●ars , as he doth those bottles of He ●ven ( being of infinite weight and magnitude ) in the ●of . 〈…〉 ( where no man can make a feather hang ) and the massie substance of the whole Earth and Sea upon nothing Job 26. 7. 8. Yea the whole frame of the He ●vens have no other Columns or Supporters to leane upon , then his mighty and powerfull word , Gen. 1. 6 , 7 , 8. For what we le●st beleeve can be done , we most admire being done ; the lesser the meanes , and the greater the opposition , the more is the glory of him who by little meanes doth overcome a great opposition : yea , it is greater glory to God to turne evils into good by over-mastering them , then wholly to take them away . Now , if thy very enemies thus honour thee , how should thy friends ( bought with thy precious blood ) glorifie thee ? But the sweetest of honey lieth in the bottome . I passe therefore from the first to the second Reason . CHAP. II. That it makes for the glory of his Wisedome . 2. SEcondly , it maketh for the glory of his marvellons and singular wis●dome , when he turneth the malice of his enemies to the advantage of his Church . I would ( saith Paul ) yee understood brethren that the things which have come unto me , are turned rather to the furthering of the Gospell : So that my bonds in Christ are famous throughout all the ' judgement-Hall , and in all other places ; Insomuch that many of the brethren in the Lord , are imboldned through my bonds , and dare more frankly speake the word , Phil. 1. 12 , 13 , 14. The Apostles imprisonment was not the Gospels restraint , but inlargement . In all other cases a gentle resistance , heightens the desire of the seeker ; in this , the strength of opposition , meeting with as strong a faith , hath the same effect . Againe , how admirably did the Lord turne the malice of Josephs brethren when they sold him into Aegypt : And that devillish plot of Hamm against Mordecay and his people , to the good of his Church in generall , and of Joseph and Mordecay in particular ? Gen. 45. 8. 11. Hester 9. 1 , 2 , 3. Their plots to overthrow Joseph and Mordecay , wereturned by a Divine Providence to the onely meanes of advantaging them . And herein was that of the Psalmist verified , Surely the rage of man shall turne to thy praise , Psal. 76. 10. He who can doe all things , will doe that which shall be most for his owne honour : And it is not so much glory to God to take away wicked men , as to use their evill to his owne holy purposes ; how soone could the Commander of Heaven and Earth rid the world of bad members ? But so should he lose the praise of working good by evill instruments : it sufficeth that the Angels of God resist their actions while their persons continue . Yea , as in the Creation out of that confused Chaos , he drew forth this order'y and adorned world : so still out of Satans Tragedies and Harliburlies , hee brings forth swe●t order and comlinesse : for God ( many times ) workes by contrary meanes : as Christ restored the Blind man to his sight , with clay and spittle ; he caused the Israelites to grow with depression , with persecution to multiply , Exod. 1. 12. The blood of the Martyrs is the seed of the Church . Persecution enlargeth the bounds of it , like as Palmes oppressed , and Ca●omile trod upon , mount the more , grow the faster . Yea , it is admirable to consider , how the Gospell grew , mauger all the adverse blasts , and floods , which the billowes of Earth , and bellowes of hell could blow or poure out against it in those sanguinary persecutions : and as touching Julians in particular , Italy never abounded more with students , than when he had shut up all the Schoole d●ores , and turned learning into exile . And so on the contrary , the very meanes which wicked men use , to establish their owne power , proves ( by Gods providence ) the onely means of their ruine . Those Bahel● projectors would build themselves a Tower , whose toppe should reach unto Heaven , lest they should be scattered abroad : which act of theirs proved the onely cause of their being scattered , and dispersed all the world over , Gen. 11. 4. 8. Josephs brethren sold him into Aegypt , that so they might prevent his raigning over them : but God made it the onely meanes of his reigning over them . Gen. 37. 20. 36. Pharaoh and his deep Counsellours would deale wisely , in oppressing the Israelites ; lest they should multiply and get out of his Land : but by this they multiplied the more , and got out the sooner , even to the ruine of him and his Countrey . Exod. 1. 9 , 10 , 11 , 12. The chiefe Priests and Pharisees would most wisely put Christ to death , lest all men should beleeve in him . John 11. 47 , 48 , 53. When thereby chiefly all came to beleeve in him . For saith he , when I am lifted up from the Earth , I will draw all men unto me . John 12. 32. And not seldome , doth the Lord thus turne the deepest Counsels of H●man and Achitophel into foolishness● . He that could prevent our sufferings by his power , doth permit them in his wisedome , that he may glorifie his mercy in our deliverance ; and confi●me our faith by the issue of our distresses . T is as easie for God to worke without meanes , as with them ; and against them , as by either ; but assuredly it makes more for the Makers glory , that such an admirable harmony should be produced out of such an infinite discord . The World is composed of foure Elements , and those be contraries : the Yeare is quartered into different seasons : the minde of man is a mixture of disparities , as joy , sorrow , hope , seare , love , b●te , and the like : the body doth consist and is nourished by contraries ; how divers even in effect aswell as taste ( wherein variety hits the humour of all ) are the Birds and Beasts that feed us : And how divers againe are those things that feed them ? How many severall qualities have the Plants that they Brouze upon ? Which all mingled together , what a well tempered S●llad do they make ? Thus you see that though saith be above ●e●son , yet is there a reason to be given of our faith . Oh what a depth of wisedome may lye wrapt up in those passages , which to our weak apprehensions may seem rid●cu●ous ! CHAP. III. That the graces of God , in his children , may the more shine through imployment . 3. THirdly , it maketh for Gods glory another way , when those graces which he hath bestowed upon his children , doe the more shine through imployment , and are the more seene and taken notice of by the World ; surely if his justice get such honour by a Pharaoh ; much more doth his mercy by a Moses : now Abrahams faith , Jobs patience , Pauls courage , and constancy , if they had not beene tryed by the fire of affliction , their graces had been smothered as so many lights under a Bushell , which now ( to the glory of God ) shine to all the World ; Yea , not onely their vertues , but the gracious lives of all the Saints departed , do still magnifie him even to this day in every place we heare of them , and move us likewise to glorifie God for them : wherefore happy man that leaves such a president for which the future Ages shall praise him , and praise God for him . And certainly , if God intends to glorifie himselfe by his graces in us , he will find meanes to fetch them forth into the notice of the World. Who could know the Faith , Patience , and Valour , of Gods souldiers , if they alwayes lay in Garrison , and never came to the skirmish ? Whereas now they are both exemplary , and serve also to put to silence the ignorance of foolish men , 1. Pet. 2. 15. Yea without enemies , vallour and fortitude were of noe use . Till we have sinned , Repentance either is not , or appeares not : Neither is patience visible to others , or sensible to our selves , till we are exercised with sufferings : whereas these vertues in time of misery and exigents , shine as Starres doe in a darke night . And what more glorious than with Noahs Olive-tree , to keep our Branches green under water ? Or with Aarons Rod , to bring forth ripe Almonds , when in appearance wee are clung and dry ? or with Moses Bush , not to consume though on a light fire ? One Jupiter set out by Homer the Poet , was worth ten set out by Phidias the Carver , saith Philostratus ; because the former flew abroad through all the world , whereas the other never stirred from his Pedistall at Athens : so at first , the honour and splendor of Jobs integrity was confined to Uz , ( a little corner of A●abi● ) yea , to his owne Family ; whereas by meanes of the Devils malice , it is now spread as farre as the Sunne can extend his beames , or the Moone her influence ; for of such a Favorite of heaven , such a Mirour of the Earth , such a wonder of the world , who takes not notice ? Who could know whether we be Vessels of gold , or drosse , unlesse we were brought to the Touch-stone of temptation ? Who could feele the odoriferous smell of these Aromaticall spices , if they were not pownded and bruised in the Morter of affliction ? The Worlds hatred and calumny to an able Christian , serves as bellowes to kindle his devotion , and blow off the ashes , under which his faith lay hid ; like the Moone , he shines cleerest in the night of affliction : If it made for the honour of S●ul and all Israel , that he had a little Boy in his Army , that was able to incounter that selected great Gyant , Goliah of the Philistims , and overcame him ; how much more doth it make for Gods glory , that the least of his adopted ones should be able to incounter foure enemies ? The World. 1 John 5. 4. The Flesh. Gal. 5. 24. The Devill . 1 John. 2. 14. & The Death . Rom. 8. 36. 37. The weakest of which , is 1 The Flesh. 2 The World. Now the Fl●sh being an home-bred enemy , a Dalilah in Samsons bosome , a Judas in Christs company ; like a Moath in the Garment bred in us , and cherished of us , and yet alwayes attempting to fret and destroy us : and the world a forraigne foe , whose Army consists of two wings , Adversity on the lefthand ; Prosperity on the right hand ; Death stronger than either , and the Devill stronger than all ; And yet that the weakest childe of God onely through saith in Christ ( a thing as much despised of Philistims , as Davids s●ing and stone was of Goliah ) should overcome all these ●oure ; wherein he shewes himselfe a greater Conquerour , than William the Conquerour ; yea , even greater than Alexander the Great , or Pompey the Great , or the Great Turke : for they only conquered in many yeares a few parts of the World : but hee that is borne of God overcommeth the whole World , and all things in the world , 1 John 5. And this is the victory that overcommeth the World , even our faith , Vers. 4. And makes not this infinitly for the glory of God ? Yea , it makes much for the honour of Christians . For , art thou borne of God ? hast thou vanquished the World that vanquisheth all the wicked ? Blesse God for this conquest . The King of Spaines overcomming the Indies was nothing to it . If Satan had known his afflicting of Job would have so advanced the glory of God , manifested Jobs admirable patience to all Ages , made such a president for imitation to others , occasioned so much shame to himselfe , I doubt not but Job should have continued prosperous and quiet ; for who will set upon his Adversary when he knoweth he shall be shamefully beaten ? This being so , happy are they who when they doe well , heare ill : but much more blessed are they , who live so well , as that their backbiting Adversaries seeing their good workes , are constrained to praise God , and speake well of them . CHAP. IV. That God suffers his children to be afflicted and persecuted , by ungodly men , that so they may be brought to repentance . NOW the Reasons which have chiefly respect to the good of his children in their sufferings , being thirteene in number , are distinguished as followeth : God suffers his children to be afflicted by them . 1 Because it Brings them to repentance . 2 Because it Workes in them amendment of life . 3 Because it Stirs them up to prayer . 4 Because it Weanes them from the love of the World. 5 Because it Keeps them alwayes prepared to the spirituall combate . 6 Because it Discovers whether we be true beleevers , or Hypocrites . 7 Because it Prevents greater evils of sinne and pun●shment to come . 8 Because it makes them Humble . 9 Because it makes them Christtheir head . 10 Because it Increaseth their Faith. 11 Because it Increaseth their Ioy and thankefulnesse . 12 Because it Increaseth their Spirituall wisedome . 13 Because it Increaseth their Patience . First , the Lord suffers his children to be vexed and persecuted by the wicked , because it is a notable meanes to rouze them out of carelesse security , and bring them to repentance ; be openeth the eares of men ( saith Elihu ) even by their corrections , that he might cause man to turn away from his enterprise , and that he might ke●pe back his soule from the pit , Job 33. 16 , 17 , 18. The feeling of smart will teach us to decline the cause : Quiá sentio paenam , recogito culpám , saith Gregory the Great : punishments felt , bring to my consideration sinnes committed . Those bitter sufferings of Job toward his later end , made him to possesse the iniquities of his youth , Job . 13. 26. Whereby ( with Salomons E●is-dropper , Eceles . 7. 21 , 22. ) he came to repent of that whereof hee did not once suspect himselfe guilty ; it made him not thinke so much of what hee felt , as what hee deserved to feele : in like manner , how doe the clamours of S●tan , our owne consciences and the insulting World constraine us to possesse even the sinnes of our youth ? There needs no other Art of memory for sinne but misery . Sathans malice not seldome proves the occasion of true repentance , and so the devill is overshot in his owne Bow , wounded with his own weapon . I doubt whether that Syrophenician had ever inquired after Christ , if her daughter had not beene vexed with an uncleane spirit ; yea , whether the devill had beene so effectually cast out , if he had with lesse violence entred into her , Mark 7. Our afflictions are as Benhadads best Counsellours , that sent him with a corde about his neck to the mercifull King of Israel . The Church of God under the Crosse is brought to a serious consideration of her estate , and saith , Let us search and try our wayes and turne againe to the Lord , Lam. 3. 40. Manasses also the King of Judah , that horrible sinner , never repented of his Idolatry , Murder , Witchcraft , &c. Till he was carryed away captive to Babel , and there put in chaines by the King of Ashur . But then ( saith the Text ) hee humbled himselfe greatly before the God of his Fathers , 2 Chron. 33. 11 , 12. Yea , read his confession , ( for hee speakes most feelingly ) and you shall see , that the prison was a meanes of his spirituall inlargement . Even Vipers being lasht cast up all their poyson . The body that is surfetted with repletion of pleasant meates must be purged with bitter pils ; and when all outward comforts faile us , we are willing to be friend our selves with the comfort of a good conscience , the best of blessings . Affliction is the Hammer which breakes our rockie hearts ; adversity hath whipt many a soule to Heaven , which otherwise prosperity had coached to hell : was not the Prodigall riding post thither , till he was soundly lasht home againe to his Fathers house , by those hard-hearted and pitilesse Nabals , which refused to fill his belly with the husks of the swine ? And indeed , seldome is any man throughly awaked from the sleepe of sinne , but by affliction ; but God by it , as it were by a strong purge , ●●pties and evacuates those supersluities of malice , envy , pride , security , &c. wherewith we were before surcharged . The Serpents enmity may be compared to the Circumcision-k●ise which was made of stone , unto Ru●ar●e which is full of choler , yet doth mightily purge choler ; or to the sting of a Scorpion , which though it be arrant poyson , yet proveth an excellent remedy against poyson . For this , or any other affliction when we are in our full careere of worldly pompe and jollity , pulleth us by the ●are and maketh us know our selves : My wants ( saith one ) kill my wantonnesse : my poverty checks my pride : my being slighted quels my ambition and vaine glory : and as for sicknesse , it cuts the throate of vices : many saith Saint Austin have beene wickedly well , that have beene inocently and piously sicke . Yea , I may call it the summe of Divinity , as Pliny cals it the summe of Philosophy ; for what distressed or sick man was ever lascivious , covetous , or ambitious ? Hee envies no man , admires no man , flatters no man , dissembles with no man , despiseth no man , &c. That with Governours or Friends can by no meanes effect , touching our amendment , a little sicknesse , or trouble from enemies will , ( as Saint Chrysostome observes . ) Yea , how many will confesse , that one affliction hath done more good upon them , than many Sermons ? that they have learned more good in one dayes or weekes misery , than many yeares prosperity could teach them ? untouched estates , and touched consciences seldome dwell together ; and it is usuall for them that know no sorrowes , to know no God : repentance seldome meets a man in jollity , but in affliction the heart is made pliable and ready for all good impressions . True , if gentlenesse would serve , we should not smart ; for God like a good Surgion , first strokes the Arme , before he opens the veyne : hee sends for us by his Ambassadors of the ministery , yet we come not : Let him fire our field as Absalom did by Joab , we come presently : Or perhaps he afflicts another , to fright us : as great mens Children are corrected , by seeing others whipt , or as Apollonius would tame Lyons , by beating dogges before them ; for as God preacheth to us , no lesse in his Judgements than his Word ; so when he strikes ●ffendors , he would warne the standers by : and a wise man sees himselfe falne , or beaten in his neighbour . Yea , generous and ingenuous spirits , desire to be taught , abide not to be forced . It is for Tyrants to compell , for Asses to be compelled , saith Erasmus . A good naturd Horse , saith Seneca , will be governed even by the shadow of the wande : whereas a resty Jade will not b● ordered by the spurre . But if his word will not r●le us ( as many , till God come with a strong hand will hould their corruptions as fast as Pharaoh the Israelites ) his Rodde shall , or if his Rodde will not yet serve , his sword shall bee drencht in our gall , and hathed in our blood , Deut. 32. 41 , 42. Or if we scape for a time , yet our preservation from one judgement , is but our reservation to seaven more , Levit. 26. Yea , he will send a succession of crosses , seaven more ▪ and seaven more , and seaven to that , to the conversion of his owne and the confusion of his enemies , Vers. 14. to 39. When singing will not still the Child , the Rod must . Hard knots , must have hard wedges ; strong asfections , strong afflictious ; great corruptions , great calamities to cure them . So that God ( through thy stubbornnesse ) is forced to let lose Satan and wicked men upon thee , least thou shouldest sleepe in security till thou didst sleepe in death eternal●y , even for thy good : And Affliction is but the shepheards dogge ( as Chrysostome speakes ) to fetch us into Christs Folde , perhaps by Barking onely , and then wee are more s●ard than hurt , perhaps in his mouth and then the poore sheep thinks he will surely worry it : but he is taught to fetch onely , and therefore gripes not , but onely carries and delivers it to his ma 〈…〉 er . When Children have done a fault , Mothers use to fright them with Bull-beggers ; the Childe thinks surely they will have him , but the mother hath a double pollicie , viz. to make them hate the fault , and love them the better : for they runne to the Lappe to hide them , and then will she make her owne conditions : and so the very end which God aimes at in setting those Adders upon thee , is that thou shouldst turn thine Eyes inward , that thou mayst see for what thou sufferest : prie narrowly into thine owne forepast actions ; which if thou dost , an hundred to one thou wilt finde sinne , it may be this very sinne the cause of thy present affliction : and untill thou dost si●t and try thine owne heart for this Achan , and finde out which is thy Isaac , thy beloved sinne , looke for no release , but rather that thy sorrowes should be multiplyed , as God threatned Eve. Wherefore lyest thou on thy face , said God to Joshua : Israel hath sinned , up , search diligently , &c. Josh. 7. 10. 11. What evill hast thou done said the Marriners to the distressed Prophet , that this evill is come upon us ? Let every such Jonas reflect upon himselfe , and say , What evill have I done ? what sinne have I committed or admitted ? or what good have I omitted or intermitted ? be it but one single sinne , whether spirituall pride , or rayling upon honest men in a handsome Language , or the like , and having found out the cause , greive for it , turne from it . One flaw in a Diamond takes away the lustre and the price : one man in Law may keepe possession : one Puddle if we wallow in it , will de●ile us : one peice of Ward land , makes the Heire lyable to the King : one sinne keepes possession for Satan as well as twenty : one poyson-full Hearbe amongst many good ones , may put death in the pot ; and so take away the goodnesse from the rest , as if there were none in it wholsome . Besides , how were the Angels in heaven punished for one fault ? Achan for one sa●reledge ? Mirriam for one slander ? Moses for one unbeleefe ? Ana●●as for one lye ? Ely for his Indulgence onely ; David for his love to Bathshe●a onely , &c. Wherefore looke to it , for if we spare but one Agag , it may cost us a Kingdome : and such a Kingdome as is farre beter than the Kingdome of Saul . 1 Pet. 1. 4. Neither say of thy sinne , as once Lot of Zoar ; is it not a little one ? for though men may , yet God will not winke at small faults , especially in his owne . A little prick being neglected , may fester to a gangreene . As what is a mountaine of Earth but an accumulation of many little dusts ? or what is a flood , but a concurrence of many little drops ? a small leake will sinke the Vessell , unstopt ; whereas a great one will not doe it , if well kalked . The weakest Instrument , be it but a Bodkin , can peirce the flesh and take away the life unarmed ; whereas Armour of proose will even beate off Bullets . Besides , whereas our greatest goodnesse merits not the l●ast glory , our least wickednesse deserves great paine . The wages of sinne ( small or great ) is death , Rom. 6. 23. bad worke , sad wages . Wherefore l●t his correction bring forth conversion ; cleanse your hands yee sinners , and purge your hearts yee double minded , Jam. 4. 8. Not your hands onely , with Pilate , but your hearts with David ; yea , and your eyes too , with Mary Magdalen , if it be possible , ( though dry sorrow may bee as good as wet ) whose eyes were a Laver and haire a Towell , to wash and wipe the feet of Christ. Humble thy selfe like the Ninivites , Jona . 3. 6. Who put sackcloth upon their loynes , and ashes on their heads , as those that had deserved to be as farre under ground , as they were now above it . An humble submission , is the onely way to disarme Gods indignation , and be rid of his Rod , 1 Pet. 5. 6. By such a course as this , Jacob appeased that Rough man Esa● : Abigall diverted David from his bloody purposes : the Syrians found favour with Ahab , that None-such ; as the Scripture styles him , 1 King● 20. 32 , 33. Sinne bringeth judgement , and onely Repentance preventeth it : Thy sinne hath kindled the fire of Gods wrath , and onely Repentance is as water to quench this fire . King Edward the first riding furiously after a servant of his that had displeased him , with a drawne sword in his hand , as purposing to kill him , seeing him submit , and upon bended knee su● for his life , not onely spared him , but received him into favour : goe thou and doe the like : be thou but throughly sorry for thy sin●e , my soule for thine , God will be throughly satisfied ; yea , grow better by it and God will love thee the better for it : As Lovers are wont to bee best friends after falling out : for as bones out of joynt , joyned again , are stronger than before : so when God and we are reconciled by repentance , his asfections are stronger to us than before . The repenting Prodigall received such tokens of favour as his elder brother , who never brake out into that Ryot never did . And whom did Christ honour with his first appearance , but Mary Magdalen ? and the Angell , but Peter ? Goe , saith he , and tell his Disciples and Peter that he will goe before you into Galilee , Mar. 16. 7. Though Peter had sinned above the rest , yet repenting he is named above the rest . Otherwise contrition without reformation ( which is but like the crouching of a Fox , that being taken in a snare lookes lamentably , but it is onely to get out ) will not prevaile with God ; he will nevr leave pursuing thee , till the trayt●rs head be throwne over the wall . None so lewde but will seeme conformable , when aprehended , or if they Ryot in the Goale of their durance , yet when the Session comes , they begin to be a little calme , put off their disguises of dessolutenesse , and put o● some modesty , and semblance of humiliation : yea , then they change their App●rrell , their garbes , their lookes , and all to appeare civill . Or let the Fox be chayned up he will no more worry the Lambs , Pharaoh could relent when he felt the Plagues ; but when they were over , so was his repentance : but what saith the Scripture ? Hee that confesseth and forsaketh his sinne , shall find mercy . Prov. 28. 13. Confession and confusion of sinne must goe together : yea , there must bee a parting with the right Eye , in regard of pleasure , and the right Hand , in regard of profit : As for example , hast thou swallowed some unlawfull gaine and wouldst thou passifie God and thy Conscience ? Vomit it up againe by restitution : for where is no restitution of things unjustly gotten , their sinnes shall never be forgiven , as Saint Austin ▪ speakes Non tollitur peccatum , nisi restitutur oblatum , For Repentance without restitution , is as if a theefe should take away thy purse , aske thee pardon , say hee is sorry for it , but keepes it still ; in which case , thou wouldst say , hee did but mocke thee . But Pallas with all the graces may call Briareus with his hundred hands to bind this Jupiter ; and all in vaine . Wherefore I proceed . The skilfull Chirurgion , when he is lanching a wound , or cutting off a Limbe , will not heare the Patient , though he cry never so , untill the cure be ended : but let there bee once a healing of thy errours , and the Plaister will fall off of it selfe ; for the Plaister will not stick on when the soare is healed . If the Fathers word can correct the childe , he will ●●ing away the rod , otherwise he must looke to have his eyes ever winterly . Thus as the two Angels that came to Lot lodged with him for a night , and when they had dispatched their errand , went away in the morning : So afflictions which are the Angels or the Messengers of God , are sent by him to doe an errand to us ; to tell us , we forget God , we forget our selves , we are too proud , too selfe-conceited , and such like : and when they have said as they were bid , then presently they are gone . Why then complainest thou , I am afflicted on every side ? like a child that cries out of his shoe , when the fault is in his foote : or the sick Patient who faults his bed when hee should his backe . Why groanest thou under thy burden , and cryest out of unremedied paine ? Alas , thou repentest not ; trouble came on this message to teach thee repentance , give the messenger his errand , and hee 'l be gone . But if thou refusest to be reformed , thou hatest to be healed . Alas , every Cain will groane under the penalty , whereas a David will grieve for the iniquity : but the one trembles as a slave , whereas the other fears as a sonne , and hee that mournes for the cause of his punishment , shall mourne but a while ; but he that mourns onely for the punishment , and not for the cause , shall mourne for ever : the soule can not live while the sin lives ; one of the two must dye , the corruption or the Person ; but Repentance is a Supersedeas , which dischargeth both sin and sorrow , moving God to be mercifull , the Angels to be joyfull , Man to be acceptable , and onely the Devill and his to be melancholly . True God doth not meerely ( though mainely ) smite and chastise his Children for sin , without any other respect ; all his afflictive acts , are not punishments ; some are for the benefit of the Creature , whether for probation or purgation , or reformation : and for the praise , whether of his divine power , or justice , or mercy , as appeares by our Saviours words , touching him that was borne blind , John 9. 3. For though his Parents had sinned in themselves , and the man had sinned in his first parents , yet it was not the guilt of either , that was guilty of this blindnesse : and the like we may collect from Jobs example . Neverthelesse , sinne is still the Originall ; as when the headakes , and the members are sicke , the fault is in the stomacke . For this cause , saith the Apostle , ( of the beleeving Corinthians ) many are weake , ( by lingering diseases ) many sicke , ( by sharpe and grievous maladies ) and many sleep ( are dead out-right , 1 Cor. 11. 30. Hence our so many diseases , miseries , maladies , troubles without , terrours within ; it is this theefe in the Candle that wasts us , this fly in the Box that corrupts us ; this traytor in the heart , that betrayes and exposes us to all perils . In which regard it was a sound and savory reply of an English Captaine at the losse of Callice , who when a proud French-man tauntingly demanded , when will you fetch Callice againe ? answered , when your sin 〈…〉 es shall weigh downe ours . What , saith Saint Hierom , in the like case ? by our sinnes are these Infidels made strong ; and therefore a meane to lessen our punishments is , to lessen our sinnes , yea even Achior a very Ammonite could say thus to Holef●rnes , Enquire if this people have offended their God : otherwise all our warring will come to nothing . And it is very rare in this case if there be not some Achan in the Army , some Sheba in the towne , some Jonas in the Ship , some distemper in the soule , disorder in the life , that God would have removed and remedied : as for instance ; Jonas , how came he into the Whales belly ? was it not his owne undutifulnesse ? David , whence came all his troubles by Absalom , Ammon , Adoniah ? was it not his fondnesse and indulgence ? a●d so of Ely. Jacob , what might hee thanke for all his afflictions ( whereof God gave him not a draught but made him a diet drinke : so that hee had scarce a merry day , for one trouble or another : ) whom had he to thanke for it ? did he not thrust his owne feet into the stocks by that threefold lye of his , uttered in a breath to get the blessing ? Wherefore , if thou lovest thine owne ease , deale freely and ingenuously with God and thine owne soule ; for sinne and punishment are inseparable companions , and goe tyed together with chaines of Adamant , as the Poet speakes , like individuall twins , they are borne together , live together , are attended one by the other , as the body by the shadow : where sinne is in the Saddle , there punishment is on the Crupper ; whence it is , that the Hebrewes have but one and the same word for them both . Ob : But thou hast repented and r●solvest to bee reformed . An : Many in time of distresse have strong resolutions and promise faire , even a Candle as bigge as a Mast : but trouble being over , one of ten in the pound were well : which proves they never truly repented . Yea , in stead of being better they grow worse , like one that fals into a relapse from an Ag●e , to a burning feaver , which peradventure would be thy case , if God should now release the : at least thou mayst feare it : for to seeke unto God onely in affliction , is suspitious , and such seekers commonly are rejected with scorne , Proverbs 1. 24. to 33. Indeed , if thou shalt persevere ( when thou art released ) in doing that which now thou purposest , it is an infallable signe thy repentance is sound ; Otherwise not . CHAP. V. That it serves to worke in us amendment of life . 2. SEcondly , the malice of our enemies serves to worke in us amendment of life . Every Affliction sanctified , rubs off some rust , melts off some drosse , straines out some corruption , &c. which done , we rise out of trouble , as Christ rose out of the grave : for when the gold is fined the fire shall hold it no longer . The outward cold of affliction doth greatly increase the inward beate and fervor of the Graces of God in us . Indeed no Chastisement ( saith the Author to the Hebrewes ) for the present seemes to bee joyous , but grievous ; But afterwards it bringeth the quiet fruit of righteousnesse to them that are thereby exercised , Heb. 12. 11. We are dunged with reproaches , that we may prove a richer soyle for grace , as Nazianzen speakes , ( alluding to the parable of the Figtree . ) God beates us , that he may better us : he hedgeth us about with thornes , that he may keepe us within compasse , least wee breake over into Satans pastures : which indeede will fat us , but to the slaughter . Yea , he pricks us with Goades , that he may let out our ill humours , and happy thornes or Landsets of tribulation are those , which open a veyne for sin to gush out at . God strips the body of pleasures to cloath the soule with righteousnesse , and o●tentimes strengthens our state of grace by impoverishing our temporall estate : for commonly the more Prosperity , the lesse Piety . The poore ( saith Christ ) receive the Gospell though the rich are more bound . It was an observation of Tacitus , that raising of the fortune , did rarely mend the disposition ; onely Vespas●an was changed into the better ; yea , if it makes us not worse , it is a wonder . Evagrius gives it as a high praise of the Emperour Mauritious , that in the height of all his Majesty , he retained his ancient Piety . We serve God , as our servants serve us : of which many have too good cloathes , others too much wages , or are too fine fed to doe worke , as esops Hen being over fed was 〈◊〉 fat to lay , or perhaps too many under them ; as a Gentleman having but one servant , thought him over burdned with worke , and therefore tooke another to helpe him : but having two , one of them so trusted to the others observance , that oft-times they were both missing , and the worke not done , then he chose a third ; but was worse served then , than before : whereupon he told his friend : when I had one servant , I had a servant ; when I had two , I had but halfe of one : now I have three , I have never an one . Few men can disgest great felicity ; Many a man hath been a looser by his gaines , and found , that that which multeplyed his outward estate , hath abated his inward , and so on the contrary . David was never so tender , as when hee was hunted like a Partridge , 1 Sam. 26. 20. Jonah was at best , in the Whales belly . Stevens face never shone so faire , as when he stood before the Counsell , Acts 6. 15. Whilst the Romans had warres with Carthage , and enemies in Affricke , they knew not what ●ices meant in Rome . Now if the winter of the one is found to bee the spring of the other , and the corruption of prosperity the generation of piety ; who will esteeme those things good which make us worse , or , that evill , which brings such gaine and sweetnesse ? Before I was afflicted ( saith David ) I went astray , but now doe I keepe thy Commandements , Psal. 119. 67. These evil● doe presse us , but it is to God and to holinesse . Yea , how much lower our afflictions weigh us downe on Earth , so much the more earnestly our affections mount up to Heaven . An Egg will swim in salt water , but sink in fresh : so we . King David among so many publick and private calamities and dysasters , kept his head above water , and stood upright in his heart to God : but King Salomon his Sonne even sunke in the midst of delights and pleasures . Too much ranknesse layeth the Corne : and Trees over-laden with Fruit , are their owne ruine : Happy was hee John 9. in being borne blinde , whose gaine of bodily sight made way for the spirituall , who of a Patient became an Advocate for his Savieur , who lost a Synagog●e and found Heaven , who by being abandoned of sinners was received of the Lord of glory ; God rarely deprives a man of one faculty , but he more then supplies in another . The defect of corporall sight , hath not seldome mended the memory : for what is taken from one Sense is divided amongst the rest . When Zachary was dumbe ▪ John Baptist the voice was a breeding . Hannibal had but one ●ye , Appius , Claudius , Timelon , and Homer were quite blind ; So was Mul●asses King of Tunis , and John King of Bohemia ; But for the l●sse of that one Sense they were recompenced in the rest , they had most excellent mem●ries , rare inventions , and admirable other parts : Or suppose he send sicknesse , the worst Feaver can come , does not more burne up our blood than our lust ; And together with sweating out the Surfets of nat●●e , at the poares of the body , we weepe out the sinfull corruption of our nature at the poares of the Conscience ; Yea the Author to the Hebrewes saith of Christ himselfe , that though he were the Son , yet ( as he was man ) Hee learned obedience by the things which he● suffered , Heb. 5. 8. As in humane proceedings , Ill manners beget good Lawes ; So in Divine , the wicked by their evill tongues beget good and holy lives in the godly : Whence Plutarch adviseth us so circumsp●ctly to demeane our selves as if our enemies did alwayes behold us . Nothing sooner brings us to the know●edge and amendment of our faults , than the scoffes of an enemy , which made Philip of Macedon acknowledge himselfe much beholding to his enemies ( the Athenians ) for speaking evill of him , for ( saith hee ) they ha●e made mee an honest man , to prove them lyars : Even ba●●en Leah when she was despised , became f●uitfull . So that we may thanke our enemies , or must thank God for our enemies ; Our soules shall shine the brighter one day for such rubbing ; the cold winde cleanses the good graine : the hot fire refines the pure gold . Yea , put case we be gold , they will but try us ; If Iron , they will scow●r away our rust . I say not that a wicked heart will be bettered by affliction : for in the same fire that gold is made bright and pure , drosse is burnt and consumed : and under the same flaile that the graine is purged and preserved , the huskes are broken and deminished . Neither are the Lees therefore confounded with the Wine , because they are pressed and tr●dden under the same presse or planke : but I speake of affliction sanctified , and of the godly . Yet let not the wicked●st man bee discouraged , for as when Christ called the blind man , the Disciples said , be of good comfort , Hee calleth thee : so may I say to thee that art burthened with any kind of affliction , be of good comfort Christ calleth thee , saying , Come unto me by rep●ntance and amendment of life , and I will ease thee of thy sinnes and sorrowes , here and hereafter ; onely as the blind man threw away his garment and followed Christ , so doe thou answer him , I will forsake my sin●es a●d follow thee . For if God like a prudent Prince , makes offers and famos of warre , it is but to mend the conditions of peace . But farewell , I am for the already resolved ; to whom I say , if the needle of affliction bee drawne through us by reason of wicked mens malice , it is but to conveigh with it the thred of amendment , and their worst to the godly serves but as the Thorne to the brest of the Nightingale , the which ( if shee chance to sleep ) causeth her to warble with a renewed cheerfulnesse . For as blowes make bals● to mount , and lashes make tops to goe , which of themselves would fall ; so with their malice we are spurred up to duty , and made persevere in it , for commonly ( like tops ) no longer lasht , no longer we goe . Yea , these very tempestuous showers bring forth spirituall flowers and hearbs in abundance : Devotion ( like fire in fr●sty weather ) burnes hottest in aflliction . Vertue provoked , addes much to it selfe : With the Arke of Noah the higher wee are tossed with the ●lood of their malice , the neerer we mount towards Heaven . When the waters of the ●lood came upon the face of the earth , downe went stately Turrets , and Towers ; but as the waters rose , the Arke rose still higher and higher . In like sort , when the waters of afflictions arise , downe goes the pride of life , the lust of the eyes ; In a word , all the vanities of the World. But the Arke of the soule ariseth as these waters rise , and that higher and higher , even neerer and neerer towards Heaven . I might illustrate this point by many observable things in nature : We see W●ll-waters arising from deep Springs , are hotter in Winter than in Summer , because the outward cold doth keepe in , and double their inward heate : And so of mans body , the more extreame the cold is without , the more doth the naturall heate fortifie ▪ it selfe within , and guard the heart . The Corne receives an inward heate and comfort from the Frost and Snow which lyeth upon it : Trees lopt and pruned slourish the more , and beare the fuller for it : The Grape when it is most pressed and trodden , maketh the more and better Wine ; The drossie gold is by the fire resined ; Winds and Thunder cleares the ayre ; Working Seas purge the Wine ; Fire encreaseth the sent of any Perfume ; Pounding makes all Spices smell the sweeter ; Linnen when it is buckt and washt and wrung and beaten , becomes the whiter and fairer ; The earth being torne up by the Plough , becomes more rich and fruitfull ; Is there a peece of ground naturally good ? Let it lye neglected , it becomes wilde and barren ; Yea , and the more rich and fertile that it is of it selfe ▪ the m●re waste and fruitlesse it proveth for want of Tillage and Husbandry . The Razor though it be tempered with a due proportion of steele , yet if it passe not the Grindstone or Whetstone , is neverthelesse unapt to cut ; yea , though it bee made once never so sharpe , if it be not often whetted it waxeth dull . All which are lively Emblemes of that truth which the Apostle delivers , 2 Cor. 4. 16. Wee faint not , for though our outward man perish , yet the inward man is renewed dayly : Even as a Lambe is much more lively and nimble for sheering . If by enmity and persecution ( as with a knife ) the Lord pareth and pruneth us , it is , that we may bring forth the more and better fruit ; and unlesse we degenerate , we shall beare the better for bleeding : as Anteus , every time rose up the stronger when Hercules threw him to the ground , because he got new strength by touching of his Moher . O admirable use of affliction ; health from a wound ; cure , from a disease ; out of griefe , joy ; gaine , out of losse ; out of infirmity , strength ; out of sinne , holinesse ; out of death , life : yea , we shall redeome something of Gods dishonour by sinne , if we shall thence grow holy . But this is a harder Riddle than Samsons to these Philistims . CHAP. VI. That it stirres them up to prayer . 3. THirdly , because they quicken our devotion , and make us pray unto God with more fervency , Lord ( saith Isaiah ) in trouble they will visite thee , they powred out prayers when thy chastening was upon them , Isay 26. 16. In their affliction ( saith Hosea ) they will seeke thee diltgently , Hosea 5. 15. That we never pray so feelingly , fervently , forcibly , as in time of affliction , may be seene in the examples of the children of Israel , Judg. 3. 9 , 15. Elisha , 2 Kings 6. 18. Hezekiah , 2 Kings 19. 15 , 16. Stephen , Acts 7. 59 , 60. And lastly , in Jehos●phat , who being told that there was a great multitude comming against him from beyond the Sea , out of Aram , it followes , That Jehosaphat feared , and set himselfe to seeke the Lord , and proclaimed a fast throughout all Judah : Yea , they came out of all parts , and joyned with him to enquire of the Lord , 2 Chro. 20. 3 , 4 , 13. Neither doth it make us alone which suffer , earnest in prayer , but it makes others also labour in prayer to God for us , 2 Cor. 1. 10 , 11. Acts 12. 5 , 12. As what true members participate not some way of the bodyes smart . It is onely a Nero can sit and sing whiles Rome burnes , whence we are taught to pray in the plurall number , Our Father : and certainely he cannot pray or be heard for himselfe , that is no mans friend but his owne . No prayer without faith , no faith without Charity , no Charity without mutuall intercession . But I proceed , Crosses are the files and whetstones , that set an edge on our Devotions , without which they grow dull and ineffectuall . Ionah sleepes in the Shippe , but prayes hard in the Whales belly . Prayer is the wing of the soule , wherewith it flyes to Heaven , as meditation is the Eye wherewith wee see God. But our hearts are like ●lintstones , which must be smitten ere they will cast out these sparkes of devotion . Christ never heard of the Canaanitish woman untill her daughter was miserably vexed with a Divell , but then shee comes to him , and doth not speake , but cry : need and desire have raised her voyce to an importunate clamour . The God of mercy is light of hearing , yet he loves a loud and vehement solicitation : not to make himselfe inclinable to grant , but to make us capable to receive blessings . And indeed the very purpose of affliction is , to make us importunate : hee that heares the secret murmurs of our griefe , yet will not seeme to heare us till our cryes be loud and strong : as Demosthenes would not plead for his Client till he cryed to him , but then answered his sorrow , Now I feele thy cause . Prayer is as an Arrow , if it be drawne up but a little ; it goes not farre : but if it be puld up to the head , flyes strongly , and pearses deep ; if it be but dribled forth of carelesse lips , it falls downe at our feet ; the strength of our ●j●culation sends it up into heaven , and fetches downe a blessing . The Childe hath escaped many a stripe by his loud crying ; and the very unjust Judge cannot endure the widdowes clamour . So unto servent prayer God will deny nothing . Whereas heartlesse motions doe but teach us to deny : Fervent sutes , offer violence both to earth and heaven . so that if we aske and misse , it is because we aske amisse : wee beat back the flame , not with a purpose to suppresse it , but to raise it higher , and to diffuse it . We stop the streame that it may swell the more , and a deniall doth but invite the importunate , as wee see in the Canaanitish woman , Mat. 15. Our holy longings are increased with delayes ; it whets our appetite to bee held fasting , and whom will not Need make both humble and eloquent ? If the case be woefull , it will bee exprest accordingly ; the despaire of all other helpes , sends us importunately to the God of power ; but while money can buy Physicke , or friends procure inlargement , the great Physitian and helper is not sought unto , nor throughly trusted in . It is written of the children of Israel , that so soone as they cryed unto the Lord , hee delivered them from their servitude under Eglon King of Moab ; yet it is plaine , they were eighteene yeares under this bondage undelivered , Judg. 3. 14 , 15. Doubtlesse they were not so unsensible of their owne misery as not to complaine sooner then the end of eighteene yeares : the first houre they sighed for themselves , but now they cried unto God. They are words , and not prayers , which fall from carelesse lips ; if we would prevaile with God , we must wrestle ; and if we would wrestle happily with God , we must wrestle first with our owne dulnesse ; yea , if wee felt our want , or wanted not desire , wee could speake to God in no tune but cries , and nothing but cries can peirce Heaven : the best mens zeale is but like a fire of greene wood , which burneth no longer than whiles it is blowne . Affliction to the soule is as plummets to a Clock , or winde to a Ship ; holy and faithfull prayer , as oares to a Boat , and ill goeth the Boat without oares , or the Ship without winde , or the Clock without plummets . Now are some afflicted in reputation , as Susanna was ; others in children , as Elie ; some by enemies , as David ; others by friends , as Joseph ; some in body , as Lazarus ; others in goods , as Job ; others in liberty , as John. In all extremities let us send this messenger to Christ for ease , faithfull and servent prayer ; if this can but carry the burthen to him , he will carry it for us , and from us for ever . Neither can we want incouragement to aske : when as the sicke of the palsie but asked health , and obtained also forgivenesse of sinnes . When Solomon but desired wisedome , and the Lord gave him wisedome , and honour , and abundance of wealth . When Jacob asked but meat and cloathing , and God made him a great rich man. When Zacheus desired onely to ●●ave a sight of Christ , and was so happy as to entertaine him into his h●use , into his heart , yea to be entertained into Christs kingdome . We doe not ( yea in many cases we dare not ) aske so much , as God is pleased to give : Neither dost thou O Saviour measure thy gifts by our petitions , but by our wants , and thine owne mercies . True , if the all-wise God shall fore-see that thou wouldest serve him as the prodigall sonne served his father , who prayed but till he had got his patrimony , and then f●rsooke him , and spent the same in Ryot , to the givers dishonour ; as too many use 〈◊〉 the Ocean of Gods bounty , as we doe the Thames ; it brings us in all manner of provision : cloathes to cover us , fuell to warme us , foode to nourish us , wine to che●re us , gold to enrich us : and wee in recompence soyle it with our rubbish , filth , common shores , and such like excretions : even as the Cloud that 's lifted up and advanced by the Sunne , obscures the Sun. In this case he will either deny thee in mercy , as hee did Saint Paul , 2 Cor. 12. 8 , 9. and our Saviour himselfe , Math. 26. 39. or graunt thee thy requests in wroth , as he did a King to the Israelites , and Quayles wherewith hee fed their bodyes ; but withall sending leannesse into their soules , Psal. 106. 15. And well doth that Childe deserve to be so served , who will lay out the money given him by his father to buy poyson , or weapons to murther him with . Wherefore let thy prayers not onely be fervent , but frequent for thy wants are so . And be sure to aske good things to a good end , and then if we aske thus according to Gods will in Christs name , we know that he will heare us , and grant whatsoever petitious we have desired , 1 John 5. 14 , 15. CHAP. VII . That it weanes them from the love of the world . 4. FOurthly , our sufferings weane us from the love of the world , yea , make us loath and contemne it , and contrary wise fix upon Heaven , with a desire to be dissolved . S. Peter at Christs transfiguration , enjoying but a glimpse of happinesse here , was so ravished and transported with the love of his present estate , that hee breakes out into these words , Master , it is good for us to bee here ; hee would faine have made it his dwelling place : and being loath to depart , Christ must make three Tabernacles , Mat. 17. 4. The love of this world so makes us forget the world to come , that like the Israelites we desire rather to live in the troubles of Aegypt , then in the land of promise . Whereas S. Paul having spoken of his bends in Christ , and of the spirituall combate , concludeth , I desire to be dissolved , and to be with Christ , which is best of all , Phil. 1. 22 , 23. Yea , it transported him to heaven before hee came thither : as Mary was not where shee was , but where her desire was , and that was with Christ. Prosperity makes us drunke with the love of the world , like the Gadereans , who preferred their swine before their soules : or him in the parable , that would goe to see his farme , and lose heaven : or the Rich glutton , who never thought of heaven , till he was in hell : and thousands more , who if they have but something to leave behinde them , 't is no matter whether they have any thing to carry with them . But as sleep composeth drunkennes , so the crosse will bring a man to himselfe againe : for when the staffe we so nourish to bare us , becom● a cudgell to beat us : when we finde the world to serve us , as the Jewes did Christ , carry us up to the top of the hill , and then strive to throw us downe headlong : Luke 4. 29. When the minde is so invested with cares , molested with griefe , vexed with paine , that which way soever we cast our eyes , wee finde cause of complaint : wee more loath the world then ever we loved it , as Amnon did his sister Tamor : yea , when life which is held a friend , becomes an enemy , then death which is an enemy becomes a friend , and is so accounted : as who having cast Ankor in a safe Road , would againe wish himselfe in the stormes of a troublesome Sea ? Yea , in case wee have made some progresse in Religion , and found a good conscience sprinkled with the bloud of Christ , ( the marrow of all comforts , ) and resolved with Joseph to forsake our Coate rather than our Faith : yet if the world but make new offers of preferment , or some large improvement of profits and pleasures ; we begin to drawback , or at least we know not whether to chuse : like a horse that would , and yet would not leap a ditch . And after a little conflict , having halfe yeelded to forsake that with joy , which cannot be kept but with danger ; we resolve thus : The same God which hath made my crosses cheerefull , can aswell make my prosperity conscionable . Why then should I refuse so faire an offer : but alas , having made our obayce , it is not long ere these pleasures and honours , these ●icbes and abundance , prove as thornes , to choake the good seed of Gods word formerly sow●e in our hearts : as it is Math. 13. 22. For prosperity to Religion , is as the Ivy to the Oake , it quickly eates out the heart of it : yea , as the Misselto and Ivy ( sucking by their straight embraces , the very sap , that onely giveth vigetation from the rootes of the Oake and Hawthorne , ) will stourish when the Trees wither : so in this case , the corr●ption of the good is alwayes the generation of the evill : and so on the contrary , crosses in the estate , diseases of the body , malladies of the minde , are the medsons of the soule : the impayring of the one , is the repayring of the other . When no man would harbour that unthrift Son in the Gospell , hee turned back againe to his Father , but never before . Lais of Corinth while she was young , doated upon her glasse , but when she grew old and withered , shee loathed it as much , which made her give it up to Venus . When Satan is let loose upon us to shew us our sinnes , and the danger wee are in , then farewell profit , farwell pleasure , treasure , and all , rather than I will endure such a racke , such a hell in my conscience . Whereas if wee should onely heare of misery , or reade what is threatned in the word : though it might a little fright us , it would never mend us . Birdes are frighted at first , with the husbandmans scar-crowes , but after a while , observing that they stir not , are bold to sit upon them , and defile them . Thus as harmonious sounds are advanced by a silent darkenesse , so are the glad tydings of salvation . The Gospell never sounds so sweet , as in the night of persecution , or of our private affliction . When Virtue came downe from heaven ( as the Poets faigne ) rich men spurned at her , wicked men abhorred her , Courtyors scoft at her , Citizens hated her ; and being thrust out of doores in every place , she came at last to her sisters , poverty and affliction : and of them found entertainment . When it ceased to bee with Sarah after the manner of the world , shee conceived Isaac : so when it ceaseth to be with us after the manner of the worlds favorites , we conceive holy desires , quietnesse , and tranquillity of minde , with such like spirituall contentments . Yea , we make faith our onely option : whereas before we kept open house for all vices , as the States are said to keepe open house for all Religions : or if not , it fares with piety as with holy water , every one praiseth it , and thinkes it hath some rare vertue in it ; but offer to sprinkle them with the ●●me , they shut their eyes , and turne away their faces : and no marvell , for wee never taste this manna from heaven , untill we leave the leaven of this Aegypt . Now better the body or estate perish , than the soule : though wee are too sensuall to consent unto it , Plus pastor , in vulnere gregis , sui vulneratur . The losse of a gracelesse childe cannot but greive the father , though the father himselfe were in danger of mischiefe by that childe : as David mourned for Absolom that would have cut his throat . True prosperity is hearty meat , but not digestible by a weake stomack ; strong wine , but naught for a weake braine : The prosperity of fooles destroyeth them , Prov. 1. 32. So that all temporall blessings , are as they hit : but if the minde doe not answer , they were better mist. The more any man hath , the more cause he hath to pray , Lord leade us not into temptation : for wee cannot so heartily thinke of our home above , whiles we are furnished with these earthly conten●ments below ; but when God strips us of them , straitwayes our minde is homewards . Whiles Naomies husband and sonnes were alive , wee finde no motion of her retiring home to Judah ; let her earthly stayes be removed , she thinkes presently of removing to her Courstry : a delicious life , when every thing about us is resplendent and contentfull , makes us that we have no minde to goe to Heaven ; wherefore as a loving mother , when shee would weane her childe from the dug , maketh it bitter with Wormewood or Aloes ; so dealeth the Lord with us , he maketh this life bitter unto us by suffering our enemies to persecute and oppresse us ; to the end wee may contemne the world , and transport our hopes from Earth to Heaven ; he makes us weepe in this Vale of misery , that wee may the more eagerly long for that place of felicity , where all teares shall bee wip't from our eyes . Our wine ( saith Gregory ) hath some Gall put into it , that wee should not be so delighted with the way , as to forget wh●ther wee are going . And this is no small abatement to the bitternesse of adversities , that they teach us the way to Heaven : for the lesse comfort we finde on earth , the more we seeke above , and the more wee esteeme the best things : and wee are very ungratefull if we do not thanke him for that which so overcomes us , that it overcomes the love of the world in us . Experience shewes , that in Countries where be the greatest plenty of fruits , they have the shortest lives , they doe so surfet on their aboundance . Sicily is so full of sweet flowers , if we beleeve Diodorus Siculus , that dogs cannot hunt there ; and it is questionable whether the injoying of outward things , or the contemning of them be the greatest happinesse : for to be deprived of them is but to be deprived of a Dye , wherewith a man might either win or lose ; yea , doth not a large portion of them many times prove to the Owner like a treacherout Dye indeed , which flatters an improvident Gantester with his ow●e hand to thr●w away his wealth to another ? Or to yeeld it the uttermost , gold may make a man the richer , not the better ; honour may make him the higher , not the happier : and all temporall delights are but as flowers , they onely have their moneth and are gone ; this morning in the bosome , the next in the Besome . The consideration whereof , made the very Heathen Philosophers hate this world , though they saw not where to finde a better . Yea , it made Themistocles so undervalue transitory thing● in comparison of vertue , that seeing rich Brac●lots of previous stones , lie in his path , he ●ad his friend take them up , saying , Thou art not Themistocles . And indeed in ●s Heaven onely that hath a foundation , Earth hath none , God hath hanged it upon nothing : and the things therein are very nothing . Nothing feeds pride nor keepes off repentance so much as , prosperous advantage . T is a wonder to see a Favourite study for ought but additions to his Greatnesse ; God shall have much adoe to make him know himselfe . The cloath that hath many staines must passe through many ●arders : no lesse than an odious leaprosie will humble Naaman ; wherefore by it the onely wise God thought meet to sawc● the valour , dignity , renowne , victories , of that famous Generall of the Syrians . If I could be so uncharitable as to wish an enemies soule lost , this were the onely way , let him live in the height of the worlds blandishments ; for how can he love a second Mistresse that never saw but one beauty , and still continues deeply inamoured on it ? Why is the Lapwing made an Hieroglyphicke of infelicity ? but because it hath a little Corronet upon the head , and yet feeds upon the worst of excrements . The Peacock hath more painted Plumes , yet is the Eagle accounted the Queene of Birdes , because she flyeth neerest he●ven . We often see , nothing carries us so far from God , as those favours he hath imported to us . T is the misery of the poore to be neglected of men ; t is the misery of the rich to neglect their God : The B●dger being wounded with the prickles of the Hedghog his invited guest , whom at first hee welcomed and entertained in his Cabbi● as an inward friend , mannerly desiring him to depart in kindnesse , as he came ; could receive no other answer then that hee for his owne part found himselfe very well at ease , and they that were not , had reason to seeke out another seat that might like them better . It is but a fable , yet the morrall is true , perspicuous , profitable . Many shall one day repent that they were happy too soone . Many a man cryes out , O that I were so rich , so healthfull , so quiet , so happy , &c. Alas , though thou hadst thy wish for the present , thou shouldst ( perhaps ) be a loser in the sequoll . The Physitian doth not heare his Patient in what he would , yet heareth him in taking occasion to doe another thing more conducible to his health . God loves to give us cooles and heats in our desires , and will so allay our joyes , that their fruition hurt us not : he knowes that as it is with the body touching meates , the greater plenty , the lesse dainty ; and too long forbearance causes a Surfet , when wee come to full food : So it fares with the minde touching worldly contentments ; therefore hee feeds us not with the dish , but with the spoone , and will have us neither cloyed nor famished . In this life , Mercy and misery , griefe and Grace , Good and bad , are blended one with the other ; because if we should have nothing but comfort , Earth would be thought Heaven : besides , if Christ-tide lasted all the yeare , what would become of Lent ? If every day were Good-friday , the world would be weary of F●sting . Secundus calls death a sleepe eternall ; the wicked mans feare , the godly mans wish . Where the conscience is cleare , death is looked for without feare ; yea , desired with delight , accepted with devotion : why , it is but the cessation of trouble , the extinction of sinne , the deliverance from enemies , a rescue from Satan , the quiet rest of the body , and infranchizement of the soule . The woman great with childe , is ever musing upon the time of her delivery : and hath not hee the like cause , when Death is his Bridge from woe to glory ? Though it bee the wicked mans shipwrack , t is the good mans putting into harbour : And hereupon finding himselfe hated , persecuted , afflicted , and tormented , by enemies of all sorts , he can as willingly leave the world , as others can forgoe the Court : yea , as willingly dye as dine ; yea , no woman with childe did ever more exactly count her time . No Jew did evermore earnestly wish for the Jubily , No servant so desires the end of his yeares , No stranger so longs to be at home : as he expects the promise of Christs comming . It is the strength of his hope , the sweet object of his faith , in the midst of all sorrowes the comfort of his heart ; the heart of all his comforts , the incouragement of his wearied spirits , the common clasule , the continuall period and shutting up of his prayers , come Lord Jesus , come quickly . Whereas the worlds favourites goe as unwillingly from hence , as boyes from the midst of a game . Neither hath the rich man so much advantage of the poore in injoying , as the poore hath of the rich , in leaving . True , rich men may also learne this slight : for the way to grieve lesse , is to love lesse . And indeed , what shouldst thou doe in case thou seest that the world runs not on thy side , but give over the world , and be on Gods side ? Let us care little for the world , that cares so little for us ; let us crosse saile , and turne another way ; let us goe forth therefore out of the Campe , bearing his reproach ; for we have no continuing Citie , but we seeke one to come , Heb. 13. 13 , 14. CHAP. VIII . That it keepes them alwayes prepared to the spirituall combate . 5. FIfthly , the Lord permitteth them often to afflict and assaile us , to the end we may be alwayes prepared for tribulation 〈◊〉 as wise Mariners in a calme , make all their tacklings sure and strong , that they may be provided against the next storme , which they cannot looke to be long without . Or as experienced Souldiers in time of peace , prepare against the day of battell ; and so much the rather , when they looke every day for the approach of the enemy . They ( saith Socrates ) that set sayle into a calme Sea in a faire quiet weather , have notwithstanding all instruments and materials ready , which may be of use in a tempest : so he that enjoyes a prosperous and happy estate , if wise , doth even in that time prepare for the harder and more crosse occurrents : and so much the rather , because a great calme presageth a sudden storme . The people of L●yish being rich and wanting nothing , grew carelesse and secure ; and being secure , and mistrusting nothing , they were smoate with the edge of the sword , and had their Citie burnt , Judg. 18. The way to be safe is never to be secure . The walls of a Citie that are not repaired in peace , will hardly bee mended in a siege . Alexander having set his Army in battell array , and finding a Souldier then mending his Armes , casheered him ; saying , that was a time of dealing blowes , not of preparing weapons . Wee are oft times se● upon , to the end that wee may continually buckle unto us the whole Armour of God , prescribed by Paul , Ephes. 6. 13. to 19. That we may be alwayes ready for the battell by walking circumspectly , not as fooles , but as wise . Ephes. 5. 15. Therefore redeeming the time , because the dayes are evill . Vers. 16. For as those that have no enemies to incounter them , cast their Armour aside and let it rust , because they are secure from danger ; but when their enemies are at hand , and sound the Alarum , they both wake and sleepe in their armour , because they would be ready for the assault . So if we were not often in skirmish with our enemies , we should lay aside our spirituall armour ; but when wee have continuall use of it , wee still keepe it fast buckled unto us ; that being armed at all points , wee may be able to make resistance , that wee be not surprized at unawares . Neither would it be good for us at present , if wee had not these enemies to stand in awe and feare of ; but much more inconvenient in divers resp●cts : as wise Scipi● ( that mirrour of wisedome ) told some , who with no small joy avouched that the common-wealth of Rome was now in safe estate , seeing they had vanquished the Carthaginians , and conquered the inhabitants of Pontus . Neither would he for that only reason have Carthage destroyed , because it should hinder Rome from sleeping . Yea , God himselfe would have the Hittites , Gargesites , Amorites , Canaanites , Peresites , Hivites , and Jebusites , ( strong and warlike Nations , ) to be in the midst of Israel , least Israel should sleepe in sinne , and want matter for exercise , fight , and conquest . Here may be felicity with security ; never with safety . The time when the envious man did sowe his seed , was whilst men were in bed . No servants more orderly use their M●sters tallent , than those that ever feare their Masters sudden returne . No Housholder more safe , then he who at every watch suspects the Theeves entring . Sampson could not be bound , till he was first got asleepe : Wouldst thou not be overcome , be not seoure . Fly from the workes of darkenesse at a great distance , and consider as well the bitternesse of what will follow , as the sweetnes of a momentany pleasure : not unlike a great personage of this Land , who said to his Lady ( offering him a bribe in behalfe of a suppliant ) gentle Eve I will none of your Apple : Yea , in vigilancy and watchfulnes , imitate the Nightingale , which sleepes with her breast upon a thorne for feare of the Serpent , which continually studies her ruine . Wee would not willingly a Tempest should take us without our Cloakes . Seneca reports of Caesar , that hee did quickly sheath the sword , but hee never laid it off , The sight of a weapon discourageth a Theefe . While wee keepe our Javelins in our hands , we escape many assaults . So that a Christians resolution should bee like King Alfreds , Si modò victor er as , ad crastina bell● pavebas , Si modo victus er as , ad ●rastina bella parabas . If we conquer to day , let us feare the skirmish to morrow . If we be overcome to day , let us hope to get the victory to morrow . An assaulted City must keepe a carefull watch , or it will not long hold out ▪ yea , the provident Fen-man mends his bank●s in Summer , least his ground be drowned in Winter . And we must so take our leaves of all afflictions , that we reserve a lodging for them , and expect their returne . And so much the rather , because what hath been long expected falleth the easier : and evils precogitated , strike but weakly . CHAP. IX . How it discovers whether we be true beleevers or Hypocrites . 6. SIxthly , that we may experimentally know our selves , and be knowne of others whet●er we be true beleevers or Hypocrites . First our selves , divers play Alexander on the stage , but few or none in the field . Many can suffer Martyrdome in speculation , who being put to it cannot concoct a foule word . We are all valiant souldiers , till we come to ●ight : excellent Philosophers , till we come to dispute : Good Christians , till wee come to master our owne ●usts : but it is opposition that gives the tryall , when Corruptions fight against the graces , and cause Argente to seeme more bright in a sable field . Many while wealth lasts are very honest men and square dealers , at least seeme so ; yea , they will maintaine that all hardnesse is to be indured rather than Conscience violated , or God offended : but ●all they into poverty , and then that they may maintaine themselves , they will lye , deceive , steale , prostetute their Chastity , sell their consciences , and what not . Even Hazael before hee met with an opportunity , could say , What ? is thy servant a dogge ? and Balaam could bragge , Though thou wouldst give me thine house full of gold I would not , &c. Yet when it came to the tryall he did as bad , for little or nothing : but a man is in deed what he is in tryall . If with the Pomecitron , Limon , and Oreng-tree , wee are alwayes greene and alwayes fruitfull , Summer and Winter : if our soules shall like of Christ for a suitor when wee finde no other Joynture but the Crosse ; we are sure wee are Christians . 2. That others may know us . A souldier is best knowne in the front of a Battle , a Pilate in a storme , a nimble active man in a Race , and a Champion in the lists ; How well the strings of an instrument are tuned and set , is best knowne when they are touched by the hand of a skilfull musition . There must be differences among you ( saith Saint P●ul ) that the approved may be knowne , 1 Cor. 11. 19. For as Thrashing separates the straw , and Wynowing the chaffe from the Corne ; So persecution seperates the hypocrite from the company of beleevers , Luke 22. 31. When a s●rvingman followes two men w●lling together , wee cannot tell which is his m●ste● till they part : so when the Gospell and outward prosperity goe together , it is hard to judge which is most respected . Our Churches are full ( blessed be God ) but come we not to please others as the Poet made his Playes , or as Simon Magus was christned for company ; or is it not more for feare of the Law , than for love of the Gospell ? It is a great question , untill persecution arising because of the Word , puts it out of question ; but then is that of Claudius Taurinensis more then verified , they worship the dead Saints in a cold profession , while they w●orry the living in a cruell persecution : so that if the Bramble had beene the King of Trees , the Vine could not have met with worse usage . Wee all call our selves Christians : why ? it is an honourable thing to be so accounted : but who are such , is knowne onely where the power of godlinesse is in contempt . Where ( as S. Austen speaks ) a Christian in name will scoffe at a Christian indeed : for Christ , ( saith Nazianzen ) is stoned by many that are called Christians , th●ugh no otherwise then the Heathen Images are called Gods , as Justine Martyr notes , or as another hath it , many superstitiously adore the Crucifix that are enemies to the Crosse of Christ. That Childe ( saith old Simem , meaning Christ ) is appointed for a signe to be spoken against , that the thoughts of many hearts may bee opened , Luke 2. 34 , 35. O how wicked men manifest their hatred and enmity against God and his people so soone as Persecution ariseth , because of the Word ! Yea , it would put a wise man into an extasie to thinke how prophane men in such times will rayle upon those , whom one day they will wish they had imitated ; as Justine Martyr speakes . But it s well enough , for by this meanes both the malice of Sathan and the world are better knowne and avoyded . Demetrius the Silversmith resisted Paul , perhaps not so much for great Diana's sake , as the little Silver shrines by which his gaine came in . The carnall Cape●n●ytes followed Christ while he fed them , Joh. 6. 26. Judas can be content to beare the crosse , so he may beare the bagge : but Job will trust in God though he kill him . Job 13. 15. and David in deepest distresse , or desertion will hang on still , Psal. 43. last . Now who will not say give me the Bird that will s●ng in winter , and seeke to my window in the hardest frost . There is no tryall of friendship but in adversity : hee that is not ashamed of my bonds , not d●unted with my checks , not alienated with my disgrace , is a friend for me : one dram of that mans love , is worth a world of inconstant formallity . But that friend is false he●rted , who observeth me onely for his owne ends ; like those the Philosopher speaks of , who were not his friends , but friends to his wealth : or like him in Clements , not his , but ●is riches kinsman . For these Waspes that make such Musicke about the Gally pot , shew it was but the boney ▪ h●y came for . And even the most hoggish Gadereans , will worship Christ during the spring-tides of Gods favours , not when they enjoy the light of his countenance , but when his steps drop fatnesse , and their Corne and Wine increaseth . But alas , they are but bad workes that need rewards to crane them up withall ; for neither paine nor losse , much lesse the censure of lewd persons , will trouble a well planted minde . An Hypocrite like a fresh water souldier , may be Sea-sicke in a calme , but the sincere Christians stomacke indures all weathers : great changes never change him : Neither the Kings favours , or honours , nor the Lyons den , could make Daniell lose one dram of his integrity . Neither the preposterous affection of the Lycaonians , when they would deifie Paul and Barnabas , nor their devillish rage , when they goe about to stone them , could procure either to yeeld one haires breadth ; and so of all the Martyrs that noble Army , whom neither the threatnings of fire , nor the faire and large promises of their cunning and cruell adversaries could cause them to shrinke from Christ. Affliction tryeth whether a man hath grace in his heart or no ; Set an empty Pitcher ( the resemblance of a wicked man ) to the fire , it crackes presently ; whereas the fall ( which resembles the Childe of God ) will abide boyling ; Gold imbroydered upon Silke , if cast into the fire , loseth his fashion , but not his weight ; Copper loseth his fashion and weight also : Persecution is the sword whereby our Salomon will try which is the true naturall Mother , which the pretended . Afflictions are the waters where our Gideon will try whether we are fit Souldiers to fight the Battell of Faith. A faithfull Wise ( said Bradford ) is never tryed so to be , untill she be assaulted : nor a faithfull Christian so approved , till pro●ed by affliction . Peace and prosperity hides many a false heart , as the snow drift covers an heape of dung : but when affliction like Simmians ●●ror● , pierceth through the soule , then the thoughts of many hearts are discovered : then it appeares plainly , that the love of Gods children was not meritricious , nor their obedience mercenary . Many a man will doe f●r another , that will not suffer for him : slight siusse will shrinke when it comes to wetting : counterfeit c●yne will prove d●osse when it shall be rub'd on the test , or cast into the c●usible . Behold ( saith the Angell to the Church of Smyrna ) it shall come to passe that the Devill shall cast some of you into Prison , that you may bee tryed , Revel . 2. 10. Strong drinke tr●●th the braine , and hard meat the stomacke . Gold and Silver are tryed in the fire , men in the f●rn●ce of adversity ; As the f●rn●ce proveth the Potters Vessell , so doe temptations try mens thoughts ; Eccles. 27. 5. None but a regenerate heart can chuse rather to suffer affliction with the people of God , then to enjoy the pleasures of sin . An easie imp●rtunity will perswade Orpah to returne from a Mother in law to a Mother in nature ; from a roylesome journey , to rest ; from strangers , to her kindred ; from a hopelesse condition , to likelyhoods of contentment : A little intreaty will serve to move nature to be good to it selfe ; but to persist in actions of goodnesse , though tyranny , torment , death and hell stood in our way ; this is that conquest which shall be crowned with glory . Nature is like Glasse , bright , but brittle ; The resolved Christian like Gold , which if we rub it , or beat it , or melt it , it will endure the teste , the touch , the hammer , and still shine more orient ; For Vertues like the Stars , shine brightest in the night , and fairest in the frost of Affliction . But this is not all : for affliction will try and make knowne the truth and measure of each grace in particular . A temptation is like a question that examines what is in a man : As Balaam was tryed and examined whether hee feared God , or loved 〈◊〉 world most ? when Balack told him , am not I able indeed to promote thee to honour ? And Joseph no lesse , when in the armes of his tempting Mistresse : but the one basely yeelds , and is casheered for an hypocrite , the other comes off with an holy scorne , and God seales him ch●ste , with a probatus est . 2. Againe secondly , Affliction is a not●ble meanes , to try whether wee have faith or not ; The house built upon the sand , carries as good a shew as the house built on the Rock ; and in a clear sun-shine day glisters as gallantly : but the windes , and tempests , when they are up , will quickly shew the differen●● . Nothing is more easie then to trust God , when our Barnes and Coffers are full ; And to say , give us our daily bread , when wee have it in our Cubbards : But when we have nothing , when wee know not how nor whence to get any thing , then to depend upon an invisible bounty , this is a true and noble act of faith . Thirdly , what our wisedome and humillity is . Plato being demanded how hee knew a wise man , answered ; When being rebuked hee would not bee angry , and being praised hee would not be proud : Our disposition is never well knowne , untill it be crossed ; nor did Proteus ever change shapes , till hee was straigtned and held fast . Magistracy and misery will soone shew what manner of men we be ; either will declare us better or worse then wee seemed . Indeed , Prosperity ( saith one ) best discovers vice , but Adversity doth best discover Vertue : but he that is not good in both estates , would not be excellent in either ; hee who cannot beare honour with moderation , cannot beare contempt with patience : whereas a true Moses can be a moderate favourite at Court , and a well ●mtented sheepherd in the field can turne and apply himselfe to any condition , and therewith be content , as S. Paul was ; Phil. 4. 11. 5. Fifthly , what patience we have ; The Sea when it is calme weather , is as still and quiet , as any river : but let the windes once arise , and you shall soone see a di●ference ; then appeares nothing but raging , and foaming out myre , and dirt . And that we are indeed , which we are in temptation : for can we not abide a drawing plastor to draine away corrupt bloud , and humours ; much l●sse can we finde case in cutting ●ff joynts and members , and pulling out eyes , which Repentance must doe . 6. Sixthly , a man is made knowne whether hee be feeble or strong by the provocation of an enemy : even calme tempers when they have been stirred , have bewrayed impetuousnesse of passion . And indeed how shall a man shew his strength , unlesse some burthen be laid upon his backe . Now hee tha● overcommeth his owne anger ( saith Chilo ) overcommeth a strong enemy , but he that is overcome by it , is a whiteliver ( saith Hermes ) for wrath proceedeth from feeblenesse of courage , and lacke of discretion ; As may appeare in that , Women are sooner angry then men , the sicke sooner then the healthy , and Old men sooner then Young. Againe , it s nothing to endure a small tryall or affliction , every Cock-boat can swim in a River , every Sculler sayle in a Calme , every man can hold up his head in ordinary Gusts ; but when a blacke storme arises , a tenth wave flowes , deep calls unto deep ; Nature yeelds , Spirit faints , Heart fayles ; Whereas grace is never quite out of heart , yea , is confident when hopes are adjourned , and expectation is delayed . 7. Again seaventhly , how excellently was Jobs sincerity made known by Sathans malice , when he brought sorth those Angelicall words ; What ? shall we receive good at the hand of God , and not receive evill ? Jo● 2. 10. When he stood like a Centre unmoved , while the circumference of his estate was drawne above , beneath , about him , when in prosperity he could say , if my mouth hath kist my hand ; and in adversity , the Lord giveth , and the Lord taketh , blessed be the name of the Lord. Hee was not so like the wicked as they are like dogs that follow the meat , not the man. 8. Againe eighthly , God suffers us to suffer much , more especially to try our perseverance , which is a grace so good and acceptable , that without it there is nothing good , nor acceptable ; The Spaniell which sawneth when he is beaten , will never forsake his Master ; and Trees well rooted will beare all stormes ; The three Children walked up and downe in the fiery flames praysing God ; And a Blade well tryed deserves a treble price . How did the Church of Pergamus approve her selfe ; Yea , how was she approved of God which hath the sword with two edges ; when she held out in her workes even where Sathan dwelt and kept his Throne ; I know thy workes ( saith God ) and that thou keepest my Name , and hast not denyed my faith , even in those dayes when Antipas my faithfull Martyr was slaine among you , where Satan dwelleth ; yea , where his Throne is , and where some maintaine the Doctrine of Balaam , and the Nicholaitans , and teach that men ought to eate things sacrificed to Idols , and to commit fornication , &c. Revel . 2. 13 , 14. But how can I lay downe my life for Christ ? when I cannot for his sake , quietly disgest a few reproachfull speeches ? he will scarce bare blowes for him ; that will not quietly put up , and disgest ill words . Finally : Affliction , and Persecution , is both a whetstone , and a touch-stone to each particular grace : It humbleth the spirits of the repentant , tryeth the faith and patience of the sincere Christian , but hardneth the hearts of the ungodly ; for wicked men grow worse after afflictions , as water growes more cold after an heat ; yea like some Beasts , they grow mad with baiting ; if crosses or losses rush in upon them , they fall to the language of Jobs wife , Curse God and dye , or to that of the King of Israels Messenger , Why should I serve God any longer ? 2 King. 6. 33. CHAP. X. That it prevents greater evills of Sinne and Punishment to come . 7. SEventhly , the Lord by this evill of Chastisement for sinnes past , preventeth the evills of sin , and greater punishments for the time to come . The Lord ( saith Elihu ) correcteth man that he might turne away from his enterprize , and that he might keepe backe his soule from the Pit , and that his life should not perish by the sword , Job 33. 17 , 18. This salt doth not onely preserve from Corruption , but also eate out Corruption . We are chastened of the Lord ( saith the Holy Ghost ) that we might not be condemned with the world , 〈◊〉 Cor. 11. 32. If we be not chastned here , we shall be condemned hereafter : Erring soules bee corrected that they may be converted , not confounded . If Paul had not beene buffetted by Sathan and wicked men , he had been exalted out of measure , 2 Cor. 12. 7. Pride is so dangerous a poyson , that of another poyson there was confected a counterpayson to preserve him from it : God would rather suffer this chosen Vessell to fall into some infirmity , then to be proud of his singular priviledges , Least I should be exalted above measure through the abundance of Revelations ; ( there was the poyson of Pride insinuating it selfe ) I had a Thorne in the flesh , the messenger of Sathan to bu●●et me ; There wa● the Counterpoyson or Antidote which did at once make him both sick and whole . And this is no unusuall thing with God : who in mercy doth so use the matter , that he cures one sinne by another : how many proud men have beene healed , by the shame of their uncleannesse ? how many furious men , by a rash bloudshed ? and so in many other cases : one Devill being used for the ejection of another . Yea , we gain strength by every new fall ; for hence issues deeper humility , stronger hatred of sinne , fresh indignation against our selves , more experience of the deceitfulnesse of our hearts , renued resolutions untill sinne bee brought under , &c. 2 Cor. 7. 11. The Lord sets some messenger of Sathan and our lusts together by the eares , as the Aegyptians against the Aegyptians : that while two poysons wrestle , we may live . But my purpose is to speak of affliction , not sinne . Bodily sicknesse ( saith S. Gregory ) clenseth away sinnes committed , and curbeth , and hindereth those , that in health might have beene committed . The flesh indeed is nourished by softnes , but the spirit by hardnes : that is fed by delights , and pleasures , this groweth by bitternes . And hereupon when a Religious man ( as Rufinus relates ) prayed John the Ankorite , to free him of a certaine Ague ; he answered him , truly thou desirest to have a very necessary companion cast out of doores : for saith hee , as cloathes are washed with sope , so is the minde purified by diseases . And the same may be averred of all kindes of crosses : For is it not commonly seene , that the pleasures of the body are the poysons of the soule : heape riches and ●onours upon an evill man : you doe but minister wine to him that hath a feaver , saith Aristotle : hony to one oppressed with choler , and meat to one troubled with morbus cealiacus , which increaseth the disease , saith Plutarch . For as Noah was drunk with his owne wine , so the cup of prosperity hath intoxicated many a soule : and God hath no worse servants in our Land , than they that can live of their Lands , and care for nothing else . Commonly , where is no want , is much wantonnesse . And as we grow rich in temporals , we grow poore in spirituals . Naball cannot abound , but hee must surfeit ; Turtullus cannot be cloquent , but hee must turne the edge of his wit against the Gospell . Many cannot have beauty , but they must love their faces , more than their soules . Wee use Gods blessings , as Jehu did Jehorams messengers : David , Goliahs sword : We turne them against their owner ; and giver : and fight against Heaven with that health , wealth , wit , those friends , meanes , mercies that wee received thence , abusing peace to security , plenty to ease , promises to presumption , gifts to pride : for commonly , so much the more pr●●d , idle , secure , wanton , scornefull , impenitent : by how much the more we are inriched , advanced , and blessed . And it is just with God , to make us know what we had , by what we want ; But I proceed : The enjoyment of the Worlds peace might adde to my content , but it will indanger my soule ; how oft doth the recovery of the body , state , or minde occasion a Relaps in the soule ? Turne but the Candle , and that which keepes me in , puts me out ; The younger brother shall not have all his portion least he run Ryot ; All the life of Salomon was full of prosperity , and therefore we find , that Salamon did much forget God ; but the whole life of David had many enemies and much adversity , and therefore we see by his penitentiall Psalmes , and others , that David did much remember God : And indeed , if God did not often visit us , we should serve him as the Women of Tartary doe their husbands : who marry if they be absent but twenty dayes . But the fire of correction , eates out the rust of corruption . And as Vineger with its sha●pnesse , keepes flowers from corrupting : so their malice keeps our soules from festering ; Bees are drowned in Honey , but live in Vineger . Now if sweet meates breed surfets , it is good sometimes to taste of bitter , it is good somewhat to unloade when the Ship is in danger by too liberall a ballast . I will tell you a Paradox ( I call it so because few will beleeve it , but it is true ) many are able to say , they have learned to stand by falling , got strength by weaknesse . The burnt Child dreads the fire , and a broken bone well set , is faster ever after ; Like Trees , we take deeper root by shaking ; And like Torches we flame the brighter for bruizing and knocking , God suffered Sathan to spoile Job of his substance , rob him of his Children , punish him in his body ; Yet marke but the Sequell well , and you shall find , that he was crost with a blessing . As the Physition in making of Triacle or Meth●id●te for his Patient , useth Serpents , Adders , and such like poyson , that he may drive out one poyson with another ; Even so our spirituall Physition is pleased to use the malice of Sathan , and wicked men , when hee tempereth to us the Cup of affliction , that hereby he may expell one evill with another ; Yea , two evils with one ; namely , the evill of sinne , and the evill of punishment , and that both temporall and eternall . Perhaps this byting plaister burneth thee , but it healeth thee . He suffers us to be afflicted , because he will not suff●s us to be damned ; such is the goodnesse of our heavenly Father to us , that even his anger proceeds from mercy ; he scourgeth the flesh , that the spirit may be saved in the day of Jesus Christ , 1 Cor. 5. 5 Yea , Joseph was therefore abased in the dungeon , that his advancement might be the greater . It is true , in our thoughts we often speake for the flesh , as abraham did for Ismael , O that Ismael might live in thy sight ! No , God takes away Ismael and gives Isaac ; he withdrawes the pleasure of the flesh , gives delight to the soule , crossing us in our wils , that he may advance our benefit . The Man sicke of a burning feaver cries to his Physitian for drinke ; he pities him , but does not satisfie him ; he gives him proper physicke , but not drinke . A man is sick of a Plurisie , the Physitian lets him blood , he is content with it ; the arme shall smart to ease the heart . The covetous man hath a plurisie of riches , God lets him blood by poverty ; let him be patient , it is a course to save his soule . But we are so sensuall , that no reason can prevaile : Wee are sorry to lose the proper cause of our sorrow ; we are like whi●ing Children , that will not stay untill their milke be cold , but must have it , though they be scalded with it . Yea , it fares with many , as with the mother of Nero : let them be damd , so they may be dubd . But our heavenly Father will doe us good , though we desire the contrary : Wherefore if he scourge us any way , so we bleed not ; or till we bleed , so we faint not ; or till we even faint , so we perish not ; let us be comforted : for if the Lord prune his Vine , he meanes not to root it up ; if he minister physicke to our soules , it is because hee would not have us dye in our sinnes ; all is for salvation . What if N●ah were pent up in the Arke , so long as he was safe in it : what if it were his prison , so long as it was his Fort also against the waters ? I might illustrate the point , and make it plaine by sundry and divers comparisons . We know , one naile drives out another ; one heat another ; one cold another : yea , out of admirable experience I can witnesse it , that for most constitutions there is not such a remedy for a Cold in the head or extreame tendernesse , as a frequent bathing it ( especially the temples ) in cold water ; I can justly say , I am twenty yeares the younger for it . Yea , one sorrow drives out another ; one passion another ; one rumour is expelled by another : and though for the most part , contraries are cured by contraries ; yet not seldome will Physitians stop a Lask with a Purge ; they will bleed a Patient in the Arme. to stop a worse bleeding at Nose . Againe , in some Patients they will procure a gentle Ague , that they may cure him of a more dangerous disease . Even so deales God with us : he often punisheth the worser part of man ( saith Saint Hierome , ) That is , the body , state , or name , that the better part ( to wit ) the soule , may be saved in the day of judgement . Neither are chastisements any whit lesse necessary for the soule , than medicines are for the body : many a man had been undon● by prosperity , if they had not been undone by adversity ; they had perished in their soules , if they had not perished in their bodyes , estates , or good names . It is probable , Naamans soule had never been cleansed , if his body had not beene leaprous ; but his leaprous flesh brought him to a white and cleane spirit ; and though affliction be hard of digestion to the naturall man ; yet the sheepe of Christ know , that to feed upon this salt March is the onely preservative against the Rot : the experienced Christian knowes , that it is good for the soule , that the body is sometime sick ; and therefore to have his inward man cured , hee is content his outward man should bee diseased ; and cares not so the sinnes of his soule may be lessened , though the soares of his flesh be increased . It is better saith Saint Hierome , to have a sick stomack , than a grieved mind . Yea , hee desires with Saint Austin , that God will send him any plague , rather than the plague of the heart . And why is it not so with thee ? I hope thou desirest thy soules safety above all ; and thou knowest , the stomack that is purged must be content to part with some good nourishment , that it may deliver it selfe of more evill humours . Of what kinde soever thy sufferings bee , it is doubtlesse the fittest for thy soules recovery ; or else God ( the onely wise Physitian ) would not appoint it . Now who would not be willing to bleed , when by that meanes an inveterate sicknesse may be prevented ? Yea , it is a happy blood-letting which saves the life , which makes Saint Austin say unto God ; Let my body be crucified , or burnt , or doe with it what thou wilt , so thou save my soule . And another , let me swimme a River of boyling brimstone to live eternally ●appy ; rather than dwell in a Paradise of pleasure to bee damned after death . CHAP. XI . That it makes them humble . 8. EIghtly , that ●e may have an humble conceit of our selves , and wholly depend upon God. We received the sentence of death in our selves ( saith the Apostle ) because we should not trust in our selves , but in God , who raiseth us up from the dead , 2 Cor. 1. 9. When Babes are afraid , they cast themselves into the armes and bosome of their mother . A Hen leading her Chickens into the Sunne , they fall a playing with the dust , she may clock them to her long enough , they will not come : But when they see the Kite , then they come without calling : And so it fares with Gods Children till affliction come . The Prodigall never thought of his Father , till hee wanted huskes ; the Peroni● never made out to Christ till all her money was gone . The Widow that is left alone trusteth in God , saith the Apostle , 1 Tim. 5. 5. who while she had an husba●d , leaned too much upon him . The poore man depends not upon the reliefe of others , untill hee ●inds nothing at home . Till our meanes is spent , wee are apt to trust in uncertaine riches ; but after , in the name of the Lord , Zeph. 3. 12. Asa bore himselfe bold upon his forces , as being five hundred and fourescore thousand strong : till hee was overmatcht with an Army of a thousand thousand Ethiopians : this made him cry , helpe us O Lord our God , for we rest on thee , 2 Chron. 14. God crosseth many times our likelyest projects , and makes the sin●ws of the Arme of flesh to crack , that being unbottomed of the creature , wee may trust in the living God : who giveth us richly all things to enjoy , 1 Tim. 6. 17. The people of Layish , because they wanted nothing , would have businesse with no man , Judg. 18. 7. Where is no want , is much wantonnesse : and to be rich in temporals , hastens poverty in spirituals . The Moone is never eclipsed , but in the full : but the fuller she is , still the more remote from the Sunne . I thought in my prosperity ( saith David ) I shall never be moved , But thou didst hide thy face and I was troubled , Then turned I unto thee , &c. Psal. 30. 6 , 7 , 8. It is high time to humble them , that doe not find themselves to stand in need of God. When a stubborne Delinquent , being committed , was no whit mollified with his durance , but grew more perverse than he was before ; one of the Senators said to the rest , Let us forget him a while , and then he will remember himselfe ; Loving Spaniels , the more they are beaten , the more tractable , and gentle doe they appeare , and apply themselves more diligently to their masters call . The Heart is so hot of it selfe , that if it had not the Lungs , as Fannes to blow wind upon it , and kindly moysture to coole it , it would soone perish with the owne heat : and yet when that moysture growes too redundant , it againe drownes the Heart . Who so nourisheth his servant daintily from his chil●hood shall after find him stubborne . In prosperity , wee are apt to thinke our selves men good enough , wee see not our need of God : but let him send the Crosse , it confutes us presently : and shewes us our nothingnesse . Even Saint Paul was sick of this disease , hee began to be pu●t up , untill the messenger of Satan was sent to take him downe , 2 Cor. 12. 7. And Saint Peter , Mat. 26. 33. Though all men should forsake thee , yet I will never forsake thee , bravely promised : but Peter the same night swore I know not the man ; cowardly answered . It is one thing to suffer in speculation , and another in practice . It is a wonder to see , how the best men may bee mistaken in their owne powers : When our Saviour propounds to James and John , are yee able to drink of the Cup that I shall drinke of ? and to be baptized with the baptisme that I shall be baptized with ? out of an eager desire of the honour , they are apt to undertake the condition : and answer accordingly , we are able , Math. 20. 22. But alas poore men , no thankes to them that they were able to ruime away ( as they did ) when their master was apprehended . For God must give us his dayly bread to feed us , and his dayly breath to quicken us , or we quickely perish : yet how common is it for men to brag and crack of what they can doe : yea , one that hath but a wooden head and a leaden heart , how will he helpe it out with a brazen face , and a golden hand ; for being as great in pride , as he is small in desert : hee will keepe adoe in an audacious masterlinesse , as if with Simon Magus hee would bare downe all with large proffers . But this cannot be so pleasing to nature , as it is hatefull to God. Neither can there be a worse signe , of ensuing evill , then for a man in a carnall presumption to vaunt of his owne abilities ? how justly doth God suffer that man to be foyled ; purposely that he may be ashamed of his owne vaine selfe-confidence . When a great Prelate durst write , Ego et Rex meus : I and my King : the King subscribed in act ; Ego & servus meus , I and my slave ; and quickly tooke downe the maine Mast of his ambition : so will God doe by all proud men , and make them know , that all their worthinesse , is in a capable misery : which he can soon doe , for let him but make our purses light , our hearts will soone grow heavy : at least , let him with that , deprive us of his other blessings : we become as dust , coagulated , and kneaded into Earth by teares . And certa●nely , if God owne such a man , he will quicken his sight with this Copris : Yea , he will leave him to himselfe , and let hi● fall into some foule sinne , as he did Peter : And Saint Austin is peremptory that it hath beene prositable for proud men , to fall into some grose offence ; for they have not lost so much by their fall , a● they have got by being downe . It is better to be humble under sinne , than bee proud of grace . Of the two , to be a Pharisee , is worse then to be a Publican : to be proud of good endowments , is worse then to have neither pride , nor good endowments . Yea in this case , the party is not onely bettered , but others learne humility thereby : for who can doe other then yearne , and feare , to see so rich , and goodly a vessell split , as David , or Solomon was . Againe , it makes us pittifull , and compassionate to others : They ( saith Sophocles ) are usually the most compassionate to others , who have suffered miseries themselves . And what saith that Tyrian Queene ? evills have taught mee to bemoane , all that affliction makes to groane . And lastly , the Devill hereby is cheated , who if hee cannot beat us downe to sinne , will blow us up with pride : he will undermine us , if he cannot overthrow us : like a most cunning wrestler , who if he cannot crush a man to the ground with plaine strength , he will lift him up , that he may give him the greater fall . And nothing doth more advantage Satan then pride : for first , a man shall never be a proficient , that thinkes himselfe already sufficient . Secondly , when hee can poyson our good workes with Pharisaisme ; he makes us by overvaluing them , to lose them . Confidence in God , doth onely support us : without him we are like Vines unpropt , which on the Earth do crawle . And suppose a man is exempt from many vices , yet he is not beholding to himselfe for it : Lord , saith S. Austin , thou hast forgiven me those sinnes which I have done , and those sinnes which onely by thy grace I have not done : they were done in our inclination to them , and even that inclination needs Gods mercy , and that mercy he calls pardon . If wee escape temptation , it is his mercy ; if wee stand in temptation , it is his mercy ; if our wills consent not , it is his mercy ; if we consent , and the act be hindred , it is his mercy ; if wee fall and rise againe by repentance , all is his mercy . Neither are we sufficient of our selves to thinke , much lesse to speake , least of all to doe that which is good : 2 Cor. 3. 5. Wee have no good , wee doe no good , but wee may ; wee must thanke grace for it : which is all in all . Yee can beare no fruit ( saith our Saviour ) except yee abide in mee : John 15. 4. Yea more expresly , without me can yee doe nothing . Verse 5. So that we cannot put too much trust in him , not too little in our selves . O God , let me ever be humbly dejected in the sence of mine owne insufficiency : let me give all the glory to thee , and take nothing to my selfe , but my infirmities ; least it fare with me , as it did with that Armenian Tigranes by name : who being encamped upon a hill , with foure hundred thousand men , and discovering the A●my of the Romans , being not above fourteene thousand ma●ching towards him : made himselfe merry with it , saying , yonder men are too many for an Ambassage , and too few for a Fight : when before the Sun-set , hee ●o●nd them enough to give him the chase , with infinit●-slaughter . And Pride seldome speeds better , especially if Hezekiahs heart bee lift up , God will pull him downe againe . By this time wee see , that there is danger in being without dangers : that selfe confidence is pride without wit : that the best mindes troubled , yeeld inconsiderate motions : that as water violently stirred sends up bubbles , so the vanities of our hearts , and our most secret and hidden corruptions ( as dregs in a glasse ) shew themselves when shaken by an injury , though they lay ●id before . And so the pride of man is beaten downe , as Job speakes , Job 33. 17. The sharpe water of affliction quickens our spirituall sight . So proud are we by nature , that before we come to the tryall , we think that we can repell the strongest assault , and overcome all enemies by our own power ; but when wee feele our selves vanquished and foyled by every small temptation , wee learne to have a more humble conceit of our owne ability , and to depend wholly on the Lord : as is set downe , Deut. 8. 2. & 13. 3. to the end . Wee esteeme our Inches , Elles , till by tryall of evills we finde the contrary ; but then alas , how full of feeblenesse is our body , and our minde of impatience ? If but a Beesting our slesh , it swels ; and if but a tooth ake , the Head and Heart complaine . How small trifles make us weary of our selves ? What can wee doe without thee ? Without thee , what can we suffer ? If thou be not ( O Lord ) strong in our weaknesse , we cannot be so much as weake ; wee cannot so much as be . Yea selfe-conceit , and desire of glory , is the last garment that even good men lay aside : Pride is the inmost coat which we put on first , and which we put off last ; but sore affliction will make us give all to Him , of whom whatsoever we have , we hold . And we cannot ascribe too little to our selves , nor too much to Him , to whom wee owe more than we can ascribe . Are we then molested with this guest , and would we be rid of him , returne we when we smart , to him that smiteth us , and not thinke to gaine by standing out : The Bird in the gin , the Fish upon the booke , the faster she strives , the firmer shee sticks . The Childe under his Fathers rod , the more hee strugles , the more stripes hee gots . God will not give his over , till he hath broken their ston●acks , and made them kisse that Rod which the wicked bite : so adding impatience to their impen●tence , and passive disobedience to their active . And when he hath brought us to this , the greater submission , the more grace : if there be one hollow in the valley lower than another , thither the waters gather . And the more lowly we are in our owne eyes , the more lovely we are in Gods : the more despicable in our selves , the more acceptable in him . O that wee could be but as lowly as we are unworthy . If then I be not humbled enough , let me want the peace or pl●nty I have ; and so order my condition and estate , that I may want any thing , save my selfe . CHAP. XII . How it makes them conformable unto Christ their Head. 9. NInthly , that wee may bee conformable to Christ our Head ; and like our elder Brother , who was consecrated through afflictions , reviled , buffeted , spit upon , crucified , and what not ? for the Scribes were against him , the Pharisees against him , the Rulers banded themselves against him , the Atheists against him , Herod and all the spitefull and envious Jewes against him : whose birth was meane , whose life was contemptible , and whose death was ignominious . Yea , his Pallace was a Stable ; his Courtyers , Beasts ; his Chayre of state , a Manger ; his Royall roabes , a few ragges : No Bells ring , no Bonefires proclaime his birth through the populous streets ; no great Ladyes came to visit his Mother . And answerable to his ingresse into the world was his progresse in it ; and his egresse out of it . And wee must suffer with him , that we may be also glorified with him , Rom. 8. 17. When the Jewes offered Jesus , Gall and Vinegar , he tasted it , but would not drinke ; he left the rest for his Church , and they must pledge him . Whosoever ( saith our Saviour ) beareth not his crosse and commeth after me , cannot be my Disciple , Luke 14. 27. For hereunto are ye called , saith S. Peter , For Christ also suffered for us , leaving us an example , that we should follow his steps , 1 Pet. 2. 21. Againe , The Disciple ( saith Christ ) is not above his Master ; but whosoever will be a perfect Disciple shall be as his Master , Luke 6. 40. Yea , S. Paul made this the most certaine testimony and seale of his Adoption here , and glory afterward ; his words are these , having delivered , that the Spirit of God beareth witnesse with our spirit , that we are the children of God : and having added , If wee be children , we are also heires , even the heires of God , and heires annexed with Christ : if so be that we suffer with him , that we may also be glorified with him ; making suffering as a principall condition annexed ; which is as if hee had said , it is impossible wee should be glorified with him , except we first suffer with him , Rom. 8. 16 , 17. Whereupon having in another place reckoned up all priviledges which might minister unto him occasion of boasting ; he concludeth , that what things were gaine unto him , those he accounted losse for Christ , that hee might know the fellowship of his sufferings , and be made conformable to his death , Phil. 3. 10. So that as hee beare his crosse , before he ware his crowne , and began to us in the cup of his fathers displeasure : so we must pledge him our part , and fill up that which is behinde of his sufferings , Colos. 1. 24. Whence the Church ( which is mysticall Christ , 1 Cor. 12. 12. ) is called Gods threshing flower , Isay 21. 10. A Brand taken out of the fire , Zach. 3. 2. compared to Noahs Arke , which was tossed too and fro upon the waves : to Moses Bush burning with fire , Exod. 3. 2. to the stones of the Temple , which were first hewne in the mountaine , before s●t in the building . And set forth by that white horse in the Revelation , that is ever followed and chased by the Red : Apocalyps 6. 2. 4. by the sacrifices of the Law , which were to passe the fire ere accepted , Rom. 12. 1. So that there is no heaven to be had without touching upon hell coasts : as the Calendar tells us , we come not to Ascension day , till the Passion weeke be past . Suffering is the way to raigning : through many tribulations must wee enter into the Kingdome of Heaven , Acts 14. 22. And indeed , who would not bee ambitious of the same entertainment , which Christ himselfe had : Godfrey of Boloigne refused to be crowned in Ierusalem with 2 Crowne of Gold , because Christ his master had in that place beene crowned with a crowne of Thornes . It was told a poore Martyr in Queene Maryes dayes for a great favour forsooth ; that he should put his le●ge in the same hole of the Stocks that John Philpot had done before . And yet thy sufferings , as they are nothing to what thy sinnes have deserved , so they are nothing to what thy Saviour hath suffered : for he endured many a little death all his life long , for thy sake ; and at length , that painfull and cursed death of the crosse . To say nothing of the soule of his sufferings , which his soule then suffered , when hee sweat clots of bloud in the Garden . Now why must we pledge our Saviour , and fill up the measure of his sufferings : not that Christs sufferings are incompleat , nor to satisfie Gods justice for sinne , for that 's done already , once for all ; by him who bare our sinnes in his body on the Tree● the just suffering for the unjust , and indenting for our freedome ; as the articles of agreement fitly , and fairely drawne out , by himself declare , John 3. 15. 16. & 18. 8. And Gods acquittance , which wee have to shew under his owne ●and , Math. 3. 17. Neither doth God afflict his Church for any delight he takes in their trouble : for hee afflicts not willingly , Lament . 3. 33. Jer. 31. 20. Isay 63. 9. Nor yet to shew his soveraignty , Isay 45. 9. Rom. 9. 20. 10 24. Nor lastly , is it meerely for his owne glory , without any other respect : but out of pure necessity , and abundant love to us ; as the reasons both before and after shew . Againe , by suffering wee become followers of our brethren , who went before us . Brethren ( saith S. Paul ) ye are become followers of the Churches of God , which in Jude● are in Christ Jesus , because ye have also suffered the same things of your owne Country-men , even as they have of the Jewes , 1 Thess. 2. 14. It was the lot of Christ , and must be of all his followers to doe good , and to suffer evill . Wherefore let us be exhorted in the words of S. Peter , to rejoyce in suffering , forasmuch as wee with all the Saints , are partakers of Christs sufferings , that when his glory shall appeare , we may be glad and rejoyce , 1 Pet. 4. 13. And what greater promotion can flesh and bloud be capable of , then a conformity to the Lord of glory . Christ wore a Crowne of Thornes for me , and shall I grudge to ware this Paper cap for him , said John Husse , when they put a cap upon him , that had ugly devills palnted on it , with the title of heresie . And what said a French Martyr when a Rope was put about his fellow , give me that Gold chaine , and dub me a Knight of that noble order . CHAP. XIII . That it increaseth their faith . 10. TEnthly , because the malice of our enemies serves to increase our faith for the time to come , when we consider how the Lord hath delivered us formerly . God hath delivered me ( saith Paul ) out of the mouth of the Lyon , ( meaning Nero ) and hee will deliver me from every evill worke , and will preserve me unto his heavenly Kingdome , 2 Tim. 4. 17 , 18. When Saul tels David , Thou art not able to goe against this great Philistine to fight with him , for thou art a Boy , and he is a man of war from his youth : what saith David ? Thy servant kept his Fathers Sheepe , and there came a Lyon , and likewise a Beare , and tooke a Sheepe out of the flocke , and I went out after him and smote him , and tooke it out of his mouth , and when he rose against me , I caught him by the beard , and smote him , and slew him ; so thy servant slew both the Lyon and the Beare . Therefore ( marke the inference ) this uncircumcised Philistine shall be as one of them ; Yea , ( saith he ) the Lord that delivered me out of the paw of the Lyon , and out of the paw of the Beare , he will deliver me out of the hands of this Philistine , 1 Sam. 17. 33. to 37. Observe how confidently he speakes . That tree is deepest rooted in the Earth , which is most shaken by the windes : and they weake usually , that are planted in pleasant valleyes : so the Tree of faith , the more it is shaken with the violent stormes of trouble , the faster it becomes rooted by pati 〈…〉 . Alexander being trayned up in huge and mighty enterprizes , when he was to fight with men , and beasts , haughty enemies , and huge Elephants ; said , Loe a danger somewhat equivalent to my minde . He can never be a good souldier , that hath not felt the toyle of a battell ; Ease and plenty made Hanniball say , he brought men into Campani● ; but carried women out againe . Yea , the more deliverances David had , the greater was his faith : for after the Lord had delivered him often out of extreame exigents ; namely , from this great Goliah , the cruelty of Saul , the unnaturall insurrection of Absalom , and the unjust curses of Shemei , he was able to say , I trust in God , neither will I feare what flesh can doe unto me , Psal. 56. 4. And in Psal. 3. I will not be afraid for ten thousand of the people that should beset me round about , Vers. 6. And in Psal. 18. 29. By thee I have broken through an host , and in thy name I will leape over a wall . His experience had made it so easie to him , that it was no more than a skip or jumpe . We men indeed therfore shut our hands , because we have opened them , making our former kindnesses arguments of sparing afterwards : But contrarily , God therefore gives , because he hath given ; making his f●rmer favours arguments for more . It is Davids onely argument , Psal. 4. Have mercy upon me ( saith hee ) and heark●n unto my prayer : Why ? Thou hast set me at liberty when I was in distresse , Vers. 1. I might likewise here shew from 2 Chron. 20. 29. Phil. 1. 12 , 13 , 14. how the delivering of some ; increaseth the faith of others ; but I passe that . That we may live by faith , and not by sence , hee first strips us of all our earthly confidence , and then gives us victory , and not before ; lest he should be a loser in our gaine , his helpe uses to shew it selfe in extremity : he that can prevent evils , conceales his aide till dangers be ripe , and then hee is as carefull as before hee seemed connivent . Daniel is not delivered at the beginning of his trouble , he must first be in the Lyons den , and then he finds it . Those three Servants , Dan. 3. 26. are not rescued at the Ovens mouth ; in the Fornace they are . That is a gracious and well tryed faith , that can hold out with confidence to the last . Like Abraham who is said to hope , against hope , Rom. 4. 18. which with God is a thing much set by : Yea , such hee accounts his Champions , and Worthies . Whence it is , many are trayned up in trouble all their dayes , as it fared with David ; for as a Bare came to David after a Lyon , and a Gyant after a Bare , and a King after a Gyant , and Philistines after a King , and all to make him more hardy and confident in his God ; so when they that are intended for Christs Champions , have fought with the Divell , and their owne lusts : they shall fight with Envy ; when they have fought with Envy , they shall fight with poverty ; when they have fought with poverty , they shall fight with infamy ; when they have fought with infamy , they shall ●ight with sicknesse ; and after that with death . Like a Labourer that is never out of worke : and this not onely proves , but mightily improves their faith : And indeed , till we have beene delivered out of a lesser trouble , we cannot trust God in a greater . Resembling that peasant , who would trust God upon the Land , but not upon the Sea ; where should be but an inch-●●rd betweene him and death . To heare a man in his best health and vigour , to talke of his confidence in God , and assurance of devine favour , cannot be much worth : but 〈◊〉 in extremities , we can beleeve above hope , against hope ; our hope is so much more noble , as our difficulties are greater . For Jayr●s to beleeve , that his sick daughter should recover , was no hard taske : but Christ will scrue up his faith to beleeve she shall againe live , though he see with his eyes she is fully dead . When we are in heavy Agonies , and feele a very hell in our conscience , then to apprehend mercy ; when with Jonas in the Whales belly we can call upon God in faith , and see one contrary in another ; in the very depth of Hell , Heaven ; in the very midst of Anger , Love : When with the woman of Canaan , Math. 15. we can pick comfort out of the reproachfull name of dogge , and when nothing but warre appeares in Gods face , then by faith to pearce through all the thicke cloudes , and behold the sweet sun-shine of Gods favour , and grace in Christ , Heb. 11. 1. we are beleevers indeed , And he , saith Saint Bernard , is to be reputed constant whose minde taketh fresh courage in the midst of extremities . Like the Palme tree , which groweth so much the higher and stronger , and more fruitfull ; by how much the more weight it hath hanging upon it . Not that the strongest faith is free from doubting , for let a man looke downe from the top of the strongest steeple , admit the Battlements bee brest high , and he is sure he cannot fall ; yet a kinde of feare possesses him . And well is it for us , that our assu●●nce is mixed with doubting : Since the one makes us live , as though there were no Gospell ; the other , to dye as if there were no Law. The Lyon seemes to leave her young ones , till they have almost kil'd themselves with roaring and howling , but at last gaspe shee relieves them , whereby they become the more couragious . When the Prophet could say , Out of the depths have I cryed unto thee ( instantly followes ) and not till then , the Lord heard me : the Lord saw him sinking all the while , yet lets him alone till he was at the bottome . Every maine affliction is our Red-sea , which whiles it threats to swallow , preserves us : now when it comes to a dead lift ( as we say ) then to have a strong confidence in God is thankworthy . Hope in a state hopelesse , and love to God under signes of his displeasure , and heavenly mindednesse in the midst of worldly affaires and allurements , drawing a contrary way ; is the chiefe praise of faith : to love that God who crosseth us , to kisse that hand which strikes us ; to trust in that power which kils us ; this is the honourable proofe of a Christian , this argues faith indeed . What made our Saviour say to that Woman of Canaan , O Woman , great is thy faith : but this ; when neither his silence , nor his flat denyall could silence her , Math. 15. It is not enough to say , God is good to Israel , when Israel is in peace and prosperity , and neither feeles nor wants any thing : but God will have us beleeve that hee is good , even when we feele the smart of the rod , and at the same time see our enemies ( the wicked ) prosper . It best pleaseth him when wee can say boldly with Job , Though he kill me yet will I trust in him . When our enemies are behind us , and the Red Sea before us , then confidently to trust upon God is much worth . When we are in the barren wildernesse almost famished , then to beleeve that God will provide Manna from Heaven , and water out of the Rock , is glorious : when with the three Children wee see nothing before us but a fiery Furnace ; to beleeve that God will send his Augell to be our deliverer , this is heroicall , Dan. 3. 28. And those which are acquainted with the proceedings of God , well know ; that cherishing ever followes stripes , as Cordials doe vehement evacuations , and the cleere ●ight of the morning a darke night : yea , if we can looke beyond the cloud of our afflictions , and see the sun-shine of comfort on the other side of it : wee cannot be so discouraged with the presence of evill , as hartned with the issue . Cheere up then , thou drooping soule , and trust in God , what ever thy sufferings bee , God is no tyrant , to give thee more than thy loade ; and admit he stay long , yet be thou fully assured he will come at length . In thee doe I trust ( saith the Psalmist ) all the day ; He knew that if hee came not in the Morning , he would come at Noone ; if hee came not at Noone , he would come at Night ; At one 〈◊〉 of the day or other he will deliver mee : and then as the Calme is greater after the Tempest than it was before ; so my joy shall bee sweeter afterwards than it was before ; The remembrance of Babylon will make us sing more joyfully in Syon . If then I finde the Lords dealing with me to transcend my thoughts , my faith shall bee above my reason , and thinke , he will worke good out of it , though I yet conceive not how . CHAP. XIV . That it increaseth their joy and thankefulnesse . 11. BEcause our manifold sufferings and Gods often delivering us , doth increase our joy and thankefulnesse , yea make after-blessings more sweet ; By this we have new Songs put into our mouthes , and new occasions offered to praise the Author of our deliverance . When the Lord brought againe the Captivity of Sion ( saith David in the person of Israel ) we were like them that dreame , meaning the happinesse seemed too good to be true ) Then was our mouthes filled with laughter , ( saith hee ) and our tongues with joy , The Lord hath done great things for us whereof we rejoyce , Psal. 126. 1 , 2 , 3 , 4. And how could their case be otherwise ; when in that miserable exigent , Exod. 14. they saw the Pillar remove behind them , and the Sea remove before them , they looking for nothing but death ? Is any one afflicted ? I may say unto him as that harbinger answered a Noble man complaining that he was lodged in so homely a Roome ; you will take pleasure in it when you are out of it ; For the more grievous our exigent , the more glorious our advancement . A desire accomplished delighteth the soule , Prov. 13. 19. Wee reade how that lamentable and sad decree of Ahasuerus through the goodnesse of God was an occasion exceedingly to increase the Jewes joy and thankefulnesse , insomuch , that ( as the Text saith ) the dayes that were appointed for their death and ruine were turned into dayes of feasting and joy , and wherein they sent presents every man to his neighbour , and gifts to the poore , Esther 9. 17. 22 , to 28. And this joy and thankefulnesse was so lasting , that the Jewes cease not to celebrate the same to this day . Gods dealing with us is often harsh in the beginning , hard in the proceeding , but the conclusion is alwayes comfortable . The joy of Peter , and the rest of the Church was greater after he was delivered out of Prison by the Angell , Acts 12. And the joy of Judith and the rest of Bethulia when shee returned with Holefernes head , then if they never had beene in distresse , Judith 13. The Lord deprives us of good things for a time , because they never appeare in their full beauty , till they turne their backs and be going away . Againe , hee deserres his ayde on purpose to increase our desires before it comes ; and our joy , and thankefulnesse , when it is come , to inflame our desires ; for things easily come by , are little set by ; to increase our j●y for that which hath beene long detained , is at last more sweetly obtained ; What ( thinke we ) did hee that was borne blind thinke , when his Eyes were first given him ; how did he wonder at Heaven and Earth , the strange and goodly varieties of all the Creatures , and cheerefulnesse of the light ; every thing did not more please , than astonish him . Lastly our thankefulnesse , for suddenly gotten , suddenly forgotten ; hardly gotten , hardly forgotten . Philoxenus was wont to say , it will tast sweeter , if it cost me sweetly . We love that dearely , that cost us deare . As mothers love their Children , more tenderly than Fathers ; because they stood them in more . Abrahams Childe at hundred yeares of age was more welcome than if he had been given at thirty . And the same Isaac had not beene so precious to him if he had not beene as miraculously restored , as given ; his recovery from death made him more acceptable : The benefit that comes soone and with ease is easily contemned , long and eager pursuite endeeres any favour : The wise men rejoyced exceedingly to finde the S●arre ; The Woman to finde her peece of silver ; The Virgin Mary to finde her and our JESUS : CHRIST alwayes returnes with increase of joy ; Hee may absent himselfe for a time , but he intends it onely as a preparative , to make us rellish that sweet food the better ; he may keepe us fasting , but it is on purpose , that our tryall may be perfect , our deliverance welcome , our recompence glorious . Yea , the delivering of some , increaseth the joy of others , and causeth them to praise God for , and rejoyce in their behalfe that are delivered , Acts 12. 14. We never know the worth of a benefit so well as by the want of it , want teacheth us the worth of things most truly . Contraries are the best Commentaries upon each other , and there mutuall opposition , the best exposition . O how ●eet a thing is peace to them that have beene long troubled with warres and tedious contentions ? The Thunder of the Cannon , is the best Rhetoricke to commend it to us . How sweet is liberty to one that hath beene long imm 〈…〉 ed within a case of wals ? A very Bird , never chants it so merryly , as when she is got loose into the open Ay●e , having beene long encaged . How deare a Jewell is health to him that tumbles in distempered bloud ? For then only we begin to prize it , when we have lost it . Let a man but fast a meale or two , oh how sweete is browne bread , though it would not downe before ? Yea , when Darius in a flight had drunk puddle water , polluted with dead Carkasses , he confest never to have drunke any thing more pleasant ; the reason was , he alwayes before used to drinke ere he was a thirst . We are never so glad of our friends company , as when he returnes after long absence , or a tedious voyage . The nights darkenes maketh the light of the Sunne more desireable ; and brings of it letters of recommendations . A calme is best welcome after a tempest , &c. Yea , what serves others sorrowes for , but to encrease our joy , and thankefulnes ; Thou hast eyes , aske the blind whether that be not a blessing : thou hast eares , aske the deafe whether that be not a great blessing : thou hast a tongue , what thinkes the dumbe of that : thou hast feet , hands , health , liberty , life , reason , &c. is all this nothing . Yea , others bleed , we sleepe ; others beg , we abound ; others starve , we surfet ; others groape in the darke , our Sun still shines : and shall not we rejoyce and be thankefull . Blesse ( saith our Saviour ) when ye are cursed , and shall not we blesse , when thus blessed . Yet wo is me , we forfeit many of Gods favours , for not paying that easie Rent of thankefulnesse : like those Nine , Luke 17. 12. to 19. we are more apt to pray , then to give thankes : because we are more sensible of our owne wants , then of Gods glory . Wee can open our mouthes when wee want any thing , either to pray , or at least to murmur : and why should not our thankes-givings be as frequent as our blessings are . The Leppers voyce was not more loud in his sute , than in his thankes . It were happy for us Christians , if wee could but learne of this Samaritane . And thus we see , that Good things then appeare of most worth , when they are knowne in their wants ; When we have lost those invaluable comforts which we cannot well be without , the minde hath time to recount their severall worths ; and the worths of blessings appeare not untill they are vanisht . No wonder then that our estates and conditions are so variable , like the face of the Heavens , or the Sea ; or like the weather about Michaelmas , which is now faire , and presently againe fowle ; or rather the hard winter , which for one faire Sun-shine day , hath oftentimes ten foule . For God sees that it is very good for us ; for as seeds that are deepest covered with snow in Winter , flourish most in the Spring ; or as the winde by beating down the flame , rayseth it higher , and hotter : and as when we would have some Fires flame the more , we sprinkle water upon them ; even so when the Lord would increase our joy and thankefulnesse , he allayeth it with the teares of affliction : misery sweetneth joy ; yea , the sorrowes of this life shall ( lik● a darke vayle ) give a lustre to the glory of the next , when the Lord shall turne this water of our earthly afflictions into that wine of gladnesse , wherewith our soules shall be satiate for ever . Wee deceive our selves to thinke on earth continued joyes would please ; Plenty of the choycest dainties is no dainty . When Pearles grew common at Rome , they wore them on their shooes , and they had much adoe to save themselves out of the durt , as Tertullian speaks . Nothing would bee more tedious then to bee glutted with perpetuall Jollyties ▪ were the body tyed to one dish alwayes , though of the most exquisite delicate that it could make choyce of ; yet after a small time it would complain of loathing , and saciety , and so would the soule if it did ever epicure it selfe in joyes . I know not which is the more usefull : Joy I may chuse for pleasure , but Adversities are the best for profit ; I should without them want much of the joy I have . Well then , art thou vexed , persecuted , and afflicted by some cruell and malitious Saul ? and is it grievous to thee for the present ? Why , that which hath beene heard to suffer is sweet to remember , at last our Songs shall bee louder then our Cryes . CHAP. XV. How it increaseth their spirituall wisedome . 12 OUr sufferings make us teachable , and increase in us spirituall wisedome . He delivereth the poore in his affliction , and openeth their eare in trouble , Job . 36. 15. And again , He openeth the eares of men , even by their corrections , Job 33. 16. We are best instructed when we are most afflicted ; Pauls blindnesse tooke away his blindnesse , and made him see more into the way of life , then could all his learning at the feet of Gamaliel . And what saith Naaman upon the cleansing of his Leprosie ? Now I know there is no God in all the earth , but in Israel . O happy Syrian that was at once cured of his Leprosie , and his misprision of God. The Prodigall sonne regarded not his Fathers admonition , so long as he enjoyed prosperity ; when we smart not , we beleeve not , and God is not feared , till felt : but that which makes the body smart , makes the soule wise . It is good for me ( saith David ) that I have beene afflicted : that I may learne thy Statutes . We grow wise by evills , whereas prosperity besottsus . Even to lose is some wayes profitable ; it makes a man wary . Yea , S. Basil calls want , and pennury , the inventer of all Arts. And S. Austin the mistris of all Philosophy . The best wisedome is dearest bought : Algerius the Martyr could say out of experience , he found more light in the dungeon , then without in all the world . The Scottish King , prisoner in Mortimers hoale , learnt more of Christ , then in his pallace he could all his life . Luther could not understand some Psalmes , till he was in affliction : the Christs crosse is no letter , yet it taught him more learning then all the letters in the row . Yea , what will not affliction teach us , when even the savagest Beasts are made quiet and docible with abating their food , and rest , or by adding of stripes ? That Breefe-braynd fellow in Scaliger , had his eare boared with thunder : when nothing else would doe it . Yea ( saith Molineus ) Bonifacias his silly reasons for the Popes supremacy , did well enough , being propounded with a sword in the hand . Even as the Clay with water , and the Iron with fire , are made plyable and apt to receive impression from the workeman ; even so when wee are soaked in the flouds of sorrow , and softned in the fire of affliction , we are aptest to receive the impression of Gods Law into our hearts , when hee speakes unto us by his Ministers ; If the Lord breaks us in peaces with the Plow of his Justice , then let the Seedsmen ( his Ministers ) sow the seed of his Word ; we shall receive it through the furro●●es of our eares , into the ground of our hearts , and grow up in wisedome , and saving knowledge . Or when the bard heart is grownd to powder betweene the upper and the n●ther milstone of the two Tables : it will see , and imbrace that counsell , which before it slighted . We heare , and reade much , of the corruption of our natures , odiousnesse of our sinnes , necessity of a Saviour , sweetnes of Gods love in Christ , &c. but wee never fully apprehend these things , or taste how good the Lord is , till some sharpe affliction comes . A man knowes not where his house is ill covered , till winter : Crosses are like pinching frosts , that will search us ; wee learne to know our selves by that we suffer . Yea , Affliction so brings downe our stomacks , that we can see even matter of thankefulnes , where our former pride found matter of complayning . And that which formerly had no more taste , then the white of an egge , ( viz. the glad tydings of the Gospell ) is now such a spectacle of unspeakable mercy , as ravisheth our soules with admiration . Many a good word is even spilt upon us , till God sets it on with his Rod : Naomy will not looke home-ward , nor wee heaven-ward , till the Almighty have dealt very bitterly with us . Zippora falls presently to circumcising her sonne , when shee sees her husbands life lyes upon it . Were it not for temptations , we should be concealed from our selves : like t 〈…〉 〈…〉 nchanted Asse in Lucian , which returned to his proper shape againe , when he saw himselfe in a looking-glasse . So long as we prosper , like those wives in Jeremy , Chap. 44. 17 , 18. we judge of things by their events , and raise our confidence according to the successe we have : and so blesse our selves , without being blest of God ; like the Theefe that applauded himselfe for mercyfull , because he had never kild any ; and yet rather then lose a Ring , he would cut off the travellers finger ; but strong affections will give credit to weake reasons . O how blinde and partiall are wee , before affliction hath humbled us : even so stupid , that Narsisus like , we are inamoured of our owne shaddowes : bragging , we discharge . 4 good conscience , when indeed we discharge it quite away : and this righteousnesse in opinion , is almost the onely cause of all unrighteousnesse . Before want came , poverty was more contemptible , then dishonesty : but now it is disgracefull to none , except fooles and knaves . Then we could censure things indifferent , and passe by haynous crimes : now wee are able to distinguish them , and so judge righteous judgement . Before trouble came , we were either ungrounded in the principles of Religion , or unconscion●ble in the practise : and by vertue of our mother wit , could poste and passe sinne from our selves , unto some other ; as Adam laid the fault upon Eve his wife , she upon the Serpent , and the Serpent upon God. Or excuse , or extenuate it : which ( saith Fabius ) is to dubble it . As for Originall corruption , that never troubled us , which now we bewayle as the mother , and nurse of all the rest : thinking it worthy our sighes , yea of our teares , and not without need : it being the great wheele in the Clock , that sets all the wheeles a moving : while it seemes to move slowest . Though not one of a hundred taketh it sufficiently to heart : as not seeing the evill of it . But never did any truly and orderly repent , that began not here : esteeming it the most foule , and hatefull of all , as David , Psal. 51. 5. and Paul , crying out of it , as the most secret , deceitfull , powerfull evill , Rom. 7. 23 , 24. And indeed , if wee clearly saw the foulenes , and deceitfulnes of it , wee would not suffer our eyes to sleepe , nor our eye-lids to slumber , untill a happy change had wrought these hearts of ours , which by nature are no better then so many styes of uncleane devills , to be habitations for the God of Jacob. Apt wee were , to measure our owne good , by anothers want of it , and to scoffe at others infirmities : but now other mens sinnes shall rather be the subject of our griefe , then of our discourse . Before feare of the law , shame of men , and such like base ends , bare the greatest sway with us : yea , to please men , wee could be like certaine pictures , that represent to divers beholders , at divers stations , divers formes : but now it is enough to regulate our thoughts , words , and actions , that God seeth : and indeed where are braines , there needes no more . We reade that paphnutius converted Thais , and Ephron another famous strumpet , from uncleannesse , only with this argument ; that God seeth all things , in the darke , when the dores are fast , the windowes shut , the curtens drawne . Before too much devotion , was made an argument of too little discretion : and mischiefe called vertue , when it was happy in the successe : as with the Papists , the Ostentation of the prosperity of their estate , is the best demonstration of the sincerity of their Religion : yea , and thinke also they have clypt the wings of prosperity ( as the Athenians did the wings of victory ) that she cannot fly away . Before , we thought drinking , and joviall company , the best receit to drive away sadnesse : but now , nothing like living well , as an Heathen hath confest . Once we thought Earth , Heaven ; but now we apprehend the World , and glory thereof , to be ( like a beautifull harlot ) a Paradise to the eye , a Purgatory to the soule . Yea , hee that before was indifferent in nothing but conscience , and no cause so bad , but hee would undertake it for gaine , or glory , and thinke it well done . As Sathan prevailes chiefly by deception of our Reason , whereby wee mistake vertue for vice , and vice for vertue ; wherein hee imitates Hanniball , who having overcome the Romans , put on their Armour , and so his souldiers being taken for Romans , won a City by that pollicy : and to this purpose , what stone so rough , but he can smooth it : what stuffe so pittifull , but hee can set a glosse upon it : like a Beare , he can licke into fashion , the most mishapen and deformed lumpe : or like a dogge , heale any wound he can reach with his tongue : yea , what golden eloquence will he whisper in our eare ; what brazen impudence ? what subtill shifts ? what quaint querks ? what cunning conveyances ? what jugling , shuffling , and packing will he use , to make any sinne feazable ? ( like the Hare , which if she dare not trust to her speed , she will try the turne ; ) and so on the contrary to discourage us in good ; shewing each thing as it were in triangular glasses among the opticks , which will represent a way so fowle , so deepe , that 't is impassable ; as if it were all covered with Tapestry . But as he pleades now with eloquence , so when he sees his time , hee will speake with Thunder . Even such a man I say now , hath his eyes opened to discerne good and evill , when God speaks , and when Satan ; for Gods chastisements are pills made of purpose , to cleare the sight : and vertue if it be clearely seene , moves great love and affection , as Plato speaks . Yea , when to our cost , we can ( Adam like ) see good from evill clearely , the subtile Serpent can deceive no longer : whereas before , wee were easily deceived , and led away with the multitude into innumerable errours . Yea , if the fish did know of the hooke , or the bird did but see the net , though they have but the understanding of fishes , and birds ; yet they would let the bait alone , fly over the net , and let the Fowler whistle to himselfe . Thus Gods corrections , are our instructions ; his lashes , our lessons ; his scourges , our schoolemasters ; his chastisements , our advertisements . And commonly the soule waxeth , as the body wayneth , and is wisest to prescribe , when the bones and sinnewes are weakest to execute : neither doe wee hereby become wise for our owne soules good only , but affliction makes us wise and able to doe others good also that are in any the like affliction . Blessed be God ( saith S. Paul ) which comforteth us in all our afflictions , that we may be able to comfort them which are in any affliction , by the comfort wherewith wee our selves are comforted of God , 2 Cor. 1. 4. Yea , the whole Church , and every particular member thereof have their wisedome and knowledge improved , even by their greatest enemies . If Arius and Sabellius had not vexed the Church , the deepe mysteries of the Trinity had not bee●e so accurately cleared by the Catholike Doctors . Subtill arguments well answered , breed a cleare conclusion ; heresie makes men sharpen their wits the better to confute it ; as Worme-wood though it be bitter to the taste , yet it is good to cleere the eyes : yea further , the very stormes of persecution make us looke to our Tackling , Patience ; and to our Anchor , Hope ; and to our Helme , Faith ; and to our Card , the Word of God ; and to our Captaine , Christ : whereas security , like a calme , makes us forget both our danger and deliverer . Experience is the best informer , which makes Martin Luther say , When all is done , tribulation is the plainest and most sincere divinity . And another most emphatically , ( shewing that knowledge is in many respects cumulative , as well as originall ; like water , that besides his owne spring head , is fed with other springs and streames . ) That Prayer , Reading , Meditation , and temptations , make a Divine . So that to be altogether exempt from misery , is a most miserable thing . CHAP. XVI . How it increaseth their patience . 13 BEcause the malice of our enemies makes for the increase of our patience , We rejoyce in tribulation , saith Paul , knowing that tribulation bringeth forth patience , Rom. 5. 3. My brethren , saith S. James , count it exceeding joy when ye fall into divers temptations , knowing that the tryall of your faith bringeth forth patience , James 1. 2 , 3. Thus the malice of our enemies doth both prove and improve our patience : see it exemplified in Job and David , whose practise doth most excellently confirme this point ; you know Job was not so miserable in his afflictions , as happy in his patience , Job . 31. 35 , 36 , 37. And David after he had beene so many yeares trayned up in the Schoole of Affliction , and exercised with continuall sufferings from innumerable enemies of all sorts ; became a wonder of patience to all succeeding Ages : as take but notice of his carriage towards Shimei , and you will say so ; when this his impotent Subject cursed and cast stones at him , and all his Men of War , called him Murderer , wicked man , &c. he was so farre from revenging it , when hee might so easily , or suffering others , that you shall heare him make that an argument of his patience , which was the exercise of it : Behold , my sonne ( saith he ) which came forth of my bowels seeketh my life ; how much more now may this Benjamite doe is , 2 Sam. 16. 11. The wickednesse of a● Absalom may rob his Father of comfort , but shall helpe to adde to his Fathers goodnesse : it is the advantage of great crosses , that they swallow up the lesser . One mans sinne cannot be excused by anothers , the lesser by the greater : if Absalom be a Traytor , Shimei may not curse and rebell ; but the passion conceived from the indignity of a stranger , may be abated by the harder measure of our owne . Indeed in the provocation of Naball , he had his lesson to seeke : but even that slip , made him stand the faster afterward . And Saint Paul , being taken upon the suddaine , reviled Gods High-Priest : but he soone checkt himselfe for it , Acts 23. 3. 5. A weake heart faints with every addition of succeeding trouble , perhaps is like that mayde in Scaliger , who swooned at the sight of a Lilly : but the strong , recollects it selfe , and is growne so skilfull that it beares off one mischiefe with another . As in the Fable , when the new and old Cart went together , the new made a creaking noyse under the loade , and wondred at the silence of the old ; which answered , I am accustomed to these burdens , therefore beare them , and am quiet : So , what a degree of patience have some men attained unto ? What a load of injuries can some Christians digest , that have beene frequent in sufferings , and long exercised in the Schoole of Affliction ? Not that they beare them out of basenesse or cowardlinesse , because they dare n●t revenge , but out of Christian fortitude , because they may not ; they have so conquered themselves , that wrongs cannot conquer them . Nay , we reade of some Ethnicks that could say this of themselves . When Alcibiades told Socrates that he could not suffer the frowardnesse and scolding of Zantippe as he did ; Socrates answered , but I can ; for I am accustomed to it . And we reade , that Aristides after his exile , did not so much as note them that were the cause of his banishment , though he were now advanced above them . Yea Diogenes , rather then want exercise for his patience , would crave al 〈…〉 es of dead mens statues ; for being demanded why he did so , he answered , that I may learne to take denyals from others the more patiently . Now if we can therefore suffer , because wee have suffered , we have well profited by our afflictions , otherwise not . To shew that there is nothing so hard and difficult , but may be attained to by use and custome : give mee leave to cleare it by some familiar instances . We know the custome of any hardship ( whether it be labour , cold , or the like ) makes it easie and familiar : you shall have a common Labourer worke all day , like a Horse , without once sweating , or being weary : Let a Scholler or Gentleman , but dig one quarter of an houre , you must give him leave to take breath all the day after . The face that is ever open , yea , the eye that is twice as much open as shut , is able perpetually to endure the coldest winde can blow ; when as the rest of the parts would complaine of the least blast that is cold . Let him that is next neighbour to the Belfrey tell me , whether ringing doth so molest his silent sleepe now , as formerly . Yea , the fall of the River Nilus which makes a new commer stop his eares ; to the naturall inhabitants is not so much as heard . At Milton , neare Sittingborne in Kent , is ( or lately was ) one William Allen a Taylor , that eates betweene thirty and forty graines of Opium every day , the tythe wherof would kill him that is not accustomed thereunto ; neither can he sleepe ( no not live ) without it : he began but with one graine , and so increased the quantity , as the operation and quality of it decreased . But this is nothing , for you have slaves in the Turkish Gallies , that will eat neare an ounce at a time , as if it were bread . Neither , in my judgement , is it lesse rare for men to drinke a Pottle or a Gallon of the richest old Canary every day , as is usuall with some of our Sack-drinkers , and Good-fellowes , without the least inflammation ; it hath no other operation in them then a cup of Six hath with me , or hath had with them in diebus illis . To conclude , as that Girle which Aristotle writes of , being nursed with poyson in her infancy , lived with it after as wee doe with meate ; and as that young woman at Cullen in Almayne , who was frequently seene picking spiders off the wall , and eating them , digested the same into nourishment ; as Albert an eye-witnesse affirmes : And as Mithridates by his accustomed eating of poyson , made his body unpoysonable : So the godly , notwithstanding they are by nature as a wilde Asse Colt , as Zophar speakes , Job 11. 12. Yet by their frequent and accust●mary suffering of injuries , these wilde Asses are made tame , and the ablest to carry burthens of any creature : yea , though they were once as fierce and cruell as Wolves , Leopards , Lyons , and Beares ; and as mischiev●us as Aspes , and Cockatrices ; yet Christ will so change their natures , partly by his word , and partly by his rod of affliction , that they shall now be as apt to suffer evill as they have beene to offer it : What else meanes the Prophet , when he tells us that the Wolfe shall dwell with the Lambe , and the Leopard with the Kid , and the Lyon with the Calfe , so that a little childe shall lead them ; that the Cow and the Beare , and the Lyon and the Bullock , shall eate straw together ; that the sucking childe shall play upon the hole of the Aspe , and the wained childe shall put his hand upon the Cockatrice hole , Isay 11. 6. and so forward . And so you see that according to the ancient proverbiall speech , Use makes perfectnesse ; and that custome is not unfitly called a second , or new nature . Wouldst thou then attaine to an unconquerable patience , and be able to undergoe great tryals hereafter ; accustome thy selfe to a silent suffering of thy present and smaller griefes , tongue provocations , and the like . If with Milo thou shalt but take up a Calfe , some small crosse , and injoyne thy selfe to carry the like every day a little ; in processe of time thou shalt be able to carry an Oxe , the strongest and biggest affliction can come . For nothing is miserable saith Seneca , which once Custome hath made naturall . Familiarity even with Lyons , taketh away the feare of them : and the being used to Tempests , giveth heart and courage to endure them : whereas any new disaster is tedious , and irkesome to the unexperienced : but hard occurrences fall heavy upon them , for that the yoake is most cuntbersome , to a tender necke . CHAP. XVII . Reasons of Patience . That the godly are patient in suffering of wrongs , because innocent . NOw that some may be perswaded to make this use of their sufferings , and that we may also put to silence the ignorance of others ; ( foolishmen who are mistaken in judging of this matter , supposing it a base thing to suffer injuries unrevenged ) see the Reasons which deservedly make Gods children so patiently to suffer wrongs that the men of the world never dreame of : And how through the study of vertue and Christian prudence , they make the servile passions of their mindes ( feare and anger ) subject to the more worthy faculties of their soules , reason and understanding . Wee beare their reproaches and persecutions patiently , Either in regard of Our Selves . Our Enemies . Our Selves and our Enemies . Our Enemies and Others . GOD. CHRIST , and the Saints . In regard of our selves , 1 Because We are innocent . 2 Because It is more laudible to forgive , then to revenge . 3 Because Suffering is the only way to prevent suffering . 4 Because Our sins have deserv'd it , and a far greater affliction . 5 Because Our sufferings are counterpoysed and made sweet , with more than answerable blessings . 6 Because Our patience brings a reward with it . First , they beare the slanders and reproaches of wicked men patiently , for that they are false , and so appertaine not unto them . Socrates being rayled upon , and called by one all to naught , tooke no notice of it , and being demanded a reason of his patience , said , it concernes me not , for I am no such man. Diogenes was wont to say , when the people mockt him , They deride me , yet I am not derided ; I am not the man they take me for . This reason is of more force from the mouth of an innocent Christian. If a rich man be called poore , or a sound Christian an hypocrite , he slights it , he laughs at it , because he knoweth the same to be false , and that his Accuser is mistaken ; whereas if a Beggar be called bankrupt , or a dissembler , hypocrite ; he will winch and kick , and bee most grievously offended at it . Yea , as soares , and ulcers , are grieved not only at a light touch , but even with feare and suspition of being touched : so will an exulcerate minde , saith Seneca . And as small letters offend bad eyes , so least appearances of contradiction , will grieve the ill affected eares of guilty persons , saith Plutarch ; for let mens tongues like Bells , give but an indefinite , and not a significant sound , they imagine them to speak , and meane , whatsoever their guilty consciences frame , in the fancy , and whisper in the eare : which are those evill surmises of corrupt mindes , the Apostle taxeth : 1 Tim. 6. 4. When like Caius the humanist , one thinks every word spoken , tends to his disgrace ; and is as unwilling to beare , as forbeare reproaches . But where the conscience is cleare , the case is altered . Marius was never offended with any report that went of him , because if it were true , it would ●ound to his praise ; if false , his life and manners should prove it contrary . And indeed , the best confutation of their slanders , is not by our great words , but by our good workes . Sophocles being accused by his owne children , that he grew Dotard , and spent their patrimonies idely ; when hee was summoned , did not personally appeare before the Magistrates , but sent one of his new Tragedies to their perusall , which being read , made them confesse , This is not the worke of a man that dotes . So against all clamours and swelling opprobries , set but thine innocency and good life ; thou needest do no more . That body which is in good health , is strong , and able to beare the great stormes and bitter cold of Winter , and likewise the excessive and intemperate heat of the Summer : but with a crazie and distempered body , it is far otherwise . Even so , a sound heart and cleere conscience will abide all tryals ; in prosperity it will not be lifted up ; in adversity , it will not be utterly cast downe : whereas the corrupt heart , and festred conscience , can endure nothing ; even a word if it be pleasing , puffe● him up with pride ; if not , it swels him with passion . A guilty conscience , ( like Glasse ) will sweat with the least breath , and like a windy Instrument , bee put out of tune , with the very distemper of the aire : but when the soule is steeled with goodnesse , no assaults of evill can daunt it . No greater signe of innocency when we are accused , than mildnesse : as we see in Joseph , who being both accused and committed for forcing of his Mistresse , answered just nothing that we can reade of , Gen. 39. 17 , 18. And Susanna , who being accused by the two Elders of an haynous crime , ( which they alone were guilty of ) never contended by laying the fault upon them , but appeales unto God whether shee were innocent or no. The History of Susanna , Vers. 42 , 43. And Hannah , whose reply to Ely , when hee falsely accused her of drunkennesse , was no other , but Nay my Lord , count not thine Handmaid for a wicked woman , 1 Sam. 1. 15 , 16. Neither is there a greater Symptome of guiltinesse , than our breaking into choller , and being exasperated when we have any thing laid to our charge , witnesse Cain , Gen. 4. 9. That Hebrew which struck his fellow , Exod. 2. 13 , 14. Saul , 1 Sam. 20. 32 , 33. Abner , 2 Sam. 3. 8. Jeroboam , 1 King. 13. 4. Ahab , 1 Kings 22. 27. Amazia , 2 Chron. 25. 16. Uzziah , 2 Chron. 26. 19. Herod the Tetrarch , Luke 3. 19. 20. The men of Nazareth , Luke 4. 28 , 29. The Pharisees , John 8. 47 , 48. And the High Priest and Scribes , Luke 20. 19 , 20. Sinne and falshood , are like an impudent strumpet , but innocency and truth will vaile themselves , like a modest Virgin , 〈◊〉 Pet. 2. 18. The more false the matter , the greater noyse to uphold it ; Paul is nothing so lowde as Tertullus : The weakest cause will be sure to forelay the shrewdest counsell , or the lowdest Advocates : Errour hath alwayes most words ; like a rotten house , that needs most props , and crutches to uphold it . Simple truth evermore requires least cost : like a beautifull face , that needs no painting ; or a comely body , which any desent apparrell becomes . We playster over rotten posts , and ragged wals ; substantiall Buildings are able to grace themselves . So that as sparkes flying up , shew the house to bee on fire , and as corrupt spittle shewes exulcerate lungs , so a passionate answer argues a guilty conscience . Why doth the Hare use so many doublings ? but to frustrate the scent of the Hounds . And this is one reason why the former are compared to Sheep and Lambes ( Emblems of innocency ) which being harmed will not once bleate ; and the latter unto Swine , which will roare and cry if they bee but toucht . But to leave these Swine and returne to the men wee were speaking of . A good Conscience is not put out of countenance with the false accusations of slanderous tongues : it throweth them off , as Saint Paul did the Viper , unhurt . Innocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge ; the Breast-plate of Righteousnesse , the brazen wall of a good conscience feareth no such Canons . The Conscionable being railed upon , and reviled by a foule mouth , may reply as once a Steward did to his passionate Lord , when hee called him Kav● , &c. Your Honour may speake as you please , but I beleeve not a word that you say , for I know my selfe an honest man. Yea , suppose wee are circled round with reproaches , our consciences knowing us innocent , like a constant friend , takes us by the hand and cheeres us against all our miseries . A good spirit will bee as Simon to Christ , its Crosse bearer . A just man , saith Chrysostome , is imprognable , and cannot be overcome ; take away his wealth , his good parts cannot be taken from him , and his treasure is above ; cast him into prison and bonds , he doth the more freely enjoy the presence of his God ; banish him his Countrey , hee hath his conversation in Heaven ; kill his body , it shall rise againe : so he fights with a shadow that contends with an upright man. Wherefore , let all who suffer in their good names , if conscious and guilty of an enemies imputations , repent and amend ; if otherwise , contemne them , owne them not so much as once to take notice thereof : A wicked heart , is as a Barrell of powder to temptation , let thine bee as a River of water . Yea , seeing God esteems men as they are , and not as they have been ; although formerly thou hast beene culpable , yet now thou mayest answer for thy selfe as Paul did for Onesimus , Though in times past I was unprofitable , yet now I am profitable : and oppose to them that sweet and divine sentence of sweet and holy Bernard , Tell me not Satan what I have beene , but what I am and will be . Or that of Beza in the like case . Whatsoever I was , I am now in Christ a New Creature , and that is it which troubles thee , I might have so continued long enough ere thou wouldest have vexed at it , but now I see thou dost envy me the grace of my Saviour . Or that Apopthegme of Diogenes to a base fellow , that told him he had once beene a forger of money , whose answer was , T is true , such as thou art now , I was once ; but such as I am now thou wilt never be . Yea , thou mayst say , by how much more I have formerly sinned , by so much more is Gods power and goodnesse now magnified . As Saint Augustine hearing the Donatists revile him for the former wickednesse of his youth , answered , The more desperate my disease was , so much the more I admire the Physitian : Yea , thou mayst yet straine it a peg higher , and say , the greater my sinnes were , the greater is my honour : as the Divels which Mary Magdalen once had , are mentioned for her glory . Thus if we cannot avoid ill tongues , let our care bee not to deserve them , and t is all one as if we avoyded them . For how little is that man hurt , whom malice condemnes on Earth , and God commends in Heaven , let the World accuse mee , so long as God acquits me , I care not . CHAP. XVIII . That it is more laudable to forgive , than revenge . 2. BEcause it is more generous and laudible to forgive , than revenge : certainely in taking revenge a man is but even with his enemy , but in passing it over he is superiour to him ; for it is a Princes part to pardon ; yea , qouth Alexander , There can be nothing more noble , than to doe well to those that deserve ill . And Saint Gregory , it is more honour to suffer injuries by silence , than to overcome them by answering againe . Princes use not to chide when Embassadours have offered them undecencies , but deny them audience ; as if silence were the way royall to correct a wrong . And certainely he injoyes a brave composednesse , that seats himselfe above the flight of the injurious claw . Like the Emperour Augustus , who though of a most tenatious , and retentive memory , would forget wrongs , as soone as they were offered . Or Agathocles , Antigonus , and Caesar who being great Potentates , were as little moved at vulgar wrongs , as a Lyon at the barking of Curres ; yea , the Orator gives it as a high praise to Caesar that he could forge● nothing but wrongs , remember nothing but benefits ; and who so truely noble as he that can doe ill and will not ? True , it is not rare to see , a great man vex himselfe at the neglect of a peasant : but this argnes a poore spirit : A true Lyon would passe it by , with an honourable scorne . You 'l confesse then t is Princely to disdaine a wrong ; and is that all ? No , forgivenesse , saith Seneca , is a valiant kind of revenge : and none are so frequent in pardoning as the couragious . Hee that is modestly valiant , stirs not till he must needs , and then to purpose : Like the Flint , he hath fire in him , but it appeares not untill you force it from him : who more valiant than Joshua ? and he held it the noblest victory to overcome evill with good : for the Gibeonites tooke not so much paines in comming to deceive him , as he in going to deliver them . And Cicero more commends Caesar for overcomming his owne courage in pardoning Marcellus , than for the great victories he had against his other enemies . Yea , a dominion over ones selfe , is greater than the Grand Signiory of Turkie . For as the greatest knowledge , is truely to know thy selfe , so the greatest conquest , is to subdue thy selfe ; he is a wise man that can avoid an evil , he is a patient man that can indure it , but hee is a valiant man that can conquer it . And indeed , for a man to overcome an enemy , and be overcome by his owne passions , is to conquer a petty Village with the losse of a large City . What saith a Father , miserable is that victory wherein thou overcommest thine enemy , and the Divell in the meane time overcoms thee : thou slayest his body , the Divell thy soule ; now wee deeme him to have the honour of the warre , that hath the profit of it . But as an Emperour said of the meanes prescribed him to cure his Leprosie ( which was the blood of Infants ) I had rather be sicke still , than bee recovered by such a medicine ; so wilt thou in this case , if thou hast either Bowels , or braines . Yea , if the price or honour of the conquest is rated by the difficulty ; than to suppresse anger in thy selfe , is to conquer with Hercules one of the Furies : To tame all passions is to leade Cerberus in chaines : and to indure afflictions and persecutions strongly and patiently , is with Atlas to beare the whole World on thy shoulders , as saith the Poet. It is no shame to suffer ill , but to doe it ; to bee evill , we are all naturally disposed , to be holy and good , is the difficulty . Yea , every Beast and Vermine can kill : It is true prowesse and honour to give life , and preserve it . Yea , a Beast being snarled at by a Cur , will passe by as scorning to take notice thereof . I , but is it wisedome so to doe ? Yes , first , the ancient received opinion is , that the sinewes of wisedome , are slownesse of beleife , and distrust . Secondly , none more wise than Salomon , and he is of opinion ; That it is the glory of a man to passe by an offence , Pro. 19. 11. We fooles think it ignominy and cowardise to put up the lye without a stab ; a wrong without a challenge : but Salomon , to whose wisedome all wise men will subscribe , was of another judgement ; and to this of Salomon , the wisest heathen have set their seale : Pittacus the Philosopher holds , That pardon is better than revenge , inasmuch as the one is proper to the spirit , the other to a cruell Beast . But how Socrates whom the Oracle of Apollo pr●nounced the wisest man alive , and all the rest of Philosophers approved of it , both by judgement and practice ▪ We shall have occasion to relate in the reasons insuing . No truer note of a wise man than this ; he so loves as if hee were to be an enemy , and so hates as if he were to love againe . We know a sparke of fire falling upon a solid body , presently goes out , which falling upon combustable matter , kindles and burnes : Now as with fire , the light stuffe and rubbish kindles sooner than the solid and more compact , so anger doth sooner inflame a f●ole than a man composed in his resolutions . This the Holy Ghost witnesseth , Eccles , 7. Bee not thou of a hasty spirit to be angry : for anger resteth in the bosome of fooles . Vers. 9. So much fury , so much folly ; the more chafing , the lesse wisedome . Some have no patience to beare bitter scoffes : their noses are too tender to indure this strong and bitter Wormewood of the braine . Others againe like tyled houses , can admit a falling sparke unwarmed ; it may be coales of Juniper without any danger of burning : Now what makes the difference ? the one hath a good head peece and is more solid , the other are covered with such light dry straw that with the least touch they will kindle and flame about your troubled eares : and when the house is one fire , it is no disputing with how small a matter it came . I confesse I find some wise men extreamely passionate by nature , as there is no generall rule but admits of some exceptions : Even God himselfe , had particular exceptions , from his generall Lawes , as the Cherubims over the Arke , was an instance against the second Commandement : the Israelites robbing the Aegyptians , against the eight : the Priests breaking the Sabboth , Math. 12. 5. against the fourth , and Phimiras killing Zimry , against the sixth , Numb . 25. 8. And these as they are more taken with a joy , so they taste a discontent more heavily . In whom Choler , like fire in stubble , is soone kindled , and soone out , for they are stung with a Nettle , and alayed with a Dock : being like Gunpowder , to which you no sooner give fire , but they And lastly , this of all others is the most divine and Christian-like revenge ; witnesse our Saviour Christ , who by death , overcame death ; as David cut off the head of Goliah , with his owne sword : and even then tryumphed over his enemies , when most they seemed to tryumph over him , Col. 2. 15. And the Martyrs who are said by the Holy Ghost to overcome the great Dragon , that old Serpent called the Devill and Satan , in that they loved not their lives unto the death , Revel . 12. 11. There conquering , was by dying , not by killing : and can the back of charity now bare no loade ; are the sinewes of lov● growne so feeble . And holy David , who when he had S●ul at his mercy , in stead of cutting off his head , as his servants perswaded him , onely cut off the Lap of his Garment , and after , thought that too much also . And at another time , when the Lord had closed him into his hands , finding him asleepe in the Fort , in stead of taking away his life , as Abishai counselled him , hee tooke away his Speare , and in stead of taking away his blood from his heart , he takes a pot of water from his head . That this kinde of revenge for a man to finde his enemy at an advantage , and let him depart free , is generous and noble , beyond the capacity of an ordinary man ; you may heare Saul himselfe confesse , 1 Sam. 24. 17. to 23. Againe , when the King of Syria sent a mighty Host to take Elisha , and the Lord had smote them all with blindnesse , and shut them into Samaria , what doth the Prophet ? Slay them ? no. Indeed the King of Israel would saine have had it so , his fingers itcht to be doing : but Elisha commanded bread and water to bee set before them , that they might eate and drinke , and goe to their Master , 2 King. 6. 22. So a Christian truely generous , will omit no opportunity of doing good , nor doe evill , though hee have opportunity : for to may , and will not , is the Christians lawde . Which yet is not all , for besides that it is the most generous , noble , valiant , wise , divine , and Christian-like revenge , to passe by , and forgive injuries : our Saviour Christ , in whom is the fountaine of all wisedome , and knowledge , as all the sences are in the head , Zach. 4. 12. alowes none for magnanimous , but such as together with forgiving , Blesse those that curse them , and doe good to such as hurt them , Math. 5. 44. which is true generosity indeed . But how contrary is the opinion of the World , to the judgement of God , and the wisest of men concerning vallour : for should the greatest , and gravest Bishop in the Land , Preach this ; our impatient Gallants would not beleeve ; but that it consists in a brave revenge , and that an humble patience is an argument of basenesse , and that every wrong , or disgracefull word , is quarrell just enough to shed blood : and least there should want offences , or they give place ●nto wroth as the Apostle adviseth , Rom. 12. 19 they will strive for the way , or contend for the wall , even to the death : which proves them to be as wise as a wall , for they come short of the wisedome of Beasts : Pliny tells of two Goates , ( Mutianus being an eye-witnesse ) which meeting on a straight , and narrow Bridge , that the one could not passe by the other , nor turne aside to returne back againe : neither made his way by overturning the other , but the one lay downe , that the other might goe over him . I pray God their too much turning to the right hand before man , cause them not to bee set at Christs left hand , with those Goates which are destined to everlasting fire . But certainly , if they amend not their course , God shall condemne them for invading his office ; for vengeance is his , and that they call courage , he shall judge outrage . Woe is me , into what unhappy times are we falne , and how hath the devill blinded and bewitcht our Gallants ; that the wretchedst , and basest cowardise , should ruffle it out in the garbe of valour : while the truly valiant passe for , and are reputed cowards . And how great is the corruption of mans heart , which is not ashamed of things shamefull ; and yet ashamed of things , wherein they ought to glory . Is this courage , to kill one another for the wall , as though either of their honours were of more worth then both their soules . Yea , suppose they overcome , is not this power of theirs the greatest infirmity ; for whether they thus dye , or kill , they have committed murther ; if they kill , they have murthered another ; if they die , they have murthered themselves : Surviving , there is the plague of conscience ; dying , there is the plague of torments : if they both scape , yet it is homeside , that they meant to kill . O that they would take notice of this , and lay it to heart . But what 's the reason of this their mistake ; what makes them judge Job a foole , and count David a coward , for their humble patience : this is the difference ; there was the faith , and patience of the Saints ; here is the infidelity , and impatience of sinners , whom the Devill hath bewitcht , to glory in their shame ; or in plaine English , a reprobate judgement is the onely cause ; for with them , every vertue is counted a vice , and every vice a vertue ; as their owne words witnesse : in nicknaming each vice and grace with opposite titles . But as when it was objected to a Martyr , that his Christ was but a Carpenters sonne ; hee answered , yea , but such a Carpenter as built Heaven and Earth : so we grant wee are cowards , as they tearme us ; but such cowards as are able to prevaile with God , Gen. 32. 26. 28. Exod. 32. 10. And overcome the World , the Flesh , and the Devill , 1 John 5. 4. Galat. 5. 24. 1 John 2. 14. which is as much Valour and Victory as we care for . CHAP. XIX That suffering is the onely may to prevent suffering . 3. BEcause suffering is the onely way to prevent suffering : Revenge being one of those remedies , which , not seldome proves more grievous than the disease it selfe ? When once Zantippe , the wife of Socrates , in the open street pluckt his cloake from his backe ; and some of his acquaintance counselled him to strike her : he answers , you say well ; that while we are brawling and sighting together , every one of you may clap us on the backe and cry , hoe , well said , to it Socrates : yea , well done Zantippe , the wisest of the twaine . When Aristippus was asked by one in dirision , where the great high friendship was become , that formerly had bin between him and Estines ? he answers , It is a sleepe , but I will goe and awaken it ; and did so , least their enemies should make it a matter of rejoycing . When Philip of Macedon was told that the Grecians spake evill words of him , notwithstanding he did them much good , and was withall counselled to chastise them ; hee answers , Your counsell is not good ; for if they now speake evill of us , having done them good onely ; what would they then , if wee should doe them any harme ? And at another time , being counselled either to banish or put to death one who had slandered him ; hee would doe neither of both , saying , It was not a sufficient cause to condemne him ; and for banishing , it was better not to let him stirre out of Macedonia , where all men knew that he lyed ; then to send him among strangers , who not knowing him , might admit his slanders for truth : better he speak where we are both knowne , then where we are both unknowne . And this made Chrysippus , when one complained to him , that his friend had reproached him privately : answer , Ah , but chide him not , for then he will doe as much in publike . Neglect will sooner kill an injury , than Revenge . These tongue-squibs or crackers of the braine will die alone , if we revive them not : the best way to have them forgotten by others , is first to forget them our selves . Yea , to contemne an enemy , is better than either to feare him , or answer him . When the Passenger gallops by , as if his fear made him speedy , the Cur followes him with open mouth and swiftnesse ; let him turne to the brawling Cur , and he will be more fierce ; but let him ride by in a confident neglect , and the Dog will never stir at him , or at least will soone give over and be quiet . To vex other men , is but to prompt them how they should againe vex us . Two earthen pots , floating on the water , with this Inscription , if we knock , we crack : was long agoe made the Emblem of England , and the Low-Countreys . When two friends fall out , if one be not the wiser , they turne love into anger and passion , passion into evill words , words into blowes ; and when they are fighting , a third adversary hath a faire advantage to insult over them both . As have you not somtimes seen two neighbours , like two Cocks of the Game peck out one anothers eyes , to make the Lawyers sport ; it may be kill them : As while Judah was hot against Israel , and Israel hot against Judah , the King of Syria smote them both ; at least Sathan that common and Arch enemy will have us at advantage . For as man delighteth when two Dogs , or two Cocks are a fighting , to encourage and prick them forward to the combate . Even so doth Sathan deale with us ; controversies , like a paire of Cudgels , are throwne in by the Devill , and taken up by male-contents , who baste one another while he stands by and laughs . And wee cannot please the Devill better : for as the Master of the Pit oft sets two Cocks to fight together , unto the death of them both ; and then after mutuall conquest , suppeth perchance with the sighters bodies : Even so , saith Gregory doth the Devill deale with men . Hee is an enemy that watcheth his time , and while we wound one another , he wounds and wins all our sou●es . Thus , like the Frog and the Mouse in the Fable , while men fight eagerly for a toy , the Kite comes ; that Prince and chiefe Fowle , that ruleth in the Aire , and snatcheth away both these great warriors ; or like two Emmets in the Mole-bill of this earth , we sight for the mastery ; in meane while comes the Robin-red-breast and pickes both up , and so devoures them . But on the other side , by gentlenesse wee may as much pleasure our selves . It is said of Aristides , when he perceived the open scandall which was like to arise , by reason of the contention sprung up between him and Themistocles , that hee besought him mildly after this manner : Sir , wee both are no meane men in this Common-wealth ; our dissention will prove no small offence unto others , nor disparagement to our selves ; wherefore good Themistocles , let us be at one againe ; and if wee will needs strive , let us strive who shall excell other in vertue and love . And we reade of Euclides , that when his Brother ( in a variance betweene them ) said , I would I might dye if I be not revenged of thee ; hee answered againe , nay let me dye for it , if I perswade thee not otherwise before I have done : by which one word hee presently so wonne his brothers heart , that he changed his minde , and they parted friends . And this was Davids way of overcomming , 1 Sam. 24. Hee whose Harpe had wont to quiet Sauls frenzie , now by his kindnesse doth calme his fury , so that now he sheds teares instead of bloud : here was a victory gotten , and no blow stricken . The King of Israel set bread and water before the hoast of the King of Syria , when he might have slaine them , 2 Kings 6. 23. What did he lose by it , or had he cause to repent himselfe ? No : hee did thereby so prevent succeeding quarrels , that as the Text saith , The bands of Aram came no more into the Land of Israel ; so every wise Christian will doe good to them that doe hurt to him ; yea , blesse and pray for them that curse him , as our Saviour adviseth : neither is hee a foole in it , for if grace comes , ( and nothing will procure it sooner than prayers and good examples ) though before they were evill enemies ; now they shall neither be evill , nor enemies . It was a witty answer of Socrates , who replyed , when one askt him , why he tooke such a mans bitter rayling so patiently ; It is enough for one to bee angry at a time . For if a wise man contend with a foolish man , saith Salomon , whether he bee angry , or laugh , there is no rest , Prov. 29. 9. Whereas gentle speech appeaseth wrath , and patience bridleth the secret pratlings of mockers , and blunteth the point of their reproach . Had not Gideon , Judg. 8. learned to speake faire aswell as to smite , he had found worke enough from the swords of Josephs sonnes . but his good words are as victorious as his sword ; his pacification of friends , better then his execution of enemies , Vers. 2. 3. As it is not good to slatter , or lye ; no more is it in some cases to speake the truth : we know the Asse , and the Hownd in the Fable , were both kild by the Lyon : the one for his flattery in commending the sweetnesse of his breath , the other for his plaine dealing ; when he affirmed , it had an ill savour : whereas the Fox by pretending he could not smell , by reason of a cold he had got , saved his life . Rage is not ingendred , but by the concurrence of cholers , which are easily produced one of another ; and borne at an instant . When the stone and the steele meets , the issue ingendred from thence , is fire : whereas the Sword of anger being struck upon the soft pillow of a milde spirit , is broken . The shot of the Cannon hurts not Wooll , and such like yeelding things ; but that which is hard , stubborne and resisting . Hee is fuller of passion than reason , that will flame at every vaine tongues puffe . A man that studies revenge , keepes his owne wounds greene and open , which otherwise would beale and doe w●ll . Anger to the soule , is like a coale on the flesh , or garment ; cast it off suddenly it doth little harme , but let it lye , it frets deepe . Wherefore saith one , their malice shall sooner cease than my unchanged patience . A small injury shall goe as it comes ; a great injury may dine or sup with me , but none at all shall lodge with me ; for why should I vexe my selfe , because another hath vexed mee ? That were to imitate the foole that would not come out of the Pownd , saying , they had put him in by Law , and he would come out againe by Law : or Ahab , who because hee could not have his will on Naboth , would be revenged on himselfe . As the mad man teares his owne haire , because hee cannot come at his enemies : or little children , who one while forbeare their meat , if you anger them ; another time , if you chance to take away but one of their Gugawes , amongst many other toyes which they play withall , will throw away the rest , and then fall a puling and crying out-right . Or the Hedghog , which having laden himselfe with Nuts , and fruites , if but the least Filberd chance to fall off , as he is going to disburden them in his store-house , will ●ling downe all the rest , in a peevish humour , and beat the ground for anger ; as Pliny writes . Or Dogs , which set upon the stone that hath hurt them with such irefull teeth , that they hurt themselves more than the thrower hurt them ; and feele greater smart from themselves , than from their enemy : which makes Archelaus say , it is a great evill , not to be able to suffer evill . And a worthy Divine of ours , I will rather suffer a thousand wrongs than offer one ; I will suffer an hundred rather than returne one ; I will suffer many ere I will complaine of one ; and indeavour to right it by contending : for , saith he , I have ever found , that to strive with my superiour , is furious ; with my equals , doubtfull ; with my inferiour , for did and base ; with any , full of unquietnesse . Satyrus , knowing himselfe cholerick , and in that whirty of minde apt to transgresse , when he but suspected ill language from any , he would stop his eares with wax ; lest the sense of it should cause his fierce blood to seeth in his distempered skin . And good reason ; if not for wisedomes sake , yet for a mans owne bodily healths sake : for the Emperour Nerva by passionate anger got a Feaver that kild him . And the Emperour Valentinianus dyed by an eruption of blood through anger . And Vincest●us King of Bohemia , in his rage of choler against his Cup-bearer fell into a palsie that killed him . Againe , Caesar , although he could moderate his passions having in that civill garboyle intercepted a Packet of Letters written to Pompey , from his Favourites , brake them not open but burnt them immediately . And Pompey committed those Letters to the fire before he read them , wherein he expected to finde the cause of his griefe . Both upon wise and mature ground , that they might not play booty against themselves in furthering an enemies spite . And certainely if wee well consider it , wee shall meet with vexations enough that we cannot avoide if we would never so faine . We need not ( like Cercion in Swidas ) wrestle , or ( with foolish Pannu● ) goe to law with every man wee meet . And yet some ( as if they did delight to vex their owne soules like the Ethiopians , who as Diodorus relates lame themselves , if their King be lame ) will bee very inquisitive to know what such an one said of them in private : but had they as much wit as jealousie , they would argue thus with themselves ; small injuries I would either not know , or not minde , or knowing them I would not know the Author ; for by this I may mend my selfe and never malice the person . I might goe on and shew you that Greece and Asia wore set on fire for an Apple . That not a few have suffered a sword in their bowels , because they would not suffer the lye in their throats . As how few of these Salamanders who are never well , but when they are in the fire of contention , are long lived ? The Raven , the Elephant , and the Hart , which have no gall . ( Patient Christians ) one of them outlive many of the other . And lastly , I might shew that if wee suffer not here with patience , we shall suffer hereafter with griefe ; for the wages of anger is judgement , even the judgement of hell fire , Math. 5. 22. But two and twenty yards is enough for a peece . CHAP. XX. That they beare injuries patiently , because their sinnes have deserved it , and a farre greater affliction . 4. HE suffers his enemies reproaches and persecutions patiently , because his sins have deserved it , and a farre greater affliction , David felt the spight of his enemies , but he acknowledgeth his sinne to be the cause , 2 Sam. 16. 11. and God the Author , Psalm . 39. 8. From which consideration hee drawes this inference , I should have beene dumb , and not have opened my mouth , because thou didst it , Vers. 9. and so goeth on ; remove thy stroake from me , for I am consumed by the blow of thine hand , Vers. 10. Whatsoever is the weapon , it is thy blow . Whence it hath always beene the manner of Gods people to looke up from the stone to the hand which threw it ; and from the effect to the cause . What saith Joseph to his envious brethren that sold him into Aegypt ; ye sent not me hither , but God , Gen. 45. 8. And Job being robbed by the Sabeans , they being set on by Satan , doth not say , the Devill tooke away , or the Sabeans tooke away , but the Lord hath taken away , Job 1. 21. And David speaking of his sonne Absaloms treason , I was dumbe and said nothing ; why ? because it was thy doing , Psalm . 39. 9. And what thinke you was the reason our Saviour Christ held his peace and answered nothing , as the Text saith , but suffered his enemies , The Chiefe Priest , Scribes , and Pharisees , and Pilate , to revile him , and crucifie him ; but to approve the equity and justice of God the Author thereof ? for although it were blasphemy to say hee was a sinner , yet taking upon him the sinnes of the whole World , he knew those sinnes had deserved as much , and therefore he is silent , Matth. 26. 62 , 63. It is true , other reasons are given ; as that hee answered nothing , because it was now his time to suffer , not to doe ; his worke was now to be crucified , and not to be dignified ; or as another , hee spake not a word to Herod , because Herod had taken away his voice in beheading John Baptist ; but this without doubt was the maine reason . Even in like manner it is with the truely gracious ; they being wronged doe not suffer rage to transport them as it doth beasts , to set upon the stone or weapon that hath hurt them , like little Children , who if they fall will have the ground beaten : their false griefe is satisfied with fained revenge . But they looke higher , even to God that occasioned it . Or if they be angry , they turne their malice from the person which punisheth them , to the sinne by which and for which he came to have leave and power to punish them ; and to themselves for committing such sins . The cause of their suffering doth more vex them , than the things which they suffer : and they grieve more for the displeasure of God , than for the strips of his displeasure . It is not the punishment , but the cause of it makes them sorrowfull : And indeed , to speake home to every mans conscience , why are we patient or impatient ; it is worth the noting when sinne lyes light , then reproaches and contempt lye heavy ; whereas if we truely feele the weight of sinne all indignities will be as nothing . Or thirdly , in case they doe returne an answer , it is after the manner of Epictetus , who would not deny the sinnes his enemy taxed him with ; but reproves his ignorance rather , in that being unacquainted with the infinity of his crimes ; he layes only two or three to his charge ; whereas indeed he was guilty of a Million : or according to Philip of Macedon his example , who would not punish Nicanor , although he openly spake evill of him ; saying , when he heard thereof , I suppose Nicanor is a good man , it were better to search whether the fault be in us or no : so no sooner shall an holy mans enemy accuse him of hypocrisie , pride , passion , covetousnesse , &c. but he will goe to God , and accuse himselfe , and complaine , I am so indeed ; yea , with Paul , I am the chiefe of all sinners , I am more vile than his tearmes can make me , and I much marvell my punishment is no greater than to heare a few ill and bitter words . And indeed one would thinke whatsoever is not paine nor sufferance , or admit it be paine and sufferance , so long as it is not a curse , but a crosse , may well be borne without grumbling . What said that Gentleman in Athens to his friends , when Ashuerus came and tooke away halfe his Plate , as he was at dinner with them , they admiring that he was not a whit moved thereat ? I thank God , quoth hee , that his Highnesse hath left me any thing . Yea , suppose we lose all we have , our goods are furthest off us , and if but in these we smart , we must confesse to find favour . Or admit they hurt our bodyes , or kill us , which they may soone doe if God but give leave ; for our life ( even the best of us ) is but like a bubble , which Boyes blow up in the ayre , and presently againe blow into meere ayre . Caesar goes an Emperour to the Senate , is brought a Corps home againe . What ever I say befals us , this would be our meditation ; he that afflicted me for a time , could have hold me longer ; he that touched me in part , could have stricken mee in whole : he that layd this upon my body , hath power to lay a greater Rod both upon my body and soule , without doing me the least wrong . That all crosses , and curses , temporall , spirituall , and eternall , even from the paines of the damned , to the very Itch as Moses sets downe , Deut. 28. 27. are deserved , and come not upon us against equity , ( equity I say in respect of God , not in respect of men , they come from a just Author , though from an unjust instrument . ) And that Sinne is the ground of all our griefes , the source of all our sufferings , wickednesse the roote of our wretchednesse , that we are disciplind is from our defects , is a truth undenyable , appeares plainely : for first God affirmes it , Deut. 28. Isay 57. 17. Hosea 13. 9. Jer. 30. 15. & 4 , 18. Secondly , his servants confirme it , 1 Chron. 21. 17. Isay 64. 5. Dan. 9. 7 , 8. &c. Lam. 1. 5. 8. & 3. 39. &c. Ezra . 9. 13. Luke 23. 41. Thirdly , good reason makes for it ; sinfull men smite not their dogs , much lesse their children without a cause , and shall we think the just God will smite without just cause : his Judgements ( saith a Father ) are sometimes secret , alwayes just . No misery had ever afflicted us , if sinne had not first infected us . What 's the reason we all dye , it could not be in justice if wee had not all sinned : and so of all other evills , even sicknesse originally proceeds from sinne , and all weaknesse from wickednesse : one man languisheth of a Consumption , another labours of a Feaver , a third is rackt with the Gowt , a fourth swolne with the Dropsie , a fift hath his soule let out with a sword ; every one hath a severall way to bring him to the common end , death : but sinne is the universall disease , Death passed upon all , for all have sinned , Rom. 5. 12. James 3. 2. Yea , as we brought a world of sinne , into the world with us ; so since , ●ach man hath broken every one of Gods ten Lawes , ten thousand times , and ten thousand wayes : which is farre from a privative holinesse , in reforming that which is evill ; and a positive holinesse in performing that which is good , Ephes. 4. 22 , 23. and every sinne helpes : for as originall sinne is the originall cause of death , so actuall sinnes hasten it . But to conclude in generall , that sinne is the cause we suffer , is not sufficient ; for commonly no judgement comes from God , but some particular provocation of man went before it : the hand of Divine Justice seldome makes us smart , without some eminent cause fore-going : therefore David seeing a famine in the Land , inquires for the particular provoking sin , 2 Sam. 21. 1. so when we suffer , our question should be what have wee done : yea , what have wee done in the same kinde ; for oftentimes wee may reade our sinne in our punishment , as it fared with Adonibezeck , Judg. 1. 7. and many other mentioned in Scripture . Sodome was burnt with fire unnaturall , as they burned with lust unnaturall . Absaloms chiefe pride lay in his haire , and that became his halter . Salomon dividing Gods Kingdome , had his owne Kingdome devided . David hath slaine Uriah with the sword , therefore the sword shall not depart from his house . Dives would not give Lazarus a crum , Lazarus shall not bring Dives a drop . Judas was the instrument of his Masters death , he shall be the instrument of his owne death . Proud Bajazet vowes to imprison Tamberlaine in an Iron Cage , and carry him about the world in triumph : But Tamberlaine having conquered that bragging Turke , carried , and carted him through all Asia : to be scorned of his owne people . For instance , is any one censured , reviled , and persecuted of lewde men , for being religious ; let him reflect upon his life past , and happily their revilings , and persecutions , will bring to his remembrance , that he himselfe before his conversion , hath likewise censured , reviled , or persecuted others . It may be his naturall , spirituall or politicall parents , in some kinde or other : as who can plead innocency herein ? And he that is not humbled for his sinne , is not yet justified from his sinne . Yea , so often as thou remembrest thy sinnes without griefe , so often thou repeatest those sinnes by not grieving . Dion of Syracuse being banished , came to Theodorus Court a suppliant , where not presently admitted , he turned to his companion with these words : I remember I did the like when I was in the like dignity : He called his deeds past to a new reckoning . So , when thou receivest an injury , remember what injuries thou hast offered : look not to be exempt from the same wrongs which thou hast done ; for he that doth wrong , may well receive it : we may well suffer patiently , when we know wee suffer justly . To looke for good , and to doe bad , is against the Law of Retaliation . Or secondly , is any one wronged in his good name , without giving the least cause of scandall , either at present , or heretofore , which troubles him above measure : let him neverthelesse reflect upon himselfe , and perhaps he shall finde the cause lie lurking in his owne bosome : as thus it may be , thou hast not defamed thy neighbour ; but hast thou not delighted to heare others speake evill of him ? hast thou beene tender of his reputation , and as much as thou couldest , vindicated his good name . Or thirdly , doth not a proud heart make thee over apprehensive of the wrong ; does not the injury seeme great to thee , because thou seemest great to thy selfe : if so , be but little and lowly in thine owne eyes , and the wrong will seeme lesse : for no man can sweetlier put up disgraces from others , than hee who hath first learned to despise himselfe . Yea , this Straw diadem hurts none , but the proud , and impatient : for suppose thou findest here but hard fare , and as ill drest ; a poore , hungry , humble soule will downe with all well enough . Or fourthly , hath not selfe-conceitednes broken thy credit ; probably if thou wouldest thinke worse of thy selfe , thou shouldest be better thought of : But commonly all is well while we are well esteemed ; yea , with many , their reputation is more cared for , than their God. Neither would he be censured for sinne , that fears not to be damned for it . If this hath beene thy case , hence-forward let it trouble thee more to d● a fault , then to heare of it ; and when thou art evill spoken of by another , call thy selfe to account before him : it may be thou deservest i● ; be more sorry that it is true , then that it is knowne . Or lastly , admit men charge thee wrongfully , and thou canst not finde out thy sin by thy punishment ; yet know , that what thou sufferest is most just in respect of God , who is the Author ; and who does not alwayes punish sinne in kinde : As for example , how many Murthers have beene punished in a mutenous word : the tongue in some rash language , hath scourged the iniquity of the hand . One hath done many robberies , scap't many searches , at last when all hath beene forgotten , he hath beene hanged for accessary to a Theft , he never knew . Suspected felony , hath often paid the price of an unknowne R●pe . And they that have gone away with unnaturall filthinesse , have yet clipt off their dayes with their owne coyne : so that still Gods Judgements are just ; even when m●ns may be unjust ; which in all cases would be acknowledged , as the godly ever doe . Mauricius that good Emperour , when hee , his wife , and his five sonnes were taken , his wife and sonnes put to death , and himselfe waiting for the like fatall stroke , could conclude thus ; Just art thou , O Lord , in all thy wayes , and holy in all thy workes , as it is in the Psalmes . And a Martyr , when hee was burning at a stake ; Welcome flames , my sinne hath deserved more than here I can be able to suffer . And certainly they are angry with Heaven for justice , that are angry with them for injustice . Wherefore if thou hast beene heretofore so simple as to returne like for like , hence-forward lay thy hand upon thy mouth , and say with Job , Once have I spoken , but I will answer no more ; yea , twice , but I will proceed no further , Job 40. 4. 5. I will not so much consider how unjust man is that gives the wrong , as how just God is that guideth it . And this would be our meditation in all other cases ; namely , to thinke whose h●ud strikes , whether by a Plurisie , or a Feaver , or a Sword , or what ever the Instrument be ; and to conclude , the blow is Gods , whatsoever , or whomsoever is used as the weapon : yea , it comes not without our desert , for God is just ; nor shall be without our profit , for God is mercifull . And he that doth not argue thus , comes short of the very Heathen . For Socrates could tell the Athenians , when they condemned him to dye , that they could doe nothing but what the gods permitted , and nature had before ordained . And in common reason , can a Clock goe without a weight to move it , or a Keeper to set it ? no. Now this being premised , namely , that wee endure nothing from our enemies ; but that we have justly deserved from God. Yea , that we are more beholding to our greatest enemies touching the knowledge of our selves , than the best friend we have ; how should we not with David , refuse to revenge our selves , in case any wicked Shimei rayle , curse , or cast stones at us , have we never so much power and opportunity to do it ? Yea , admit some Abishai would doe it for us , how should we not say , let him alone , suffer him to curse , for the Lord hath bidden him , 2 Sam. 16. 11. Againe secondly , if wee make this use of our sufferings , what more pretious than the reproaches of an enemy ? for thereby we shall sooner and more plainly heare of our faults , than by a friend ; although neither in a good manner , nor to a good end . Wee have great need ( quoth Diogenes ) of faithfull friends , or sharpe enemies : Every one hath use of a Monitor , but friends in this kind are so rare , that no wise man would willingly forgoe his enem● at any rate . Wherefore sait● one , he shall be no friend to me , that is a friend to my faults ; and I am no friend to my selfe , if I thinke him my enemy that tells me of them . CHAP. XXI . They are patient because their sufferings are counterpoysed and made sweet with more than answerable blessings . 5. HE beareth the crosse patiently , because it is counterpoysed and made sweet with more than answerable blessings . Satan and the world may take many things from us , as they did from Job , viz. health , wealth , outward peace , friends , liberty , credit , &c. but they can never take God from us , who gives all : and at the same time supplyes the want of these , with comforts farre surpassing , and transcending them . And therefore in the midst of misery we say with Joh , blessed be the name of the Lord. Quest. But with what comforts doth the Lord supply our losses . Answer . The assurance of the pardon of sinne alone , is able to clear all stormes of the minde : it teacheth misery , as sicknesse , poverty , famine , imprisonment , infamy , &c. to laugh : not by reason of some imaginary ●picycles , but by naturall and palpable reasons . Yea , let death happen , it matters not : When a Malefactor hath s●ed out his pardon , let the Assizes come when they will , the sooner the better . But to this is added , the peace of conscience , the marrow of all comforts , otherwise called the peace of God , which passeth all understanding , and surpasseth all commending : and never did man finde pleasure upon earth , like the sweet testimony of an appeased conscience , reconciled unto God , clensed by the bloud of the Lambe , and quieted by the presence of the Holy Ghost . Yea , hadst thou ( who most dotest upon the world ) but these comforts , thou wouldest not change them for all that Satan once offered to our Saviour ; and is now accepted by many . O good life , ( saith an Ancient Father ) what a Joy art thou in time of distresse : And another , Sweet is the felicity of that man , whose workes are just , and whose desires are innocent : though hee be in Phaleris Bull. For these are priviledges which make Paul happier in his chaine of Iron , than Agrippa in his chaine of Gold ; and Peter more merry under stripes , then Caiphas upon the Judgement-seat ; and Steven the like : For though hee was under his persecutors for outward condition , yet he was farre above them for inward consolation . Neither had wealthy Cressus so much riches in his coffers , as poore Job had in his conscience . Yea , how can he be miserable that hath Christ , and all his merits made sure to him ; that hath his name written in Heaven , yea , that is already in Heaven : for where our desires are , there our selves are . And the heavenly minded live not so much where they live , as where they love ; that is to say , in Christ : surely his soule must bee brim full of brave thoughts , that is able to refresh himselfe with this Meditation ; God is my Father , the Church my Mother , Christ the Judge my elder Brother , and Advocate ; the Holy Ghost my Comforter ; the Angels mine attendance ; all the Creatures mine for use ; the stock of the Churches Prayers mine for benefit ; the world mine Inne ; Heaven my home ; God is alwayes with mee , before mee , within mee , overseeing me ; I talke with him in Prayer , he with me in his word ; &c. Sure if these be the accustomed meales of a good soule , it cannot chuse but keep naturall heat from decaying ; and make it happy . But behold yet a greater priviledge ; These comforts doe not onely support and refresh us , and so supply our losses in common calamities : but even in the midst of ●ortures and torments , which otherwise were intollerable : The naturall mans stomack cannot ( of all enemies ) indure hunger ; yea a prison , where hee must alwayes lie under hatches , makes him all amort : but worthy Hawkes could clap his hands for joy in the midst of the flames : and another that I reade of say , my good friends , I now finde it true indeed , he that leaveth all to follow Christ , shall have in this world centuplum , a hundred fold more ; I have it in that centuplum , peace of conscience with me at parting . And Anaxarchus being laid along in a Trough of stone , and smitten with Iron sledges by the appointment of Nicocreon , the Tyrant of Cyprus , ceased not to cry out , strike , smite , and beate ; it is not Anaxarchus , but his vayle you martyr so . And a childe in Josephus , being all rent to death with biting snippers at the commandment of Antiochus , could cry with a loud , assured , and undaunted voyce ; Tyrant , thou los●st time , loe I am still at mine ease , what is that smarting paine ; where are those torments , which whilome thou didst so threaten me withall ? my constancy more troubles thee , than thy cruelty me . And how many more of those Martyrs in Queene Maryes Raigne , were even ravished , before they could be permitted to dye : so great , and so passing all expressing , is the peace and comfort of a good conscience . Now as the Pri●sts of Mercury when they eate their sigges , and honey , cryed out , O how sweet is Truth : so if the worst of a Beleevers life in this world be so sweet , how sweet shall his life be in Heaven : but I le hold you no longer in this . A man that hath his sinnes pardoned , is never compleatly miserable , till conscience againe turnes his enemy : whereas on the contrary ; take the most happy worldling that ever was , if hee have not his sinnes pardoned ; he is compleatly wretched , ( though he sees it not ) suppose him Emperour of the whole world ; as Adam , when he was in Paradise , and Lord of all , what did it avayle him so long as hee had a tormenter within , a selfe-condemning conscience : which told him that God was his enemy , and knew no other then that hell should be his everlasting portion : certainly this like a dampe , could not chuse but put out all the lights of his pleasure ; so that Paradise it selfe was not Paradise to him , which is the case of all wicked men , be they never so great , never so seemingly happy . True , wicked men thinke the godly lesse merry , and more miserable than themselves : yea some , that mirth and mischiefe are onely sworne brothers ; but this is a foundation lesse opinion . For first , no man is miserable , because another so thinkes him . Secondly , Gods word teacheth , and a good conscience findeth , that no man can be so joyfull as the faithfull . Indeed carnall men laugh more , but that laughter is onely the hypocrisie of mirth : they rejoyce in the face onely , and not in the heart , as the Apostle witnesseth ; 2 Cor. 5. 12. or as another hath it , Where O God there wants thy grace , Mirth is onely in the face . Yea , their owne consciences bare mee witnesse , as that Spanish Judge well considered : who when a murther was committed in a tumultuous crowde of people , bared all their bos●mes , and feeling upon their brest● , discovered the guilty Author by the panting of his heart ▪ And Tully who makes it an argument of Roscius Amerinus Innocency , that he killed not his Father : because hee so secu●ely slept . Yea , as in prophane joy , even in laughter the heart is sorrowfull ; so in godly sorrow , even in weeping the heart is light and cheerefull . The teares of those that pray , are sweeter than the joyes of the Theater , saith Saint Augustin : For our cheeks may runne downe with teares , and yet our mouthes sing forth prayses ; the face may be pale , yet the heart may be quiet ; and cheerefull : so Saint Paul as sorrowing , and yet alwayes rejoycing , 2 Cor. 6. 10. Neither can it be solid comfort , except it hath his issue from a good conscience . Indeed we therefore are not merry enough , because we are not Christians enough . Now if all our sufferings are thus counterpoysed , and exceeded with blessings , have we any cause to be angry and impatient . What saith Job ? Shall we receive good at the hands of God , and not evill ? Hee was content to eate the crust with the c 〈…〉 mme . Indeed his wife ( like the wicked ) would onely have faire weather ; all peac● and plenty , no touch of trouble : but it is not so with the godly , who have learnt better things . Who will not suffer a few stripes from a Father , by whom he receiveth so much good , even all that he hath ? Diogenes would have no nay , but Antisthenes must entertaine him his Scholler , insomuch that Aptisthenes to have him gone was fore'r to cudgell him , yet all would not doe : he stirres not , but takes the bl●wes very patiently ; saying , Vse mee how you will , so I may be your Scholler and heare your dayly discourses I care not . Much more may a Christian say unto God , Let me in joy the sweet fr●ition of thy presence , speake thou peace unto my conscience , and say unto my soule , I am thy salvation , and then afflict me how thou pleasest , I am content , yea , very willing to beare it : Yea , if we well consider the commodity it brings , wee shall rather wish for affliction , than be displeased when it comes , Col. 1. 24. For it even bringeth with it the company of God himselfe , I will bee with you in tribulation saith God to the disconsolate soule , Psal. 91. 15. When Sidrack , Mishack , and Abednego , were cast into the siery fornace , there was presently a fourth came to bear them company , and that was God himselfe , Dan. 3. 23 , to 27. And his presence makes any condition comfortable ; were a man even in Hell it selfe : yea , as when S. Paul was wrapt up to the third heaven , he was so ravished wi●h the joy ther●of , that he kn●w not whether he had his body about him or not , 2 Cor ▪ 12. 2. Whet●er in the body or out of the body I cannot tell , God knoweth . So Gods presence so ravisheth the soule , that while a man suffers the greatest paine , hee knowes not whether he be in paine or no. Yea , God is not on●ly 〈◊〉 then to comfort them in all their tribulations , 2 ●●r . 〈◊〉 . 〈◊〉 . but in them : for at the same ●ime when the Di●c●pl●● were persecuted , they are said to be filled with joy , and with the Holy Ghost , Acts 13. 52. And 〈◊〉 ●ur sufferings in Ch●ist doe abound , so our consolation also abound●th through Christ , 2 Cor. 〈◊〉 . 5 , And las●ly b● 〈◊〉 comsort us according to the dayes we are aff●ct●d , ●nd according to the yeares we have seene evill , Ps●l . 90 ▪ 15. So that a Christian gaines more by his ●o●●es , 〈◊〉 crosses , then the happyest worldling by ●ll 〈…〉 is 〈…〉 nities : as it was said of Demosthe●●s , tha●●ee got more by holding his peace , than o●●er Lawyers did by their pleading . And if so , our sufferings require patience with thankfulnesse , as it fared with Job . Ob. But what ever others find , thy sufferings are not thus counterpoysed and sweetned ? An. What 's the reason ; get but the light of grace to shine in thy heart , thy prison shall be an heaven , thy Keepers , Angels ; thy Chaines thy glory , and thy deliveran●e , Salvation : grow but heavenly minded , and thou shalt be able to extract gaine out of losse , peace out of trouble , strength out of infi mity , out of Teares , joy ; out of sinne , holinesse ; ●ut of persecution , profit ; out of affliction , comfort : For godlinesse in every sicknesse is a Physitian , in every contention an Advocate , in every doubt a Sch●oleman , in all heavinesse a Preacher , and a comforter unto whatsoever estate it comes , making the whole life as it were , a perpetuall h●l●luja● . Besides we looke for a Crowne of glory , even that most excellent , and eternall weight of glory , to succeed this wreath of Thornes : but if we are never tryed in the field , never set foot to runne the race of patience , how can wee looke for a Garland ? Ten repulses did the Israelites suffer before they could get out of Aegypt , and twice ten more before they could get possession of the promised Land of Canaan . And as many did David indure before he was invested in the promised Kingdome : many lets came before the Temple was re-edified . All men would come to Heaven , but they doe not like the way ; they like well of A●rahams bosome , but not of D●ves doore . But God seeth it fit for us to taste of that Cup of which his Sonne dranke so deepe , that we should feele a little what sinne is , and what his love was ; that we may learne patience in adversity , as well as thank●fulnesse in prosperity ; while one s●ale is not alwayes in depression , nor the other lifted ever high ; while none is so miserable , but hee shall heare of another that would change calamities with him . CHAP. XXII . That they are patient , because patience brings a reward with it . 6. BEcause patience in suffering brings a reward with it , in reason a man would forgive his enemy even for his owne sake , were there no other motive to perswade him : for to let passe many things of no small moment , as that if we forgive not , we can doe no part of Gods worship that is pleasing to him : for we cannot pray aright , 1 Tim. 2. 8. Wee cannot communicate in the Sacrament , but we make our selves guilty of Christs blood , 1 Cor. 11. 27. Mat. 5 , 24. Wee cannot be good hearers of the Word , James 1. 21. and that it maketh a man captive to Satan , Ephes. 4. 26 , 27 ▪ and many the like : If ye forgive men their trespasses ( saith our Saviour ) your heavenly Father will also forgive you ; but if you forgive not men their trespasses , neither will your heavenly Father forgive you your trespasses , Mat. 6. 14. 15. So he that will not be in charity shall never bee in Heaven : And why should I doe my selfe a shrewd turne , because another would . Yea , we desire pardon , as we give pardon , and we would be loath to have our owne lips condemne us . When wee pray to God to forgive us our trespasses , as wee also forgive them that trespasse against us , and doe not resolve to forgive our brethren ; wee doe in effect say , Lord condemne us , for we will be condemned : whereas he that doth good to his enemy , even in that act doth better to himselfe . It is a singular sacrifice to God , and well pleasing to him to doe good against evill , and to succour our very enemy in his necessity , But we may perchance heape coales of fire upon the others head , Rom. 12. 20 , though we must not doe it with an intent to make his reckoning more , but our reckoning lesse , Againe , Blessed is the man , saith Saint James , that indureth temptation ( viz. with patience ) for when he is tryed , he shall receive the Crowne of life , James 1. 12. And this made Moses not onely patient in his sufferings , but joyfull , esteeming the rebuke of Christ greater riches than all the treasures of Aegypt ▪ For saith the Text , he had respect unto the recompence of the reward , Heb. 11. 26. And well it might ; for whereas the highest degree of suffering is not worthy of the least and lowest degree of this glory , Rom. 8. 18. Saint Paul witnesseth , that our light affliction which is but for a moment ( if it be borne with patience ) causeth unto us a farre most excellent and eternall weight of glory ; while we looke not on the things that are seene , but on the things which are not seene , 2 Cor. 4. 17 , 18. Where note the incomparablenesse and infinite difference between the work and the wages , light affliction receiving a weight of glory , and momentany affliction● eternall glory ; answerable to the reward of the wicked , whose empty delights live and dye in a moment ; but their insufferable punishment is interminable and endlesse : their pleasure is short , their paine everlasting ; our paine is short , our joy eternall . What will not men undergoe , so their pay may be answerable ? The old experienced Souldier feares not the raine and stormes above him , nor the numbers falling before him , nor the troopes of enemies against him , nor the shot of thundring Ordnance about him , but lookes to the honourable reward promised him . When Philip asked Democritus , if hee did not feare to lose his head , hee answered , No : for ( quoth hee ) If I dye , the Athenians will give mee a life immortall ; meaning , he should be statuted in the treasury of eternall fame : if the immortallity ( as they thought ) of their names , was such a strong reason to perswade them to patience , and all kind of worthinesse ; what should the immortallity of the soule be to us ? Alas , vertue were a poore thing , if fame onely should be all the Garland that did crowne her : but the Christian knowes , that if every paine he suffers were a death , and every crosse an hell , he shall have amends enough . Why , said Ambrose on his death bed , we are happy in this , we serve a good Master , that will not suffer us to be losers . Which made the Martyrs such Lambes in suffering , that their persecutors were more weary with striking , than they with suffering . And many of them as willing to dye , as dine . No matter ( quoth one of them ) what I suffer on earth , so I may be crowned in Heaven . I care not , quoth another , what becommeth of this fraile Barke my flesh , so I have the passenger , my soule , safely conducted . And another . If at night thou grant me Lazarus boone , Let Dives dogs like all my sores at noone . And a valiant Souldier going about a Christian atchievement ; my comfort is , though I lose my life for Christs sake , yet I shall not lose my labour ; yea , I cannot endure enough to come to Heaven . Lastly , Ignatius going to his Martyrdome was so strongly ravished , with the Joyes of Heaven , that hee burst out into these words ; nay , come fire , come beasts , come breaking of all my bones , rackings of my body , come all the torments of the Devill together upon me ; come what can come in the whole earth , or in hell ; so I may enjoy Jesus Christ in the end . They were content to smart so they might gaine ; and it was not long , but light , which was exacted of them , in respect of what was expected by them , and promised to them , 2 Cor. 4. 17. Neither did they thinke that God is bound to reward them any way for their sufferings ; no , if he accepts me when I have given my body to bee burned ( saith the beleever ) I may account it a mercy . Thus hope refresheth a Christian , as much as misery depresseth him ; it makes him defie all that men●o ●o devils can doe , saying , take away my goods , my good name , my friends , my liberty , my life , and what else thou canst imagine : yet I am well enough , so long as thou canst not take away the reward of all , which is an hundred fold more even in this world , and in the world to come life everlasting , Mark. 10. 29 , 30 as when a Courtyer gave it out , that Queene Mary ( being displeased with the Citie ) threatned to divert both Terme and Parliament to Oxford ; an Alderman askt whither shee meant to turne the Channell of the Thames thither or no : if not , ( saith he ) by Gods grace wee shall doe well enough . For what are the things our enemies can take from us , in comparison of Christ , the Ocean of our comfort ; and Heaven the place of our rest : where is joy without heavinesse , or interruption ; peace without perturbation ; blessednesse without misery ; light , without darkenesse ; health , without sickenesse ; beauty , without blemish ; abundance , without want ; ease , without labour ; satiety , without loathing ; liberty , without restraint ; security , without feare ; glory , without ignominy ; knowledge , without ignorance ; eyes , without teares ; hearts , without sorrow ; soules , without sinne ; where shall be no evill present , or good absent : for we shall have what we can desire , and we shall desire nothing but what is good . In fine , that I may darkelyshaddow it out , sith the lively representation of it is meerely impossible ; this life everlasting , is the perfection of all good things : for fulnesse is the perfection of measure , and everlastingnes the perfection of time , and infinitenes the perfection of number , and immutability the perfection of state , and immensity the perfection of place , and immortality the perfection of life , and God the perfection of all ; who shall bee all in all to us : meate to our taste , beauty to our eyes , perfumes to our smell , musicke to our eares , and what shall I say more ; but as the Psalmist saith , Glorious things are spoken of thee thou Citie of God : but alas , such is mans parvitie , that he is as far from comprehending it , as his armes be from compassing it ; Heaven shall receive us , we cannot conceive Heaven . Doe you aske what Heaven is , saith one , when I meet you there I will tell you ; for could this care heare it , or this tongue utter it , or this heart conceive it ; it must needs follow , that they were translated already thither . Now if this be so , how acceptable should death be , when in dying we sleepe , and in sleeping we rest from all the travels of a toylesome life : to live in joy and rest for evermore . Let us then make that voluntary , which is necessary , and yeeld it to God as a gift , which wee stand bound to pay as a due debt : saith Chrysostome . Yea , how should we not with a great deale of comfort and security , passe through a Sea of troubles , that wee may come to that haven of eternall rest ? How , should we not cheere up one another , as the mother of Melitho did her sonne , when shee saw his legges broken , and his body bruised , being ready to yeeld up his spirit in Martyrdome : saying , O my sonne , hold on yet but a little , and behold Christ standeth by , ready to bring helpe to thee in thy torments , and a large reward for thy sufferings . Or as Jewell did his friends in banishment ; saying , This world will not last ever ? And indeed we doe but stay the tyde , as a fish left upon the sands . Ob. I but in the meane time my sufferings are intollerable , saith the fainting soule . Sol. It is no victory to conquer an easie and weake crosse ; these maine evills have crownes answerable to their difficulty , Rev. 7. 14. No low attempt a star-like glory brings ; but so long as the hardnesse of the victory shall increase the glory of the triumph , indure it patiently , cheerefully . 2. Secondly , as patience in suffering brings an eternall reward with it in Heaven , so it procureth a reward here also : suffer him to curse , saith David touching Sh●m●i , ( here was patience for a King to suffer his impotent subject , even in the heat of bloud and midst of warre to speake swords , and cast stones at his Soveraigne , and that with a purpose to increase the rebellion , and strengthen the adverse part ; ) but marke his reason : It may be the Lord will looke upon mine affliction , and do me good : Why ? even for his cursing this day , 2 Sam. 16. 12. And well might he expect it , for hee knew this was Gods manner of dealing : as when he turned Balaams curse into a blessing upon the children of Israel , Num. 23. And their malice who sold Joseph to his great advantage . Indeed these Shemeis and Balaams , whose hearts and tongues are so ready to curse and raile upon the people of God , are not seldome the very meanes to procure a contrary blessing unto them ; so that if there were no offence to God in it , nor hurt to themselves , we might wish and call for their contempt , cruelty , and curses , for so many curses , so many blessings . I could adde many examples to the former , as how the malice of Haman turned to the good of the Jewes : the malice of Achitophel to the good of David , when his counsell was turned by God into foolishnesse : the malice of the Pharisees to him that was borne blinde , when Christ , upon their casting him out of the Synagogue , admitted him into the Communion of Saints , John 9. 34. The malice of Herod to the Babes , whom he could never have pleasured so much with his kindenesse , as he did with his cruelty ; for where his impiety did abound , there Christs pittie did superabound ; translating them from their earthly mothers armes , in this valley of teares , unto their heavenly Fathers boso 〈…〉 e , in his Kingdome of glory . But more pertinent to the matter in hand is that of Aaron and Miriam to Moses , when they murmured against him , Numb . 12. where it is evident , that God had never so much magnified him to them , but for their envy . And that of the Arians to Paph●●ti●s , when they put out one of his eyes for withstanding their Heresie : whom Consta●tine the Emperour , even for that very cause , had in such reverence and estimation , that hee would often send for him to his Court , lovingly imbracing him , and greedily kissing the eye which had lost his owne sight , for maintaining that of the Catholike Doctrine : so that we cannot devise to pleasure Gods servants so much , as by despighting them . And thus you see how patient suffering is rewarded both here and hereafter ; that we lose what ever wee doe lose by our enemies , no otherwise then the husbandman loseth his seed : for whatever we part withall , is but as seed cast into the ground , which shall even in this life , according to our Saviours promise , returne unto us the increase of an hundred fold , and in the world to come , life everlasting , Marke 10. 29 , 30. But admit patience should neither be rewarded here , nor hereafter ; yet it is a sufficient reward to it selfe : for hope and patience are two soveraigne and universall remedies for all diseases . Patience is a counterpoyson or antipoyson for all griefe . It is like the Tree which Moses cast into the wate●s , Exod. 15. 25. for as that Tree made the waters sweet , so Patience sweetens affliction ; it is as Larde to the leane meate of adversity . It makes the poore beggar rich , teacheth the bondman in a narrow prison to enjoy all liberty , and society ; for the patient beleever , though he be alone , yet he never wants company ; though his diet be pe 〈…〉 y , his sawce is content : all his miseries cannot make him sicke : because they are disgested by patience . And indeed , it is not so much the greatnesse of their paine , as the smalnesse of their patience , that makes many miserable ; whence some have , and not unfitly resembled our fancies , to those multiplying glasses , made at Venice , which being put to the eye , make twenty men in Armes shew like a terrible Army . And every man is truely calamitous , that supposeth himselfe so ; as oftentimes we die in conceit , before we be truly sicke ; we give the battell lost , when as yet we see not the enemy . Now crosses are either ponderous or light , as the Disciples , or Scholers esteeme them : every man is so wretched , as he beleeveth himselfe to be . The taste of goods or evills doth greatly depend on the opinion we have of them , and contentation , like an old mans spectacles ; makes those characters easie and familiar , that otherwise would puzzle ▪ him shrewdly . Afflictions are as wee use them ; there is nothing grievous if the thoug●t make it not so : even paine it selfe ( saith the Philosopher ) is in our power , if not to be disanulled , yet at least to be diminished through patience : very Gally-slaves , setting light by their captivity , finde freedome in bondage . Patience is like a golden shield in the hand , to breake the stroke of every crosse , and save the heart though the body suffer . A sound spirit , saith Salomon , will beare his infirmity , Prov. 18. 14. Patience to the soule , is as the lid to the eye ; for as the lid being shut , when occasion requires , saves it exceedingly ; so patience intervening betweene the soule and that which it suffers , saves the heart whole , and cheeres the body againe . And therefore , if you marke it , when you can passe by an offence , and take it patiently and quietly , you have a kinde of peace and joy in your heart , as if you had gotten a victory , and the more your patience is , still the lesse your paine is ; for as a light burthen at the armes end weigheth heavier by much , than a burthen of treble weight , if it be borne on the shoulders which are made to beare ; so if a man set patience to beare his crosse , the weight is nothing to what it would be if that were wanting : In a word , Patience is so soveraigne a m 〈…〉 dicine , that it cures and overcomes all : it keeps the heart from envy , the hand from revenge , the tongue from contu 〈…〉 ely , the whole body from smart ; it overcomes our enemies without weapons : finally , it is such a vertue , that it makes calamities no calamities . But what needs all this , men commonly say in necessitated sufferings , what remedy but patience : therefore patience is a confessed remedy . Wherefore , saith one , being unable to direct events , I governe my selfe ; and if they apply not themselves to mee , I apply my selfe to them ; if I cannot fling what I would , yet I will somewhat mend it , by playing the cast as well as I can . O that all implacable persons who double their sufferings through long study of revenge , would learne this lesson , and beare what they must beare patiently : then would they finde that patience can no lesse mitigate evils , than impatience exasperates them . A profitable prescription indeed ( may some say ) but of an hard execution ! hard indeed to an impenitent sinner , that hath two burdens on his backe at once , ( viz. his affliction , and his sin , which addes weight to his affliction ) to carry them so easily , as he that hath but one ; namely his affliction . Yea , it is altogether impossible to flesh and bloud ; for our hearts are like the Isle Pathmos , in which nothing will grow , but on earth which is brought from other places . If the will be ours , the good will is Gods : Wherefore if thou art onely beholding to nature , and hast nought but what thou broughtest into the world with thee , well mayest thou envie at it , but thou canst never imitate it ; for to speake the truth , faith and patience are two miracles in a Christian. A Protestant Martyr being at the stake , in the midst of furious and outragious flames , cryed out , behold yee Papists , whom nothing will convince but Miracles ; here see one indeed , for in this fire I feele no more paine , than if I were in a bed of Downe ; yea it is to me like a bed of Roses : and Cassianus reporteth , that when a Martyr was tormented by the Infidels , and asked by way of reproach what miracle his CHRIST had done ; hee answered , hee hath done what you now behold ; inabled me so to beare your contumelies , and undergoe all these tortures so patiently , that I am not once moved ; and is not this a miracle worthy your taking notice of . Indeed , what have we by our second birth , which is not miraculous in comparison of our naturall condition ? It was no lesse than a miracle for Zacheus , a man both rich and covetous , to give halfe his goods to the the poore , and make restitution with the residue , and all this in his health . It was a great miracle , that Joseph in the armes of his Mistresse should not burne with lust . It is a great miracle for a man to forsake Houses and Lands , and all that hee hath ; yea , to hate Father and Mother , and Wife and Children , and his owne life to be Christs Disciple . It is a great miracle to rejoyce in tribulation , and smile death in the face . It is a great miracle , that of fierce and cruell Wolves , Beares , Lyons , we should bee transformed into meeke Lambes , and harmelesse Doves : and all this by the foolishnesse of preaching Christ crucified . Indeed they were no miracles , if Nature could produce the like effects : but she must not looke to stand in competition with grace . Saint Paul before his conversion , could doe as much as the proudest naturall man of you all ; his words are , If any other man thinketh that hee hath whereof he might trust in the flesh , much more I , Phil. 3. 4. Yet when he speaks of patience , and rejoycing in tribulation , hee sheweth , That it was because the love of God was shed abroad in his heart by the Holy Ghost , which was given unto him , Rom. 5. 5. of himselfe hee could doe nothing , though hee were able to doe all things through Christ which strengthned him , Phil. 4. 13. Hast thou then a desire after this invincible patience ? seek first to have the love of God shed abroad in thy heart by the Holy Ghost ; which love of God , is like that Rod of Mirtle , which ( as Pliny reports ) makes the traveller that carries it in his hand , never to be faint or weary . Wouldst thou have the love of God ? aske it of him by prayer ; who saith , if any of you lacke in this kinde , let him Aske of God that giveth to all men liberally , and upbraideth not , and it shall bee given him , James 1. 5. Wouldst thou pray that thou mayst be heard , Aske in faith and waver not , for he that wavereth is like a wave of the Sea , tost of the winde , and carried away , Vers. 6. Wouldst thou have faith ? bee diligent to heare the Word preached , for Faith comes by hearing , Rom. 10. 17. Unto him therefore that is able to doe exceeding abundantly above all that we can aske or thinke , I commend thee . CHAP. XXIII . Because our enemies are ignorant . 2. Reasons in regard of our enemies are three . 1 because They are ignorant . 2 because They are rather to be pitied , than maligned or reckoned of . 3 because Their expectation may not bee answered . 1. HE well considers the ignorance of his enemies , who being carnall , fleshly , unregenerate , cannot discerne the spirituall objects at which they are offended . Father forgive them ( saith our Saviour of his enemies ) for they know not what they doe , Luke 23. 34. Socrates being perswaded to revenge himselfe of a fellow that kicked him ; answered , if an Asse had kickt me , should I have set my wit to his , and kicke him againe ; or if a Mastife had bitten me , would you have me goe to Law with him ? And when it was told him another time , that such an one spake evill of him , he replyed ; alas the man hath not as yet learned to speak well , but I have learned to contemno what hee speakes . Diogenes being told that many despised him , answered ; It is the wise mans portion to suffer of fooles . Aristotle , being told that a simple fellow railed on him , was not once moved , but said , let him beate me also being absent , I care not ; wee may well suffer their words , while God doth deliver us out of their hands : for if we goe on in a silent constancy , say our eares be beaten , yet our hearts shall be free . And this heroicall resolution had Saint Paul , that chosen Vessell ; I passe very little to bee judged of you : ( meaning blind sensualists ) or of mans judgement , he that judgeth me is the Lord , 1 Cor. 4. 3 , 4. and indeed , an ounce of credit with God is more worth than a tallent of mens prayses . I regard not ( quoth Plato ) what every one saith , but what he saith , that seeth all things ; hee knew well enough that the fame which is derived from fooles and knaves , is infamy . Cato was much ashamed if at any time he had committed any thing dishonest ; but else , what was reproved by opinion onely , never troubled him : yea , when a foole struck him in the Bath ; and after , being sorry for it , cryed him mercy , he would not come so neare revenge , as to acknowledge he had beene wronged : Light injuries are made none by a not regarding . The ignorant multitude among the Jewes said , that Saint John had a Devill ; and that Christ was a Glutton , and a Wine bibber : But what saith hee by way of answer , wisedome is justified of her Children , Matth. 11. 18 , 19. Let none object the Scribes and Pharisees joyning with them , who were great Schollers : for no man knowes so much , but it is through ignorance that he doth so ill . Neither doth our Saviour enquire , what the Pharisees , or Priests reputed him ; but whom say men ( meaning those who minded his Doctrine ) that I the sonne of man am , Mat. 16. 13. But this point I have handled at large in another place ; therefore to avoid a coincidence of discourse , I passe it . If men shall hate and revile thee for thy goodnesse , it must needs ●ollow , that they are as foolish as they be ungodly : Now yee suffer fooles and Idiots to jest , and play upon you ; yea , you take pleasure in it , so should yee suffer these fooles gladly , because yee are wise , as the Apostle speaks : 2 Cor. 11. 19. And certainly if the whole world doe contemne a generous Christian , he will even contemne that contempt , and not thinke it worthy a roome in his very thoughts , that common receptacle or place of entertainment . Much more if a single person , none of the wisest , will he heare with patience , and say with Tacitus , you are able to curse , and I to contemne : Tu linguae ego aurium sum Dominus , you are master of your tongue , and I of mine eares . What saith one advisedly ? when we are provoked to fight with women , the best way is to runne away . And indeed , he that le ts loose his anger upon every occasion , is like him that lets goe his Hawke upon every bayte . True , our Gallants that have more heart than braine , and more pride than either , thinke they play the men , when they dare one another to fight : like boyes , who shall goe farthest into the durt ; or vie to see who can drop most oathes , whereof the deepest is a winning Card in this their game of glory . But what saith Salomon , if a wise man contend with a foolish man , whether hee be angry , or laugh ; there is no rest : Prov. 29. 9. Besides , we may apprehend it a wrong , when it is none , if wee take not heed : for those things passe many times for wrongs in our thoughts , which were never meant so by the heart of him that speaketh . Words doe sometimes fly from the tongue , that the heart did never hatch nor harbour ; wherefore , unlesse we have proofes that carry weight and conviction with them , let not our apprehension grow into a suspition of evill ; else while wee thinke to revenge an injury , we may begin one ; and after that , repent our misconceptions : And it is alwayes seene , that a good mans constructions are ever full of charity and favour ; either this wrong was not done , or not with intent of wrong ; or if that , upon misinformation ; or if none of these , rashnesse the fault , or ignorance shall serve for an excuse . And indeed , in things that may have a double sense : it is good to thinke the better was intended ; for so shall we both keep our friends , and quietnesse . CHAP. XXIV . Because they are rather to bee pittied than maligned , or reckoned of . 2. BEcause their adversaries are rather to be contemptuously pittied , than maligned or reckoned of ; and that whether wee regard their present , or future estate . Concerning the present ; If a man distracted ( and so are wicked men touching spirituall things ) do raile on us , we are more sorry for him , than for our selves : Yea , who will take in evill part the reproaches and revilings of a man in his feaver : or who will be angry with a dogge for barking . ( And such an one hath but the minde of a beast , in the forme of a man , ) let us then doe the like , in a case not unlike : and not resemble Ctesipho the wrastler , who would not put up a blow at the beeles of an Asse , but like an Asse kickt her againe . When Jullan in a mock asked Maris , Bishop of Chalcedon , why his Galilean god could not helpe him to his sight ; he replyed , I am contentedly blinde , that I may not see such a Tyrant as thou art . Anger alone , were it alone in them , is certainly a kinde of b●senesse and infirmity , as well appeares in the weakenesse of those Subjects in whom it raigneth , as Children , Women , Old folkes , Sicke folkes ; yea , a ●oare disease of the minde . Socrates bidding good speed to a dogged fellow ; who in requitall of his kinde salutation , returned him a base answer ; the rest of his Company rayling on the fellow , were reprehended by Socrates , in this manner : If any one ( quoth he ) should passe by us diseased in his body , or distracted in his minde , should we therefore he angry ? or had we not more cause to bee filled with joy and thankefulnesse , that wee our selves are in better case . What need we returne rayling for rayling ? All the harme that a common Slanderer can doe us with his foule mouth , is to shame himselfe . For his words are like dust , that men throw against the winde , which flyes backe into the throwers face , and makes him blinde : for as the blasphemer wounds himselfe , by wounding Christ : so the rayler shames himselfe , when he thinkes to shame another . Neither have they power to hurt us ; strong malice in a weake breast , is but like a heavy house , built upon slender crutches . True , they conceit of their slanders as the Pope of his censures , who if he put a Traytor into the Rubricke , he is presently a Saint in heaven ; if he curse , or excommunicate a Christian , he must needs be inroled in hell : but we know their words , meere Idols , which as the Apostle witnesseth , are nothing in the world ; and therefore trouble not thy selfe about them . What need had David to loade himselfe with an unnessary weapon ? one sword can serve both his enemy and him : Goliahs owne weapon shall serve to behead the Master : so this mans owne tongue shall serve to accuse himselfe , and acquit thee . Yea , as David had Goliah to beare his sword for him ; so thy very enemy shall carry for thee both sword and shield , even sufficient for defence , as well as for offence . Wherefore in these cases it hath beene usuall for Gods people , to behave themselves like dead Images , which though they be railed on , and reviled by their enemies , yet have eares , and heare not ; mouthes , and speak not ; hands , and revenge not ; neither have they breath in their nostrils , to make reply ▪ Psal. 115. 5 , 6 , 7. If you will see it in an example , looke upon David ; hee was as deafe and dumbe at reproach , as any stocke , or stone . They that seeke after my life ( saith he ) lay snares , and they that goe about to doe me evill , talke wicked things all the day , ( sure it was their vocation to backebite and slander ) but I was as deafe , and heard not ; and at one dumbe , which doth not open his mouth . I was as a man that heareth not , and in whose mouth are no reproofes , Psal. 38. 12 , 13. This innocent Dove was also as wise as a Serpent , in stopping his eares , and refusing to heare the voyce of these blasphemous Inchanters , charmed they never so wisely . And as their words are to be contemned by us , so are their challenges to fight : when a young Gallant would needs picke a quarrell with an ancient tryed Souldier , whose valour had made him famous : it was generally held , that he might with credit refuse to fight with him , untill his worth should be knowne equivalent to his : saying , your ambition is to win honour upon me , whereas I shall receive nothing but disgrace from you . The Goshawke scornes to fly at Sparrowes : Those noble Dogs which the King of Albany presented to Alexander , out of an overflowing of courage , 〈…〉 temned to encounter with any Beasts , but Lyons , and Elephants : as for Stagges , wilde Boares , and Beares , they made so little account of , that seeing them , they would not so much as remove out of their places . And so the Regenerate man , which fighteth daily with their King , Sathan : scornes to encounter with his servant , and slave the Car 〈…〉 ll m●● . And this is so farre from detracting , that it addes to his honour , and shewes his courage , and fo●ti●●d● , to be right generous , and noble . Againe secondly , the wager is unequall , to lay the life of a Christian , against the life of a Ruffion , ( and the blind sword makes no difference of persons ) the one surpassing the other , as much as Heaven , Earth ; Angels , men ; or men , beasts : even Aristippus being derided by a fearelesse souldier , for drooping in danger of ship 〈…〉 acke , could answer , thou and I have not the like cause to be afraid : for thou shalt onely lose the life of an Asse , but I the life of a Philosopher . The consideration whereof , made Alexander when hee was commanded by Philip his Father , to wrestle in the games of Olympia ; answer , hee would , if there were any Kings present to strive with him , else not ; which is our very case : and nothing is more worthy our pride , then ( that which will make us most humble , if wee have it ) that we are Christians . When an Embassadour told Henry the fourth , that Magnificent King of France , concerning the King of Spaines ample Dominions ; First said hee , he is King of Spaine : is hee so , saith Henry ? and I am King of France : but said the other , he is King of Portugall ; and I am King of France , saith Henry : Hee is King of Naples ; and I am King of France : Hee is King of Sicily ; and I am King of France : He is King of Nova Hispaniola ; and I am King of France : He is King of the West Indies ; and I , said Henry , am King of France : He thought the Kingdome of France onely , equivalent to all those Kingdomes . The application is easie , the practice usuall with so many , as know themselves heires apparent , to an immortall Crowne of glory . And as touching their future estate , Fret not thy selfe ( saith David ) because of the wicked men , neither bee envious for the evill doers ; for they shall soone be cut downe like grasse , and shall 〈◊〉 as the greene hearbe , Psal. 37. 1 , 2. This doth excellently appeare in that remarkable example of Samaria , besieged by Benhadad , and his Host , 2 Kings 7. 6 , 7. As also in Haman , who now begins to envy , where halfe an howre since he had scorned : as what could so much vex that insulting Agagite , as to be made a Laqui to a dispised Jew : yea , not to mension that which followed , stay but one howre more , the basest slave of Persia will not change conditions with this great favourite , though he might have his riches and former honour to boot . I might instance the like of Pharoah , Exod. 15. ver . 9 , 10 , 19. Senacharib , Esa. 37. vers . 36 , 37 , 38. Herod , Acts. 12. vers . 22 , 23. and many other , but experience shewes that no man can sit upon so high a Cogu● , but may with turning prove the lowest in the Wheele ; and that pride cannot climbe so high , but justice will sit above her . And thus are they to be contemned and pittied while they live ; and when they dye . 3. After death , the Lord knoweth how to deliver the godly out of temptation ( saith Peter ) and to reserve the unjust unto the day of judgement to be punished , 2 Pet. 2. 9. Alas , were thy Enemy sure to injoy more Kingdomes then ever the Devill shewed Christ : to bee more healthfull than Moses ; to live longer than Methuselah : yet being out of Gods favour , this is the end ; to have his Body lye hid in the silent dust , and his Soule tormented in Hell fire . And upon this consideration , when Dionysius the Tyrant had plotted the death of his Master Plato , and was defeated by Platos escape out of his Dominions ; when the Tyrant d●sired him in writing not to speak evill of him , the Philosopher replyed : That he had not so much idle time as once to thinke of him , knowing there was a just God would one day call him to a reckoning . The Moone lookes never the paler when Wolves howle against it ; neither is she the slower in her motion , howbeit some Sbeepheard or Lyon may watch them a good turne . Wherefore saith Saint Gregory , pray for thine enemies ; yea , saith Saint Paul , be gentle toward all that doe thee evill , and instruct them with meeknesse , proving if God at any time will give them repentance that they may know the truth , and come to amendment of life , out of the snare of the Devill , of whom they are taken prisoners to doe his will , 2 Tim , 2. 25 , 26. Which thing himselfe had formerly found of force , for with that contrary breath , I meane that one prayer which Saint Steven made at his death , he was of a foe made a friend , of a Saul a Paul , of a Persecutor a Preacher , of an imposter a Pastor , a Doctor of a sedncer , of a Pirat a Prelate , of a blasphemer a blesser , of a theefe a shepheard , and of a Wolfe a sheep of Christs fold . 4. And lastly , if we consider our owne future estate , we have no lesse cause to contemne their evill words ; for it is not materiall to our well or ill being , what censures passe upon us ; the tongues of the living availe nothing to the good or hurt of those that lye in their graves ; they can neither diminish their joy , nor yet adde to their torment ( if they find any , ) their is no Common Law in the New Jerusalem ; their truth will be received , ●hough either plaintiffe or defendant speakes it . Yea , there shall be a resurrection of our credits , as well as of our bodies . Nay , suppose they should turne their words into blowes , and ( in stead of using their tongues ) take up their swords and kill us , they shall rather pleasure than hurt us . When John Baptist was delivered from a double prison , of his owne , of Herods , and pl●ced in the glorious liberty of the Sonnes of God , what did he lose by it ? His head was taken off , that it might be crowned with glory ; he had no ill bargaine of it , they did but hasten him to immortality : and the Churches dayly prayer is , Come Lord Jesus , come quickly . Yea , what said blessed Bradford ? In Christs cause to suffer death , is the way to Heaven on horsebacke ; which hath made some even slight the sentence of death , and make nothing of it . It is recorded of one Martyr , that hearing the sentence of his condemnation read , wherin was exprest many severall tortures , of starving , killing , boyling , burning , and the like , which he should suffer ; he turnes to the people , and with a smiling countenance sayes ; And all this is but one death : and each Christian may say ( of what kinde soever his sufferings bee ) The sooner I get home , the sooner I shall be at ease . Yea , what ever threatens to befall him , hee may answer it as once that noble Spartan , who being told of the death of his Children , answered , I knew well they were all begot mortall . Secondly , that his goods were confiscate , I knew what was but for my use , was not mine . Thirdly , that his honour was gone , I knew no glory could be everlasting on this miserable Earth . Fourthly , that his sentence was to dye ; that 's nothing , Nature hath given like sentence both of my condemners and m● . Wicked men have the advantage of the way , but godly men of the end : Who feare not death , because they feared God in their life . So we see the cudgell is not of use , when the Beast but onely barkes : nay tell me , how wouldst thou indure ●ounds for thy Saviour , that canst not indure words for him ? if when a man reviles thee thou art impatient , how wouldest thou afford thy ashes to Christ , and write patience with thine owne blood ? CHAP. XXV . That their expectation may not bee answered . 3. BBcause he will not answer his enemies expectation ; in which kinde he is revenged of his enemy , even while hee refuseth to revenge himselfe . For as there is no such griefe to a Jester or Jugler , as when he doth see that with all his jests , tricks , and fooleries , hee cannot move mirth , nor change the countenances of them that see and heare him ; so there can be no greater vexation to a wicked and malicious enemy , than to see thee no whit grieved nor moved at his malice against thee ; but that thou dost so beare his injuries , as if they were none at all . Yea , he which makes the tryall , shall find that his enemy is more vexed with his silence , than if he should returne like for like . Dion of Alexandria was wont to take this revenge of his enemies ; amongst whom there was one , who perceiving that by injuring and rev●ling of him he could not move him to impatience , whereby he might have more scope to raile ; went and made away with himselfe , as Brusonius reports . And Mount 〈…〉 els us of a Citizen that having a Scould to his ●ife , would play on his Drum when shee brawled , and rather seeme to be pleased with it , than angry ; and this for the present did so mad her , that she was more vexed with her selfe , than with him : but when shee saw how it succeeded , and that this would not prevaile , in the end it made her quite leave off the same , and prove a loving wife , that so shee might overcome him with kindnesse , and winne him to her ●ow , by bending as much the other way ; that so , like a prudent Wife , she migh command her Husband by obeying . And whosoever makes the tryall , shall finde , that Christian patience , and magnanimious contempt , will in time either draine the gall out of bitter spirits , or make it more overflow to their owne disgrace . At least it will still the barking tongue , and that alone will be worth our labour . Satan and his instruments cannot so vex us with sufferings , as we vex them with our patience . It hath been a torment to Tyrants , to see that they were no way able , either with threats or promises , kindnesse or cruelty , to make the Christians yeeld : but that they were as immoveable as a Rock ; it being true of them which is but ●ained of Jupiter ; namely , that neither Juno through her riches , nor Mercury through his eloquence , nor Venus through her beauty , nor Mars through his threats , nor all the rest of the gods , though they conspired together , could pull him out of Heaven . Neither feared they to dye , knowing that death was but their passage to a state of immortality . But to goe on , you cannot anger a wicked man worse than to doe well , yea , he hates you more bitterly for this and the credit you gaine thereby , then if you had cheated him of his patrymony with you● owne diseredit : nor doe they more envy our grace , then they rejoyce to see us sinne : For what makes God angry , makes them merry . And they so hunger and thirst after our diseredit , that should we through passion but overshoot our selves in returning like for like , or in doing more than befits us , they would feed themselves with the report of it : for like flesh-flyes our wounds are their chiefe nourishment , and nothing so glads their hearts , or opens their mouthes , with insolency and triumph . Besides what is scarce thought a fault in other men , is held in us a hai●ous crime : When they could not accuse Christ of sinne , they accused him for companying with sinners , and doing good on the Sabboth-day . When the Rulers and Governours could ●inde no fault in Daniel concerning the Kingdome , hee was so faithfull , they aleadged his praying to God , and brought that within compasse of a Premunire , Dan. 6. 4 , 13. The World is ever taxing the least fault ( yea no fault , or rather the want of faults ) in the best men , because one imaginary cloude in a just man , shall in their censure darken all the starres of his graces ; yea , the smallest spot in his face , shall excuse all the sores and ulcers in their bodyes : so that by answering their expectation , or by returning like for like ; we shall both wrong our selves , and pleasure them ; which is like the setting of a mans owne house on fire through carelesnesse , in which case he not onely bares the losse , and scorches himselfe in it , but must give five pounds to the Sheriffe also , if it be in London . So that the best answer is either silence , or laughter ; or if neither of these will doe , a Cudgell . The best answer to words of scorne and petulancy , saith learned Hooker , is Isaac's Apologie to his brother Ismael , the Apologie which patience and silence make , ( no Apologie ) and we have our Saviours president for it : for when false witnesses rose up and accused him falsely before the Priests , Scribes , and Elders , it is said , that Jesus hold his peace : that infinite wisdome knew well , how little satisfaction there would bee in answers , where the Sentence was determined ; where the Asker is unworthy , the Question captious , words bootlesse , the best answer is silence . Let our Answer then to their Reasons be , No ; to their scoffes , nothing . And yet , when the sla●●ders which light on our persons , rebound to the discredit of our profession , it behoveth us not to bee silent in answering truly , when as our adversaries are eloquent in objecting falsely ; an indignity which onely toucheth our private persons , may be dissembled ; as Austin replyed to Petillian , Possumus esse in his eopiosi pariter , sed nolumus esse pariter vani . But in the other case , the retorting of a poysoned weapon into the adversaries owne breast , is laudable . It is the weaknesse of some good natures ( the more is the pitty ) to grieve and to be angry at wrongs received , and thereby to give advantage to an enemy . But what would malice rather have , than the vexation of them whom it perse●utes ? We cannot better please an adversary , than by burting our selves : and this is no other than to humour envie , to serve the turne of those that malig●● us , and draw on that malice , whereof we are already weary : whereas carelesnesse puts ill will out of countenance , and makes it with-draw it selfe in a rage , as that which doth but shame the Authour , without hurt of the Patient . In a causelesse wrong , the best remedy is contempt of the Author . CHAP. XXVI . Because it is for our credit to be evill spoken of by them , and would be a disparagement to have their good word . 3. REasons joyntly respecting our selves and our enemies , are two . 1 Because it Were a disparagement to have their good word . 2 Because it Is the greatest praise to be dispraised of them . THese two reasons being neere of kinne , in speaking of them , I will cast both into the similitude of a Y , which is joyned together at one end , brancht in the middle . And first to joyne them both together . The condemnation and approbation of wicked men , is equally profitable and acceptable to good men : for every word they speak of the conscionable , is a slander , whether it be good or evill : whether in praise or dispraise , his very name is desiled by comming into their mouthes ; or if this doe not hold in all cases , yet ( as a Reverend Divine saith ) it is a praise to the god'y , to be dispraised of the wicked ; and a dispraise to be praised of them : their dispraise is a mans honour , their praise his dishonour : so that when deboysed persons speake ill of a man , especially their Minister , the worse the better ; for to be well spoken of by the vitious , and evill by the vertuous ; to have the praise of the good , and the dispraise of the bad , is all one in effect , as Salomon sheweth ; They that forsake the Law ( saith he ) praise the wicked ; but they that keep the Law , set themselves against them , Prov. 28. 4. Thus much of both Reasons joyntly , now of each severally ; and first , That it is a disparagement to a godly man to be well spoken of by the wicked . When it was told Antisthenes , that such an one who was a vitious person , spake good words of him , he answered , What evill have I done , that this man speakes well of mee ? To be praised of evill men ( saith Bion the Philosopher ) is as evill , as to be praised for evill doing : For such , like Garlick , suck onely the ill vapours from all they come neere . Out of which consideration , our Saviour Christ rejected the evill spirits testimony , which though it were truth , yet he would not suffer the Devill to say , Thou art the Christ the Sonne of God , or that Holy One ; but rebuked him sharply , and injoyned him to hold his peace , Luke 4. 35. No he would not suffer the Devils at another time to say , That they knew him , Vers. 41. And good reason , for hee knew that the Devils commendations would prove the greatest slander of all . Neither would Saint Paul suffer that maid which had a spirit of Divination , to say , he was the Servant of the most High God , which shewed them the way of Salvation , Acts 16. 17 , 18. well knowing that Sathan did it to this end , that by his testimony and approbation , he might cause them ( which formerly beleeved his Doctrine ) to suspect him for an Impostor and Deceiver , and that he did his miracles by the helpe of some Familiar spirit . And indeed , if the good report of wicked men , who are set on worke by Sathan , did not derogate from the godly , or from the glory of God , Sathan should be divided against himselfe ; and if Sathan be divided against himselfe , saith our Saviour , how shall his Kingdome stand ? Now we know he seeketh to advance his Kingdome by all possible meanes , and consequently in this . Wherefore if wee enjoy any wicked mans love , and have his good word , we may justly suspect our selves are faulty in one kinde or other ; for 't is sure he could not doe so , except he saw something in us like himselfe . If every thing were unlike him , how is it possible hee should love us ? Difference breeds dis●●ion , and sweet congruity is the Mother of love . This made Aristotle , when a Rakeshame told him , he would rather be hanged by the necke , than be so bated of all men as he was , reply , And I would be hanged by the neck , ere I would bee beloved of all , as thou art ; And Phocion , to aske , when the people praised him , what evill have I done ? It was a just doubt in him , and not an unjust in any that are vertuous like him ; which occasioned one to say , their hatred I feare not , neither doe I regard their good will. Secondly , a wicked mans tongue is so farre from being a slander , that it makes for our credit , to be evill spoken of by them . To be evill spoken of by wicked men , saith Terence , is a glorious and laudable thing ; and another , It is no small credit with the vile , to have a vile estimation . As a wicked mans glory is his shame , so the godly mans sh●me ( for doing good ) is his glory : and to be evill spoken of for well-doing , is peculiar to good men ; as Alexander used to speake of Kings . Yea , saith Epictetus , It is the highest degree of reputation , for a man to ●eare evill when he doth well . And Job is of his judgement , which makes him say , If mine adversary should write a booke against me , would I not take it upon my shoulder , and bind it as a Crowne unto me ? Yes , I would , &c. Job 31. ●5 , 36 , 37. And who having the use of Reason , ( especially sanctified ) will not conclude , that Religion and Holinesse must needs be an excellent thing , because it hath such enemies as wicked men , and wicked spirits ? What saith that Ethnick in Seneca , in this behalfe : Men speake evill of mee , but evill men . It would grieve me● if Marcus Cato , if wise Laelius , if the other Cato , or either of the Scipio●s , should speake so of me , but this as much comforts me : for to be disliked of evill men , is to be praised for goodnesse . Indeed , to heare that a good man speakes ▪ evill of us , as its possible ( though rare ) from him to credit a false report , and so crediting it , to report it too goes to the very heart , and fetcheth from thence teares into the eyes ; and into the mouth words of passion , and admiration : as when Caesar saw that Brutus was one of them that helped to stab him with bodkins in the Senate house , he cryed out , And art thou there my Son : but if a hundred other men doe the same , if wise , wee value it not . Why , O happy art thou , saith Pious Mirandula , who livest well amongst the bad ; for thou shalt either win them , or silence them , or exasperate them ▪ If thou win the● ▪ thou shalt save their soules , and adde to thy own glory ; If thou silence them , thou shalt diminish of their torment , and prevent the contagion of their sinne ; If thou exasperate them thereby to hate and traduce thee for thy goodnesse , then most happy : for thou shalt not onely be rewarded according to the good which thou do'st , but much more according to the evill which thou sufferest . And S. Peter , If any man suffer as a Christian , ( that is , for righteousnesse sake ) let him not bee ashamed ; but let him glorifie God in this behalfe , 1 Pet. 4. 15 , 16. The reason is given by Saint A●stin , with whom this speech was frequent ; They that backbite me , &c. doe against their wills increase my honour , both with God , and good men . Alas , the durty feet of such Adversaries , the more they tread and rub , the more lustre they give the figure graven in gold ; their causelesse aspersions doe but rub our glory the brighter . And what else did Judas , touching Mary , when hee depraved her in our Saviours presence , for powring that pretious oyntment on his feet ? John 12. which was the onely cause , that in remembrance of her it should bee spoken to her praise , wheresoever the Gospell should bee preached throughout the whole world , Mar. 14. 9. O what a glorious renowne did the Traytors reproach occasion her ? like as the treason of Pausanias , augmented the fame of Themistocles . Yea , their evill report may possibly inrich a man ; A friend of mine came to preferment by being reproached for his goodnesse , in the presence of a religious Gentleman . And this is the hurt which lewde men doe to the godly , if they are godly wise that heare them ; when they thinke to taxe , and traduce us ; they doe in truth commend us , and we may say of their words , as he said of good fellowes , the better the worse , and the worse the better . Indeed , swinish men may beleeve their mis-reports , because they are Judges ; which for the most part will enquire no farther , but beleeve at first : but the wise know their tongues to be no slander ; yea , they will either smell out the Serpents enmity in the relator , or spy out in his lyes one lame leg or other ; as lyes are rarely without . And indeed , if ill tongues could make men ill , good men were in a bad taking . Now to make some use of this point : If the language of wicked men must be read like Hebrew , backward , and that all good men do so for the most part , it being a sure rule , that whosoever presently gives credit to accusations , is either wicked himselfe , or very childish in discretion ; then let us count their slanders , scoffes and reproaches the most noble and honourable badges and ensignes of honour and innocency that can be : And in case we are told that any such person doth raile on us , let our answer be , he is not esteemed , nor his words credited of the meanest beleever , which understands any thing of Sathans wiles . Secondly , care not to have ill men speake well of thee , for if thou wert worse , thou shouldst heare better ; if thou wouldest be as lewd as they are , thou shouldest never heare an ill word from them . Thirdly , looke not to have every mans good word , since some are as deeply in love with vice , as others are with vertue : Besides , a man may as well draw all the aire into his mouth with a breath , and keep it : as purchase every mans good word . Indeed , if a man were able , and willing to be at the charge ; he might stop their mouthes with money : for Philip of Macedon having given a great reward to one that spake evill of him , was after that highly praised by him , which made him conclude , that it lieth in our selves , and in our owne power , either to be well , or ill spoken of ; but this is not a remedy of Gods prescribing : besides , a man had better endure the soare , than be at such cost for a plaister . And thus wee see , that a man of a good life needeth not feare any who hath an evill tongue , but rather rejoyce therein ; for he shall be praised of Angels in Heaven , who hath , by renouncing the world , eschewed the praises of wicked men on earth . CHAP. XXVII . Because our enemies may learne , and be wonne by our example . 4. IN the fourth place , one reason why we beare injuries so patiently , is , That our enemies and others may learne and be wonne by our example , which oft prevailes more than precept : As how many Infidels were wonne to the Christian Faith , by seeing Christians endure the flames so patiently ? when their enemies were fore't to confesse , slaine they are , but not conquered . Those whom precepts doe not so effectually move , we see them sometim●s induced by examples . Sozomen reports , that the devout life of a poore captive Christian woman , made a King , and all his family , imbrace the Faith of Jesus Christ. Eusebius from Clement reports , that when a wicked accuser had brought S. James to condemnation ; seeing his Christian fortitude , he was touched in conscience , confessed himselfe a Christian , and so was taken to execution with him : Where , after confession , and forgivenesse , they kissed , and prayed for each other , and so were both beheaded together . In the Duell of Essendon , betweene Canutus , and Edmond Ironside , for the prize of the Kingdome of England : after long and equall combate , finding each others worth and valour , they cast away their weapons , embraced and concluded a peace , putting on each others apparrell , and armes ; as a ceremony to expresse the atonement of their mindes , as if they made transaction of their persons one to the other ; Canutus , being Edmond ; and Edmond , Canutus . Wherefore in all things ( saith Paul to Titus ) shew thy selfe an example of good workes , Tit. 2. 7. Vnder the generall of good workes is included Patience , as one maine speciall . The servant of the Lord must not strive ( saith Paul to Timothy ) but must be gentle towards all men , suffering the evill men patiently , instructing them with meeknesse that are contrary minded , proving if God at any time will give them repentance , that they may know the truth , 2 Tim. 2. 24 , 25. And it stands to good reason , for first every Christian is , or ought to be a crucified man. Secondly , love is Christs badge , the nature whereof is to cover offences , with the mantle of peace . And thirdly , Religion bindes us to doe good unto all , even our enemies ; so resembling the Sunne , which is not scornfull , but lookes with the same face upon every plot of earth ; not onely the stately Pallaces and pleasant Gardens , are visited by his beames ; but meane Cottages , but neglected Boggs , and Moates . And indeed , sincerity loves to be universall , like a light in the window , which not onely gives light to them that are in the house , but also to passengers in the street ; well knowing that the whole earth , and every condition is equidistant from heaven : if God but vouchsafe to shew mercy , in which case who would not doe his utmost . Aristippus being demanded , why he tooke so patiently Dionysius spitting in his face , answered , the Fishermen to take a little Gudgeon , doe abide to be imbrued with slime and salt water ; And should not I , a Philosopher , suffer my selfe to be sprinkled with a little spittle , for the taking of a great Whale ? The House of God , is not built up with blowes . A word seasonably given , after we have received an injury , like a Rudder , sometimes steares a man quite into another course . The nature of many men is forward to accept of peace , if it be offered them ; and negligent to sue for it otherwise : They can spend secret wishes upon that which shall cost them no endeavour ; unlesse their enemy yeelds first , they are resolved to stand out : But if once their desire and expectation be answered , the least reflection of this warmth makes them yeelding and plyable : and that endeavour is spent to purpose , which either makes a friend , or unmakes an enemy . We need not a more pregnant example than the Levites father in Law : I doe not see him make any meanes for reconciliation : but when remission came home to his doore , no man could entertaine it more thankefully , seeing such a singular example of patience , and good condition in his Sonne . When Iron meets with Iron , there is a harsh and stubborne jarre ; but let Wooll meet that ruffer mettle , this yeelding turnes resistance into embracing : Yea , a man shall be in more estimation with his enemy , ( if ingenous ) having vanquisht him this way ; then if hee had never beene his enemy at all . Thy greatest enemy shall , if hee have any sparke of grace ; yea , if hee have either bowels , or braines , confesse ingenuously to thee , ( as Soul once to David ) Thou art more righteous than I , for thou hast rendred me good , and I have rendred thee evill ; as what heart of stone could have acknowledged lesse : Saul would have kil'd David , and could not ; David could have kil'd Saul , and would not . Besides , the approbation of an enemy , ( as one saith ) is more than the testimony of a whole Parish ; of friends , or neuters . And such a conquest is like that which Euagrius recordeth of the Romans , namely ; That they got such a victory over Chosroes , one of the Persian Kings , that this Cosroes made a Law , That never after any Kings of Persia should move warre against the Romans . Actions salved up with a free forgivenesse , are as not done : Yea , as a bone once broken , is stronger after well setting ; so is love after such a reconcilement . Whereas by returning a bitter answer , he makes his enemies case his owne : even as a mad dog biting another dog , maketh him that is bitten become mad too . But this is not all , for happily it may ( and not a little ) further Gods glory , and make Satan a loser : as thus , let us shake off their slanders , as Paul did the Viper ; and these Barbarians , which now conceive so basely of Gods people , will change their mindes , and say we are petty gods ; Yea , will they say , surely theirs is a good and holy , and operative Religion , that thus changes and transformes them into new Creatures . The hope whereof should make us thinke no indeavour too much . For if Zopyrus the Persian was content ( and that voluntarily ) to sustaine the cutting off his nose , eares , and lips , to further the enterprize of his Lord Darius against proud Babylon ; what should a Christian bee willing to suffer , that the Lord of Heaven and Earths cause may bee furthered against proud Lucifer , and all the powers of darknesse ? But suppose thy pati●nt yeelding produceth no such effect , as may answer these or the like hopes , yet have patience still , and that for three reasons . 1. First , seeme you to forget him , and he will the sooner remember himselfe . 2. It oft fals out , that the end of passion is the beginning of repentance . Therefore if not for his sake , yet at least for thy owne sake be silent ; and then in case thou hearest further of it from another , if ill , beware of him , but condemne him not , untill thou hearest his owne Apologie , for Who judgement gives , and will but one side heare . Though he judge right , is no good Justicer . Or lastly , if not for his sake , nor thine owne , then for Gods sake have patience : and beare with him , because his maker beares with thee . CHAP. XXVIII . Because they will not take Gods Office out of his hand . 5. Reasons in regard of God are three . The 1 hath respect to his Office. The 2 hath respect to his Commandement . The 3 hath respect to his Glory . Reason , 1. BEcause hee will not take Gods Office out of his hand , who saith , avenge not your selves , but give place unto wrath , for vengeance is mine , and I will repay it , Rom. 12. 19. Peter speaking of our Saviour Christ , saith , When he was reviled , he reviled not againe ; when he suffered , he threatned not , but com●itted it to him that judgeth righteously . 1 Pet. 2. 23. And the Prophet David of himselfe , I returne not reviling for reviling , for on thee , O Lord , do I wait , thou wilt heare me , my Lord my God ; meaning , if I call to thee for a just revenge , Psal. 38. 13 , 14 , 15. If the Lord see it meet that our wrongs should be revenged instantly , he will doe it himselfe ; as hee revenged the Israelites upon the Aegyptians : and so that all standers by shall see their fault in their punishment , with admiration . Now I know , saith Jetbro , that the ●●rd is greater than all the gods , for ●s they have dealt proudly with them , so are they recompenced , Exod. 18. 11. And as once he revenged Davids cause upon Nabal , For about ten dayes after , the Lord smote Nabal that he dyed , saith the Text : and it followes , when David heard that Nabal was dead , hee said , Blessed be the Lord , that hath judged the cause of my rebuke at the hand of Nabal , and hath kept his servant from evill ; for the Lord hath recompenced the wickednesse of Nabal upon his owne head , 1 Sam. 25. 38 , 39. And that infinite wrong of railing Shimei , being left to the Lord , he did revenge it ; in giving Shimei up to such a stupidity , that he ran himselfe wilfully upon his owne deserved and shamefull-death . Or if God doe it not himselfe by some immediate judgement , nor by the hand of the Magistrate , yet he will see that some other shall doe it , though the wronged party be willing to put it up : as for example , Samsons Father-in-Law for taking away his Wife , and shee for her falshood , though they were not punished by him that received the wrong , yet the Philistims burnt both her , and her Father , Judg. 15. Againe , though the Philistims were not punished by the Timnite , or his daughter whom they burnt with fire ; yet they were by Samson , who smote them ●ip and thigh with a mighty plague , Judg. 15. From which examples we may draw this argument , If the Lord thus revenge the cause of mens particular , and personall wrongs , much more will hee revenge his owne cause : for in this case I may say to every child of God which suffereth for Religions sake , as Jahaziel by the Spirit of God said unto all Judah the inhabitants of Jerusalem , and King Jehosaphat ; The battell is not yours , but Gods , wherefore you shall not need to fight in this battell , stand still , move not , and b●hold . the salvation of the Lord towards you , 2 Chron. 20. 15 , 17. Yea , it stands upon Christs honour to maintaine those that are in his worke . And Gods too , to defend such as suffer for his sake ; and hee that traduceth , or any way wrongs thee for thy goodnesse , his envy strikes at the Image of God in thee ; because hee hath no other way to extend his malice to the Deity it selfe ; as is apparent by these Scriptures which will be worth thy turning to : Psal. 44. 22. & 69. 7. & 83. 2. to 10. Prov. 19. 3. Rom. 1. 30. Math. 10. 22. & 25. 45. Luke 21. 17. Zach. 2. 8. 1 Sam. 17 45. Psal. 74. 22 , 23. Acts 5. 39. Psal. 139. 20. Isay 54. 17. 1 Thess. 4. 8. John 15. 18. to 26. Numb . 16. 11. Saul , Saul , saith Christ , seeing him make havock of the Church , why persecutest thou mee ; I am Jesus whom thou persecutest : Acts 9. 4 , 5. and Jesus was then in Heaven . Cain imbrewes his hands in the blood of his owne 〈…〉 other , because he was better , and better accepted than himselfe : God takes upon him the quarrell , and indeed it was for his sake that Abell suffered . Now if we may safely commit our cause , and our selves to God in the greater matters : much more in petty things , as are evill words . I but , saith the weake Christian , I am so wronged , reviled , and slandered , that it would make a man speak , like Aeagles that famous wrestler , that never spake before in his life . Answer , There is no such necessity . For first : Who ever was , that was not slandered ? Secondly : let him speake evill of thee , yet others shall not beleeve him ; or if the evill and ignorant doe , yet report from wise and good men shall speak thee vertuous . Yea , Thirdly : though of some the slanderer bee beleeved for a while , yet at last thy actions will outweigh his words ; and the disgrace shall rest with the intender of the ill . The constancy of a mans good behaviour vindicates him from ill report . Fourthly , there 's no cause of thy answering , innocency needs not stand upon its owne justification ; for God hath undertaken to vindicate it , either by friends , as when Jonathan and Michael , both son and daughter , opposed their own Father in his evil intents to take Davids part , and vindicate his reputation , 1 Sam. 19. 4. 5. 11. 12. or by enemies , as when Pilate pronounced him innocent , whom he condemned to die : which shewes that innocency cannot want abettors : and when Caiaphas was forc't to approve that Christ in the chaire , whom hee c●ndemned on the bench . And when Julian was compelled to cry out , O Galilean , t●ou hast overcome . And when Balaam was forc't to blesse those for nothing , whom he was hired to curse . They that will speake the evill they should not , shall bee driven to speake the good they would not . Or by strangers that stand by , as when young Daniell stept up to cleare Susanua , of that fowle aspertion . Or lastly , by himselfe , as he often vindicated Mary ; O holy Mary , I admire thy patient silence ; thy Sister blames thee for thy piety ; the Disciples ( afterwards ) blame thee for thy bounty , and cost ; not a word falls from thy lips in a just vindication of thine honour , and innocency ; but in an humble taciturnity , thou leavest thine answer to thy Saviour : How should we learne of thee , when we are complained , of for well doing ; to seale up our lippes , and expect our righting from above . And how sure , how ready art thou O Saviour , to speake in the cause of the dumbe : Martha , Martha , thou art carefull , and troubled about many things ; but one thing is needfull , and Mary hath chosen the better part . What needed Mary to speake for her selfe , when shee had such an Advocate ; she gave Christ an unction of thankefulnesse , hee gave her an unction of a good name ; a thing better than oyntment , Eccles. 7. 1. Againe , the Leaper praiseth God , Christ praiseth the Leaper . True , ill tongues will be walking , but we need not repine at their insolency ; why should wee answer every dog that barkes , with barking againe . But admit God should omit to revenge thy cause , yet , revenge not thy selfe in any case : for by revenging thine owne quarrell , thou makest thy selfe , both the Judge , the Witnesse , the Acouser , and the Executioner : onely use for thy rescue , Prayer to God , and say as Christ hath injoyned , lead me not into temptation , but deliver me from evill , Matth. 6. 13. and it sufficeth . Yet if thou wilt see what God hath done , and what hee can , and will doe , if there bee like need : heare what Ruffinus and Socrates write of Theodosius , in his warres against Eugenius . When this good Christian Emperour saw the huge multitude that was comming against him , and that in the sight of man there was apparent overthrow at hand , he gets him up into a place eminent , and in the fight of all the Army , falls downe prostrate upon the Earth , beseeching GOD , if ever he would looke upon a sinfull creature , to helpe him at this time of greatest need : whereupon there arose suddenly such a mighty wind , that it blew the Darts of the enemies back upon themselves , in such a wonderfull manner , that Eugenius with all his Host , was cleane discomfited ; and seeing the power of Christ so fight for his people , was forced in effect to cry out , as the Aegyptians did , God is in the cloud , and he fighteth for them . No forces are so strong as the spirituall ; the prayers of an Eli●h , are more powerfull than all the armies of Flesh : which made the Queene mother of Scotland confesse , that shee feared more the prayers , and fasting of M● Knox , and his assistants ; then an Army of twenty thousand men . Thus God either preventeth our enemies , as here hee did ; or delivereth his servants out of persecution , as he did Peter ; or else if hee crowneth them with Martyrdome , as hee did Stephen ; hee will in his Kingdome of Glory give them instead of this bitter , a better inheritance ; pro ver●t●te morientes , cum verit●te viven●es . Wherefore in this and all other cases , cast thy burthen upon the LORD , and say with the Kingly Prophet ; I will lay me downe in peace , for it is thou Lord only that makest me dwell in safety , Psal. 4. 8. CHAP. XXIX . Because they have respect unto Gods Commandement . 2. BEcause they have respect unto Gods Commandement , who saith , By your patience possesse your soules , Luke 21. 19. Bee patient towards all men , 1 Thess. 5. 14. And Let your patient minde be known unto all men , Phil. 4. 5. More especially , Let not the Sunne goe downe upon your wroth , neither give place to the Devill , Ephes. 4. 26 , 27. From whence observe this by the way ; that he which lies downe in wroth , hath the Devill for his bedfellow . See , saith Paul , that none recompence evill for evill unto any man , 1 Thess. 5. 15. And againe , Be not overcome with evill , but overcome evill with goodnesse , Rom. 12. 21. Yea , saith our Saviour , Love your enemies , doe well to them that hate you , blesse them that curse you , and pray for them which hurt you ; Luke 6. 27 , 28. And in case thine enemy hunger , instead of adding to his affliction , give him bread to eate ; if hee thirst , give him water to drinke ; or else thou breakest Gods Commandement touching patience : Prov. 25. 21. Rom. 12. 20. and consequently , art in the sight of God a transgressour of the whole Law ; and standest guilty of the breach of every Commandement . James 2. 10 , 11. We know the frantick man , though hee be sober eleaven moneths of the yeare , yet if hee rage one , hee cannot avoid the imputation of madnesse . Now as Gods Children should doe whatsoever he commands cheerefully , and take whatsoever hee doth thankefully : so God suffers such wrongs to be , that hee may exercise thy patience ; and hee commands thee to forgive those wrongs , that thou mayest exercise thy charity , and approve thy sincerity : Many say , Lord , Lord , but if you love me , saith Christ , keepe my Commandements . It is an idle Ceremony to how at the name of Jesus , except wee have him in our hearts , and honour him with our lives . Phraates sent a Crowne as a present to Caesar , against whom he was up in Armes ; but Caesar returned it back with this answer , let him returne to his obedience first , and then I 'le accept of the Crowne , by way of recognizance . God admits none to Heaven ( saith Justine Martyr ) but such as can perswade him by their workes , that they have loved him . And indeed , take a man that truly loves God , he will easily be friends , not easily provoked . True , take him unexpectedly , he may have his lesson to seeke , ( even hee that was the meekest man upon Earth , threw downe that in a sudden indignation , which in cold bloud hee would have held faster then his life , Exod. 32. 19. ) but when hee bethinkes himselfe what God requires , it is enough . When Teribazus a noble Persian was arrested , at first he drew his sword , and defended himselfe ; but when they charged him in the Kings name , and enformed him they came from his Majesty , he yeelded presently , and willingly . If then wee will approve our selves true obedienciaries , let our revenge be like that of Elisha's to the A●ramites , in stead of smiting them , set bread and water before them : Or like that of Pericles , who as Plutarch reports , when one had spent the day in rayling upon him at his owne doore , least he should goe home in the darke , caused his man to light him with a Torch . And to doe otherwise is Ammonite-like , to entreat those Embassadours ill , which are sent in kindnesse and love : for these afflictions are Gods Embassadours , and to handle them ruffely ; yea , to repine or grudge against them , is to intreat them evill . And certainly , as David tooke it not well when the Ammonites ill intreated his Embassadours ; so God will not take the like well from thee , 1 Chron. 19. But secondly , as the Law of God binds us to this , so doth the Law of Nature : Whatsoever you would that men should doe unto you , even so do you unto them , Matth. 7. 12. Our Saviour doth not say , doe unto others , as others do unto you ; but as you would have others doe unto you . Now if wee have wronged any man , we desire that he should forgive us , and therefore we must forgive him . Lex Talionis was never a good Christian Law. If I forgive not , I shall not be forgiven , Mar. 11. 26. So to say of our Enemies , as Sampson once of the Philistims : even as they did unto me , so have I done unto them , is but an ill plea. For the Law of God , and the Law of Nature forbids it ; and doth not the Law of Nations also ? Yes , throughout the whole world , either they have no Law , or else a Law to prohibit men from revenging themselves . Oppression or injury may not be righted by violence , but by Law : ( and to seek revenge by Law , when it is not expedient to passe it by , is lawfull ) the redresse of evill by a person unwarranted , is evill . O● . But thou wilt say , the Law doth not provide a just remedy in all cases of injury , especially in case of reproach and s●ander , which is now the Christians chiefe suffering ; or if in part it doth , yet he that is just cannot bee quit in one Terme , or two . Nay , if hee have right in a yeare , it is counted quick d●spatch ; and he is glad that hee met with such a speedy Lawyer . Answer . If thou knowest the remedy to bee worse than the disease , I hope thou wilt leave it , and commit thy cause to God ; who , ( if thou wilt give him the like time ) will cleare thy innocency , and cost thee nothing . When wee have suffered some evill , the flesh , our owne wisedome , like the King of Israel , 2 Kings 6. 21. will bid us returne evill to the doer ; but the Spirit or wisdome of God , like Elisha , opposeth , and bids us returne him good , notwithstanding his evill : But the flesh will reply , hee is not worthy to be forgiven ; I , but saith the Spirit , Christ is worthy to be obeyed , who hath commanded thee to forgive him . Now , whethers counsell wilt thou follow ? It is not alwayes good to take our owne counsell ; our owne wit often hunts us into the snares , that above all wee would shun . Wee oft use meanes of preservation , and they prove destroying ones . Againe , wee take courses to ruine us , and they prove meanes of safety . How many flying from danger , have met with death ? And on the other side , found protection even in the very jawes of mischiefe , that God alone may have the glory . It fell out to be part of Mithridates misery , that he had made himselfe unpoysonable . All humane wisedome is defective ; nor doth the Fooles Bolt ever misse : whatsoever man thinketh to doe in contrariety , is by God turned to be an helpe of hastning the end he hath appointed him . Wee are governed by a power that wee cannot but obey , our mindes are wrought against our mindes to alter us . In briefe ; man is oft his owne Traytor , and maddeth to undoe himselfe . Wherefore take the Spirits and the Words direction , Render good for evill , and not like for like , though it bee with an unwilling willingnesse : as the Merch 〈◊〉 casteth his goods over-board ; and the Patient suffers his arme or legge to bee cut off , and say with thy Saviour , Neverthelesse , not my will , but thy will be done . But yet more to induce thee hereunto ; consider in the last place , That to avenge thy selfe , is both to lose Gods protection , and to incurre his condemnation . Wee may be said to be out of his protection , when we are out of our way which hee hath set us ; he hath promised to give his Angels charge over us , to keepe us in all our wayes , Psal. 91. 11. that is , in the wayes of obedience , or the wayes of his Commandements . But this is one of the Devils wayes , a way of sinne and disobedience ; and therefore hath no promise or assurance of protection : wee may trust God , we may not tempt him : if we doe , what s●conds soever wee get , Christ will not be our second . Where is no commandement , there is no promise ; if wee want his word , in vaine we looke for his ayde . When wee have meanes to keepe our selves , Gods omnipotency is for the present discharged . If Eutichus had falne downe out of a saucy malipartnesse , I doubt whether hee had beene restored by S. Paul , Acts 20. 9. Weftes and strayes , are properly due to the Lord of the soyle : and you know what the Devill said to our Saviour , Luke 4. 6. which in a restrained sence is true . And therefore when one in Gods steed rebuked Satan , touching a Virgin whom he possest at a Theater , saying , how durst thou be so bold , as to enter into my house : Satan answers , because I found her in my house : as Chrysostome delivers it . I am sure Din●h fell into foule hands , when her Fathers house could not hold her : and Sampson the like , when he went to Dali●ah ; and Jonah , when he went to Tarshish ; and the seduced Prophet , when he went beyond his Commission , set him by God : and many the like , who left the path of Gods protection , where the Angels guard and watch , to walke in the Devills by-way of sinne and disobedience . The Chickens are safe under the wings of their mother , and we under the providence of our Father ; so long as we hold the tenure of obedience , wee are the Lords subjects ; and if we serve him , he will preserve us : neither need wee vex our selves with cares , as if wee lived at our owne cost , or trusted to our owne strength : but when a man is falne to the state of an Out-Law , or Rebell ; the Law dispenseth with them that kill him ; because the Prince hath excluded him from the benefit of his protection . Now this being our case , say there shall happen any thing amisse , through thy taking revenge , what mayest thou not expect to suffer , and in thy suffering , what comfort canst thou have ? Whereas , if God bring us into crosses , hee will bee with us in those crosses , and at length bring us out of them more refined . You may observe , there is no such Coward , none so vali●nt as the beleever : without Gods warrant hee dares doe nothing ; with it , my thing . Nothing without it , Those saith Basil ( to a great man that perswaded him to yeeld ) who are trained up in the Scriptures , will rather dye in an holy quarrell , than abate one syllable of divine truth . When the Tormentors of Mar 〈…〉 s Arethusius ( which laid to his charge the pulling downe of an Idolatrous Temple ) offered him his pardon , in case he would give so much as would build it up againe , he refused it ; and being further urged to give but halfe , hee still refused it : at last , being told that if hee would give but a little towards it , they would release him ; he refused to give them so much as an halfe penny : saying , no not an halfe penny ; for it is as great wickednesse , faid he , to conferre one halfe penny , in case of impiety , as if a man should bestow the whole . A good conscience being in the greatest torture , will not give one halfe penny to bee released , with hurt to his conscience : hee scans not the weight of the thing , but the authority of the Commander ; and such have no good consciences , that dare gratefie Satan in committing the least sinne , or neglect God in the smallest precept . The conscionable Nazarite , Numb . 6. did not onely make scruple of guz●ing , and quassing whole Flagons of Wine , but of eating onely an huske , or a kernell of the grape : knowing the one was aswell forbidden as the other . Will any man eate poyson , because there is but a little of it . A small Bullet may kill a man , aswell as a great one . Goliah was as much hurt by Davids little stone , as Sampson by the weight of a whole house . And Ely dyed aswell by falling backe in his Chaire , as Jesabell by being throwne downe from an high window . And what saith our Saviour to the unjust Steward , hee that is faithfull in that which is least , is faithfull also in much ; and he that is unjust in the least , is unjust also in much ; Luke 16. 10. He that will corrupt his conscience for a pound , what would hee doe for a thousand . If Judas will sell his Master for thirty pence , what would hee not have done for the Treasury . Alas , there are no sinnes small but comparitively , these things ( speaking of Mint and Cummin ) ought yee to have done saith our Saviour , and not have left the other undone , Luke 11. 4● . Wherefore it is with a good and tender conscience , as it is with the Apple of the Eye , for as the least haire or dust , grieves and offends that which the skin of the Eyelid could not once compl●ine of : so a good and tender conscience is disquieted not onely with Beames but Moats , even such as the World accounts trifles : it straines not onely at Cammels , but Gnats also . A sincere heart is like a neate spruce man , that no sooner spies the least speck or spot on his garment , but he gets it washt or scrapt off : the common Christian like a nasty sloven , which though hee be all foule and besmeared , can indure it well enough : yea , it offends him , that another should bee more ne●te than himselfe . But such men should consider , that though they have large consciences , that can swallow downe any thing , yet the sincere and tender conscience is not so wide . A strait sho●e cannot indure the least pibble stone , which would hardly be felt in a wider ; neither will God allow those things in his Children which he permits in his enemies , no man but will permit that in another mans Wife or Child , which he would abhorre in his owne . A box of precious oyntment , may not have the least fly in it ; nor a delicate Garden the least weed , though the Wildernesse bee overgrowne with them . I know the blind World so blames the Religious , and their Religion also , for this nicenesse ; that they thinke them hypocrites for it : but this was Jobs comfort in the aspersion of hypocrisie , my witnesse is in heaven , and my record on high . And as touching others that are offended , their answer is , take thou O God ( who needest not our sinne to further thy worke of grace ) the charge of thy Glory , give us grace to take charge of thy Precepts . For sure we are , that what is absolutely evill , can by no circumstance be made good ; poyson may be quallified and become medecinall : there is use to bee made of an enemy ; sicknesse may turne to our better health , and death it selfe to the faithfull , is but a doore to life , but sinne be it never so small , can never be made good . Thus you have seen their feare , but looke also upon their courage , for they more feare the least sin , than the greatest torment . All the feare of Satan and his instruments , ariseth from the want of the due feare of God : but the more a man feares God , the lesse he feares every thing else . Feare God , honour the King , 1 Pet. 2. 14 , 1●7 . Hee that feares God , doth but honour the King , hee need not feare him , Rom. 13. 3. the Law hath not power to smite the vertuous . True , many have an opinion not wise , that Pie●y , and Religion abates fortitude , and makes vallour Feminine : but it is a foundation-lesse conceit . The true beleever feares nothing but the displeasure of the high●st , and runs away from nothing but sin . Indeed he is not like our hot-spurs , that will sight in no cause but a bad ; that feare where they should not feare , and feare not where they should feare ; that feare the blasts of mens breath , and not the fire of Gods wrath ; that feare more to have the World call them Cowards for refusing ; then God to judge them rebels for undertaking : that tremble at the thought of a Prison , and yet not feare Hell fire : That can governe Townes and Cities , and let a silly woman over-rule them at home ; it may bee a servant or a Child , as Themistocles Sunne did in G●eece : What I will , said hee , my Mother will have done , and what my Mother will have my Father doeth . That will undertake a long journey by Sea in a wherry , as the desperate Marriner hoyseth saile in a storme , and sayes none of his Ancestors were drowned : That will rush fearelesly into infected houses , and say the Plague never seaseth on valiant blood , it kils none but cowards : That langushing of some sicknesse , will strive to drinke it away , and so make hast to dispatch both Body and Soule at once : that will runne on high battlements , gallop downe steep hils , ride-over narrow Bridges , walke on weake Ice , and never thinke what if I fall , but what if I passe over and fall not . No , he is not thus fearelesse , for this is presumption , and desperate madnesse , not that courage and fortitude which ariseth from faith , and the true feare of God ; but from blindnesse and invincible ignorance of their owne estate : as what thinke you ? would any man put his life to a venter , if he knew that when hee dyed he should presently drop into hell ? I thinke not . But let the beleeving Christian ( who knowes hee hath a place reserved for him in Heaven ) have a warrant from Gods Word , you cannot name the service , or danger that he will stick at . Nor can he lightly faile of successe . It is observed that Trajan was never vanquished , because he never undertooke warre without just cause . In fine , as he is most fearefull to offend , so hee is most couragious in a good cause ; as abundance of examples witnesse , whereof I 'le but instance two , for the time would be too short to tell of Abraham , and Moses , and Caleb , and David , and Gideon , and Barack , and Sampson , and J●ph●ha , and many others ; of whom the Holy Ghost gives this generall testimony , that by faith , of weake they were made strong , waxed valiant in Battell , turned to slight the Armies of the Aliants , subdued Kingdomes , stopt the mouthes of Lyons , quenched the violence of the fire , &c. Heb. 11. 22. to 35. Nor will I pitch upon Joshua , whom neither Caesar , nor Pompey , nor Alexander the Great , nor William the Conquerour , nor any other ever came neare , either for valour or victories : but even Jonathan before , and the Martyrs after Christ , shall make it good . As what thinke you of Jonathan , whom neither steepnesse of Rocks , nor multitude of enemies , could discourage , or disswade from so unlikely an assault : Is it possible if the d●●ine power of faith , did not adde spirit , and courage , making men more than men , that two should dare to thinke of encountring so many thousands , and yet behold Jonathan and his Armour-bearer put to flight , and terrified the hearts of all the Philistims , being thirty thousand Charrets , sixe thousand Hose-men , and Foot-men like the sand of the Sea shore , 1 Sam. 14. 15. O divine power of faith , that in all attempts and difficulties makes us more than men , and regardes no more Armies of adversaries , than sworntes of flyes . A naturall man in a project so unlikely , would have had many thoughts of discouragement , and strong reasons to disswade him , but his faith dissolves impediments , as the Sunne doth dewes ; yea , he contemnes all feares , over-lookes all impossibilities , breakes through all difficulties with a resolute courage , and flyes over all carnall objections with celestiall wings ; because the strength of his God , was the ground of his strength in God. But secondly , to shew that their courage is no lesse passive , then active ; looke upon that Noble Army of Martyrs , mentioned in Ecclesiasticall History , who went as willingly , and cheerefully to the stake , as our Gallants to a Play ; and leapt into their beds of flames , as if they had beeue beds of Downes : yea , even weake women , and young striplings , when with one dash of a pen , they might have beene released . If any shall yet doubt which of the two ( the Religious o● Prophane ) are most valiant and couragious ; let them looke upon the demeanor of the twelve spyes , Numbers the 13. and 14. Chapters ; and observe the difference between the two faithfull , and true hearted , and the other ten : then will they conclude , that Piety and Religion doth not make men Cowards ; or if it doe , that as there is no feast to the Churles , so there is no fight to the Cowards . True , they are not soone , nor easily provoked ; but all the better , the longer the cold fitt in an Ague , the stronger the hot fitt . I know men of the Sword will be loth to allow of this Doctrine : but truth is truth , aswell when it is not acknowledged , as when it is : and experience tolls us , that he who feares not to doe evill , is alwayes afraid to suffer evill . Yea , the Word of God is expresse ; that none can be truly valorous , but such as are truly religious . The wicked fly when none persueth , but the righteous are as bold as a Lyon : Prov. 28. 1. The reason wheroof is , If they live , they know by whom they stand ; if they dye , they know for whose sake they fall . But what speake I of their not fearing death , when they shall not feare even the day of Judgement , 1 John 4. 17. Hast not thou O Saviour bidden us when the Elements shall bee dissolved , and the Heavens shall bee flaming about our eares , to lift up our heads with joy , because our redemption draweth nigh , Luke 21. 25. to 29. Wherefore saith the valiant beleever , come death , come fire , come whirlewind , they are worthy to bee welcome that shall carry us to immortality . Let Pagans and Infidels feare death , saith Saint Cyprian , who never feared God in their life , but let Christians goe as travellers unto their native home ; as Children unto their loving Father ; willingly , joyfully . Let such feare to dye , as have no hope to live a better life ; well may the brute beasts feare death , whose end of life is the conclusion of their beeing : well may the Epicure tremble at it , who with his life looketh to lose his felicity : well may ignorant and unrepentant sinners quake at it , whose death begins their damnation : well may all those make much of this life , who are not sure of a better ; because they are conscious to themselves that this dying life will but bring them to a living death ; they have all sowne in sin , and what can they looke to reape , but misery , and vanity ; sin was their traffique , and griefe will be their gaine ; detestable was their life , and damnable will be their decease . But it is otherwise with the godly , they may bee killed , but cannot be hurt ; for even death that fiend , is to them a friend , like the Red Sea to the Israelites , which put them over to the Land of Promise : while it drowned their enemies . It is to the faithfull as the Angels were to Lot , who snatcht him out of Sodome , while the rest were consumed with fire and brimstone . Every beleever is Christs betrothed Spouse , and death is but a messenger to bring her home to her husband : and what chaste or loving Spouse , will not earnestly desire the presence of her Bridegroome , as Saint Austin speakes . Yea , the day of death to them , is the day of their Coronation : and what Princely heire does not long for the day of his instalment , and rejoyce when it comes . Certainly it was the sweetest voyce that ever the Theefe heard in this life , when Christ said unto him , this day shalt thou be with me in Paradise , Luke 23. 43. In a word , as death to the wicked , puts an end to their short joyes , and begins their everlasting sorrowes : so to the Elect , it is the end of all sorrow , and the beginning of their everlasting joyes . The end of their sorrow ; for whereas complaint of evils past , sence of present , and feare of future , have shared our lives amongst them ; death is 1. A Supersedius for all diseases ; the Resurrection knowes no imperfection . 2. It is a writ of ease , to free us from labour , and servitude ; like Moses , that delivered Gods people out of bondage , and from brick-making in Aegypt . 3. Whereas our ingresse into the world , our progresse in it , our egresse out of it , is nothing but sorrow , ( for we are borne crying , live grumbling , and die sigthing ) death is a medicine , which drives away all these , for we shall rise triumphing . 4. It shall revive our reputations , and cleere our names from all Ignominie , and reproach ; yea , the more contemptible here , the more glorious hereafter . Now a very duellist will goe into the field to seeke death , and finde honour . 5. Death to the godly is as a Gaole delivery , to let the Soule out of the Prison of the body , and set it free . 6. Death frees us from Sinne , an Inmate that ( spite of our teeth ) will Roust with us , so long as life affords it house-roome : for what is it to the faithfull , but the funerall of their vices , and the resurrection of their vertues . And thus we see , that death to the Saints is not a penalty , but a remedy ; that it acquits us of all our bonds , as sicknesse , labour , sorrow , disgrace , imprisonment , and ( that which is worse than all ) sin ; that it is not so much the death of nature , as of corruption , and calamity . But this is not half the good it doth us ; for it delivers us up , and let us into such Joyes , as eye hath not seene , nor eare heard , neither hath entred into the heart of man to conceive : 1 Cor. 2. 9. Yea , a man may as well with a coale , paint out the Sunne in all his splendor , as with his pen , or tongue expresse ; or with his heart ( were it as deepe as the Sea ) conceive , the fulnesse of those joyes , and sweetnesse of those pleasures , which the Saints shall enjoy at Gods right hand for evermore : Psal. 16. 11. In thy presence is the fulnesse of joy , and at thy right hand are pleasures for evermore . For quality , they are pleasures ; for quantity , fulnesse ; for dignity , at Gods right hand ; for eternity , for evermore : and millions of yeares multiplyed by millions , make not up a minute to this eternity . Our dissolution is nothing else but aeterni natalis ; the birth-day of eternity , ( as Seneca calls it , more truly than he was aware ) for when we are borne , we are mortall ; but when we are dead , we are immortall : yea , even their mortall wounds make the sufferers immortall ; and presently transport us from the contemplation of felitity , unto the fruition . Whereas if the corne of our bodies be not cast into the earth by death , we can have none of this increase : which is the reason , first , that we celebrate the memory of the Saints , not upon their birth-dayes , but upon their death-dayes ; to shew how the day of our death , is better than the day of our birth : And secondly , that many Holy men have wisht for death ; as Jeremy , Job , Paul , &c. As who can either marvaile , or blame the desire of advantage : for the weary traveller to long for rest , the prisoner for liberty , the banished for home ; it is so naturall , that the contrary disposition were monstrous . And indeed it is our ignorance , and infidelity ; at least our impreparation , that makes death seeme other than advantage . And looke to it , for he hardly mournes for the s●●nes of the time , who longes not to be freed from the time of sinne : he but little loves his Saviour , who is not willing to goe unto him : and is too fond of himselfe , that would not goe out of himselfe to God. True , he that beleeveth will not make haste ; Isay 28. 16. that is , he will not goe out by a back doore ; seeke redresse by unlawfull meanes , for though here he hath his paine , and in Heaven hee lookes for his payment , yet hee will not make more haste than good speed . Though he desires to be dissolved , and to be with Christ , which is best of all : Phil. 1. 23 , 24. Yet he is content to live , yea , hee lives patiently , though hee dyes joyfully : In his wisedome hee could chuse the gaine of death , but in his obedience he refuseth not the service of life : and it is to be feared , that God will refuse that soule , which leaves the body before himselfe calls for it : as Seneca speaks like a Divine . Now , what are we to learne from this double lesson , but a twofold instruction ; Is a calling a good warrant , and can it not want danger to goe unsent ; is death to the godly no other then the Brazen Serpent to the Israelites ; which was so farre from hurting them , that contrarily it healed them . And wouldst thou not feare death ; ( for to labour not to dye is labour in vaine , and Kings in this , are Subjects . ) First , looke through death at glory , as let but the unfolded heavens give way to Stevens eyes , to behold Christ in the glory of his Father : how willing is he to ascend by that stony passage , Acts 7. 56. 59. Secondly , feare to commit the least sinne , which is forbidden by so great a God , and suffered for , by so loving a Saviour . Now God hath so farre forth forbidden revenge , that he hath forbidd●n all kinde of hatred , and malice ; for the Law in every Commandement is spirituall , and bindes the heart aswell as the ●and ; and to thy power thou hast slaine him , whom thou batest : he is alive , and yet thou hast kil'd him , saith S. Augustine : and therefore these two , hatred , and inurther , are coupled together as yoake-fellowes , in that long Teame of the fleshes beastly workes , which draw men to perdition : Rom. 1. 29. Gal. 5. 21. and wherein doe they differ , but as the Father and the Sanne , or as Devill and evill , onely in a letter . Yea , saith Christ , in the places before coated , Love your enemies , doe well to them that hate you , overcome evill with good , &c. Luke 6. 27. Rom. 12. 21. Be so farre from snatching Gods weapon out of his hand , that you rather master unkindnesse , with kindnesse . And as this is Gods word , so hearing what the word speakes , is an eare-marke of Christs sheepe , as witnesseth the chiefe sheepheard ; John 8. Hee that is of God , beareth Gods word : and he is of an uncircumcised eare , and one of the Devils Goates , that wants this marke : for he heareth it not , because he is not of God. Vers. 47. Wherefore lay it to heart , lose not the priviledge of Gods protection , by an unwarrantable righting of thy selfe : Doe not like the Foole , that leapt into the water , for feare of being drowned in the Boat. But above all feares , feare him which after he hath kil'd , hath power to cast into hell : Luke 1 ▪ 2. 5. compare the present with the future , the action with the reward ; thinke thou seest beyond pleasing thy appetite , and doing thine owne will , sinne against God : beyond that , death ; beyond death , judgement ; beyond judgement , bell ; beyond that , no limits of time , or torments ; but all easelesse , and endlesse . Thou cryest , God me mercifull to me ; but be thou also mercifull to thy selfe : Feare God , feare sinne , and feare nothing ; for sinne is the sting of all troubles : pull out the sting , and deride the malice of the Serpent . Yea , have but Gods warrant for what thou goest about , and then let death happen , it shall not happen amisse ; for the assurance of Gods call and protection , when a mans actions are warranted by the Word , will even take away the very feare of death : for death ( as a Father well notes ) hath nothing terrible , but what our life hath made so . He that hath lived well , is seldome unwilling to dye ; life or death is alike welcome unto him ; for hee knowes , whiles hee is here , God will protect him ; and when hee goes hence , God will receive him . I have so behaved my selfe ( saith Saint Ambrose to the Nobles of Millaine ) that I am not ashamed to live ; neither having so good a Lord , am I affraid to dye . And old Hilarion , these seaventy yeares and upwards , thou hast served the Lord ; therefore now goe forth my soule with joy , &c. Whereas he that hath lived wickedly , had rather lose any thing , even his soule , than his life : whereby hee tels us , though his tongue expresse it not , that hee expects a worse estate hereafter . How oft doth guiltinesse make one avoid , what another would wish in this case ? Yea , death was much facilitated by the vertues of a well-led life , even in the Heathen . Phocion being condemned to dye , and the e●ocutioner refusing to doe his office , unlesse he had twelve Drachmes paid him in hand ; Phocion borrowed it of a friend , and gave it him : ne mor a fieret morti . Againe , Cato was so resolute , that he told Caesar , hee feared his pardon , more than the paine he threatned him with . And Aristippus , as I take it , ( though I may be mistaken ) told the Saylers ( that wondred why he was not , as well as they , afraid in a storme ) that the oddes was much ; for they feared the torments due to a wicked life , and he expected the reward of a good one . It s a sollid and sweet reason , being rightly applyed . Vice drawes death with a horrid looke , with a whippe , and stames , and terrors , but so doth not vertue . Whence it was that death was ugly and fearefull unto Cicero ; wished for , and desired of Cato , and indifferent to Socrates . Objection . But a violent and painefull death , is by farre more terrible and intollerable then a Naturall . Answer . Seldome have the Martyrs found it so , but often the contrary : which made them kisse the wheele that must kill them , and thinke the stayres of the scaffold of their Martyrdome , but so many degrees of their ascent to glory . Besides Elias his fiery Chariot , or they which stoned Steven , tooke no more from them , than an ordinary sicknesse did from Lazarus ; and let death any way crumble the Body to dust , the Resurrection shall restore it whole againe . Indeed if wee live ( and God by some lingring sicknesse , shall in mercy stay , till we make us ready ) we shall doe well , but if we dye as the Martyrs did , halfe burnt , and halfe blowne up , we shall doe better . And thus much to prove that the godly indure reproaches and persecutions patiently , because God hath commanded them so to doe . CHAP. XXX . That they are patient in suffering of wrongs , for Gods glory . 3. THe Children of God are patient in suffering wrongs , for Gods glory ; left Philosophy should seeme more operative in her Disciples , than Divinity in hers ; lest nature and insidelity should boast it selfe against Christianity . It is a saying of Sen●●a , He that is not able to set light by a sottish injury , is no Disciple of Phylosophy . And the examples before rehearsed shew , that Socrates , Plato , Aristippus , Aristotle , Diogenes , Epictetus , Philip of Macedon , Dion of Alexandria , Agathocles , Antigonus , and Caesar , were indued with rare and admirable patience ; whereunto I will adde foure other examples : Philip of Macedon asking the Embassadours of Athens how he might most pleasure them ; received this answer , It were the greatest pleasure to Athens that could be , if you would hang your selfe ; yet was not moved a jot , for all his might was answerable to his patience : why ? hee cared not so much to revenge the evill , as to requite the good . Polamon was not so much as appalled at the byting of a Dog that tooke away the brawne or calfe of his leg ; nor Harpalus to see two of his Sonnes laid ready drest in a silver Charger , when Astiages had bid him to Supper . And lastly , when it was told Anaxagoras ( from the State ) that he was condemned to dye , and that his Children were already executed , hee was able to make this answer , As touching , said he , my condemnation , nature hath given like sentence both of my condemners and me ; and as touching my children , I knew before that I had begot mortall creatures . But what of all this ? Let every naturall man know , that a continued patience may be different from what is goodnesse : for as Austin well , there is no true vertue , where there is no true Religion ; neither is it a naturall meeknesse which proceeds from a good constitution , nor a morrall meekenesse which proceeds from good education , and breeding ; but spirituall meeknesse which is a fruit of the spirit , Galat. 5. 22. to 25. That is the subject of our discourse and will carry away the blessing . But to give them the utmost advantage , let the vertues of all these Philosophers bee extracted into one Essence , and that spirit powred into one man ( as Zeuxis pourtraying Juno , chose the ●ive Daughters of Croton , out of all the Agrigentine Virgins , that from there severall perfections , he might compose one excellent , and most beautifull picture : ) Yet this Philosopher must bee acknowledged to fall short of a compleat Christian guided by the Spirit of God. Or if you will gather out of Histories the magnanimity of Hector , of Alexander , of Caesar , of Scipio , and of S●aevola , put them to the rest ; yet for patience and constancy , they come not neare that one president laid downe in the example of that holy man Job , and other servants of God in succeeding ages ; and that in five maine particulars . 1 One notable difference betweene the patience of a Philosopher and a Christian , is , They lacked a pure heart , truly sanctified by the Holy Ghost , which is the Fountaine of all well doing . Now if the Fountaine be corrupt , the str●ames cannot be pure ; but the best of them w●re but in the state of nature unregenerate , and consequently unreconciled to God in Christ , and so enemies to him , Rom. 5. 10. And our persons must first be justified , and accepted of God , before our actions can please him : as of necessity the Tree must be good , before it can bare good fruit . Yea , saith our Saviour , as the Branch cannot bare fruit of it selfe , except it abide in the Vine , no more can yee , except you abide in me , John 15. 4. Christian vertues are not naturall ; a man is no more borne with Grace in his Soule , than with Apparrell on his Back . Againe , the best of our Workes are imperfect , and mingled with corruptions ; and therefore cannot abide the examination of Gods exact justice ; till they be covered with Christs righteousnesse , and their corruption washed away with his most precious blood . Neyther can those workes please God , which are done without him : for as it will be no excuse before God , when the matter of the worke is ill , to plea●e the goodnesse of the heart : So , neither when the heart is nought , to pleade that the matter of the worke is good ; as many notable examples prove , namely the Jewes urging God with their fasting , Isay 58. and yet sent away empty . And those reprobates , Matth. 7. who alleadge there Preaching in Christs name , casting our Devils , &c. but receiving that fearefull answer , depart from me yee workers of iniquity , I know you not . As also Caine , whose outward workes in sacrificing , were the same with his brothers ; and yet Saint John sayes , Gains workes were evill , and his brothers good : which may se●ve to comfort poore Publicans , and confound all proud Pharisees , as Saint Austin observes : qui viret in soliis venit a radicibus humor . 2. As the Christian beares injuries patiently , so hee doth it and all other performances in knowledge of , and in obedience to Gods word and Commandement ; which obedience also proceeds from a true love of God , and an humble heart : thinking when hee hath done that , he falls farre short of performing his duty . Whereas they had neither knowledge in , nor love to , nor the least respect of God , or his word , in their bearing injuries : and therefore as God said once to the Jewes in matter of Fasting , have yee fasted to me ; so hee will say to them in the matter of suffering , have yee suffered in love and obedience to me , and my word ? no : but in love to your owne credit , and other the like carnall respects . And indeed , how can they expect a reward from God , when they have done him no service : If in bearing with , or serving of men , we serve our selves , and seeke our selves rather than God : when wee come for our reward , Gods answer will be , let him reward you whom yee have served ; thou servedst thy selfe , therefore reward thy selfe , if thou wilt ; for I never reward any service but mine owne . As , why will Christ at the later day remember , and reward the duties of love , and liberality done to men : but because they were done for his sake , and as to himselfe , Matth. 25. 40. Yee have done them unto me , there is the cause of the reward . Whence it is , Saint Paul willeth Christian servants , yoaked with cruell Heathnish misters , to hee obedient unto them , as unto Christ ; serving the Lord , and not men : Colos. 3. Vers. 22 , 23 , 24. 3. What ever they did , or suffered , was either to purchase fame to themselves , or to merit reward by it ; their aime and end was not Gods glory , but their owne honour and glory , and vertues are to be judged , not by their actions , but by their ends . Yea , they called vertue , Bonum Theatrale : as if a man would not be vertuous if hee had not spectators to take notice of him : but it is false , for vertue will be as cleere in solitudine , as in Theatro ; though not so conspicuous : onely it may grow more strong by the observation , and applause of others ; as an heat that is doubled by the reflection . But , O the difference betweene these naturall , and meere morall men , and a true Christian : the Christian loves goodnesse for it selfe , and would be holy , were there no heaven to reward it ; he does all , and suffers all , out of sincere affection , and a zeale of Gods glory , and the Churches good : Math. 5. 16. to the end his name may bee magnified , and others wonne and edisied . 1 Pet. 2. 12. as most fit it is , that the profit being mans , the honour should be Gods. And this his sincerity the rather appeares , in that he holds out , maugre all opposition , disgrace , persecution , &c. Whereas the other like winde-mills , would not turne about to doe any good service , but for the winde of mens praises . Now it is one method to practise swimming with Bladders , and another to practise dauncing with heavy shoes . Wee read of some that in the Monastery could fast whole dayes together with ease , but in the dezart , they could not hold out untill noone ; but their bellyes would be craving presently . 4. The one doth it in faith , which onely crownes good actions ; for whatsoever is not done in faith , is sin : Rom. 14. 23. and therefore cannot please God , Heb. 11. 6. the reason is this , If our best actions be not the fruites of a lively faith , they spring from Ignorance and I● fidelity ; as hearbes may doe from a dunghill . And its evident they have not faith ; for how should they beleeve in him , of whom they have not heard . Rom. 10. 14. And it were well if all that are meere civill and morall men would looke to the Rock , where-out their workes are hewen ; and to the Pit , where-out they were digged : for God looketh at no action further , then it is the worke of his spirit , but the spirit is nowhere but in the sonnes of God : Galat. 4. 6. and no sonnes but by faith in Christ : Gal. 3. 26. So that obedience without faith , is but as the shell without the kernell , the huske without the corne , the carkasse without the soule , which the Lord abhorres , as the sacrifice of Fooles , Isay 66. 3. Whence it is , that all the vertues of the Heathen are called by Divines splendida peccata ; shining or glistering sinnes , sinnes as it were in a silken Robe . 5. The summe of all Morall Philosophy is included in these two words , sustaine , and abstaine , and a wicked man may restraine evill as doe the godly ; but here is the difference , the one keepes in corruption , the other kils corruption . 6. The Philosopher , and so all civill and morall men , can forbeare ; the Christian forgive ; they pardon their enemies , we love ours ; pray for them , and returne good for evill . And if not , we no whit savour of Heaven : For if you love them which love you , ( saith our Saviour ) what thankes shall you have , for even the sinners doe the same ? ( such as see not beyond the clouds of humane reason ) But I say unto you which heare , Love your enemies , blesse them that curse you , doe good to them that hate you , and pray for them which hurt you , and persecute you ▪ Matth. 5. 44. Luke 6. 27. 32 , 33. shewing , that if wee will ever hope for good our selves , wee must returne good for evill unto others . In which words you may note a tripple injunctio● , one to the heart , the treasury of love ; another to the tongu● , loves interpreter ; the third and principall to the hand , which is loves Factor , or A 〈…〉 oner . Wherein our Saviour seemes to set man like a Clock , whose master wheele must not onely goe right within , nor the bell alone sound true above ; but the ●and also point straight without : as for the motion and setting of the wheele within , he saith to the heart , love your enemies , for the stroke and sounding of the Bell above , hee saith to the tongue , blesse them that curse you ; and for the pointing of the hand , or Index without , he saith to the hand , doe good to them that hurt you . Now , well may natura●l men sayle with the winde of their naturall passions , and corrupt affections , in rendering evill for evill ; but Christ the Master , and Pylot of his Ship , the Church ; hath charged all passengers bound for Heaven , the Haven of their hope , and Harbour of their rest ; like Pauls Mar●iners , Acts 27. to sayle with a contrary winde and weather , of doing good for evill : and like the Disciples on the Lake of Genazareth , Rowe through the raging waves of their enemies reproaches , with a contrary breath , not rendring rebuke for rebuke ; but contrariwise , to blesse : 1 Peter 3. 9. And the better to teach us this lesson , he practised it himselfe ; adding example to precept : for his word and his worke , like mercy and truth , met together ; his precept and his pract●se , like righteousnesse and peace , kissed each other : for when they in devillish malice sought nothing but his condemnation , he in great love went about the worke of their salvation : when they shed his bloud to quench their malice , hee sweat water and bloud to wash their soules . Yea , when the Jewes were crucifying of him , he at the same time ( though the torments of his passion were in t 〈…〉 able , incomparable , unconceiveable ) solliciteth God for their pardon , Luke 23. 34. Now his prayer could not but be efficatious , and a pardon for such murth●rers was no meane good turne . And this likewise is the practise of the Saints , who strive to imitate their Master in all things which he did , as man : S. Steven , at the instant while his enemies were stoning of him , kneeled downe and prayed , Lord lay not this sinne to their charge , Acts 7. 60. Where is one thing very remarkable ; he stood when he prayed for himselfe , but kneeled when he prayed for hi● enemies ; herby shewing the greatnesse of their impiety , which easily could not be forgiven ; as also the greatnesse of his piety . And indeed , as to render good for good , is the part of a man , and to render evill for evill , the part of a beast ; and to render evill for good , the part of a devill ; so to render good for evill , is onely the part of a Saint : be mercifull , as your heavenly Father is mercifull . Luke 6. 36. It were easie to abound in examples of this kinde ; how often did Moses returne good unto Pharaoh for his evill , in praying and prevailing with God for him , to the removall of nine severall plagues ; notwithstanding his cruell oppression ? And David , what could he have done for Saul , that he left undone ; notwithstanding hee so cruelly persecuted him , and hunted after his life . And the like I might shew in that man of God to Jero●oam , and they that went to Heaven by the bloudy way of Martyrdome , who prayed for others , even their persecutors , and murtherers ; an easier passage to Heaven : Yea , Gods people account it a sinne , to cease praying for their worst enemies , 1 Sam. 12. 23. But what doe I tell them of these transcendent examples ? when I never yet heard or read of that Philosopher , which could parallel Doctor Cooper , Bishop of Lincolne , in an act of patient suffering ; who , when his wife had burnt all his Notes , which he had beene eight yeares a gathering , least hee should kill himselfe with overmuch study , ( for she had much adoe to get him to his meales ) shewed not the least token of passion , but onely replyed , Indeed wife it was not well done ; so falling to worke againe , was eight yeares more in gathering the same Notes , wherewith he composed his Dictionary : which example , I confesse , more admires me , than any that ever I heard of from a man , not extraordinarily and immediately inspired and assisted by the Holy Ghost : and sure he that could indure this , could indure any thing , whether in body , goods , or good name : for of necessity there must bee in that man that can patiently beare such a losse , somewhat more than man. I know there are some men ( or rather two legged Beasts ) that esteeme no more of Bookes and Notes , than Esops Cocke did of the Pearle hee found ; and these accordingly will say , this was nothing in comparison of what they suffer ; as when once a Hot-spur was perswaded to be patient as Job was , he replyed , What doe you tell me of Job ? Job never had any suits in Chauncery . Yea , indeed the meanest of Christs royall Band , for patience puts down all the generations of naturall men : as even their enemies will confesse . Consalvus a Spanish Bishop , and Inquisitor ; wondred , how the Protestans had that Commandement , Thou shalt love thy neighbour as thy selfe , so indelibly Printed in their hearts , that no torture could blot it out , and make them confesse , and betray one another . And indeed , how should it be otherwise : for First , if Morall Principles cherished and strengthened by good education , will inable the soule against vitious inclinations ; so that though some influence of the heavens doe worke upon the aire , and the aire upon the spirits , and the spirits upon the humors ; and these incline the temper , and that inclines the soule of a man , such and such wayes : Yet breeding in the refineder sort of evill persons , will much prevaile , to draw them another way ; what may wee thinke of grace , and faith , and Gods spirit , which are supernaturall . Secondly , every Christian suffering for Christs sake , and for righteousnesse sake , hath Gods mighty power to support him ; and Christ to suffer with him , and beare a part in his misery : whereas the naturall man suffers all himselfe as a delinquent , or malefactor ; whose guilty conscience addes weight to his punishment . A woman called F●licitas , ( whom Saint Austin much praiseth ) being brought to bed in the time of her imprisonment for the truth ; and by reason of the great paines shee had in her labour , that she could not forbeare schre●ching : one of the Officers hearing her cry out , tauntingly , mockt her thus ; Ah woman , if thou canst not beare these sorrowes without such crying● , how wilt thou endure , when thou shalt be burnt , or cut in peeces , or torne asunder ; What thou now sufferest is but sport , but the Tragedy is to follow : whom shee answered ; Now , said shee , I suffer for my selfe , and for sinne ; but then Christ is to suffer in me , and I for him . And it fell out as she said , for when she was thrown to the wild beasts , she neither sent out screechings , nor so much as a sigh or groane ; but entertained death with so merry , and cheerfull a countenance , as if she had beene invited to a Feast . And thus you see in the first place , that Nature hath but a slow foot to follow Religion close at the heeles : that grace and faith transcends reason , as much as reason doth sense ; that patience ( rightly so called ) is a Prerogative royall , peculiar to the Saints . It is well if Philosophy have so much wisedome , as to stand amazed at it . 2. That it is not true Christian patience , except it flow from a pious and good heart , sanctified by the Holy Ghost . 2 Be done in knowledge of , and obedience to Gods command . 3 , That wee doe it in humility , and sincere love to God. 4 , That it be done in faith . 5 , That wee ayme at Gods glory , ( not our owne ) and the Churches good in our sufferings . 6 , That we ●orgive , aswell as forbeare ; yea , love , pray for , and returne good to our enemies for their evill : which being so , what hath the Swashbuckler to say for himselfe ? And what will become of him , if he repent not ; who can afford no time to argue , but to execute ? Yea , what hath the more temperate worldling to say for himselfe , who hath some small peece of reason for his guide ? arguing thus , I would rather make shew of my passions , than smoother them to my cost ; which being vented and exprest , become more languishing and weake : better it is to let its point worke outwardly , than bend it against our selves ; and in reason , Tallying of injuries is but justice . To which I answer , it is not reason , especially ●arnall reason , but Religion , which all this while hath beene disputed of , which is Divine and supernaturall ; and that teacheth how good must be returned for evill , and that we should rather invite our enemy to doe us more wrong , than not to suffer the former with patience ; as our Saviours words doe imply : If ( saith hee ) they strike thee on the one cheeke , turne to him the other also ; If they sue thee at the Law , and take away thy Coate , let him have thy Cloake also , Mat. 5. 39 , 40. He speakes comparatively as if he should say , rather suffer two wrongs , than doe one . Indeed , the difficulty of the duty , the seeming danger and want of Faith in carnall men , weakneth the force of the strongest reasons ; for no more , among Ru●●ins , but a word and a blow , among civill men a word and a writ can you expect . But as thrice Noble Nehemiah said to that false Belly-god betraying-Priest Shemaiah , should such a man as I flee : So the true Christian will encounter all discouragements and frightning Alarums thus ; should such a man as I feare to doe that which my Master , King , and Captaine Christ Jesus hath commanded me , which is of more necessity than life it selfe . Yea , seeing Heathens could goe so farre as to subdue their passions ; for shame let so many of us , as would be accounted Christians goe further , even to the mortifying of ours : or if we goe not before Publicans and Sinners , in the Kingdome of grace , Publicans and Sinners shall goe before us into the Kingdome of Heaven . And seeing the duty of the Childe is the Fathers honour , let us that are Christians bee knowne from Worldlings by our practice : as once the Grecians were knowne from the Barbarians by their vertuous lives ; as Quintus Curtius notes . Shall a wild Olive Tree , growing upon the barren mo 〈…〉 s of Gilboa ; and nature , where neither dew of the spirit , nor rayne of grace faleth , bare such fruit ; and shalt not thou a green Olive Tree in the house of God , planted beside the waters of comfort , bring forth this fruit of the spirit . We see that civill honesty , severed f●●m tr●e piety , humility , saving knowledge , sincere love to God , true obedience to his word , justifying faith , a zeale of Gods glory , and desire to edifie and win others , God accepts not , as proceeding from the love of our selves , and other carnall respects ; namely , to obtaine praise or profit thereby . So that to suffer as the Heathen did , without observing other circumstances , is but to imitate that foolish Patient , who when the Physitian bade him take that prescript , eate up the paper . Wherefore doe not onely subdue thy passions , but sayle with that contrary breath of the Apostle , 1 Cor. 4. 12. We are reviled , and we blesse , and with that of Saint Steven , who rowed both against winde , and tyde , not onely through the raging waves of his enemyes reproaches , but even in a storm● of stones , being as earnest to save their soules , as they were to slay his body . Meere Civill and morrall men have speculative knowledg , if thine be saving it will take away barre●nes , and make thee fruitfull in the workes of obedience ; who planteth a Vineyard , and eateth not of the fruit thereof ; we expect this of the Earth that hath onely nature , and shall not God expect it of us , who have sence to governe nature , Reason to governe sence , grace to governe reason , Jesus Christ to governe all . The little World , Man , is so the compendium , and abridgement of all creatures , that whatsoever is imprinted with Capitall Letters in that large Volume , as in Folio , is sweetly and harmoniously contracted in decimo sexto , in the breefe text of man , who includes all : Planets have being not life , Plants have life not sence , Beasts have sence not reason , Angels have being , life , reason , not sence , man hath all , and containes in him more generality than the Angels , being with Planets , life with Plants , sence with Beasts , reason with Angels : But the beleever hath over and above Gods spirit , and faith , which are peculiar prerogatives belonging to the godly which no man ( being a meere man ) is capable of . Here also , if it were as orderly as pertinent , I might take occasion to shew another peculiar and proper adjunct belonging to the patience of a Christian , which a Philosopher may sooner envy than imitate ; yea , it must put him besides his reason , before hee can conceive it possible , namely , That a Christian rejoyceth in his sufferings : Wee rejoyce in tribulation ( saith Saint Paul , ) knowing that tribulation bringeth forth patience , and patience experience , and experience hope , &c. Rom. 5. 3. Yea , hee goeth yet further and saith , I am filled with comfort , I am exceeding joyfull in all our tribulation , 2 Cor. 7. 4. Which is to over abound exceedingly with joy , such an e●uberation of joy , as brake forth into thankefulnesse ; And Saint James the like saying , My brethren , count it exceeding joy , when ye fall into divers temptations ; knowing that the trying of your faith , bringeth forth patience , and let patience have her perfect worke , that ye may be perfect and intire , lacking nothing , James 1. 3 , 4. Gods people doe not onely acknowledge that they suffer justly from God , even when they suffer unjustly from men , as Josephs brethren did , who were no Spyes , nor eozoners as they were accused ; yea , they had faithfully presented their Moneyes for their Wheat , neither had they stolne their Lords Cup : yet say they , justly is this evill come upon us , because we have sinned against our brother , Genesis 42. 21. A● a trespasse being committed , perhaps thirty or forty yeares agoe , and no punishment till now inflicted ; behold thy Creditor is now come , and thou must pay the debt , hast thou any wrong done thee , I trow not . But this is not all ( though nature will scarce acknowledge so much ) for wee must proceed , and not alwayes continue in the nethermost Forme , like drones : he is not uppermost in this Schoole of patience , who suffereth things patiently , that must bee suffered : but hee who doth it willingly , cheerefully , and thankefully . Paulus Dioconus relates , how the Empresse Irene being deposed from ruling , by her owne servant ; said , I thanke God , who of his free mercy advanced me an unworthy Orphane to the Empire , but now that he suffereth me to be cast downe ; I ascribe it wholly to my sinnes , blessed be his name for his mercy in the one , in the other for his justice . And Saint James being cut into peeces limbe by limbe , was heard to say , God bee thanked upon the cutting off of each member , or joynt . The very Heathen saith Saint Hierome , know that thankes are to bee given for benefits received , but Christians onely give thankes for calamities and miseries . But because this path leads from the way of my intended discourse , and you affect not to have mee digresse : come wee to the sixteenth Reason . CHAP. XXXI . T 〈…〉 at they may follow Christs examples , and imitate the patience of the Saint in all Ages . 16. Reason , 6. IN the sixth and last place , they beare the slanders and persecutions of wicked men patiently , that they may follow Christs example , and imitate the patience of the Saints in all ages . Christ also suffered for you ( saith Saint Peter ) leaveing you an example , that you should follow his steps , 1 Pet. 2. 21. And it is written of him , that When he was reviled , he reviled not againe , when he suffered he threatned not , 1 Pet. 2. 23. He was called of his enemies , Conjurer , Samaritane , Wine-bibber , &c. was scoft at , scorned , scourged , Crucified , and what not : yea , he suffered in every place , in every part . First , In every place , hunger in the desart , resistance in the Temple , sorrow in the Garden , contumelyes in the Judgement Hall , Crucifying without the City , and so forth . Secondly , in every part , his eyes run downe with teares , his temples with blood , his eares tingled with buffettings , glowed with reproaches ; they afflicted his taste with Gall , spit in his face , pearst his head with thornes , his hands with nayles , his side with a speare : his heart was full of sorrow , his soule of anguish , his whole body was sacrificed as an offering for sinne : and yet he suffered all for us ; to the end he might leave us an example , that wee should follow his steps . Neither was it so much what he suffered , as with what affection , willingnesse , and patience he suffered , that did Nobilitate the merrit of his sufferings . As touching the first , why descended he to take our flesh ? but that we might ascend to take his Kingdome ; he descended to be crucified , that we might ascend to be glorified ; he descended to Hell , that wee might ascend to heaven . Touching the second , what King ever went so willingly to be Crowned , as he to be crucified ; Who so gladly from execution , as hee to it : What man was ever so desirous to save his life , as Christ was to lose it ; witnesse that speech , I have a Bap●isme to bee baptized with , and how am I pained till it be accomplished , Luke 12. 50. His minde was in paine , till his body and soule , came to it : And to him that disswaded him from it , he used no other termes than avoid Satan . And thirdly , with what patience he suffered all , let both Testaments determine ; he was oppressed and afflicted , yet did he not open his mouth ; he was brought as a Sheepe to the slaughter , and as a Sheepe before the Shearer is dumbe , so opened he not his mouth , Isaiah 53. 7. His behaviour was so mild and gentle , that all the malice of his enemies , could not wrest an angry word from him . Yea , when his owne Disciple was determined to betray him ; I see not a frowne , I heare not a check from him againe : but what thou doest doe quickly . O the admirable mecknesse of this Lamb of God : Why doe wee startle at our petty wrongs , and swell with anger , and breake into furious revenges , upon every occasion , when the patterne of our patience lets not fall one harsh word , upon so foule and bloody a Traytor . When the Jews cryed out crucifie him , as before they cryed out , his blood be upon us and upon our Children , he out cryes , Father , pardon them ; being beaten with Rods , crowned with Thornes , pierced with nayles , nayled to the Crosse , bathed all his body over in blood , filled with reproaches , &c. in the very pangs of death ; as unmindfull of all his great griefes , he prayeth for his persecutors , and that earnestly , Father forgive them , Pendebat , & tamen petebat , as Saint Augustine sweetly : O patient and compassionate love . Ye wicked and foolish Jewes , you would be miserable , he will not let you : His eares had beene still more open to the voyce of griefe , then of malice ; and so his lips also are open to the one , shut to the other . Thus Christ upon the Crosse , as a Doctor in his chaire , read to us all a lecture of patience ; for his actions are our instructions : and the same that Gideon spake to Israel , he speakes still to us : as ye see me doe , so doe you : And no man be he never so cunning , or practised , can make a straight line , or perfect circle by steddinesse of hand , which may easily bee done by the helpe of a Rule of Compasse . Besides , is Christ gone before us in the like sufferings , what greater incouragement , when wee reade that Caesars example ( who not onely was in those battels , but went before them ) yea , his very Eye made his Souldiers prodigall of their blood , When wee reade that young King Philip , being but catryed in his Cradle to the Warres , did greatly annimate the Souldiers . Besides , what servant will wish to fare better than his Lord ; is it meet that hee who is not onely thy Master , but thy Maker , should passe his time in continuali travell , and thou in continuall case . When a lewd Malefactor being condemned to dye with just Phocion , rayled at the Judge , the Law , his Accusers , and looked on Death with terrour , and amazednes ; hee thus cheered him with encouragement , Dost thou grudge to dye with Phocion : so say I to thee , Dost thou grudge to suffer with thy Saviour : O blessed Jesu ! O thou Coeternall Sonne of thine Eternall Father , why should I thinke strange to bee scourged with tongue , or hand , when I see thee bleeding : what lashes can I feare , either from Heaven , or Earth , since thy scourges have beene borne for me ; and have sanctified them to me . True , it is Satans policy to make men beleeve , that to doe , and suffer , as a Christian is so extreamely difficult for them , that it is altogether impossible ; where in he deales like the inhospitable Salvages of some Countries , who make strange fires , and a shew of dismall terrou●s upon the shores , to keepe passengers from landing : But if Christ be gone before us in the like , and it is for his sake that we smart ; then we may be sure to have him present with us ( even within us by his spirit , 1 Peter 4. 12 , 13 , 14. ) to assist us , and prevent our enemies : and is not be able enough to vindicate all our wrongs . Learne we therefore from him , to suffer Innocently . Patiently . Wilt thou ( saith one ) looke to raigne , and not expect to suffe● ? Why , Christ himselfe went not up to his glory , untill first hee suffered paine : Or wilt thou ( saith Saint Cyprian ) be impatient , by seeking present revenge upon thine enemies , when Christ himselfe is not yet revenged of his enemies ? Doe thou beare with others , God beares with thee ; is there a too much , which thou canst suffer for so patient a Lord ? But to goe on ; wilt thou follow Gods example ? Then note , whereas Christ hath in many particulars commanded us to follow his example ; yet in no place ( saith Saint Chrysostome ) he inferreth we should be like our Heavenly Father , but in doing good to our enemies . And therein resemble we the whole three Persons in Trinity . God was only in the still winde ; Christ is compared to a Lambe , the Holy Ghost to a Dove . Now if we will resemble these three Persons , we must be softly , Lombes , Doves ; but if on the contrary wee be fierce , cruell , and take revenge , so using violence , we resemble rather the Devill , who is called a roaring Lyon ; and the wicked , who are termed Dogs , Wolves , Tygers , &c. 3. To adde to the precept of God , and the practice of our Saviour , the example of Gods people ; they are patient in suffering of injuries , that they might imitate the Saints in all ages . They were so , and wee are likewise commanded to follow their steps , as in all things which are good ; so especially in this . Take my brethren the Prophets ( saith Saint James ) for an example of suffering adversities , and of long patience . James 5. 10. Brethren , saith Saint Paul to the Thessalonians , Yee are become followers of the Churches of God , which in Judes are in Christ Jesus , because yee have also suffered the same things of your owne Countrey-men , even as they have of the Jewes , 1 Thess. 2. 14. And to the Philippians , Be yee followers of me , Brethren , and looke on them which walk so , as yee have us for an example , Phil. 3. 17. And see how hee followed his Masters example ; for which amongst us so loves his Benefactors , as Saint Paul loved his Malefactors ? he would doe any thing ( even be rased out of the booke of life ) to save them that would doe any thing to kill him . Amongst many examples recorded for thy imitation , and mine ; behold the patience of Job , James 5. 11. of Abraham , Gen. 20. 17 , 18. of Isaas , Chap. 26. 15. of Joseph , Chap. 37. 32 , 33. who notwithstanding his brethren hated him for his goodnesse , and could not speake peaceably unto him , conspired to kill him , stript him of his Coat , cast him into a pit , sold him for a slave , recompenst them good for evill ; when he was armed with power to revenge : for when these his enemies did bunger , hee fed them ; when they were thirsty , he gave them drinke ; whereas they stript him of his parti-coloured-coat , hee gave them all change of rayment ; whereas they sold him for twenty peeces of money , hee would not sell them corne , but gave it them freely , and put their money againe into their sacks ; whereas they cast him into a pit , without either bread or water , hee brought them into his owne lodging , and feasted them sumptuously with delicate fare ; and gave them of the best Wine : Thus he gave them a good measure , pressed downe , and shaken together ; yea , running over into their bosomes , of kindnesse for unkindnesse . And thus holy David trod in the steps of good Joseph , Psal. 38. 12. to 15. 1 Sam. 26. 20. For when Saul had bent his howe , and made ready the arrowes within his quiver , to shoote at this upright in heart , and sweet singer of Israel : Yea , when this Fowler hunted him like a Partridge to the mountaines ; so that his soule was faine to aske for the wings of a Dove , that hee might fly away and bee at rest : Yet see when his mortall foe was delivered into his hand in the Cave , he would not lay hands on his enemy , nor suffer his bloud-thirsty followers to fall upon him , but onely to give him notice what hee could have done : cut off the lap of his garment , and rendered him good for evill ; as Saul himselfe confessed : 1 Sam. 24. 18. Yea againe , when hee found him asleepe in the field , he spared his life which was in his hand ; and to give him a second warning , onely took away his pot of water , and his speare : 1 Sam. 26. And lastly of Steven , who when the Jewes were stoning him to death , kneeled downe , and cryed with a loud voyce , Lord , lay not this sinne to their charge , Acts 7. 60. A true Scholler of CHRIST : for first , hee prayed for enemies ; secondly , for mortall enemies that stoned him ; thirdly , in hot bloud , at the time when they wronged him most ; as being more sorry for their ryat , then for his owne ruine . Now what is it that wee suffer , being compared with their sufferings ? even nothing in a manner : Yee have not ( saith Saint Paul to the Hebrewes ) yet resisted unto bloud : Wee have passed ( saith the Prophet ) through fire and water ; not fire onely , as the three Children ; nor water onely , as the Israelites ; but fire and water , all kinde of afflictions and adversities . For shame then let us passe through a little tongue-tryall , without the least answering , or repining . Now all ye scoffers , behold the patience of the Saints , and stand amazed . That which you ( not for want of ignorance ) esteemed base , sottish , and unworthy , yee see hath 16. sollid Reasons , as so many pillars to support it ; and these hewen out of the Rock of Gods Word . Yee see the Childe of God is above nature , while hee seemes below himselfe ; the vilest creature knowes how to turne againe ; but to command himselfe , not to resist being urged , is more than Heroicall . Here then is matter worth your emulation , worthy your imitation . Againe , behold the reasons why God suffers you to deride , hate , and persecute his people , which are likewise declared to be 16. in number , and those no lesse weighty ; of which three concerne his owne glory ; thirteene our spirituall and everlasting good , benefit , and advantage . Yea , reflect yet further you seed of the Serpent , and see * the Originall , continuance , properties , causes , ends ; and what will be the issue of your devillish enmity against the seed of the Woman ? And then you will acquit the religious with Christ , and his Apostles for well doing ; or confesse that you condemne Christ and his Apostles with them : as Erasmus said in his owne defence . But if of the two , you will choose to goe on and perish , your bloud be on your owne heads , and not on mine ; I have discharged my duty . CHAP. XXXII . Rules to be observed touching thoughts , words , and deeds , when we are wronged . I Must needs confesse ( may some say ) you have shewed sixteene solid and substantiall reasons of patience , sufficient to perswade any reasonable creature to imbrace it , at least in affection ; but is it therefore in all cases necessary wee suffer injuries , without righting of our selves , or being angry . No : he that makes himselfe ▪ Sheepe , shall be eaten of the Wolfe . In some cases tolerations are more than unexpedient ; they inspire the party with boldnesse , and are as it were pullies to draw on more injuries , heare one wrong , and invite more ; put up this abuse , and you shall have your belly full of them . Yea , he that suffers a lesser wrong , many times invites a greater ; which he shall not be long without . As how doth Davids patience draw on the insolence of Shimei ? Evill natures grow presumptuous upon forbearance . In good natures and dispositions , injury unanswered growes weary of it selfe , and dyes in a voluntary remorse ; but in those dogged stomacks , which are onely capable of the restraints of feare : the silent digestion of a former wrong , provokes a second ; neither will a Beefe-braine fellow be subdued with words . Wherefore mercy hath need to be guided with wisedome , least it prove cruell to it selfe . Neither doth Religion call us to a weake simplicity , but allowes us as much of the Serpent as of the Dove . It is our duty indeed to be simple as Doves , in offending them ; but wee are no lesse charged to be wise as Serpents , in defending our selves : lawfull remedies have from God , both liberty in the use , and blessing in the successe ; no man is bound to tender his throat to an unjust stroake . Indeed , when the persecuted Christians complained against their adversaries , to Julian the Emperour , desiring justice ; he answered them , as some of our s●offers may doe in the like case , It is your Masters commandement that you should beare all kinde of injuries with patience . But what did they answer ? It is true , he commands us to beare all kindes of injuries patiently , but not in all cases ; besides , said they , we may beare them patiently , yet crave the Magistrates ayde for the repairing of our wrongs past , our present rescue , or for the preventing of what is like to ensue . But to make a full Answer to the Question propounded : There are Rules to be observed , 1 touching our Thoughts . 2 touching our Words . 3 touching our Actions . 1. First , touching our Thoughts : Hee that deceiveth me oft , though I must forgive him , yet Charity bindes me not , not to censure him for untrusty ; and though Love doth not allow suspition , yet it doth not thrust out discretion ; it judgeth not rashly , but it judgeth justly : it is not so sharpe sighted , as to see a moat where none is ; nor so purblinde , but it can discerne a beame where it is ; the same spirit that saith , Charity beleeveth all things , 1 Cor. 13. 7. saith also , that a foole beleeveth all things , Prov. 14. 15. and charity is no foole , as it is not easily suspitious , so neither lightly credulous . It is neither simple , nor subtill , as Bi●s spake wisely of her : or rather not onely simple as a Dove , to thinke no evill ; but also wise as a Serpent , to discerne all things , and see what is evill . 2. For our tallying of words , as it argues little discretion in him that doth it , so it is of as little use , except the standers by want information of thy innocency , and his guiltinesse which gives the occasion . Wherefore in hearing thy owne private and personall reproaches , the best answer is silence ; but the wrongs and indignities offered to God , or contumelies that are cast upon us in the causes of Religion , or the Church , may safely bee repayed . If wee be meale-mouthed in Christ , and the Gospels cause , wee are not patient , but zeale-lesse . Yea , to hold a mans peace when Gods honour is in question , is to mistake the end of our Redemption ; 1 Cor. 6. 20. What saith the Apostle ? joyne with patience , godlinesse , 2 Pet. 1. 6. for else patience without godlinesse , while it receives injury of man , may doe more injury to God. Neither is there a better argument of an upright heart , than to be more sensible of the indignities offered to God , then of our owne dangers . And certainly no ingenuous disposition can be so tender of his owne disgrace , as the true Christian is at the reproach of his God ; as we see in Moses , who , when Aaron and Miriam offered him a private injury , it is said , his meeknesse was such , that he gave them not a word , Numb . 12. But when the people had fallen to idolatry , and he heard them murmure against their Maker , hee spares neither Aaron , nor the people , but in a godly ●it of zeale takes on at them ; yea , breakes the Tables in peeces , Exod. 32. A meeke Lambe in his owne cause , a fierce Lyon in Gods. Yea , it was alwayes his manner to plead the peoples cause to God , with prayers , and teares ; but Gods cause against the people , with sword , and revenge . And thus it fared with David , who was a man deafe and dumb , and wholly senselesse at Shemei● private reproach ; when he cursed him , cast stones at him , called him murtherer , and wicked man , 〈◊〉 Sam. 16. But not so at Goliahs publick revilings of God , and his Church ; no , not at Michols despising his holy zeale in the publike service of God , 2 Sam. 6. In these cases how full of life , and spirit , and holy impatiency did he shew himselfe to be ? And our Saviour Christ , who suffered himselfe to bee spit upon , buffe●ed , crowned with Thornes , &c. without giveing an angry word s but when hee saw the Temple abused , hee burned in a zealous anger against them ; tooke a s 〈…〉 rge , and whipt the buyers and sellers ou● , saying , Yee have made my Fathers house a den of theeves : Matth. 21. 12 , 13. 3. Touching our actions ; whether it be in thine owne cause , or in the cause of God , and Religion , thou m●ist not be a revenger . All that private persons can doe , is either to lift up their hands to Heaven for redresse of sinne , or to lift up their tongues against the sinne , not their hands against the person . Who made thee a Judge , is a lawfull question , if it meet with a person unwarranted . True , Phin●as in the case of Zimry , and Cozby , lift up his hand , and thrust them both through with a Speare : And when Moses saw the Aegyptian smiting the Hebrew , hee smoate the Aegyptian : but they had peculiar warrants signed from Heaven , either by instinct , or speciall command ; which we shall expect in vaine . Well may we flee from danger , as Jacob fled from Esau , Moses from Pharoah , David from King Saul , Elias from Jesabel , Paul from the Damascens , and Christ himselfe from the Jewes : And expect to finde comfort in our flight , even a City of refuge ; as Jacob found favour in Labans house , Moses a rich Father-in-Law , Elias an Angel to feed him , Paul spirituall brethren to comfort him ; besides the Holy Ghost the true Comforter . But the weapons of a Christian in adversity , ought onely to be patience , and prayer ; f●r as Theodoret saith , if Muentius , and Maximinian in the heat of zeale , shall rayle on wicked Julian at a Feast ; justly may their deaths be cast upon their petulancy , but not upon their Religion . Yea , the Counsell of Eleberis decreed , that if any man did take upon him to breake downe the Heathens Idolls , and were slaine in the place : that hee should not bee reckoned among the Martyrs . Indeed , God so loves this heat of zeale in all the carriages of his servants , that if it transport us too farre , hee pardoneth the errours of our fervency , rather than the indifferences of lukewarmenesse : as may be seene in that act of Moses , when being wroth with the people about the malten Calfe , hee brake the Tables in peeces : Exod. 32. Neverthelesse , if we shall either out of superstition , or presumption , doe that we have neither calling , nor warrant for , out of the word ; such our workes ( be our intention what it will ) are but the blinde whelpes of an ignorant zeale , and an unadvized zeale ( when knowledge is not made the Pilot of devotion ) may bee more prejudiciall , than a cold r●misnesse , Swift horses without a skilfull waggon●● , and full sayles without a good Pilot , endanger more . Objection . Every base nature will be ready to offer injuries , where they thinke they will not be repaid : he will many times beat a Coward , that would not dare to strike him , if he thought him valiant : as a Cur that goes through a Village , if hee clap his tayle betweene the legs , and runne away , every Cur will insult over him ; but if he bristell up himselfe , and stand to it , give but a counter-snarle , there 's not a Dog dares meddle with him . Answer . Neverthelesse , avenge not thy selfe , but give place unto wrath ; and that for conscience sake , Rom. 12. 19. If thou receivest wrong in thy person , goods , or good name , it is the Magistrates office to see thee righted ; and For this cause yee pay also tribute . He is the Minister of God for thy wealth , to take vengeance on him that doth evill ; and for the praise of them that doe well : neither doth hee beare the sword for nought , Rom. 13. 4 , 5 , 6. 1 Peter 2. 14. Now in this case , he that hath endammaged me much , ( as you have some that will deprive men of their possessions , and then perswade them to be content ) cannot plead breach of charity in my see●ing his Restitution : and because patience without discretion wrongs a good cause , I will so mit wrongs , as I may not encourage others to offer them ; and so retaine them , that I may not induce God to retaine mine to him . Have you not seene a Crow stand upon a Sheepes backe , pulling off wooll from her side : even creatures reasonlesse know well whom they may be bold with ; that Crow durst not doe this to a Wolfe , or a Mastiffe : the knowne simplicity of this innocent beast , gives advantage to this presumption ; meeknesse of spirit commonly drawes on injuries , and the cruelty of ill natures usually seekes out those , not who deserve worst , but who will beare most . Wherefore patience , and mildnesse of spirit is ill bestowed , where it exposes a man to wrong and insultation : Sheepish dispositions are best to others , worst to themselves . I could be willing to take injuries , but I will not be guilty of provoking them by lenity ; for harmelesnesse , let me goe for a Sheep ; but whosoever will be tearing my fleece , let him looke to himselfe . Diogenes the Stoicke , teaching his auditors how they should refraine anger , and being earnest in pressing them to patience , a waggish boy spit in his face , to see whether he would practise that which he taught others : but Diogenes was not a whit moved at it ; yet said withall , I feare I shall commit a greater fault in letting this boy goe unpunished , than in being angry . In some cases , for reason to take the rod out of the hands of wrath , and chastise , may be both lawfull and expedient . The same which Aristotle affirmed in Philosophy , viz. That choller doth sometime serve as a whetstone to vertue , is made good Divinity by Saint Paul , Be angry , but sinne not , Ephes. 4. 26. that is , be angry with sin onely . For Cautions and Rules to be observed , when we appeale to the Magistrate . 1. First , let it be in a matter of weight , and not for trifles . True , thou canst not be more forward to cast away thy money , then some Lawyers are to catch it : but the Physition , and Lawyer , are for necessity , not for wantonnesse . What said one to a Lawyer , offering to right his wrongs , and revenge him of his adversary , by Law : I am resolved rather to beare with patience an hayleshower of injuries , than seeke shelter at such a thicket ; where the brambles shall pluck off my fleece , and doe me more hurt by scratching , than the storme would have done by hayling . I care not for that Physicke , where the remedy is worse than the disease . 2. Secondly , let it be in case of necessity ; after we have assayed all good meanes of peace and agreement : using Law , as a Father doth the Rod , full sore against his will. As whatever our wrongs be , true wisedome of the spirit will send the Apostle lenity , as admonitions harbinger , with offers of peace , before she takes out prosses : 2 Tim. 2. 25. 3. Thirdly , let not our ayme and end be the hurt of our enemy : but , first , the glory of God ; secondly , the reformation of the party himselfe , that so he which is overcome , may also overcome ; and ( if it may be ) others by his example , whereby more than one Devill shall be subdued . And thirdly , to procure a further peace and quiet afterwards ; as Princes make warre to avoid warre : yea , in case we see a storme inevitably falling , 't is good to meet it , and break the force . Fourthly , let us not be transported either with heat or hate , but begin and follow our suits without anger ▪ or using the least bitternesse or extremity against the person of our adversary : as Tilters break their Speares on each others breasts ; yet without wrath or imention of hurt ; or as Charles the French King made warre against Henry the seventh , King of England , rather with an Olive-branch , than a Lawrell-branch in his hand , more desiring peace than victory ; not using bribery , or any other meanes to corrupt or hinder justice ; but to seeke our owne right . Fifthly , and lastly , having used this ordinary meanes that the Lord hath given us for the righting of our selves , in case we finde no redresse , let us rest with quietnesse and meeknesse therein , without fretting , or desire to right our selves by private revenge ; knowing assuredly , that the Lord hath thus ordered the whole matter , either for our correction , or for the exercise of our patience and charity ; or that he will take the matter into his owne hand , and revenge our cause of such an enemy , farre more severely : or for that he meanes to deale farre better with us , if wee commit our cause to him , than either our selves , or any Magistrate could ha●e done . To conclude this argument in a word . If thou goe to Law , Make Conscience thy Chauncery . Make Charity thy Judge . Make Patience thy Councellor . Make Truth thy At●urn●y . Make Peace thy Soliciton . And so doing , thou shalt be sure to finde two friends in thy suit , that will more bestead thee , than any 〈◊〉 Judges ; namely , God and thy Conscience . God , who being Chiefe Justice of the whole world , can doe for thee whatsoever he will , and will doe for thee whatsoever is best : thy Conscience , which is instead of a thousand good Witnesses , a thousand good Advocates , a thousand good Juries , a thousand Clarkes of the Peace , and Guardians of the Peace to plead , procure , pronounce , record , and assure to thee that peace which passeth all understanding . But I feare I have incited your impatiency by standing so long upon patience . CHAP. XXXIII . Vse and Application of the ●●rmer Reason . 1. Use. THese latter Reasons being dispatcht , returne wee to make use of the former ; for I may seeme to have left them , and be gone quite out of sight , though indeed it cannot properly bee called a digression : seeing the last point proved , was ; That God suffers his children to be persecuted and afflicted for the increase of their patience . First , if God sends these afflictions , either for our Instruction , or Reformation , to scowre away the rust of corruption , or to try the truth of our sanctification , either for the increase of our patience , or the exercise of our faith , or the improvement of our zeale , or to provoke our importunity , or for the doubling of our Obligation : seeing true gold flyes not the touch-stone ; let us examine whether we have thus husbanded our afflictions to his glory , and our owne spirituall and everlasting good . I know Gods fatherly chastisements for the time , seeme grievous to the best of his Children ; Yea , at first they come upon us , like Samps●●s Lyon , looke terrible in shew , as if they would devoure us ; and as Children are affraid of their friends when they see them masked , so are we . But tell me , hath not this roaring Lyon prevailed against thy best part ? hast thou kept thy head whole ? I meane thy soule free ? For as Fencers will seeme to fetch a blow at the legge , when they intended it at the head ; so doth the Devill , though he strike at thy name , his ayme is to slay thy soule . Now instead of being overcome , dost thou overcome ? Hath this Lyon yeelded thee any honey of Instruction , or Reformation ? Hath thy sinne dyed with thy fame , or with thy health , or with thy peace , or with thy outward estate ? D●est thou perceive the graces of Gods Spirit to come up , and flourish so much the more in the spring of thy recovery , by how much the more hard and bitter thy winter of adversity hath beene ? Then thou hast approved thy selfe Christs faithfull Souldier , and a Citize● of that Ierusalem , which is above : 〈…〉 a , I dare boldly say of thee , as Saint Paul of himselfe , That nothing shall be able to seperate thee from the love of God , which is in Christ Iesus our Lord , Rom. 8. 39. To ●in ●e this honey in the Lyon , more than makes amends for all former feare and griese : and in case any man , by his humiliation under the hand of God , is growne more faithfull and conscion●ble ; there is honey out of the Lyon : or is any man by his temptation or fall , become more circumspect after it ? there also is honey out of the Lyon , &c. For there is no Sampson , to whom every Lyon doth not yeeld some honey ; for as affliction sanctified , ever leaves some blessing behinde it , like the River Nilus , which by overflowing the Land of Aegypt , fattens , and ●ils it , with flowers , and fruits ; so a sine wit , and a Christian will , makes use of any thing : like the little Bee , which will not off the meanest flower , till she hath made somewhat of it . Even Sauls malice shall serve to enhaunce Davids zeale : and the likelihood of losing Isaac , shall both evidence and improve Abrahams love to God : or hath the Lord made Hannah barren , and doth her adversary vex her sore , yeare by yeare ; and grievously upbraid her for it , so that she is troubled in her minde : why , even that shall make her pray , and weepe sore unto the Lord , and make vowes : yea , and when God gives Samuel to her , shee will give Samuel backe againe to God. Lastly , Saint Paul in this schoole of Affliction , will learne in what estate soever he is , prosperous , or adverse , therewith to be content : Phil. 4. 11. And thou mayest foulely suspect thy selfe , ( if thou beest not the better ) for thy being the worse . He is no true borne Christian , who is not the better for his evils , whatsoever they be ; no price can buy of the true beleever the gaine of his sinnes . Yea , Sathan himselfe , in his exercise of Gods Children , advantageth them . And looke to it , if the malice and enmity of wicked men hath beaten thee off from thy profession , thou wert at the best but a counterfeit , and none of Christs owne Band. A little faith , even so much as a graine of Mustard-seed , would be able to remove greater mountaines of feare and distrust out of thy soule , than these : for know this , that Good men are like Diamonds , which will shine in the durt : yea , they resemble Glow-wormes , which shine most in the darke ; or Juniper , which smels sweetest in the fire ; or Pummander , which becomes more fragrant by chafeing ; or Roses , which are sweeter in the Still , than on the stalke . 2. Use. 2. If the malice of our enemies , as it is husbanded to our thirst ( by a divine and supreame providence ) doth make so much for our advantage and benefit here , and hereaf●er ; as namely , that it op●ns our eyes no lesse , than peace and prosperity had formerly s●ut them ; that nothing doth so powerfully call home the conscience , as affliction ; and that we need no other art of memory for sinne , besides misery ; if commonly we are at variance with God , when we are at peace with our enemies , and that it is both hard and happy , not to be the worse with liberty , as the sedentary life is most subject to diseases : if vigor of body , and infirmity of minde , doe for the most part lodge under one roofe , and that a wearish outside is a strong motive to mortification : if God , the all-wise Physitian , knowes this the fittest medicine for our soules sicknesse , and that we cannot otherwise be cured ; if our pride forceth God to doe by us , as Sertorius did by his Army , who perceiving his Souldiers puft up through many victories , and hearing them boast of their many conquests , led them of purpose into the lap of their enemies , to the end that stripes might learne them moderation . If this above all will make us pray unto him with heat and fervency ; as whither should we flye but to our Joshua , when the powers of darkenesse , like mighty Aramites , have besieged us ? If ever we will send up our prayers to him , it will be when we are beleager'd with evils . If true and saving joy is only the daughter of sorrow ; if the security of any people is the cause of their corruption , as no sooner doth the Holy Ghost in sundry places say , Israel had rest ; but it is added , They committed wickednesse : Even as standing waters soone grow naysome , and Vines that grow out at large , become wilde and fruitlesse in a small time ; if it weanes us from the love of worldly things , and makes us no lesse inamored with heavenly : as Zeno , having but one Fly-boat left him , hearing newes that both it and all therein was cast away , said , O Fortune , thou hast done well to send me again to our Schoole of Philosophy : Whereas if we finde but a little pleasure in our life , wee are ready to doate upon it . Every small contentment glewes our affections to that we like , neither can we so heartily thinke of our home above , whilest we are furnished with these worldly contentments : But when God strips us of them , straightwayes our minde is home-ward ; if this world may be compared to Athens , of which a Philosopher said , that it was a pleasant City to travell through , but not safe to dwell in : if by smarting in our bodyes , states , or names , we are saved from smarting in our soules . If it was good for Naaman , that he was a Leaper ; good for David , that hee was in trouble ; good for Bartimeus , that hee was blinde ; if with that Athenian Captaine , we should have perished for ever , in case wee had not thus perished for a while ; if our peace would have lost us , in case wee had not a little lost our peace : then refuse not the chastening of the Lord , neither be grieved with his correction , as Solomon adviseth , Proverbs 3. 11. And so much the rather , 1. First , because our strugling may aggravate ; cannot redresse our miseries . 2. Secondly , because the Lord will bee sancti●ied either of us , or on us ; one of the two as Saint Austin speakes . 3. Thirdly , because that is little which thou sufferest , in comparison of what thou deservest to suffer ; for thou hast deserved to be destroyed : and he that hath deserved hanging , may be glad if he scape with whipping . Besides , as David told Saul , he could as easily have cut his throat , as hee had his coat : or as Caesar boasted to Metellus , he could as soone make him hop headlesse , as bid it be done : so the Lord may expostulate with thee , and much more . Wherefore be patient I say , but not without sence ; be not of those Stoicks , ( stocks rather you may stile them ) who like beasts , or rather like blocks , lie under their burthen , and account it greatest valour to make least adoe : and lay it as little as may be to heart . For if you meane to be the Kings sonnes , you must bring him the fore-skins of a hundred Philistims : shew him the fruit of your former sufferings . But above all , let us not resemble the wicked ; who if affliction comes to them , receive the curse with cursing ; and if the Devill throw but one crosse to them , they will take their soules and throw them againe to him ; for they presently break out , either into some cursed rage , or into the rage of cursing , or into some cursed action . A usuall thing , when men are crossed by the creatures ( I might say , their owne husbands or children ) to fall a cursing , and blaespheming them , to whom we may say , as the Prophet did to Senacharib : 2 Kings 19. 22. Whom hast thou blasphemed , and against whom hast thou exalted thy selfe ; even against the holy one of Israel . Whom are you angry withall , doth the raine , and waters , or any other creature displease you : Alas , they are servants ; if their master bid smite , they must not forbare : They may say truly what Rabshakeh usurped , are we come without the Lord , Isay 36. 10. Yea , are we not sent of the Lord in love , and to doe you good , and to give you occasion of rejoycing afterward , if you beare the crosse patiently , and make that use of it which others doe , and the Lords intends : Yea , Saint Paul could rejoyce even in tribulation . But alas , these are so farre from rejoycing with that blessed Apostle , that they rave in tribulation ; and like some beasts , grow mad with bayting ; or like frantick men wounded , who finding ingredients prepared to dr●sse them , teare them all in peeces . But let us not be ●●ke them , if Satan robs us of a bag of silver , let not us call after him , and bid him take a bag of gold also . If he afflict thee outwardly , yet surrender not to him the inward ; rayle not at the hangman , but runne to the Judge ; fret not with Joash , 2 Kings 6. 33. but submit with Hezekiah : Isay 39. 8. When Gods hand is on thy backe , let thy hand be on thy mouth : If thou beest wronged , call not thine adversary to account , but thy selfe ; and let it trouble thee more to doe ill , than to heare of it ; bee more sorty that it is true , than that it is knowne . Yea , neither rage at the Surgion as mad-men , nor swoone under his hand as milke-sops ; but consider with whom thou hast to doe : The Lord , the Lord , strong , mercifull , and gratious , slow to anger , and abundant in goodnesse and truth , reserving mercy for thousands , forgiving iniquity , transgression , and sinne ; and that will by no meanes cleare the guilty , but visit the iniquity of the fathers upon the children , and upon childrens children , unto the third and fourth generation : Exod. 34. 6. 7. And this ( if any thing ) will doe : It was before the Lord , faith David , and therefore I will be yet more vi●e . Reproach in Gods service , is our best preferment ; the Lord so noble , the servant cannot be too humble : even Bucep●alus , that disdained any other rider , in all his trappings would kneele downe to his Master Alexander , and goe away proud of his burthen . Yea , to goe yet father ; let us with good old Ely , ( who was a good s●nne to God , though he had beene an ill Father to his sonnes ) even kisse the very ●od we smart withall ; and say , It is the LORD , let him doe what seemeth him good : for whatsoever seemeth good to him , cannot but be good , how soever it seemes to us . Yea , let us receive his stripes with all humility , patience , piety , and thankefulnesse ; resolving as that holy Martyr John Bradford , who said to the Queene ( how much more did hee meane it to the great King of Heaven and Earth ? ) If the Queene will give me life , I will thanke ●et ; if shee will banish me , I will thanke her ; if she will burne me , I will thanke her ; if she will condemne me to perpetuall imprisonment , I will thanke her . A man will easily swallow a bitter pill , to gaine health . The stomacke that is purged , must be content to part with some good nourishment , that it may deliver it selfe of more evill humours : and the Physitian knowes what is best for the Pati●nt , the Nurse better than the Infant , what is good and fit for it : Now the Tenant is more noble than the House ; therefore why are wee not more joyed in this , then d●j●cted in the other : since the least graine of the increase of grace , is more worth , then can bee equalled with whole pounds of bodily vexation . Yea , let us take them as tokens and pledges of Gods love and favour , who loves his Children so , as not to make wantons of them . They that would tame pampered Horses , doe adde to their travell , and abate of their provender ; as Pharaoh served the Children of Israel . Which of us shall see peeces of Tamber cut and squared , and plained by the Carpenter ; or Stones hewne and polished by the Mason ; but will collect and gather , that these are Stones and Timber which the Master would imploy in some building ? If I suffer , it is that I may raigne . And how profitable is that affliction , which carryeth me to Heaven ? Oh , it is a good change , to have the fire of affliction for the fire of H●ll : Who would not rather sinart for a while , than for ever ? It s true , these Waspes , wicked men , sting shrewdly , but the Hornet Sathan would sting worse a great deale . And not seldome doth the infliction of a lesse punishment , avoyde a greater . Neither must any man thinke , to bee alwayes free from censure , aspertions , and wrongs ; nor somtimes from faults : The very Heathen could say , It is for none but God , to feele or want nothing . Indeed , many are too apt to expect it , and therefore can beare nothing , like Minderides the Sibarite , who was grieved for that some of the Rose-leaves which hee lay upon , were rumpled together : But this is to vilipend , and ●●dervalue his kindnesse ; to make no repute , nor reckoning of his deepest indulgencies , whereas the contrary approves our sincerity beyond all exceptions . Every man can open his hand to God while he blesses , but to expose our selves willingly to the astlicting hand of our M●ker , and to kneele to him while he scourges us , is peculiar to the faithfull . 3. Use. 3. Thirdly , if the sharpe sufferings , and bitter conflicts , and sore travells of Gods children , are usually the fore-runners of a joyfull issue ; even the happy birth of saving repentance : and that the sharpe paine of the Sur●ions cutting them , is onely to ease them of a more durable , and dangerous , yea a farre heavier paine , the stone of the heart : If while their enemies goe about to rob them , they doe but inrich them . As that Sexton , who in the night went to rob a Gentlewoman , that had beene buried the day before with a gold Ring , and having opened the coffin , loosed the sheet , and chased her finger to get it off , she having beene but in a swoone before : her spirits returning , she revived , and for many yeares after lived comfortably . If they may bee resembled to the sive loaves in the Gospell , which by a strange Arethmetick , were multiplyed by Division , and augmented by Substraction ; then let none dare to flatter , or flesh themselves , because their estate is prosperous ; especially in an evill way , as it fared with Leah , whom wee may heare thus chanting her happinesse : God , saith she , hath given me my reward , because I have given my mayde to my husband : Gen. 30. 18. when she should rather have repented , then rejoyced : and the like with Mic●h , Judges 17. 13. and Saul , 1 Sam. 23. 7. and Dionysius , when he found the windes favourable in his navigation , after he had dispoiled the Temple of all the gold therein . Neither let such as suffer not , censure their brethren that doe ; as those three misjudged of Job , that he was an hypocrite , and a greater sinner than others ; and God had cast him off , or else it could not goe so ill with him . Or as the Jewes censured our Savious , Isay 53. 3 , 4. And those Barbarians , Saint Paul , Acts 28. 4. which is to condemne the generation of Gods Children , Psal. 73. 15. But rather mistrust themselves , which was the use our Saviour warned those to make of it , who told him of the Galileans , whose bloud Pilate had mingled with their sacrifices , Luke 13. 1. to 6. And indeed , he is blinde that judgeth of mans felicity by his outward prosperity , or concludes of ones misery from his calamity : Eccles. 9. 1 , 2. The Sunne of prosperity shines no lesse upon brambles in the wildernesse , than fruitfull trees in the Orchard . The cold frost and show of adversity , lights upon Gardens , aswell as the wilde waste . Ahab and Josiah's end , concur in the very circumstances , the one destroyeth Religion , the other restoreth it ; yet both shot with an Arrow . Saul and Jonathan , though different in dispositions , yet in their deaths they were not divided . Zedekiah a wicked man , had his eyes put out : so had Sampson the valiant Judge of Israel , and Type of Christ ; Moses and Aaron , both were shut out of Canaan , aswell as the Searchers : so that if we judge of mens persons by their outward conditions , we must needs erre . Yea , usually God doth most afflict those , whom he best affecteth ; dealing with his children as the good husband deales with his Trees ; those in the Garden he is ever and annon medling with them , either lopping off the superfluous branches , or scraping off the mosse , or paring of the root , or digging and dunging them ; so using all good meanes to make them fruitfull : whereas he lets them alone which grow in the hedge row , or Forrest , till at length he comes with his Axe , and cuts them downe for the fire . He was not the best Disciple that had the bag : and fatted ware , you know , is but fitted for the shambles . God puts money indeed ( as some Hoorders doe ) into these earthen boxes , that have only one chinke to let in , but none to let out , with purpose to breake them when they are full . What was Human the better for his honour , while the King frowned on him ; or the happier for being lift up the ladder , when hee was to come downe againe with a roape . And for ought thou knowest , ( at least if thou takest not heed , for prosperity is the more dangerous enemy of the two , and skilfull to destroy ; ) thy preservation is but a reservation ; as it fared with Sodome and her sisters , which were preserved from the slaughter of the foure Kings , that God might raine downe Hell from Heaven upon them . And Senacharib , who escaped the stroake of the destroying Angell , that hee might fall by the sword of his owne sonnes , Isay 37. 37 , 38. say then one woe , the woe of adversity , ( as thou accountest it ) hath passed thee , perhaps there is a second and a third , worse behinde : Revel . 9. 12. & 8. 13. The Philosopher would see a mens end , before he pronounst him happy . Yea , it may be that which thou accountest thy primest priviledge , may prove to thee a snare , and may be granted thee rather out of anger than love ; as the Devill left Jobs tongue untouched of all the rest , but why ? in hope that therewith hee would have cursed God ; or charged him with folly and cruelty : so that we may say of prosperity , as Antigonus did of his garment ; O noble , rather than happy priviledge ; but of adversity , O happy rather then noble favour . 4. Use. 4. Fourthly , if Affliction be so profitable , and prosperity so dangerous as hath beene showne ; if it be our Isaacks use , first to feele us by tribulation , and then to blesse us ; then away with those foolish queries , why doth God this , and why that ? why doth he punish the innocent , and acquit the peccant ? why doth he permit so m●ny , and such notorious crimes ? why is he so severe towards his owne , so gentle to others . Aske not ( saith Salvianus ) why one is greater , another lesse ; one wretched , another happy ; I know not Gods intent , but it is sufficient satisfaction to me , that this is done by God. Why doth a Physitian give more Wormewood , or Hellebore to this sick party , than to that ; even because , either his disease , or his constitution so requires it . Neither let us value things as they seeme , or according to sence ; but rather when we are best pleased , let us be most suspitious : let us desire and chuse blessings , as hee chose his friend ; not him that would bee plausible to his humour for a day , but him that should be profitable to his minde during life . Let us imitate Bees , that passe over Roses , and Violets , to set upon Time : If crosses are not toothsome , let it suffice they are wholesome ; 't is not required in Physick that it should please , but heal : unlesse we esteeme our pleasure above our health . Experience tells us , that those things ( for the most part ) which are least pleasing , are most wholsome : Rue is a hearbe most bitter to the taste , yet in regard of the vertue , which is in it , we call it herbe of grace : And Methridate , though of all other electuaries it be most distastfull ; yet of all others it is the most wholesome . The world hates thee , and deales most spitefully with thee ; a good signe , it hath alwayes beene the portion of good men , to suffer at the hands of evill men ; as appeares both by holy , and humane Writers : as for Divine Authority , you know how it fared with the Prophets , Apostles , and our Saviour Christ himselfe , whose whole life , by reason of spitefull enemies , was but one continued crosse . And as touching , secular , examples are infinite ; whereof a few : In Athens , wee read of wise Socrates , good Phocion , just Aristides , victorious Miltiades ; but how unworthily were they dealt withall : At Rome they had Marcus Cato , the patterne of a wise and prudent man , a lively emblem of ver●ue ; how was he hated , thrust downe , spit upon , stript both of his Senator-ship , and Pretor-ship , cast into prison , &c. Rutilius and Camillus were both exiled , Pompeus and Cicero both yeelded their necks to their Clients : Who so often curst by the Popes , with Bell , Booke , and Candle , as Queene Elizabeth of blessed memory ; though she outlived seaven of them . But to leave examples and come to reason , Is it not an evident signe , that if the world hates thee , thou art none of the world ; yea , therefore it hates thee , because thy practice shames the world ; and because thou discoverest , and opposest her treasons and deceits . Wicked men are like dogges in condition , who will let a man amble a faire pace quietly , but if he gallop through the Towne , though his errand be of importance , and to the King , perhaps , they will barke and fly at him , which is a token to them of perdition , but to thee of salvation : Phil. 1. 28. yea , it is an evident signe , that they are of the stock of Ishmael , and not the seed of Israel . I finde many acts of deception in the Saints , I find● infi●mity in those acts , but that any one of them hath scoft at , and hated another for goodnesse , I finde not : much lesse that any after regeneration , have in this case beene cruell . If we would know ( saith Chrysostome ) a Wolfe from a Sheepe ( since their cloathing is alike ) looke to their fangs , and their mouth , if they be bloudy : for who ever saw the lips of a Sheepe besmeared with bloud ? which being so , no matter though the gate be straight , and the w●y narrow , if the end to which it leadeth be everl●sting life . 5. Use. 5. Fifthly , if in conclusion the most malitious and damnable practises of our worft and greatest enemies , prove no other in effect to us , than did the malice of Josephs bret●ren , Mistrisse , and Lord to him : the first , in selling of him ; the second , in falsely accusing him ; the third , in imprisoning him ; ( all which made for his inestimable good and benefit ; ) than the mal●ce of H●man to Morde●●i , and the Jewes ; whose bloudy decree obtained against them , procured them exceeding much joy and peace : than Balacks malice to the Children of Israel , whose desire of cursing them , caused the Lord so much the more to blesse them , Numbers 23. Than the Devils spight to Job , who pleasured him more by his soare afflicting him , than any thing else could possibly have done , whether wee regard his name , children , substance , or soule ; than Judas his treason against the Lord of life ▪ whose detestable fact served not onely to accomplish his will , but the meanes also of all their salvations , that either before or after should beleeve in him : this should move wonder to astonishment , and cause us to cry out with the Apostle ; O the deepnesse of the riches both of the wisedome and knowledge of God! How unsearch●ble are his judgements , and his wayes past finding out ! Rom. 11. 33. O the wonderfull and soveraigne goodnesse of our God! that turnes all our Poysons into Co 〈…〉 ; that can change our terrours into pleasures , and make the greatest evils beneficiall unto us ; for they are evill in their owne nature , and strong temptations to sinne : James 1. 2. also fruits of sinne , and part of the cu●se ; and worke those former good effects , not prop 〈…〉 y by themselves , but by accident ; as they are so disposed by the infinite wisedome , goodnesse , and power of God , who is able to bring light out of darkenesse , and good out of evill : yea , this should tutor us to love our enemies ; we love the medicine , not for its owne sake , but for the health it brings us ; and to suffer chearefully whatsoever is laid upon us : for how can Gods Church in generall , or any member in particular but fare well , since the very malice of their enemies benefits them ? How can we but say , let the world frowne , and all things in it runne crosse to the graine of our mindes ? Yet , with thee , O Lord , is mercy , and plenteous redemption : thou makest us better by their making us worse . Objecti●n . But perhaps thou hast not proved the truth of this by thy owne knowledge , and particular ●xperience . Answer . If thou hast not , thou shalt in due time , the end shall prove it ; stay but till the conclusion , and thou shalt see that there is no Crosse , no enemy , no evils can happen unto thee , that shall not be turned to good , by him that dwelleth in thee . Will you take Saint Pauls word for it , or rather GODS owne word , who is truth it selfe , and cannot lye ? His words are , We know that all things worke togethe● for the best , unto them that love God : even to them that are called of his purpose , Rom 8. 28. And in Verse 3● , 36. after he hath declared that Gods chosen people shall suffer tribulation ▪ and anguish , and pers●c●tion , and famine , and nakednesse , perill , sword , &c. be killed all the day long , and counted as Sheepe for the slaughter ; he concludeth with N●verthelesse , in all these things we are more than conqu●●ours , through him that loved us : and so goeth on , even to a challenge of our worst enemies , Death , Angels , Principalities , and Powers , things present , and to come ; heighth , depth , and what other creature besides , should stand in opposition . What voluminous waves bee here , for numb●r , and power , and terrour ; yet they shall not seperate the Arke from Christ , nor a soule from the Arke , nor a body from the soule , nor an haire from the body , to doe us hurt . What saith David ? Marke the upright man , and behold the just ; for the ●nd of that man is peace : Psal. 37. 37. Marke him in his setting out , he hath many oppositions ; marke him in the journey , he is full of tribulations : but marke him in the conclusion , and the end of that man is peace . In Christ all things are ours , 1 Cor. 3. ●2 . How is that ? Why , we have all things , because we have the h●ver of all things . And if we love Christ , all things worke together for our good ; yea , for the best : Rom. 8. 28. And if all things ( quoth Luther ) then ●ven sinne it selfe . And indeed , how many have wee knowne the better for th●ir sinne ? That Magdalen had never loved so much , if she had not so much sinned : had not the incestuous person sinned so notoriously , he had never beene so happy . God tooke the advantage of his humiliation for his conversion . Had not one foot slipt into the mouth of Hell , he had never beene in this forwardnesse to Heaven : sinne first wrought sorrow , ( saith Saint Austin ) and now godly sorrow kils sinne ; the daughter destroyes the mother : neither doe our owne sinnes onely advantage us , but other mens sinnes worke for our good also . Objection . But may some say , can any good come out of such a Nazarite ? Answer . Yes : The advantage we have by Christ , is more than the losse we had by Adam . If Ariu● had not held a Trinity of Substances , with a Trinity of Persons ; and Sabellius an Vnity of Persons , with an Vnity of Essences ; the Mysteries of the Trinity had not beene so clearely explained by those great lights of the Church . If Rome had not so violently obtruded her merites , the doctrine of Justification onely by faith in Christ , might have beene lesse digested into mens hearts . We may say here , as Augustine doth of Carthage and Rome ; If some enemies had not contested against the Church , it might have gone worse with the Church . Lastly , suppose our enemies should kill us , they shall not hurt , but pleasure us : yea , even death it selfe shall worke our good . That Red Sea shall put us over to the Land of Promise , and wee shall say to the praise of God , we are delivered , we are the better for our enemies , the better for our sins , the better for death ; yea , better for the devill : and to thinke otherwise even for the present , were not onely to derogate from the wisedome ; power , and goodnesse of God , but it would be against reason ; for in reason , if he have vouchsafed us that great mercy to make us his owne , he hath given the whole army of afflictions a more inviolable charge concerning us , than David gave his Host concerning Absolom ; See yee doe the young man , my sonne Absolom , no harme . Now if for the present thou lackest faith , patience , wisedome , and true judgement how to beare , and make this gaine of the crosse , Aske it of God , who giveth to all men liberally , and reproacheth no man , and it shall be given thee ; James 1. 5. For every good giving , and every perfect gift is from above ; and commeth downe from the Father of lights : Verse 17. 6. Use. 6. Sixthly , ( for this point calling more for practice than proofe , it behoves us to bee larger here , briefer there . ) If that which is one mans meat , proves another mans poyson ; let it bee acknowledged , that the fault is not in the meat , but in the stomack : and that it is the wickednesse of our hearts , and want of a sincere endeavour , to make good use of Gods corrections , which causeth him to withdraw his blessing from them . Wherefore let it provoke us as we love our selves , as wee love our soules , through all the transitory , temporary , momentary passages of this world ; first , to strive after , and then to preserve the life of our lives , and soule of our soules sincerity , and integrity . Againe , if Afflictions ( which are in their owne nature evill , and unto others strong temptations to sinne ) by the goodnesse of God , doe make so much for our advantage , and benefit here , and hereafter : If our Heavenly Father turnes all things , even the malice of Satan , and wicked men ; yea , our owne sinnes to our good : Rom. 8. 28. If for our sakes , and for his name sake , he even changeth the nature and property of each creature , rather than they shall hurt us ; as it is the nature and property of fire to burne , yet tha●●●hement fire in Nebuchadnezzars furnace , did not ●urne the three servants of God. It is proper to the Sea to drowne those that be cast into it ; yet it did not drowne the Prophet in the very depth of it . It is proper for bungry ravenous Lyons to kill , and devoure , yet they did Daniel no harme . And the like , when we need their helpe . It is proper for the Sun to move , yet it stood still at the prayer of Joshuah , proper for it to goe from East to West ; yet for Hezekiahs confirmation , it went from West to East : It is proper for Iron to sinke in the Water , yet it swoom when the children of the Prophets had need of it . In like manner it is proper for affliction to harden , and make worse , as well as for riches and prosperity to insnare : But as some simples are made by Art medicinable , which are by nature poyson●ble : So afflictions , which are in nature destructive ; by grace become preservative . And as evill waters when the Unicornes horne hath beene in them , are no longer poysonable , but heal●hfull ; or as a waspe when her sting is out , may awaken us by buzzing , but cannot hurte us by stinging : so fares it with affliction , when God pleaseth to sanctifie the same , as he doth to all that love him , Rom. 8. 28. For of God it is , ( without thankes to Affliction , or our selves , or our sinnes ) that we are bettered by them : All the worke is thine , let thine be the glory . But l●stly ( for though we can never be thankefull enough for this , yet this is not all ) that we should finde him a Saviour , whom our enemies finde a just revenger ; That we should be loosed from the chaines of our sinnes , and they delivered into the chaines of Plagues ; That the same Christ should with his precious blood free us , that shall with his Word sentence them . Againe , if we were by nature the Seed of the Serpent , children of the Devill , and Subjects to that Prince which ruleth in the Ayre ; even that spirit which now worketh in these children of disobedience , Ephes. 2. 2. We may learne by it , to be humble and thankefull , if changed to be the womans Seed , children of God , and members of Christ , since we were once in so vilde a condition ; for God found nothing in us but Enmity , 1 Cor. 15. 10. Rom. 7. 18. 25. We are not borne , but new-borne Christians . And whereas he might have left us in that perishing condition ( being bound to none ) and have chosen others ; he hath of his free grace adopted us , and left others ▪ What 's the reason ? surely no reason can be given , but O the depth ! only this I am sure of , it is a mercy beyo●d all expression : O my soule , thou hast not roome enough for thankefulnesse . Wherefore let it provoke us so to love him , that we shew forth the vertues , and fruits of him that hath called us , and done all this for us , 1 Pet. 2. 9. But I feare we forfeit many of Gods favours , for not paying that easie rent of thankfulnesse . For conclusion , If we be the seed of the Woman , and our enemies the seed of the Serpent , let us goe before them in goodnesse , as farre as God hath preferred us before them in mercy : let us be able to say of our enemies , as Job of his , I have not suffered my mouth to sin , by wishing a curse unto his soule , Job 31. 30. Yea , let us send downe water from our compassionate eyes , and weepe for them by whom we bleed . In briefe , let us hate their opinions , strive against their practise , pitty their misguidings , neglect their censures , labour their recovery , and pray for their salvation . CHAP. XXXIV . That though God disposeth of all their malice to his Childrens greater good , yet they shall be rewarded according to their mischievous intentions . Ob. IF it be so , that the malice of wicked men makes so much for the behoofe of Gods people ; and that whatsoever they doe unto us , is but the execution of Gods will , and full accomplishment of his just decree ; it may seeme to make on their side , and not onely extenuate their evill , but give them occasion of boasting . Ans. Although God disposeth it to the good of his children , that he may bring about all things to make for his owne glory ; yet they intend onely evill in it , as namely ; the dishonour of God , the ruine of mens soules ( as I have proved in the Drunkards Character ) and the satisfying of their owne serpentine enmity , and thirst of revenge . We must therefore learne to distinguish betwixt the act of God and of an enemy , as indeed Gods people doe ; When yee thought evill against me ( saith Joseph to his brethren ) God disposed it to good , that he might bring to passe as it is this day , and save much people alive , Gen. 50. 20. God had no hand in doing the evill , but God will have a hand in the disposing of it : When Satan and wicked men have their wills , even therein also is Gods will fulfilled ; for Gods will is the highest cause of all things , Psa. 115. 3. 4. Yea , the holy God challengeth to himselfe whatsoever is done in the City , Amos 3. 6. but so , as neither wicked mens sinnes shall taint him , nor his decree justifie them : the sinne is their owne , the good which comes of it is Gods , the benefit ours ; He doth well , in suffering to be done , whatsoever is evill done , saith Saint Austin , and is just in their injustice . God wils the same action , as it is a blessing , tryall , or chastisement of his children , which he hates as the wickednesse of the agent : because in the same thing which they did , there was not the same cause for which they did it . The lewd tongue , hand , or heart , moves from God , it moves lewdly from Sathan : wicked men are never the freer from guilt and punishment , for that hand which the holy God hath in their offensive actions . To instance in some examples ; Sathan did nought touching Job , but what the Lord upon his request gave him leave to doe ; what then ? Did God and Belial joyne in fulfilling the same act ? no ; sooner shall Stygi●n darkenesse blend with light , the frost with fire , day with night : true , God and Satan will'd the selfe same thing , but God intended good , Satan ill ; Satan aimed at Jobs , and God at his confusion . God used the malice of Pharaoh and Shemei unto good ; what then ? God afflicted his people with another minde than Pharaoh did ; God to increase them , Pharaoh to suppresse them . The sinne of Shemeis curse was his owne , the smart of the curse was Gods ; God wils that as Davids chastisement , which he hates as Shimeis wickednesse . God owed a revenge to the house of Ely , and by the delation of Doeg he took occasion to pay it , when the Priests were slaine : It was just in God , which in Doeg was most unjust , Sauls cruelty , and the trechery of Doeg , doe not lose one d●am of their guilt , by the counsell of God : Neither doth the holy counsell of God , gather any blemish by their wickednesse : If it had pleased God to inflict death upon them sooner , without any pretence of occasion ; his justice had beene cleare from all imputations : Now if Saul or Doeg be in stead of a Pestilence or Feavor , who can cavill . The judgements of God are not ever manifest , but are alwaies just . Againe , the curse of the Serpent bestowed blessednesse on Man ; yea , our first Parents had been lesse glorious , if they had not wanted a Saviour . What then ? Doth Satan merit thanks ? No , but the contrary ; for he onely intended the finall ruine and Destruction of them and all mankinde , with the dishonour of their Maker . Lastly , the Devill does us good in this particular case , for while he assaults us with temptations , and afflicts us with crosses , he in effect helps us to Crownes . Yet still no thanks to Satan , for to be charitable is more than his meaning ; it is that Divine and over-ruling providence of God , which we are beholding unto , and to him give we the thanks . But above all , our Saviours example will most excellently distinguish the ends of God , Satan , and wicked Men ; for if we observe , Judas delivered him to death for gayne , the Jewes for envy , Pilate for feare ; the Devill provoked each of them through this enmity ; Christ himselfe to obey his Fathers will , God the Father in love to sinners , and for their Redemption : each furthered one and the same thing , but to contrary ends : so when this enmity breakes forth in the wicked , Satan hath a hand in it as a malitious author ; as when he entred into Judas and made him betray Christ , Luke 22. 3. Man himselfe as a voluntary instrument , as when Pharaoh hardned his owne heart against the children of Israel , Exod. 9 34. God as a most righteous Judge , and avenger , as when he also hardned Pharaohs heart , so punishing his former hardnesse , with further obdur●●ion , Exod. 9. 12. But how in this case ? even by permitting the seed of the Serpent , from their owne malitious inclination , to hate the Seed of the Woman , not by infusing this malice , but by withdrawing his grace when he sees it abused , he doth not infuse corruption , he doth not with-hold the occasion ; as when the Rider gives his horse the raynes , we say he puts him on . Whence that distinction of adversities , as they come from Satan , they are usually called temptations ; as they come from Men , presecutions ; as from God , afflictions . Now as God turned the trechery of Judas , not onely to the prayse of his justice , mercy , wisedome , power , &c. but to the good of all beleevers : so he turnes this enmity of Satan , and wicked men , to his childrens great advantage ( in stopping them in their course of sinne , and keeping them in exercise ) and his owne glory ; And well may he worke good by evill instruments , when every Prince and Magistrate hath the feat to make profitable instruments , aswell of evill persons , as of good : yea , when there is nothing in the World , be it gall it selfe ; yea , the excrement of a ●og , or the poyson of a Serpent , but mans shallow invention can finde it is good for something : neither doe two contrary poysons mingled together prove mortall . And thus you see that the will of God may be done thanklessely , when in fulfilling the substance we faile in the intention , and erre in circumstances . Now see with the like patience , how it will fare with these men in the end . Pomponius Atticus being destined to famishment , and receiving no manner of sustinance for many dayes , contrary to the intention ; was freed by meanes of that abstinance from a violent paine , and recovered of a disease ; which otherwise had cost him his life . Prometheus being run in with a Rapier , and Jason receiving a great blow on the brest , each was restored to health , from dangerous and deadly impostume● , which otherwise were thought incurable . And this is our case , for even as that cured them , which their enemies intended should have killed them ; so this enmity of the Serpent and his Seed , cures our soules , and makes us everlastingly happy . Yet they intending onely evill in it ; or at least , the satisfying of their owne wicked wils , as they know better than I ( wherein they imitate the Weesell , which doth a man pleasure in destroying of Vermine , yet onely intends the satisfying of her owne hunger , not his good that keepes the house ) can no way assume the least praise to themseldes , nor expect the more favour . That which is ill of it selfe , is not to be ventered on for the good which commeth by accident . It is no priviledge to be an instrument of good , by evill meanes : Nor can you expect to fare better without a healing of your errours , then the Worme in the stomack , which when it hath devoured all the matter proper for it , dyes it selfe : or Heleborus , which after it hath wrought the cure within the body , is cast up againe , together with the Mallady . The Lord often doth good to his Church , even by those Instruments whom for their sinnes , hee meanes to cast into Hell fire . Asser was his Rod to scourge Is●ael ; that done , they fell under a sharper lash themselves . Those Nations , saith God , shall serve the King of Babell Seventy yeares , and when the Seventy yeares are accomplished , I will visit the King of Babell and that Nation for their iniquities , and will make it a perpetuall desolation , &c. Jer. 25. 11 , 12. and 30. 16. When iniquity hath playd her part , vengeance leaps upon the Stage ; the Comedy is short , but the Tragedy is longer . Wee use rubbish to scoure our vessell , when those vessels are cleered , we fling away the rubbish . Bridges that helpe men over the streame , at last themselves rot and sinke in . When Balaams Asse had done speaking , humana voce , she lived an Asse , and dyed an Asse : So when God hath sufficiently afflicted the righteous , by the rod of the wicked , hee will fling the Rod into the fire which is unquenchable , Isay 33. 1. And it stands with the strength of reason , for if God , saith Saint Gregory , strike so smartly those whom he spareth ; how heavy will his blowes be on them whom he condemneth ; and with what severity shall Castawayes be punished , when his owne children are so visited and afflicted . If Gods own Children , who are as deare and neare to him , as the Apple of his eye , or the signet on his right hand , suffer so many and grievous afflictions here ; what shall his adversaries suffer in Hell ? undoubtedly , when the Patient is made whole , he shall be preserved ; but the Plaister shall be thr●wen away : For as God doth turne evill to good to them that love him , so he turnes good to evill to those that hate him . Againe secondly , if the wicked are punished for doing wrong to the wicked , much more for wronging the j●st , and innocent : But we have many examples of the former , as that of Adonibezeck , who having cut off the Thumbes and great ●oes of Seventy Kings that were wicked like himselfe , had also his owne Thumbes and Toes cut off , Judg. 1. 5 , 7. And Moab of whom the Lord saith hee hath burnt the bones of the King of Edom into lime , therefore will I send a fire upon Moab , and it shall devoure , &c. Amos 2. 1. 2. If the greater Serpent devoures the lesse , there is a Dragon to devoure him ; therefore the enemies of Gods Church , have no hope to escape . The everlasting punishments of the ungodly , are deferred , not remitted . But all the evill thou doest to the godly , is with thy tongue ? Answ. That 's bad enough , the Serpents hissing betrayes his malice ; and Ishmaels tongue made him a Persecutor , as well as Doegs hands ; hee did but flout Isaack , yet Saint Paul saith , he persecuted him , Gal. 4. 29. C●am onely scoft at Noah , yet it brought upon him his Fathers curse , and Gods upon that . The Athenians but scoft once at Sillas wife , and it had welny cost the razing of their City , he was so provoked with the indignity . And what ever thou conceivest of it , let this fault be as farre from my soule , as my soule from Hell. For assuredly , God will one day laugh you to scorne , for laughing his to scorne : and at last d●spise you , that have despised him in us . CHAP. XXXV . Other grounds of comfort to support a Christian , in his sufferings . And first , that God is specially present with his servants in their afflictions , takes notice of their sufferings , and allayes their griefe . THis rub being removed , and the passage made cleere , proceed we to other grounds of comfort which the Word of God affords in this case , for the better upholding , and strengthening of a weake Christian in his sufferings : Wherein , that we may not exceed , I will select out onely five , because instructions , if they exceed , are wont like Nayles , to drive out one another . First , we shall beare the Crosse with the more patience and comfort ; if we consider , that God is specially present with his servants in their afflictions , takes no●ice of their sufferings , and allayes their griefe . The troubles of a Christian are very great for number , variety , and bitternesse ; yet there is one ingredient that sweetens them all , the promise of God , I will be with thee in trouble , and deliver thee , Psal. 91. 15. And thou shalt not be tempted above thy strength , 1 Cor. 10. 13. Againe , Feare not ; for w●●● thou passest through the waters , I will be with thee , and through the floods , that they doe not overflow thee ; when thou walkest through the fire , thou shalt not be burnt , neither shall the flame kindle upon thee , Esay 43. 1 , 2. Lo , here are promises like Flaggons of Wine , to comfort the distressed soule . Wherefore as Caesar said to the trembling Marriner , Be not afraid for thou ●arriest Caesar ; so , O Christian , be not afraid , for he that is in thee , for thee , with thee , that guides thee , that will save thee , is the invincible King Jehovah . And upon this ground David was so comforted and refreshed in his soule , Psalme 94. 19. that he was able to say , Though I should walke through the valley of the shaddo● of death I will feare no evill : Why ? For thou art with mee , thy Rod and thy Staffe shall comfort me , Psalme 23. 4. Yea , our Enemies can no sooner assault us with their tongues , but God comes in to our rescue . If yee be railed upon for the name of Christ , ( saith Saint Peter ) blessed are ye , for the Spirit of God resteth upon you , 1 Pet. 4. 14. God is never so much injoyed of us , as when we are in the deepe with David , Psal. 130. 1. and when wee are worst of all bestead with Jehosaphat , 2 Chron. 20. 12. When did Jacob see a vision of Angels , but when hee fled for his life , making the cold earth his Bed , and a stone his Pillow ; or when was his heart so full of joy , as now that his head lay hardest . When was Paul wrapt into the third be●ven to heare wordes from Christ not fit to be uttered , 2 Cor. 12. 2. 4. but as some of the learned conceive , when hee was bereaved of his sight . Stephen saw great happinesse by Christ , in his peace : but under that showre of stones , he saw Heaven it selfe open , Acts 7. When wee are slayne all the day long for his sake with the Martyrs , then we are given to see him with our eyes , as Job did , who till that time had onely heard of him by the hearing of the eare . Then we come to know that the Lord he is God with Manasses , 2 Chron. 33. 13 , and that he is our hope , and strength , and refuge , and a very present helpe in troubles , ready to be found of all that seeke to him , 2 Chron. 15. 4 , 15. Psalme 9. 9 , 10. and 46. 1. The Israelites never fared so well , as when they lived at Gods immediate studing , and night expected their morrowes breakefast from the Cloudes : When they did dayly aske , and dayly receive , their dayly bread . Yea , even when they were wandring in a forlorne Wildernesse , how did God as it were attend upon them in their distresse , to supply their wants : They have no guide , therefore God himselfe goes before them in a pillar of fire ; they have no shelter , the Lord spreads a Cloud over them for a C 〈…〉 opy ; are they at a stand and want way , the Sea shall part and give them passage ; doe they lack bread , Heaven it selfe shall power downe the food of Angels ; have they no meate to their bread ; a wind shall send them innumerable Quailes ; doe they yet want drinke , behold a hard Rock smitten with a little wand , shall power them out water in aboundance ; have they no supply of Apparrell , their Garments shall not wax old on their backs ; be their Enemies too strong for them for want of Engines , the Wals of Jeri●ho shall fall downe before them ; are their enemies yet too many and potent , Hailestones shall fall and braine them : Lamps , Pitchers , and Dreames shall get them victor ; the Sunne shall stand still in Gibeon , and the Moone in the valley of Ajalon ; lack they yet a Land to inhabite , the Lord will cast out all the Inhabitants , and give them a Land which flowes with milke and honey , &c. Afflictions have this advantage , that they occasion God to shew that mercy to us , whereof the prosperous are uncapable ; as we further see in Hagar : Gen. 21. 17. 18. 19. And Manoah● Wife , Judges 13. 3. To whom the Angel of the ●o●enant had not beene sent , if they had not beene in distresse . It would not become a mother to be so indulgent to an healthfull childe , as to a sicke : and indeed some have found their outward castigations so sweetned with the inward consolations of Gods Spirit , that they have found and confessed their receipts of joy and comfort , to be an hundred-fold more than their payments , even in this present life , according to that promise of our Saviour , Marke 10. 29 , 30. So that a Christian is still a gainer in all his losses ; yea , he gaines by his losses . Now if we could but remember and lay to heart these promises , thus backt with examples ; when we feele the greatest assaults or pangs , how could we want courage ? But alas , most of us are like the Prophets servant , 2 Kings 6. who saw his foes , but not his friends : wee are like Josephs brethren , who saw him , converst with him , were fed by him , yet knew him not . Like Peter , who when the Angell brought him out of prison , and went before him ; wist not that it was so , but thought he saw a vision : Acts 12. 9. Christ at his Resurrection was so changed , that his owne Disciples knew him not ; much more since his Ascension may he passe by us , as he did by Job : Chap. 9. 11. or meet us as he did Saul , in the way to Damaseus ; or walke and talke with us , as he did with the two Disciples in the way to Emaus : Luke 24. 16. or stand by us while we are seeking him , as he did by Mary in the Garden : John 20. 14. and yet wee be ignorant that it is hee . Yea , hee may be in us by his spirit ; even whiles wee feele him not . Jacob saw him both asleepe and awake , yet ( saith he ) the Lord was in this place , and I was not aware of it : Gen. 28. 16. at least we are apt to think , that God is removed from us , when we any way suffer calamity ; as the Israelites doe but want water , and presently they cry , Is the Lord among us , or no ? Exod. 17. 7 as if God could not be with them , and they a●hirst ; either he must humour carnall mindes , or be distrusted . 〈◊〉 both his presence and love , is the same in adversity , as it is in prosperity ; our sence onely makes the difference , even as a Church , Castle , or Towne is unmoveable , and keepeth one place ; though to us it may s 〈…〉 e sometime on our right hand , otherwhile on our left : as we change our standing , sitting , or walking . Yet if some unusuall crosses disturbe our peace , presently there breakes out a voyce mixt with murmuring , and dispaire , God hath forsaken us . It was a common complaint with David , The Lord both forsaken us ; those hast cast off , and abhorred us : why hast thou forsaken me ? &c. Yea , the onely Sonne of God came to this ; my God , my God , why hast thou forsaken me ? Yet consider , did God forsake either of them ; hee might bee angry with David , more angry with Christ , for the sinnes of all the world ; and in their present sence , that anger might worke in them an apprehension of his forsaking them : but he did not forsake them , nor will he forsake thee , if thou dost not first forsake him . Thou mayst thinke so , but God will not doe so ; but in the meane time , how can this be well taken ? wee see our wretchednesse , we doe not see our blessednesse : No talke of his presence , of his absence we complaine . Our cowardly spirits give him for quite gone ; yet hee is not farre from every one of us : Acts 17. 27. Yea , this confession could Seneca make , ( but like a Divine ) God is neare unto thee , hee is with thee , hee is within thee : and surely if hee had not beene with these Israelites , they had not lived ; if he had beene in them , they had not murmured . We can thinke him absent in our want , and cannot see him absent in our sinne ; yet wickednesse , not affliction , argues him gone : yea , hee is then most present , when he most chastiseth ; for as the sufferings of Christ abound in us , so our consolations abound through Christ , 2 Cor. 1. 5. Againe , God may be present with us , and yet wee not be pleased ; as the Israelite● repined for a King , when the Lord was their King : or Christ may bee with us , and yet we want something that wee desire . Christ was in the Ship , and yet ( say the Apostles ) we h●ve no bre●d . Jesus was at the Marriage , yet , saith his Mother , They have no Wine : John 2. 3. Wee may want Bread and Wine , and yet have Christs company : but if food faile , it is because Manna is to come ; if Wine be absent , yet grace and salvation is present : if God take away flesh , and gives Manna ; deny Sun and M●one , and give us himselfe ; hee doth us no wrong . Now why doth God by his promise tye himselfe to be present with us ; more especially in affliction , but that hee may resist our enemies , sustaine us when wee faint , and Crowne us when we overcome ; but that he may be exact in taking notice of our particular sufferings : and as David saith , Count our wanderings , put our teares into his bottle , and enter all into his Register : Psal. 56. 8. 9. All our afflictions are more noted by that God that sends them , than of the patient that suffers them ; every pang , and stitch , and guird , is first felt of him that sends it : could wee be miserable unseene , we had reason to be he●rtlesse ▪ but how can it bee but lesse possible to indure any thing that hee knowes not , than that he inflicteth not ? As he said to Manoah by an Angell , Thou art barren : Judg. 13. 3. so he saith to one , thou art sicke ; to another , thou art poore ; to a third , thou art defamed ; thou art oppressed to another ; that all-seeing eye takes notice from Heaven of every mans condition , no lesse than if hee should send an Angell to tell us he knew it : and his knowledge compared with his mercy , is the just comfort of all our sufferings . O God , we are many times miserable and feele it not ; thou knowest even those sorrowes which we might have , thou knowest what thou hast done , doe what thou pleasest . CHAP. XXXVI . That all afflictions , from the least to the greatest , doe come to passe , not by accident , chance , or fortune , but by the especiall providence of God. Section 1. 2. WE shall beare the crosse with more patience and comfort . If we consider , that all afflictions , from the least to the greatest , doe come to passe , not by accident , chance , or fortune , but by the speciall providence of God ; who not only decreeth and fore-appointeth every particular crosse : Eccles. 3. 1. Rom. 8. 28. 29. but even effecteth them , and brings them into execution , as they are crosses , corrections , tryals , and chastisements : Isaiah . 45. 7. Amos 3. 6. and also ordereth and disposeth them ; that is , limiteth and appointeth the beginning , the end , the measure , the quality , and the continuance thereof : yea , hee ordereth them to their right ends ; namely , his owne glory , the good of his servants , and the benefit of his Church : Jeremy 30. 11. Gen. 50. 19. 20. 2 Sam. 16. 10. Psal. 39. 9. God useth them but as Instruments , wherewith to worke his good pleasure upon us . As what are our enemies but Gods Axes to cut us downe , not for the fire , but for the building : Gods Masons to hew us here in the Mountaine , that we may be as the pollished corner stones of the Temple , Ps 〈…〉 . 144. 12. Or admit the M●son pulls downe the House , it is not with an intent to destroy it , but to reedifie it ; and raise it up againe in better form● and fashion . Gods skullains to scowre up the vessell of his House , that they may be me●t for the Masters use . If then they be but as Instruments , or To●les in the hand of the worke-man , we must not so much looke to the Instrument , as to the Author : Gen. 45. 5. and 50. 30. Well may the Priests of the Philistims doubt whether their plague bee from God , or by Fortune : 1 S●m . 6. 2. 9. but let a Joseph be sold into Aegypt , he will say to his enemies , Yee sent not me hither , but God ; when ye thought evill against me , God disposed it to good , that hee might bring to passe as it is this day ; and save much people alive : or let a David be rayled upon by any cursed Shimei , hee will answer , Let him alone , for he curseth , even because the Lord h●th bid him curse David : Who dare then say , wheresore hast thou done so ? 2 Sam. 16. 10. Or let a Micha be trodden upon , and insulted over by his enemy , his answer shall be no other than this , I will beare the wr●th of the Lord , be 〈…〉 se I have sinned against him , untill be plead my cause , and execute judgement for me : Micha . 7. 9. The beleever that is conversant in Gods booke , knowes that his adversaries are in the hands of God , as a Hammer , Axe , or Rod , in the hand of a smiter ; and therefore as the Hammer , Axe , or Rod , of it selfe can doe nothing , any further than the force of the ●and using it , gives strength unto it : so no more can they doe any thing at all unto him , further than it is given them from above ; as our Saviour told Pilate : John 19. 11. See this in some examples ; you have Laban following Jacob with one troope , Esau meeting him with another , both with h●stile intentions ; both goe on till the utter most point of their execution , both are prevented ●re the execution : for stay but a while , and you shall see Laban leave him with a kisse , Esau meet him with a kisse ; of the one hee hath an oath , t●●res of the oth●r , peace with both ; GOD makes sooles of the enemies of his Church , he lets them proceed that they may be frustrate ; and when they are gone to the uttermost reach of their teather , hee puls them back to the stake with shame . Againe , you have Sen●ch●rib let loose upon Hezekiah and his people , who insults over them intolerably : 2 Kings 18. Oh the lamentable and ( in sight ) desperate condition of distressed Jerusalem ! wealth it had none , strength it had but a little , all the Countrey round about was subdued unto the Ass●rian : that proud victor hath begirt the wals of it with an innumerable army , scorning that such a shovell-full of earth should stand out but one day : yet poore Jerusalem stands alone blockt up with a world of enemies , helplesse , friendlesse , comfortlesse , looking for the worst of an hostile sury ; and on a sudden , before an Arrow is shot into the City , a hundred fourscore & five thousand of their enemies were sl●ine , and the rest run away : 2 Kings 19. 35. 36. God laughs in Heaven at the Plots of Tyrants , and befooles them in their deepest projects . If he undertake to protect a people , in vaine shall Earth and Hell couspire against them . Nothing can be accomplished in the Lower-House of this world , but first it is decreed in the Upper Court of Heaven ; as for example , what did the Jewes ever doe to our Saviour Christ , that was not first both decreed by the Father of Spirits , and registred in the Scriptures for our notice and comfort ? They could not so much as throw the Dice for his Coat , but it was prophesied : Psal. 22. 18. and in Psal. 69. 21. It is ●ore-told that they should give him gall in his meat , and in his thirst , vineger to drinke ; the very quality and kinde of his drinke is prophesied : yea , his face could not be spit upon without a prophesie ; those filthy excrements of his enemies fell not upon his face , without Gods decree , and the Prophets relation : Isay 50. 6. Yea , let the Kings of the earth be assembled , and the Rulers come together ; Let Herod and Pontius Pilate , with the Gentiles and the people of Israel , gather themselves in one league against him , it is in vaine ; for they can doe nothing , but what the hand of God and his Councell hath before determined to be done : as Peter and John affirmed to the rest of the Disciples , for their better confirmation and comfort : Acts 4. 26. to 29. No , notwithstanding the Devill raged , the Pharisees stormed , Herod and Pilate vexed , Cayaph●s prophesied , all combined , and often sought to take him : yet no man laid hands on him , ( untill his houre was come that God had appointed ) : so that by all their Plots , they were never able to doe him any more hurt , then onely to shew their teeth : John. 7. 30. If we are in league with God , we need not feare the greatest of men . Indeed , it was Pilates brag to Christ , knowest thou not that I have power to cruci●ie thee : John 19. 10. And L●bans to Jacob : G●● . 31. 29. I am able to doe you hurt ; but they were but vaine cracks : for doth not Pharoabs overthrow tell all boasting Champions , that an Host is nothing without the God of Hosts . Yea , Sathan himselfe was saine to say unto God , in Jobs case , stretch out now thine hand , &c. Job 1. 11. & 2. 5. Now it must needs comfort and support us exceedingly , if in all cases we do but duly consider , that inequalit● is the ground of order , that superiour causes guide the subordinate , that this subluna●y Globe depends on the celestiall ; as the lesser wheeles in a Clock doe on the great one , which I ●inde thus expressed : As in a Clock one motion doth convay And carry divers wheeles a severall way , Yet altogether by the great wheeles force , Direct the hand unto his proper course . Who is he that saith , and it commeth to passe , when the Lord commandeth it not ? Lament . 3. 37. Suppose the Legions of Hell should combine with the Potentates of the Earth to doe their worst , they are all nothing without God : as in A●ithmeticke , put never so many Cyphers together , one a●ore another , and they make nothing ; but let one figure be added , it makes them infinite . So is it with men and devils ; if God bee not with them , they are all but Cyphers : And yet for the praise of his glory , and the good of his Church ; these enemies of his , whether they rise or sit still , shall by an insensible ordination performe that will of the Almighty , which they least thinke of , and most oppose : The Inhabitants of Jerusalem , and their Rulers , ( because they knew him not , nor yet the words of the Prophets which are read every Sabboth day ) have fulfilled them in condemning him : Act ▪ 13. 27. so that as Saint Austin speaks , by resisting the will of God , they doe fulfill it : and his will is done by , and upon them , even in that they doe against his will. That even Satan himselfe is limited , and can go no fur●her than his chaine will reach , wee may see , Revel . 20. 2. More particularly ; he could not touch so much as Jobs body or substance , no not one of his servants , nor one limbe of their bodies , nor one ●aire of their heads , nor one beast of their heards , but hee must first beg leave of God , Job 2. 6. Nay Satan is so farre from having power over us living , that hee cannot touch our bodyes being dead ; yea , he cannot find them when God will conceale them , ( witnesse the body of Moses : ) and I doubt not , but as the Angels did wait at the Sepulchre of their and our Lord ; so , for his sake , they also watch over our graves : he could not seduce a false Prophet , nor enter into a Hog without licence ; the whole Legion sue to Christ for a sufferance , not daring other than to grant , that without his permission they could not hurt a very Swine . And when he hath leave from God , what can hee doe , he cannot goe one hayres breadth beyond his commission : Being permitted , hee could bring Christ himselfe , and set him on the Pinacle of the Temple , but he could not through hi● downe ; which even a little Childe might have done with permission . As the Lyon , 1 Kings 13. kild the Prophet , but neither touched the Asse whereon he roade , nor yet the dead carkas contrary to his nature . True , Satan could boast even to Christ himselfe , that all the World was his , and all the Kingdomes thereof , but when it came to the push , he could not enter into a very Hog , without asking him leave , and having leave given him , hee presently carryed the whole heard headlong into the Sea : Why did he not so to the man possessed ? no thankes to him , he had leave for the one , not so for the other ; and therefore a whole Legion of them were not able to destroy one poore simple man , Matth , 8. vers . 31 , 32. So that all our enemies are curbed and restrained by the divine providence of our heavenly Father : Satan may be his executioner , but God is the Judge , and the Executioner cannot lay on a stroake more , than the Judge appoints . I confesse , Satan is so strong comparatively , and withall so crafty and malitious , that wee may with reverence and love , wonder at the mercy of God in our delivery : But this is our comfort ; first , that Spirit ( as we have showne ) can doe nothing without the God of spirits . Secondly , wee have the Angels ayde as the Prophet Elisha against that bloody King , 2 Kings 6. 17. Lot against the Sodomites , Gen. 19. 10. Jacob against the feare of Esa● , Gen. 32. vers . 24 , 28. Hezekiah against Zenacharib , Esay 37. 36. and England against that invincible Navy of the Spaniards in Eighty eight . True , they appeare not ordinarily , what then ; no more doe the evill Angels , but the Word of God assures us it is so , the Angel of the Lord pitcheth round about them that feare him , and delivereth them , Psalm . 34. 7. And doe but thou get spirituall eyes , whereby thou mayest see , as with Moses the invisible God , so the invisible Angels : doe but pray as Elisha for his servant that thine eyes may be opened , and then thou shalt see more with thee , than against thee , 2 Kings 6. 16 , 17. Yea , had wicked men their eyes opened , as Balaam once had , they would at every turne see an Angel stand in their way , ready to resist what they goe about , as hee did : for this is one of the noble imployments of those glorious spirits , to give a strong , though invisible opposition to lewd enterprises : Many a treacherous act have they hindered , without the knowledge of the Traytor . Yea , O God , many are the dangers which we see and feare ; innumerable , those wee neither see nor feare ; Therefore to take away all attribution to our selves , even when we know not thou dost deliver us . Now if it be fearfull to think how great things evill spirits can do with permission ; it is comfortable to think how they can doe nothing without permission : for if GOD must give him leave , he will never give him leave to doe any harme to his chosen , he will never give him leave to doe the least hurt to our soules . Now as by way of concession every greater includes the lesse , bee that can lift a Talent , can easily lift a Pound ; so by way of denyall , every greater excludes the lesse . If Satan himselfe cannot hurt us , much lesse his instruments , weake men : but for proofe of this , see also an instance or two , that a Sparrow cannot fall to the ground without our Heavenly Father ; and that without l●a●● from him , our enemies cannot diminish one haire of our heads , we have our Saviours expresse testimony : Matth. 10. 29. 30. Let the Powder-Traytors plot and contrive the ruine of our State never so cunningly and closely , let them goe on to the utmost , ( as there wanted nothing but an Actor to bring on that Catholike doomes-day ; ) yet before the Match could be brought to the Powder , their artificiall fire-workes were discovered , their projection , prodition , deperdition , all dis●l●sed , and seasonably returned on their owne heads : And the like of their invincible Navy . Let Jesabel fret her heart out , and sweare by her gods that Eliah shall die , yet she shall be f 〈…〉 strate ; Eliah shall be safe . Let the red Dragon spout forth slouds of venome against the Church , the Church shall have wings given her to flie away , shee shall be delivered : Revelat. 12. Let the Scribes and Pharisees , with their many false witnesses accuse Christ never so , yet in spight of malice innocency shall finde abbetors : and rather than hee shall want witnesses , the mouth of Pilate shall be opened to his justification . Yea , let Jonas through frailty runne away from the execution and embassage of GODS charge , and thereupon be cast into the Sea , though● the Waves require him of the Ship , and the Fish require him of the Waves , yet the Lord will require him of the Fish : even the Sea and the Fish had as great a charge for the Prophet , as the Prophet had a charge for Niniveh : for this is a sure rule , if in case God gives any of the creatures leave to afflict us , yet he will be sure to lay no more upon us than we are able , or he will make us able to beare : yea , than shall make for our good and his glory . He hath a provident care over all the Creatures , even Beasts and Plants : and certainly wee are more pretious than Fowles or Flowers ; yet the Lord cares for them . Will the Householder take care to water the Herbes of his Garden , or to fodder his Cattell , and suffer his Men and Maides to famish through hunger and thirst ? Or will he provide for his Men and Maides , and let his owne Children strave ? Surely if a man provide not for his owne , He hath denyed the faith , and is worse than an Infidell : 1 Tim. 5. 8. Farre bee it then from the great Housholder , and Judge of all the Earth ; not to provide for his deare Children and Servants , what shall bee most necessary for them . Indeed , we may feare our owne flesh , as Saint Paul did ; but God is faithfull , and will not suffer us to be tempted above our strength , but will even give the issue with the temptation , and in the meane time support us with his grace : 2 Corinth . 12. 9. You have an excellent place to this purpose : Jeremiah 15. 20. 21. Section 2. Objection . But we see by experience , that GOD gives wicked men power oftentimes to take away the very lives of the godly . Answer . What then ? If we lose the lives of our bodies , it is , that wee may save the lives of our soules ; and attaine the greater degree of glory : Luke 9. 24. and so we are made gayners even by that losse . Now if God takes away temporall , and gives eternall life for it , there is no hurt done us ; he that promiseth ten peeces of silver , and gives ten peeces of gold , breaks no promise . Peace be unto this house was the Apostles salutation , but it was not meant of an outward peace with men of the world : and Christ saith , You shall have rest , Matth. 11. 28 but it is rest vnto your soules . Againe , then hast m●rited a three-fold death , if thou art freed from the two worser , spirituall and eternall ; and God deale favourably with thee touching thy naturall death , hee is mercifull : if not , thou must not thinke him unjust . Though the Devill and the World can hurt us , aswell as other men , in our owtward and bod●ly estates : as the Devill had power over Job in his Ulcers , over his Children in their death , over Mary Magd●len that was possessed , and over that daughter of Abraham , Luke 13. whom he kept bound lo● 18. yeares : Vers. 16. yet they can doe us no hurt , nor indanger our soules ; they shall lose nothing but their drosse , as in Zachary 13. 9. Isaiah 12. Let them s●uce out our bloud , our soules they cannot so much as strike ; let wild beasts teare the body from the soule , yet neither body nor soule are thereby severed from Christ. Yea , they can neither deprive us of our spirituall treasure here , nor eternall hereafter ; which makes our Saviour say , Feare yee not them which kill the body , but are not able to kill the soule ; but rather feare him which is able to destroy both soule and body in Hell : Matth. 10. 28. The body is but the Barke , Cabinet , Case , or Instrument of the Soule ; and say it falls in peeces , there is but a Pitcher broken ; the soule a glorious Ruby , held more sit to be set in the Crowne of glory , than here to be trodden under foot by dirty Swine ; and therefore so soone as separated , the Angels convey her hence to the place of everlasting blisse . Alas , what can they do ? they cannot separate us from the love of God in Christ Jesus : Rom. 8. 38 , 39. Yea , they are so farre from doing us harme , as that , contrarywise , wee are much the better for them ; In all these things we are more than conquerours , through him that loved us : Verse 37. Whatsoever then becomes of goods , or lives , happy are we so long as ( like wise Souldiers ) we guard the vitall parts , while the soule is kept sound from impatience , from distrust , &c. Our enemy may afflict 〈◊〉 , he cannot hurt us . Objection . Neverthelesse , that which I suffer , is exceeding grievous . Answer . Not so grievous as it might have beene , for he that hath afflicted thee for a time , could have held thee longer ; he that toucheth thee in part , could have stricken thee in whole : hee that laid this upon thy body , hath power to lay a greater Rod both upon thy body and soule . Again , there is no chastisement not grievous ; the bone that was disjoynted , cannot be set right without paine ; no potion can cure us , if it worke not ; and it workes not , except it makes us sick ▪ Nay , my very disease is not so painfull for the time , as my remedy : how doth it turne the stomack , and wring the intrayles , and work a worse distemper than that , wherof I formerly complained : neither could it be so wholsome , if it were lesse unpleasing ; neither could it make me whole , if it did not first make me sicke . But we are contented with that sicknesse which is the way to health ; there is a vexation without hurt , such is this : wee are afflicted , not overpressed ; needy , not desperate ; persecuted , not forsaken ; cast downe , but perish not : how should wee , when all the evill in a City comes from the providence of a good God , which can neither be impotent , nor unmercifull ? It is the Lord , let him doe what he will. Woe worth us , if evils could come by chance , or were let loose to light where they list ; now they are over-ruled , wee are safe . In the name of God then , let not the tall stature of the Anakims , nor the combination of the Edomites , nor the politick counsels of all the Achitophels and Machivilians , nor the proud lookes , no● the big words of all the Amaziahs , combining themselves together , deter or dismay you . Let not the overtopping growth of the sonnes of Zerviah seeme too hard for you ; for God is infinitely more strong and mighty to save us , than all our enemies are to d●stroy us ; and he hath his O●re in their Boate , he hath a speciall stroke in all actions whatsoever , and can easily over-reach and make starke fooles of the wisest ; by making their owne counsels and endeavour like Hushais , to overthrow those intentions which they seeme to support . As touching the continuance of afflictions , God so ordereth and tempereth the same , in his mercifull wisedome , that either they be tollerable , or short ; either our sorrowes shall not be violent , or they shall not last ; if they be not light , they shall not be long : grievous and sore tryals last but for a season , 1 Peter 1. 6. A little while , John 16. 16. Yea , but a moment , 2 Cor. 4. 17. He endureth but a while in his anger , ( saith the Psalmist ) but in his favour is life ; weeping may abide for a night , but joy commeth in the morning : Psal. 30. 5. And this had he good experience of ; for if we marke it , all those Psalmes whose fi●st lines containe sighes and broken complaints , doe end with delight and contentment ; he began them in feare , but they end in joy : you shall see terrible anguish sitting in the doore , irremediable sorrow looking in at the window , despaire bordering in the margent , and offering to creep into the Text ; yet after a sharpe conflict , nothing appeares but joy and comfort . God loves to send reliefe , when wee least looke for it ; as Elisha sent to the King of Israel , when he was rending his clothes : 2 Kings 5. 8. Heare what the Lord thy Redeemer saith by Isaiah , For a moment in mine anger , I hid my face from thee for a little season , but with everlasting mercy have I had compassion on thee : Isaiah 54. 8. It is but a little , for a moment that his anger lasts , his mercy is everlasting : and I hid my face , never turn'd my heart from thee . Joseph when he lay downe to sleepe , was full of care about his Wives being with childe ; Matthew 1. 20. but he awakened well satisfied : Verse 24. To day a measure of fine flower is lower rated in Samaria , than yesterday of dung . Although Christs Starre left the Wise Men for a time , yet instantly it appeared againe , and forsook them not till they had found CHRIST ; which was the marke they aymed at : Matthew 2. 9. Afflictions are like running waters , which make many grounds fruitfull , but tarry with none of them . Yea , it s a Rule in nature , that violent things cannot last long : The Philosophers could observe , that no motion violent is wont to be permanent ; and Seneca concludes , That if the sicknesse bee tedious and lasting , the paine is tolerable ; but if violent , short : and so of spirituall temptations , the which were so vehement upon Luther , that the very venome of them dranke up his spirits , and his body seemed dead ; so that neither speech , sense , bloud , or heat , appeared in him ; but this sharpe fitt lasted but for one day : so if we suffer much , it shall not be long ; if wee suffer long , it shall not be much . Some misery is like a Consumption , gentle , but of long continuance ; other like a Feaver , violent , but soone over . If our sorrows be long , they are the lighter ; if sharper , the shorter . The sharpe North-East winde ( saith the Astronomer ) never lasteth three dayes ; and thunder , the more violent , the lesse permanent . Wherefore cheere up thou drooping soule , if the Sunne of comfort be for the present clouded , it will ere long shine forth bright ag●ine : if now with the Moone thou art in the wayne , stay but a little , thou shalt as much increase ; for as dayes succeed nights ; Summer , Winter ; and rest , travell ; so undoubtedly , joy shall succeed and exceed thy sorrow . Thy griefe shall dissolve , or be dissolved ; yea , it is in some measure dissolved by hope for the present . The Portingals will rejoyce in foule weather ; why ? because they know faire will follow ; and so may the beleever in his great●st exigents : because God will shortly tread Satan under our feet ; Rom ▪ 16. 20. Here also the distressed soule may raise comfort to himselfe out of former experience ; who is he that hath not beene delivered out of some miserable exigent ? which if thou hast , thou mayest well say unto God with the Psalmist , Thou hast shewed me great troubles and adversities , but thou wilt returne and revive me , and wilt come againe , and take me up from the depth of the earth , and comfort mee : Psalme 71. 20 , 21. For Gods former actions are patternes of his future ; he teacheth you what he will doe , by what he hath done : and nothing more raiseth up the heart in present assiance , than the recognition of favours , or wonders passed : hee that hath found God present in one extremity , may trust him in the next : every sensible favour of the Almighty , invites both his gifts and our trust . Objection . But thou wilt say with the Psalmist , thine enemies have long prevailed against thee , and God seemeth altogether to hide his face , and to have cleane forgotten thee : and so thou fearest hee will for ever : Psalme 13. 1 , 2. Answer . It is but so in thy apprehension , as it was with him ; Gods deliverance may over-stay thy expectation , it cannot the due period of his owne counsels : for know first , That Gods workes are not to be judged of , untill the fifth act . The case deplorable and desperate in outward appearance , may with one smile from Heaven finde a blessed issue : Dotham is besieged , and the Prophets servant distressed , they are in a grievous case ; ( as they thinke ) yet a very apparition in the clouds shall secure them : not a squadron shall bee raised , and yet the enemy is surprised : 2 Kings 6. here was no slacknesse . The Midianites invade Israel , and are suddenly confounded by a dreame : Judges 7. Mistris Honywood , that Religious Gentlewoman , famous for her vertues , after shee had beene distressed in her minde thirty yeares , without feeling the least comfort , not being able to hold out any longer , ( as a wounded spirit who can beare ? ) flung a Venice-glasse against the ground , and said to a grave Divine that sought to comfort her , I am as sure to be damned , as this Glasse is'to be broken ; but what followed , the Glasse was not broken , but rebounded and stood upright : at the sight whereof she was so confirmed , that ever after to her dying day , she lived most comfortably : much like that of Apelles , who striving to paint a drop of foame falling from a Horse mouth , after long study how to expresse it , even despairing , flung away his Pensill , and that throw did it . How opportunely doth God provide succours to our distresses . It is his glory to helpe at a pinch , to begin where we have given over ; that our reliefe might bee so much the more welcome , by how much it is lesse looked for : superstuous ayde can neither be heartily desired , nor earnestly looked for , nor thankefully received from the hands of mercy . Besides , our infirmity best sets off the glory of his strength : 2 Cor. 12. 9. Spirituall consolations are commonly late and sudden ; long before they come , and speedy when they doe come , even preventing expectation : and our last conflicts have wont ever to be the forest , as when after some dripping raine , it powres down most vehemently , we thinke the weather is changing . When he meanes to ease us of our burthen , he seemes to lay on beavier ; wherefore trust in God killing , and love God chiding , it is a good signe of our recovery . Section 3. Againe , in the next place thou must know , that mans extremity is Gods opportunity ; well may hee forbeare , so long as we have any thing else to rely upon : but wee are sure to finde him in our greatest exigents , who loves to give comfort to those that are forsaken of their hope● , as abundance of examples witnesse . When had the Children of Israel the greatest victories , but when they feared most to bee overcome ? 2 Kings 19. 35. Exod. 14. 28 , 29. When was Hagar comforted of the Aagell , but when her childe was neere famished , and she had cast it under a Tree for dead ? Genesi● 21. 15. to 20. When was Eliah comforted and releeved by an Angel , with a Cake baked on the coales , and a Cruse of Water , but when hee was utterly forsaken of his hopes ? 1 King. 19. 4. to 7. When was the Sarepta● releeved , it was high time for the Prophet to visit her poore soule , she was now making her last meale , after one meane morsell , shee was yeelding her selfe over to death . As long as Aegypts flower lasted , Manna was not rained . When did God answer the hopes of Sarah , Rebeckah , Rachel , the wife of Manoah , and Elizabeth , touching their long and much desired issues ? but when they were barren , and past hope of children , by reason of age , Genesis 18. Judges 13. Luke 1. 6. 7. When did our Saviour heale the Woman of her bloudy issue ; but after the Physitians had given her over , and she becomming much worse , had given them over , when she had spent all she had upon them : for to mend the matter , poverty , which is another disease , was superadded to make her compleatly miserable . When mans helpe failes , then Gods begins . When did Moses finde succour , but when his Mother could no longer hide him : and he was put into the River among the Bullrushes ? she would have given all she was worth to save him , and now she hath wages to nurse him : she doth but change the name of Mother into Nurse , and she hath her sonne without feare , not without great reward . When Israel was in so hard a straight , as either to be drowned in the Sea , or slaine by the Sword , how miraculously did God provide an evasion by dividing the waters ? When Rochel , like Samaria , had a strong enemy without , and a s●re famine within ; how miraculously did God provide an evasion , by making the tyde their Purveyor , to bring them in an Ocean of shell-fish ? the like of which was never knowne before , nor since . We read how Merline , during the Massacre at Paris , was for a fortnight together , nourished with one Eggs a day , layd by a Hen , that came constantly to a Haymow , where he lay hid in that danger . When the English had left Cales , and the Spaniard was againe repossest of it ; by some neglect or oversight there was an English-man left behinde , but how did God provide for his escape ? its worth the remembring , hee was no sooner crept into a hole under a paire of staires , but instantly a Spider weaves a web over the hole , and this diverted them ; for when one of them said , Here is surely some of them hid : another replyes , What a foole art thou , doest thou not see , it s covered with a firme cobweb ? and so past him , that in the night hee escaped . O Saviour , our extremities are the seasons of thy ayde : even when Faux was giving sire to the Match , that should have given fire to the Powder , which should have blowne up Men and Monuments , even the whole State together ; thou that never sleepest didst prevent him , and disclose the whole designe : yea , thou didst turne our intended Funerall into a Festivall . And why doth the goodnesse of our God pick out the most needfull times for our reliefe and comfort ? but because our extremities drive us to him that is omnipotent ; there is no feare , no danger , but in our owne insensiblenesse : but because when wee are forsaken of all succours and hopes , wee are fittest for his redresse ; and never are we nearer to helpe , than when we despaire of helpe ; but because our extremities giv● him the most glory , and our comfort is the greater , when the deliverance is seene before it is expected , his wisedome knowes when ayde will be most seasonable , most welcome : which he then loves to give , when he findes us left of all other props . That mercifull hand is reserved for a dead lift , and then hee failes us not ; as when Abraham had given Isaac , and Isaac had given himselfe for dead ; then God enterposed himselfe : when the knife is falling upon his throat , then , then comes the deliverance by an Angell , calling , forbidding , commending him . When things are desperate , then looke most for Gods helpe ; for then is the time : Psalme 119. 126. Isay 33. 9 , 10. And indeed , our faith is most commendable in the last act ; it is no praise to hold out untill we be hard driven , but when wee are forsaken of meanes , then to live by faith in our God , is thought worthy of a Crowne . O wretched Saul , hadst thou held out never so little longer without offering , and without distrust , Samuel had come , and thou hadst kept the favour of God , whereas now for thy unbeliefe thou art cast off for ever ! 1 Sam. 13. 10. to 15. To shut up all in a word , were thy soule in such a straight , as Israel was betweene the Red Sea , and the Aegyptians ; the spirits of vengeance , ( like those enemies ) pursuing thee behind ; Hell and death ( like that Red Sea ) ready to ingulfe thee before ; yet would I speake to thee in the confidence of Moses , Exodus 14. 13. Stand still and see the salvation of the Lord. Thy word , O God , made all , thy word shall repaire all ; hence all ye diffident fears , he whom I trust is omniponent . Againe Secondly , Thou must know that God in his wisedome hath set downe a certaine period of time , within which he will exercise his Children more or lesse : and at the end whereof , and not before , he will relieve and comfort them againe . As wee may perceive by Eccles. 3. 1. Acts 7. 25. Exodus 12. 41. Gen. 15. 13. Daniel 12. 1. 4. 11. Jer. 25. 11. Gen. 6. 3. Foure hundred yeares he appointed to Abraham and his seed , that they should bee Sojourners in a strange land , where they should be kept in bondage , and evill intreated : Genesis 15. At the end of which time , even the selfe same day , they returned from the land of Aegypt : that was the precise time appointed , and the selfe-same day it was accomplished : and till then Moses undertook it in vaine . Why were they so long kept from it ? the land was their owne before , they were the right heires to it , lineally descended from him who was the first Possessor of it after the floud : God will doe all in due time , that is , in his time , not in ours ; if at any time the Lord deliver us , it is more than he owes us . Let him ( saith Saint Augustine ) choose his owne opportunity that so freely grants the mercy . Againe , he appointed that the Jewes should serve the King of Babylon seventy yeares ; not a day , not an houre to be abated , Jeremy 25. 11. but at the end thereof , even that very night : Daniel 9. it was accomplished ; neither did Daniel , ( who knew the determinate time ) once pray for deliverance , till just upon the expiration . Thirty eight yeares he appointed the sick man at Bethesda's Poole , John 5. 5. Eighteene yeares to that daughter of Abraham , whom Christ loosed from her disease : Luke 13. 16. Twelve yeares to the Woman with the bloudy issue , Matth. 9. 20. Three moneths to Moses , Exod. 2. 2. Ten dayes tribulation to the Angel of the Church of Smyrna , Apocal. 2. 10. Three dayes plague to David , 2 Sam. 24. 13. Each of these groaned for a time , under the like burden as thou doest ; But when their time which God had appointed , was come ; they were delivered from all their miseries , troubles , and calamities : and so likewise ere long , if thou wilt patiently tarry the Lords leasure , thou shalt also be delivered from thy affliction and sorrow , either in the Morning of thy trouble with David , Psal. 30. 5. or at the Noone of thy life with Job , Chapter 42. 10. to 17. or toward the Evening , with Mr Glover , that holy Martyr , who could have no comfortable feeling , till he came to the sight of the stake : but then he cryed out , and clapt his hands for joy to his friend , saying , O Austin , he is come , he is come , meaning the feeling joy , of faith , and the Holy Ghost : Acts and Monuments , Fol. 1555. Or at night with Lazarus , at one houre or another thou are sure to be delivered , as time will determine . Many were the troubles of Joseph , but the Lord delivered him out of all . Many were the troubles of Abraham , but the Lord delivered him out of all . Many were the troubles of David , but the Lord delivered him out of all . Many were the troubles of Job , but the Lord delivered him out of all : therefore hee can and will deliver thee out of all . But if he do not , ( saith Shadrach , Meshach , and Abednego ) yet we will not do evill , to escape danger ; because Christ hath suffered more for us : therefore if I perish , I perish , saith Hester . Be our troubles many in number , strange in nature , heavy in measure , much in burthen , and long in continuance ; yet Gods mercies are more numerous , his wisedome more wondrous , his power more miraculous ; he will deliver us out of all : Many are the troubles of the Righteous : Yea , he riseth higher , and calls them millions , for so the words may be rendered ; but the Lord delivereth them out of all : Psal. 34. 19. How many , or how great soever they be , or how long soever they continue , yet an end they shall all have : F●r the LORD either taketh troubles from them , or takes them from troubles , by receiving them into his heavenly rest ; where they shall acknowledge that GOD hath rewarded them as farre beyond their expectation , as he had formerly punished them lesse than they did deserve . Objection . Oh! but my condition is so desperate , and irrecoverable , that its impossible I should ever get out of it . Answer . There is no impossibility ( saith Ambrose ) where God is pleased to give a dispensation . But bethinke thy selfe , is it worse with thee than it was with those b●fore mentioned ? and yet they were delivered : Or is thy case worse than that of Jonas in the Sea , yea in the Whales belly ? and yet he was delivered : Worse than Nebuchadn●zzars grazing in the Forrest among beasts , even untill his haires were growne to be like Eagles feathers , and his nayles like Birds clawes ? Daniel 4. 31. to 36. and yet he againe reigned in Babell : Worse than Josephs ? when he was throwne into a Pit● , and left hopelesse ; or when sold to the Ishm ●elitish Merchants , and then cast into prison ? yet after all this , his said brethren were faine to become petitioners to him . Worse than Job , when he sate scraping his soares on the dunghill , had all his houses burn● , all his cattell stolne , and his children sl●ine ? yet he was farre richer afterwards , than before . How rashly then hast thou judged of thy Makers dealing with thee ? It were more agreeable to reason , and religion , to conclude the contrary ; for both experience , and reason teacheth , that violent pressures , like violent motions , are weak●st at the furthest . When the morning is darkest , then comes day : yea , usually after the lowest ebbe , followes the highest spring-tyde : And Religion teaches , that if we love God , all things , even the worst of Afflictions shall so concurre , and cooperate to our good , that wee would not have wanted them for any good . Wherefore hold but fast to God , and my soule for thine , neither Affliction , nor ought else shall hurt thee . You know , while Adam was at peace with God , all things were at peace with Adam . Now this Doctrine well digested will breed good bloud in our soules , and is specially usefull to bound our desires of release ; for though we may be importunate , impatient we may not be ; stay he never so long , Patience must not be an Inch shorter than Affliction : If the Bridge reach but half way over the Brook , we shall have but an ill-favoured passage . Wee are taught in Scripture to praise Patience , as we doe a faire day at night ; He that endureth to the end shall be saved : Matth. 24. 13. Whereas comming but a foot short , may make us misse the prize , and lose the wager we runne for : and then as good never have set f●o● out of doores . Much the better for that light , which will not bring us to bed ; perseverance is a kinde of all in all ; continuance is the Crowne of all other graces ; and Heaven shall be the Crowne of continuance . But not seldome doth the Lord onely release his Children out of extreame adversity here , but withall makes their latter end so much the more prosperous , by how much the more their former time hath been miserable and adverse . We have experience in Job : You have heard , saith Saint Ja 〈…〉 es , of the patience of Job , and what end the Lord made with him . What end is that , the Holy Ghost tels you : That the Lord blessed his latter end , more than his beginning ; and gave him twise as much as he had before . For whereas at first he had but 7000 Sheep , 3000 Camels , 500 yoke of Oxen , and 500 shee Asses : after his reparation hee had 14000 Sheep , 6000 Cammels , 1000 yoake of Oxen , and 1000 shee Asses , every one double : and whereas the number of his Children remained the same they were before , namely , seaven Sonnes , and three Daughters , the number of them were also doubled , as the learned observe ; for whereas his Beasts , according to the condition of beasts , utterly perished ; the soules of his Children were saved : so that hee had twise so many Children also , whereof ten were with him on Earth , and the other ten with God in Heaven . Job . 42. 10. to 14. And in Joseph , who was bred up in the Schoole of Affliction from his infancy ; yet when his turne was come , one houre changes his fetters of Iron , into chaynes of Gold ; his ragges into Roabes , his stocks into a Charriot , his Prison into a Pallace , the noyse of his Gives into a breach ; and whereas he was thirty yeares kept under , he ruled in the heigth and lustre of all honour and glory the space of eighty yeares . And one minute made in Lazarus a farre greater change , and preferment . And in David , who for a long time was in such feare of Saul , that he was forc't to fly for his life , first , to Samuel where Saul pursueth him ; then to Jonathan , where his griefe is doubled , than to Abim●lech , where is Doeg to betray him ; after that hee flyeth to Achish , King of Gath ; where , being discovered , he is in greatest feare of all , lest the King should take away his life ; and lastly , when he returnes to his owne Ziklag , he findes it smitten and burnt with fire , and his Wives taken prisoners , and in the midst of all his grief , when he had wept untill he could weepe no more ; the people being vexed , intend to stone him ; so that , as he had long before complained , there was but a step betweene him and death ; but marke the issue , though his heart were now not onely brim-full , but ran over with griefe : yet within two dayes the Crowne of Israel is brought unto ▪ him , and he is annointed King : 2 Sam. 1. and for the present he was able to comfort himselfe in the Lord his God : 1 Sam. 30. 6. Yea , after●his , when by that foule sinne of Adultery , and Murther , hee had brought more enemies about his eares , ( God , and Men , and 〈…〉 ils ) having once repented his fault , he was able to say with confidence , O God , thou hast shewed me great troubles and adversities , but thou wilt take me up from the depth of the earth , and increase my honour : Psalme 71. 20. 21. He knew well enough that it is Gods use to bring comfort out of sorrow , as he brought water out of the Rocke , and that cherishing was wont to follow stripes : And indeed , how oft hath a Tragick entrance had a happy end ? Like that we read of Michael , who was condemned to death by the Emperour Leo , upon a false accusation ; but before the execution , the Emperour dyed , and Michael was chosen in his stead . And of Mordecay , who being in the forenoone appointed to the Gibbet , was in the afternoone advanced next of all to the Throne . And Queene Elizabeth of blessed memory , who Raigned at the same time that she expected to suffer , and was Crow●ed when shee looked to be beheaded . God loves to doe by his Children , as Joseph did by his Father ; first , we must have our beloved Joseph a long time detained from us , then hee robbes us of Simeon ; after that sends for our best beloved Benjamin , and makes us beleeve he will rob us of all our Children at once , all the things that are deare to us : But why is it ? even that when we thinke to have lost all , he might returne himselfe , and all againe with the greater interest of joy and felicity . The LORD saith Hannah , killeth , and maketh alive ; first killeth , and then maketh alive ; bringeth downe to the grave , and raiseth up ; the Lord maketh poore , and maketh rich ; bringeth low , and exalteth ; he raiseth the poore out of the dust , and lifteth up the begger from the Dunghill ; to set them among Princes , and to make them inherite the seate of glory : 1 Sam. 2. 6 , 7 , 8. And why all this , but that in his owne might no man might be strong ? Verse 9. That which Plutarch reports of Dionysius , how hee tooke away from one of his Nobles , almost his whole estate , and seeing him neverthelesse continue as jocund and well contented as ever , hee gave him that againe , and as much more , is a common thing with the Lord : and thousands can witnesse , that though they went weeping under the bur●hen , when they first carried the prceious seed of Repentance ; yet they still returned with joy , and brought their sheaves with them : Psalme 126. 5 , 6. Objection . But thou thinkest thou shalt not hold ou● , if God should long delay thee . Answer . If he d●lay thee never so long , he will be sure to support thee as long : 1 Cor. 10. 13. which is much at one upon the matter . If hee suffer thee to be sorely temp●ed , hee will not suffer ▪ thee to bee tempted above thy strength : 2 Cor. 4. 8. 9. 16. His grace shall bee sufficient for thee at the least : 2 Cor. 12. 9. Phil. 1. 29. which was Pauls answer , and it may suffice all suitors ; the measure of our patience shall bee proportionable to our suffering , and our strength equalled to our Temptations , 1 Cor. 10. 13. Now if God doe either take away our appetite , or give us meate ▪ it is enough . True , a Ship of never so great a burthen , may bee overladen till it sinke again ; or if we shall weare away all the steele with whetting , the Toole is left unprofitable . But my thoughts ( saith God ) are not as your thoughts , nor my wayes as your wayes : Isaiah 55. 8. God is n● Tyrant to asflict thee unmeasurably , neither will he draw a sword to kill Flyes ; or call for Scorpions when a Rod is too much . Hee that made the vessell , knowes her burthen , and how to ballast her ; yea , hee that made all things very good , cannot but doe all things very well . Indeed , God seemeth to wrestle with us , as he did with Jacob ; but he supplyes us with hidden strength , at length to get the better : And grace to stand in affliction , and to gaine by it , is better then freedome or deliverance . The Bush , which was a Type of the Church , consumed not all the while it burned with fire ; because God was in the middest of it . The Ship at Anchor is shrewdly tossed to and fro , but cannot be carried away , either by waves , winde , or weather : Sinne , Satan , and the world may disturbe us , but they can never destroy us : Our head Christ being above , we cannot be drowned . There can bee no disjunction ; unlesse wee could be pluckt from his armes , that is almighty : for our life is bid with Christ in God , Colos. 3. 3. Hee doth not trust us with our owne soules life ; but hides it in his Sonne Jesus : because , if it were in our owne hands ; we should easily be tempted to sell it ; as Adam did for an Apple , and Esa● for a messe of P●●t●ge ▪ whereas now we are safe , for to pluck us out of his hands that is almighty , requires an adversary stronger then himselfe . Neither wants he care ; he that numbers our very haires , what account doth he make of our soules ? Nor love ; for if he hath bought us with his bloud , and given us himselfe , will he deny us any thing that is good for us ? Wherefore sile●ce your Reason , and exalt your Faith , ( how pressing , or peircing soever your sufferings be ) which puls off the vizard from his face , and sees a loving heart , under contrary appearances . Trust the mercy of God , which is of infinite perfection ; and the merits of Christ , which are of perfect satisfaction : and then hope will beare up thy heavy heart , as bladders doe an unskilfull swimmer . Otherwise , if thou shalt walke by sence , and not by saith , 2 Cor. 5. 7. feare will no lesse multiply ●oils , then faith would diminish them : and thou shalt resemble Buc●phalus , who was not afraid of his burthen ; the shadow onely frighted him . Section 4. Objection . Although Christ in the Gospell hath made many large and pretious promises , yet there are none so generall which are not limited with the condition of Faith , and the fruit thereof unfained Repentance : and each of them are so tyed , and entayled , that none can lay claime to them but true beleevers ; which repent , and turne from all their sinnes , to serve him in holinesse , without which no man shall see the Lord : Hebrews 12. 14. Isay 59. 20. But I want these qualifications , without which , how can I expect supportation in my sufferings ; or an happy deliverance out of them ▪ however it fares with beleevers , whom Christ hath undertaken for : yea , I have such a wicked heart , and my sinnes are so many , and great ; that these comforts nothing concerne me ▪ for they that plow iniquity , and sowe wickednesse , shall reape the same : Job . 4. 8. Answer . So our failings be not wilfull , though they be many and great , yet they cannot hinder our interest in the promises of ●od . Admit thou art a great sinner , what then ? art thou a greater sinner then Matthew , or Zache 〈…〉 , who were sinfull Publicans , and got their livings by 〈…〉 ling , and polling ; oppression , and extortion ? then Mary Magdalen , a common strumpet ; possest of many Devils ? then Paul , a bloudy persecutor of Christ and his Church ? then the Theefe upon the Crosse , who had spent his whole life to the last houre , in ab 〈…〉 inable wickednesse ? then Manasses , that outragious sinner , and most wicked wretch that ever was ; an Id●later , a malitious Persecutor of the truth , a desiler of Gods holy Temple , a sacrificer of his owne children unto Idols , that is , Devils ; a notable witch , and wicked ●orcer●r ; a bloody murtherer of exceeding many the deare Saints , and true Prophets of the Lord ; and on who did not runne headlong alone into all hellish impiety , but led the people also out of the way to doe more wickedly then did the Heathen , whom the Lord cast out and destroyed ? I am sure thou wilt not say thou art more wicked then he was ; and yet this Manasses , this wretch more like a Devil incarnate , then a Saint of God , repented him of his sinnes from the bottome of his heart , was received ; ( I cannot speake it without ravishing wonder of Gods bottomlesse and never ●●fficiently admired mercy ) was received , I say , to grace , and obtained the pardon of all his horrible sinnes , and most abominable wickednesse ; and are not these , and many the li●e 〈◊〉 , written for our learning ; and recorded by the Holy Ghost , to the end , that we may gather unto our selves assurance of the same pardon , for the same sinnes , upon the same repentance , and beleeving ? Are thy sinnes great ? his mercies are infinite ; hadst thou committed all the sinnes that ever were committed , yet in comparison of Gods mercy , they are lesse then a mo●t in the Sun to all the world , or a drop of water to the whole Ocean : for the Sea , though great , yet may be measured ; but Gods mercy cannot be circumscribed : and he both can , and will , as easily forgive us the debt of ten thousand millions of pounds , as one penny ; and assoone pardon the sinnes of a wicked Manasses , as of a righteous Abraham , if we come unto him by unfaigned repentance ; and earnestly desire and implore his grace and mercy : Rom. 5. 20. The Tenure of our salvation is not by a covenant of workes , but by a covenant of grace ; founded not on our worthinesse , but on the free mercy and good pleasure of God ; and therfore the Prophet well annexeth blessednesse to the remission of sinnes ; Blessed is he whose transgression is forgiven : Psal. 32. 1. Yea , the more miserable , wretched , and sinfull we are , the more fit objects we are , whereupon he may exercise , and shew the infinite riches of his bounty , mercy , vertue , and all-sufficiency . And this our spirituall Physitian , can aswell , and as easily cure desperate diseases , even the remedilesse Consumption , the dead Apoplex , and the filthy Leprosie of the soule , as the smallest malady , or least faintnesse . Yea , he can aswell raise the dead , as cure the sicke ; and aswell of Stones , as of Jewes , make Abrahams children . Did he not without the Sunne at the Creation , cause light to shine forth ; and without raine at the same time , make the earth fruitfull ? Why then should you give your selfe over , where your Physitian doth not ? Besides , what sinne is there whereof we can despaire of the remission , when we heare our Saviour pray for the forgivenes of his murtherers , and blasphemers ? And indeed , despaire is a sinne which never knew Jesus . It was a sweet saying of one at his death , When mine iniquity is greater then thy mercy , O God , then will I feare and dispaire ; but that can never be : considering our sinnes be the sinnes of men , his mercy the mercy of an infinite God. Yea , his mercies are so great , that among the thirteene properties of God , mentioned Exod. 34. almost all of them appertaine to his mercy ; whereas one onely concernes his might , and onely two his justice . Againe , shall it ever enter into our hearts to thinke , that God gives us rules to keepe , and yet breake them himselfe ? Now his rule is this , Though thy brother sinne against thee seaven times in a day , and seaven times in a day turne againe to thee , saying , it repenteth me ; thou shalt forgive him . The Sonne angers his Father , he doth not straight dis-inherit him ; but Gods love to his people , exceeds a Fathers love to his sonne , Matth. 7. 11. and a Mothers too , Isay 49. 15. I heare many menaces and threats for sinnes , but I read as many promises of mercy , and all they indefinite ; excluding none whose impenitency and infidelity excludeth not themselves : every sinne deserves damnation , but no sinne shall condemne , but the lying and continuing in it . Wherefore if our clamorous conscience , like some sharpe fang'd officer , arrest us at Gods suit , let us put in bayle , two subsidy vertues , Faith and Repentance , and so stand the tryall : the Law is on our side , the Law of grace is with us , and this Law is his that is our Advocate ; and he is our Advocate , that is our Judge ; and he is our Judge , that is our Saviour ; even the head of our selves ●esus Christ. For the first of these , doe but rep●●t , and God will pardon thee , be thy sinnes never so m●●y , and innumerable for multitude ; nev●r so h●ynous for quality and m●gnitud● : I say 55. 7. Ezekiell 18. & 33. 11. Yea , sinnes 〈◊〉 Repentance are so remitted , as if they had never beene committed : I have put away thy t●ansgressions as a cloud , and thy sinnes as a mist. 〈◊〉 44. 22. and what by c●rrup●ion hath beene don● , by repent mee is 〈◊〉 ; ●s the former examples , and many other witnesse Come and let us reason together , saith the Lord ; though your sinnes he as sc●rl●t , they shall be as white as snow : Isaiah 1. 18. yea , white● ; for the Prophet David laying open his bloud-guiltinesse , and his originall imp●●ity , useth these words ; Pu●ge me with H●s●●p , and I shall he cleane ; wash me , and I sh●ll be whiter then Snow : Psal. 51. 7. And in reason , did he come to call sinners to repentance , and shall he not shew merey to the penitent ? Or , who would not e●st his burthen upon him , that doth desire to give ease ? As I live , saith th● Lord , I would n●t the death of a sinner : Ezek. 18. 32. & 33. 11. Section 5. Objection . Ay , but I cannot R●peat ! Answer . In time of temptation a man is not a competent Judge in his owne case : In humane Lawes , there is a nullity held of words and actions extorted , and wrung from men by feare : because in such cases a man is held not to be a free-man , nor to have power or command in some sort of himselfe . A troubled soule is like troubled waters , we can discerne nothing clearly in it ; wherefore ( if thou canst ) lay aside p●ejudice , and tell mee in cold bloud how it fares with thee at other times , though indeed thy words at present , are enough to convince thee : For first , thou sindest sinne a burthen too heavy for thee to heare , which thou didst not formerly ; what 's the reason , are thy sinnes more and greater ? no , but the contrary : for though they appeare more , yet they are lesse ; for sinne , the more it is se 〈…〉 e and selt , the more it is hated : and thereupon is the lesse . M●ates are in a roome before the Sun shines , but they appeare onely then . Againe secondly , the very complaint of sin , springing from a displeasure against it , shewes that there is something in thee opposite to sinne : viz. that thou art penitent in affection , though not yet in action ; even as a Childe is ration●ll in power , though not in act . Yea , more thou acc●sest , and condemn●st thy selfe for thy sinnes ; and by accusing our selves , we p●●●ent Satan ; by judging our selves , we pre●ent God. Neither was the Centurion ever so worthy , as when he thought himselfe most unworthy : for all our worthinesse is in a capable misery ; nor does God ever thinke well of him , that thinkes so of himselfe . But to let this passe . Are not your faylings your griefe , are they not besides y●ur will , are they not contrary to the current of your desires , and the maine bent of your resolutions , and endeavours ? Dost thou determine to continue in the practice of any one sinne ? yea , dost thou not make conscience of all Gods Commandements , one aswell as another ; the first table aswell as the second , and the second aswell as the first ? Matth. 5. 19. Dost thou not grieve for sinnes of all sorts , secret aswell as knowne , originall aswell as actuall , of omission as of commission , lesser ( viz. thoughts ) aswell as greater : yea , aswell for the evill which cleaves to thy best workes , as for the evill workes , Rom. 7. 21. and as heartily , and unfaynedly desire , that thou maist never commit it , as that God should never impute it ? 2 Tim. 2. 19. Dost thou not feare to displease him , not so much because he is just to punish , as for his mercy and goodnesse sake ; and more feare the breach of the Law , then the curse ? Dost thou not love rather to be , then seeme , or be thought good ; and seeke more the power of godlinesse , then the shew of it ? Job . 1. 1. If so , well may Satan and thine own conscience accuse thee of impenitency , and unbelief ; but Christ thy Judge never . Yea , then , notwithstanding your failings , you may say with David , I have kept thy Word : Psal. 18. 21 , 22 , 23. for though this be not such a measure of keeping , as the Law requireth ; yet is it such a keeping , as God in Christ acc●pteth : for suppose thy knowledge is still small , thy faith weak , thy charity cold , thy heart 〈…〉 ll and hard , thy good workes few and imperfect , and all thy zealous resolutions easily hindered , and quite overthrowne with every small temptation : yet God that worketh in us both the will and the worke , will accept the will for the worke ; and that which is wanting in us , Christ will supply with his owne righteousnesse . He respecteth not what we can doe , so much as what we would doe ; and that which we would performe , and cannot , he esteemeth it as though it were performed : whereas , take away the will , and all acts ( in Gods sight ) are equall . As the wicked sinne more then they sinne , in their defire , so the Righteous doe more good then they doe , in their will to doe it . If there be a ●aratum cor , though there be not a perforatum cor , a profser of bloud , though no expence of bloud for the honour of Christ , it is taken for M●●tyrdome , as Origen testified of one : Non ille Martyrio , sed Martyrium illi defuit . I know thy poverty , but thou art rich , saith the Spirit to the Church of Smyrua : poore in thy condition , rich in thy affection to goodnesse : Facultas secundum voluntatem , non voluntas secundum facultatem aestimanda est ; God esteemes our charitable beneficence , not onely secundum quod habemus , but secundum quod tribuere velimus . We are charged to forsake all , houses , lands , friends , liberties , lives , for Christ ; yet many die with houses , lands , and riches , in their possession , whom Christ receives and Crownes in Heaven , because they did part with all secundum animae praeparationem : What we would have done , shall be reckoned to us as done ; we doe it quoad conatum , though non quoad effectum : In like manner God taketh a heart desirous to repent , and beleeve , for a penitent and beleeving heart ; volens & dolens , The vehement desire of godly sorrow , or a sorrow because we cannot sorrow , goes for godly sorrow with God : so that to sigh and grieve for what wee cannot doe , is to come short , and yet to doe it too : for God likes the will so well , that in his Sonne what wee would doe , is in acceptance done , 2 Cor. 8. 12. Which text one brings in thus : O what an unspeakable comfort was this cordiall verse to my afflicted soule ! And well it might , for if we hate our corruptions , and strive against them , they shall not be counted ours . It is not I ( saith Paul ) but sinne that dwelleth in me : Rom. 7. 20. for what displeaseth us , shall never hurt us ; and wee shall be esteemed of God to be what we love , and desire , and labour to be . The comfort of this Doctrine is intended , and belongs to troubled consciences , and those that would faine doe better : but let no presumptuous sinners meddle with it ; for what hast thou to doe to take ( I say not the Childrens bread to ea●e , Matth. 15. 26. but even ) the least parcell of Gods word into thy mouth , seeing thou ha●est to bee reformed : Psal. 50. 16 , 17. But if thou beest a weary , and heavy laden sinner , thou maist comfort thy selfe thus : I doe hatefull things , but I ha●e that I doe ; I breake the Law , but yet I love the Law , as holy , just , and good : Flesh is in me , but I am not in the Flesh. I must not six mine eyes only upon mine owne resistance ▪ or f●yling● , but on Gods ●ssistance and acceptance in his Sonne , by which I shall be able to leap over all wals , and impediments ▪ Psalme 18 ▪ 29. The Law is given , that grace may be required ; grace is given , that the Law may be fulfilled : by us evangelically , for us by Christ ( whose righteousnesse is ou●s ) perfectly , as Saint Austi● speaks . The L●w is a glasse to shew us our spots , the Gospell a foun●aine to wash th●m away . Wherefore cast not both thine ●y●s upon thy sinne , but r●serv● one to behold the ●emedy : looke upon the L●w to keep ▪ thee from presumption , and upon the Gospell to k●●pe thee from despaire . Canst not thou aggr 〈…〉 thine owne sinnes , but thou 〈…〉 st ext●nu●te , and call in question Gods mercy , and Christs all-sufficiency , spoyle him of his power and glory ? Though the grievousnesse of our sinnes should in●re●se our repen 〈…〉 , ye● they should n●● diminish our faith , and assurance of pardon , and forgivenesse . As the plaist●r must not be lesse then the so●r● , so the tent must not be bigger then the wound . It was a sweet and even course which Saint Paul tooke , who when ●e● would comfort himselfe against corruption , and evill actions , Rom. 7. 20. then not I , b●●● sinne dwelling in me ; when hee would humble himselfe , notwithstanding his graces , then not I , but the grace of God in me : 1 Cor. 15. 10. Section 6. Objection . But I am not worthy the least mercy , I have so often abused it , and so little prosi●ed by the meanes of grace . Answer . I think so too , for if thou refusest the offer of mercy untill thou deservest it , woe be ●o thee : But if thou wilt take the right course , renounce the broken Reed of thine owne free will , which hath so often deceived thee ; and put all thy trust in the grace of Christ : The way to be strong in the Lord , is to be weak in thy self● ; be weak in thy selfe , and strong in the Lord : and through faith thou shalt be more then a Conquerour . Leave ●ugging and strugling with thy sinne , and fall with Jacob to wresile with Christ for a blessing ; and though thy selfe goe limping away , yet shalt thou be a Prince with God , and be delivered from Es●ues hondage . But thou stand●st upon thine owne seet , and therefore fallest so soulely : thou wilt like a Childe , goe alone , and of thy se●fe , and therefore gettest so many knocks . And thou wouldest accept of a pardon too , if thou mightest ▪ p●y for it : but Gods mercies are free , and he bids thee ▪ come and buy without silver , and without price ; or el●● he sayes , thou and thy money perish . Thou wouldest goe the naturall way to worke , What shall I doe to inherit etonall life ? but it is impossible to inherit it ▪ by any thing that wee can doe ; for all our righteousnesses are as filthy ragges : Isaiah 64. 6. Yea , if our doings could have done it , Christ dyed in vaine ; whereas , if Christ had not dyed , wee had perished every mothers childe of us : 1 Cor. 15. 22. & 2 Cor. 5. 14 , 15. Ephes. 2. 1. Colos. 2. 13. Ezek. 18. 4. John 11. 50. Rom. 5. 6. 8. & 14. 9. 1 Cor. 15. 3. Matth. 18. 11. O foole ! doest thou not know that our sinnes are his sinnes , and his righteousnesse our righteousnesse : Jer. 23. 6. P●al . 4. 1. and that God esteemes of faith above all other graces , deeds , or acts of thine ? as what did our Saviour answer , when the people asked him , What sh●ll we doe that we might worke the workes of God ? The worke of God is , that yee beleeve on him whom he hath sent : John 6. 28 , 29. and yet thou talkest of thy worthinesse , and thou takest this for humility too , but it is pride ; for if thou wouldest deny thy selfe , and be nothing in thine owne eyes , renounce thine owne righteousnesse , and wholly and onely rest on thy Saviour Jesus Christ for thy salvation , thou wouldest not hope the more in regard of thine owne worthinesse , nor yet doubt in respect of thine owne unworthinesse . But thou wouldest first be worth● , and deserve of God ; and then accept of Christ , and deserve Christ at Gods hands , by thy good workes , and graces : which pride of thine , and opinion of merit , is a greater sinne then all thy other sinnes which thou complainest of : And except you doe abandon it , and wholly rely upon the grace , and free mercy of God for salvation , Christ shall profit you nothing : Gal. 2. 16. & 5. 1. to 7. Colos. 3. 11. for nothing is avaylable to salvation but faith , which worketh by love , Gal. 5. 6. whence it is called rightuousnesse through faith : Verse 5. Faith is the staffe , whereupon we stay our selves , in life and death ; by faith we are blessed : Gal. 3. 9. by faith we rejoyce in tribulation : Rom. 5. 2. by faith we have accesse unto God : Eph●s . 3. 12. by faith we overcome the world : 1 John 5. 4. the fl●sh : Gal. 5. 24. and this is the shield whereby we quench the fiery darts of Satan , and resist his power : Ephes 6. 16. Yea , whosoever seekes to bee justified by the Law , they are abolished from Christ , and falne from grace , Gal. 5. 4. Stand fast therefore in the liberty , wherewith Christ hath made us free , and be not taugled againe with the yoake of bondage . And say , Lord we are not worthy to be servants , and thou makest us sonnes ; nay , heires , and cohe●res with thee , of everlasting glory . Objection . I grant the Lord is mercifull and gracious , slow to anger , and abundant in goodnesse and truth , forgiving iniquity , transgression , and sinne : but hee is just aswell as mercifull , and therefore he will not acquit the wicked , Exod. 34. 6 , 7. but reward them according to their workes : Revelations 20. 12 , 13. & 22. 12. Answer . He will therefore pardon all thy sinnes , ( if thou unfaignedly repent , and wholly rely upon Christ for thy salvation by a lively faith ) because he is just : for as the Lord cannot in justice let sin goe unpunished , ( for the wages of sinne is death : Rom. 6. 23. Death in the person , if not in the surety ; and therefore hath punished the sinnes of all men , either in his Son , or will throughly punish them in the partyes themselves ) so the same justice will not admit , that the same sinnes should be twice punished ; once in our Saviour , and againe in the faithfull : or that a debt once payd , should be required the second time : 1 John 1. 9. Now that Christ hath sufficiently satisfied for all the sinnes of the faithfull , and paid our debt even to the utmost farthing ; it is evident by many places of Scripture , as Isay 53. 4 , 5. 2 Cor. 〈◊〉 . 21. Heb. 9. 26. 1 Pet. 2. 24. Rom. 3. 25 , 26. 1 John 1. 7. 9. and sundry others . Are we bound to performe perfect obedience to the Law ? he performed it for us : were we for our disobedience subject to the sentence of condemnation , the curse of the Law , and death of body and soule ; he was condemned for us , and bor● the curse of the Law ; he dyed in our steed an ignominious death : did we deserve the anger of God ; he endured his fathers wrathfull displeasure , that so hee might reconcile us to hi● Father , and set us at liberty . He that deserved no sorrow s●lt much , that we who deserved much might feele none : and Adam●ate ●ate the Apple , Christ paid the Price . In a word , whatsoever we owed , C●rist discharged ; what soever wee deserved , he suffered ; if not in the selfe same pun●shments : ( for he being God could not suffer the eternall torments of Hell ) yet in propo●tio● , the dignity of his person ( being God and Man ) giving value unto his temporary punishments , and making them o● more value and worth , then if all the world sh●uld have suffer●d the eternall to●ments of Hell : so● it is more sor one that is etern●ll to die , then for others to d●e 〈…〉 ally . Therefore was the Sonne of God m●de the S●●n● of man , that the Sonnes of men might be made the S 〈…〉 s of God ; and therefore was he both G●d and M●n : lest being in every respect God , he had been too gr●at to suffer for man ; or being in every respect man , he had beene too weake ●o satisfie God. Seeing therefore our Saviour Christ hath fully discharged our d●bt , and made full satisfaction to his Fathers justice : God cannot in equity exact of us a second payment , no m●re than the Creditor may justly require that his debt should be twic● payd ; once by the Su●ety , 〈◊〉 by the Principall . Againe 〈◊〉 , 〈◊〉 ●he Lords Covenant made with his Church , and committed to writing , Jer. 31. 34 〈…〉 ●6 , 17. ●s●lm . 32. 10. Isay. 55. 7. Ezck. 18. 21 , 22 , 23. & 33. 11. Mal. 3. 17. Consirmed and ratified by his seales , the Sacraments ; together with his Oath , that there might be no place left for doubting : for God willing more abundantly to shew unto the Heyres of promise , the stablenesse of ●is counsell ; bound himselfe by an Oath , that by two immutable things , wherein it is impossible that God s●ould lye , we might have strong consolation , as the Apostle speaks , Heb. 6. 17 , 18. And lest the asslicted conscience should object , that he entred into covenant , and made these promises to the Prophets , Apostles , and holy men of God ; but not to such haynous and rebellious sinners , who have most justly deserved , that God should powre out upon them the Vials of his w●ath , and those fearefull punishments threatned in the Law : All the promises made in the Gospell are generall , ind●f●●ite , and universall , excluding none that turne from their sinnes by unf●ined repentance , and beleeve in Ch●ist Jesus , resting on him alone for their Salvatino , as appeares , Isay 55. 1. Ezek. 33. 11. Marke 16. 16. John 3. 14 , 15 , 1. 5 , 36. & 6. 37 , 40. Acts 10. 43. 1 John 2. 1. Neither is there any limitation or execption of this or that sinne ; for be they never so grievous and manifold , yet if wee performe the condition of faith and repentance , they cannot debarre us from receiveing the benefit of Gods mercy , and Christs merits , as appeares 〈…〉 y 1. 18. Titus 2. 14. 1 John 1. 7 , 9. And theresore unlesse thou conceivest of God , that he is unjust in his dealing , untrue in his word , a coven●nt breaker ; yea , a perjured p●rson ( which were most ho●●ible bl●sphemy once to imagine ) thou must undoubtedly assurethy selfe , that he will pardon and forgive thee all thy sinnes , be they in number never so many and innumerable , or in nature and quality never so haynous and damnable , if thou turnest unto him by unfaigned repentance , and layest hold upon Christ by a true and lively faith . For consider , doth the Lord say he will extend his mercy unto all that come unto him ? doth he invite every one ? doth he say I would have all men saved , and none to perish ? and dost thou say , nay but he will not extend his mercy unto me , he will have mee to perish , because I am a grievous sinner ? What is this but in effect , and at a distance to contradict the Lord , and give the lye to truth it selfe ? Indeed God sayes not , Beleeve thou John , or Thomas , and thou shalt be saved , but he sayes , Whosoever beleeveth , and is baptized shall be saved , which is as good . And yet thou exceptest thy selfe , he excludes none , and dost thou exclude one , and that one thy selfe ? hee would have all men saved , and thou commest in with thy exceptive , all but mee ; why thee ? A precious singularity , but beware of it : For whereas others that beleeve not the threatnings , flatter away their soules in a presumptuous confidence ; thou by not beleeving the promises wilt cast away thine , in a sullen prodigious desperatenesse , if thou take not heed . For Insidelity on both sides is the cause of all , of presumption in them , of despaire in thee , of impiety in every one . But be better advised , beleeve the Lord who never brake his word with any soule . Thou wilt give credit to an honest mans bare word , and hast thou no assiance in the mercyfull promises of God , past to thee by Word , Oath , Scales , Scriptures , Sacraments , the death of his owne Sonne , and ( I presume ) the spirits testimony , if not now yet at other times ; take heed what thou dost , for certainly nothing offends God more , then the not taking of his word . Section 7. Ob. I know well that Christ is the end of the Law for righteousnesse , unto every one that beleeveth , Rom. 10. 4. But I want saith . Answ. This is the objection I expected ( for the true Christian is as fearefull to entertain a good opinion of himselfe , as the false is unwilling to be driven from it . ) But is it so ? or doth Satan only tell thee so ? I know it is not so , I know that thou beleevest with some mixture of unbeliefe , and that this is but a slander of Satans ; for as Satan slandereth us to God , Iob 1. 9. and God to us , Gen. 3. 4 , 5. so he slandereth us to our selves , Iob 16. 9. But least thou shouldest thinke I slander Satan ; Know , that you beleeve , even whiles you complaine ▪ of unbeliefe : for as there could bee no shadow , if there were no light , so there cannot be this feare , where there is no faith . They that know not Christ , thinke it no such great matter to lose him . But if God once say , this is my Sonne , Satan will say , if thou be the sonne of God , Matth. 3. 17. & 4. 3. That Divine testimony did not allay his malice , but exasperate it . Neither can the happy building of , Lord I beleeve , stand without that columne to under-prop it , Helpe thou mine unbeliefe . And he that doubts not of his estate , his estate is much to be doubted ; doubting and resolution are not meet touch-stones of our successe : a presumptuous considence common●y goes bleeding home , when an humble feare returnes in triumph . As it fared betweene the Philistims and Israel , 1 Samuel 17. 10 , 11. The Philistims and Goliah were exceeding confident of the victory , but Saul and all Israel much discouraged , and greatly afraid : yet Israel got the victory , and the Philistims with their great Goliah were overcome . Vers. 51 , 52. They that are proudly secure of their going to Heaven , doe not so frequently come thither , as they that are afraid of their going to Hell. As it is in this world for temporall things , so for the world to come in spirituall things ; Cantant pauperes , lugent divites , poore men sing , and rich men cry . Who is so melancholy as the rich worldling ? and who sings so merry a note , as he that cannot change a groat ? so they that have store of grace , mourne for want of it ; and they that indeed want it , chante their abundance . But the hopes of the wicked faile them when they are at highest , whereas Gods children finde those comforts in extremity , which they durst not expect . As there is nothing more usuall , then for a secure conscience to excuse when it is guilty , so nothing more common then for an afflicted conscience to accuse , when it is innocent ; and to lay an heavy burthen upon it selfe , where the Lord giveth a plaine discharge : but a bleeding wound is better then that which bleeds not . Some men goe crying to Heaven , some goe laughing and sleeping to Hell. Some consciences aswell as men , lie speechlesse before departure , they spend their dayes in a dreame , and goe from Earth to Hell , as Jon as from Israel toward . Tarsh sh , fast a sleepe : And the reason is , they dreame their case is passing good ; like a man which dreamès in his sleepe that he is rich , and honourable , and it joyes him very much ; but awaking , all is vanisht like smoake : yea , they hope undoubtedly to goe to Heaven , as all that came out of Aegypt hoped to goe into Canaan , and inherit the blessed promises : when onely Caleb and Joshua did enter , who provoked not the Lord. And the reason of this reason is , whereas indeed they are Wolves , the Devill and their owne credulity perswades them that they are Lambes . The Philosopher tels us , that those Creatures which have the greatest hearts , as the Stag , the Doe , the Hare , the Coney , and the Mouse , are the most fearefull : and therefore it may be God refusing Lyons , and Eagles , the King of Beasts , and Queene of Birds , appointed the gentle Lambe , the fearefull Dove for his sacrifices : A broken and contrite heart , O God , thou wilt net despise : Psal. 51. 17. And sure I am , Christ calls to him onely weary , and heavy laden sinners : Matth. 11. 28. not such as feele no want of him , Marke 2. 17. and will fill onely such with comfort , as hunger and thirst after righteousnesse ; not such as are in their conceit righteous enough without him : Luke 1. 53. Matth. 15. 24. And yet it is strange , ( yea a wonder ) to see how many truly humbled sinners , who have so tender consciences , that they dare not yeeld to the least evill , for the worlds goods , and refuse no meanes of being made better , turne every probation into reprobation , every dejection into rejection , and if they be cast downe , they cry out they are cast away : who may fitly be compared to Arteman in Plutarch , who when ever he went abroad , had his servants to carry a Canopy over his head , least the Heavens should fall and crush him : or to a certaine foolish melancholy Bird , which ( as some tell ) stands alway but upon one legge , least her owne weight should si●ke her into the Center of the Earth ; holding the other over her head , least the Heavens should fall . Yet he not offended , I cannot thinke the worse of thee ; for good is that feare which hinders us from evill acts , and makes us the more circumspect . And God hath his end in it , who would have the sinnes to die , but the sinner to live . Yea , in some respect thou art the better to be thought of , or at least the lesse to be feared , for this thy feare : for no man so truly loves , as he that feares to offend ; as Salvianus glosses upon those wordes , Blessed is the man that feareth alway : And which is worth the observing , this feare is a commendation often remembred in Holy Scripture , as a speciall and Infallible marke of Gods Children : as for example , Job ( saith the Holy Ghost ) was a just man , and one that feared God , Job 1. 1. Simeon a just man , and one that feared God : Luke 2. 25. Cornelius a devout man , and one that feared God : Acts 10. 3. And so of Father Abraham , a man who feared God : Gen. 22. 12. Joseph , a man who feared God : Gen. 42. 18. The Midwives in Aegypt feared God : Exod. 1. 17. so that evermore the fearing of God ( as being the beginning of wisedome ) is mentioned as the chiefe note , which is as much as to say , if the fearing of God once goe before , working of righteousnesse will instantly follow after , according to that of the wise man : He that feareth the Lord will doe good . And this for thy comfort , when Mary Magdalen sorrowed , and wept for her sinnes : Luke 7. 50. Christ tels her , Thy faith hath made thee whole : intimating , that this wesping , this repenting faith , is faith indeed . And the like to the Woman with the bloudy issue , who presuming but to touch the hem of his garment , fell downe before him with feare and trembling : Marke 5. 27. to 35. And that humble Canaanite , Matth. 15. 22. to 29. And that importunate blinde man , Luke 18. 38. to 43. as if this humble , this praying faith , were onely the saving faith , Neither can thy estate be had , for as Saint Ambrose told Monica weeping for her seduced Sonne , Fieri non potest , ut filius istarum lachrymarum pereat : It cannot be that the Sonne of those teares should ever perish . Wherefore lift up thy selfe thou timorous fainting heart , and doe not suspect every spot for a plague token ; doe not die of a meere conceit , for as the end of all motion is rest , so the end of all thy troubles shall bee peace : even where the dayes are perpetuall Sabbaths , and the diet undisturbed feasts . But as an empty vessell bung'd up close , though you throw it into the midst of the Sea , will receive no water , so all pleas are in vaine to them that are deasened with their owne feares : for as Mary would not be comforted with the sight and speech of Angels , no not with the sight and speech of Jesus himselfe , till hee made her know that he was Jesus ; so untill the holy spirit sprinkleth the conscience , with the bloud of Christ , and sheddeth his love into the heart , nothing will doe . No Creature can take off weath from the conscience , but he that set it on . Wherefore the God of peace give you the peace of God , which passeth all understanding . Yea , O Lord , speake thou Musicke to the wounded conscience , Thunder to the seared ; that thy justice may reclaime the one , thy merey releeve the other , and thy favour comfort us all , with peace and salvation in Jesus Christ. Section 8. But secondly , if this will not satisfie , call to thy remembrance the times past , and how it hath beene with thee formerly ; as David did in thy very case : Psal. 77. 2. to 12. And likewise Job , Chap. 31. for as still waters represent any object in their bottome clearely , so those that are troubled , or agitated , do it but dimly , and imper●ectly . But if ever thou hadst true faith begotten in thy heart , John 1. 13. by the ministry of the word , Rom ▪ 10. 17. James 1. 18 , 21. and the Spirits powerfull working with it , John 3. 3. 5. 8. whereby thine heart was drawne to take Christ , and apply him a Saviour to thine owne soule ; so that thou wert forced to goe out of thy selfe , and rely wholly and onely on his merits : and that it further manifested it selfe by working a ha●red of sinne , and an apparent change in thy whole life , by dying unto sinne , and living unto righteousnesse ; and that thou hast not since , returned to thine old sinnes , like the Dog to his vomit : if it hath som●time brought forth in th●e the sweet fruit of heavenly and spirituall j●y , if it hath purified thine heart in some measure from noysome lusts , and affections ; as secret pride , selfe-love , hyp●c●isie , carnall confidence , wrath , ma●ic● , and the like : so that the spirit within thee sighteth against the slesh . If thou canst now say , I love the godly , bec●use th●y are godly , 1 John 3. 14. and hast an hungring after Christ , and after a greater measure of heavenly and spirituall graces ; and more lively tokens of his love , and favour communicated unto thee : My soule for thine , thou hast given ●alse evidence against thy selfe ; for as in a gloomy day there is so much light whereby we may kn●w it to be day , and not night ; so there is something in a Christi●n under a cloud , whereby he may be discerned to be a true beleever , and not an hypocrite . But to make it manifest to thy selfe , that thou art so : Know first , that where there is any one grace in truth , there is every one in their measure . If thou art sure thou hast love , I am sure thou hast saith : for they are as inseparable as fire and ●eat , life and motion , the root and the sap , the Sun and its light : and so of other graces . Or dost thou feele that Christ is thy great●st j●y , sinne thy greatest sorrow ; that when thou canst not feele the presence of the spirit in thy heart , thou goest mourning ; notwithstanding all other comforts ? assuredly as that holy Martyr said , If thou wert not a wedding Childe , thou could●st never so heartily mourne for the absence of the B 〈…〉 - groome . Thus I might goe on , but a few Grapes will shew that the Plant is a Vine , and not a Thorne . Take but notice of this , and severall graces will one strengthen another , as stones in an A●ch . As for example , Mr Peacock Fellow of a House , being asslicted in consci●nce , ( as thou art ) and at the point of despaire ; when some Ministers askt whether they should pray for him , answered By no meanes doe not so dishonour God , as to pray for such a Reprobate as I am : but his young Pupi●● standing by , said , ( with teares in his eyes ) Cert●inly a Reprobate could never be so tender of Gods dishonour ; which he well considering , was thereby comf●rted and restored : when neither he with his learning , nor any other Ministers with their sage advice , could d●e any good . Againe secondly , if ever thou hadst true faith wrought in thy heart , be not discouraged ; for as the former graces shew , that thou hast with Mary made choyce of that better part , which shall never bee taken from thee : So this grace of faith is Christs wedding Ring , and to whomsoever he gives it , he gives himselfe with it ; we may lose the sence , but never the essence of it : It may be eclipsed , not extinguished : Fides concussa , non excussa : The gifts and calling of God are without repentance : as it is Rom. 11. 29. Friends are unconstant , riches , honours , pleasures , are unconst●nt ; the world is unconstant , and life it selfe is unconstant ; but I the Lord change not : Malachi 3. 6. In a swoune the soule doth not exercise her functions ; a man neither ●e●res , nor sees , nor feeles , yet she is still in the body . The F●anticke man in his m●d fits , doth not exercise reason ; yet he hath it : he loseth the use for a time , not the habit . Yea , a Sober man hath not alway●s the 〈◊〉 of his sences , reason , and understanding , as in his sleepe : shall wee therefore conclude that this man is senselesse , unre●son●ble , and without unde●st●nding ? it were most absurd : for if we have pationce but a while , our argument will appeare manifestly false . Trees ( and so wee are fitly called ) be not dead in winter , ( which resembles the time of adversity ) because the s●p is shut up in the root ; and confined thither by the cold f●osts , that they cannot shew themselves in the production of leaves and fruits : for by experience wee know , that for the present they live , and secretly suck nourishment out of the Earth ; which maketh them spring and revive againe , when Summer comes : Yea , even whiles they are grievously shaken with the winds , and nipped with cold frosts , they are not hurt thereby ; but contrarily they take deeper root , have their wormes and ka●kers kild by it : and so are prepared , and made fit to bring sorth more fruit , when the comfortable Spring approacheth , and the sweet showres , and warme Sun-beames fall , and descend upon them . Elementary bodies , lighten and darken , coole and warme , die and revive , as the Sun presents , or absents it selfe from them . And is not Christ to our soules the onely Sun of righteousness , and fountaine of all comfort ? so that if hee withdraw himselfe but a little , we become like plants in the Winter , quite withered ; yea in appearance starke dead : or like Trees , voyde both of leaves and fruit ; though even then there remaines faith in the heart , as sap in the root , or as fire ranked up in the ashes . Which faith , though it be not the like strong , yet it is the like pretious faith to that of Abrahams : whereby to lay hold , and put on the perfect righteousnesse of Christ. The Woman that was diseased with an Issue , did but touch , and with a trembling hand , and but the hem of his garment , and yet went away both healed , and comforted . Well might I doubt of my salvation , sayes Bradford , feeling the weakenesse of my faith , love , hope , &c. if these were the causes of my salvation , but there is no other c●use of it ; or his mercy , but his mercy . Wherefore hast thou but a touch of sorrow for sinne , a sparke of hope , a graine of faith in thy heart ; thou art safe enough . The Anchor lyeth deepe and is not seene , yet is the stay of all . The Bladder blowne , may sloat upon the sloud , But cannot sinke nor sticke in silthy mud . But thou dreamest of a faith without doubting , which some doatingly boast they have : but as no righteousnesse can be perfect without sinne , so no assurance can be perfect without doub●ing : Take the evenest ballances , and the most equall weights ; yet at the first putting in , there will be some inequality , though presently after they settle themselves in a just poyse . Sinne is a cloud that often hinders the Sunne from our eyes , yet it is still a Sunne ; the vision or feeling of this comfort may be sometime suspended , the Union with Christ is never dissolved . A usuall thing with 〈…〉 eleevers to have their ebbing and flowing , waxing and wayning , Summer and Winter ; to be sometimes so comfortable and couragious , that we can say with David , Though I were in the valley of death , yet would I feare none ill : Psal 23. 4 , other whiles againe so deaded , and dejected in our spirits , that we are like him when he said , One day I stall dye by the hand of Saul : 1 Sam. 27. 1. sometimes ▪ so strong in faith , that wee can overcome the greatest assaults ; and with Peter can walke upon the swelling waves : by and by so faint , and brought to so low an ebbe , that we fall downe even in farre less●r dangers ; ●s Peter began to sinke at the rising of the winde , Matth. 14. 29 , 30. And indeed , if the wings of our faith be clipt , either by our owne sinnes , or Satans temptations , how should not our spirits ly groveling on the ground ? Section 9. But thirdly and lastly , ( for I hasten ) suppose thou art at the last cast , even at the very brinke of despaire ; and that thy conscience speaks nothing but bitter things of Gods wrath , hell and damnation ; and that thou hast no feeling of faith , or grace : yet know-that it is Gods use ( and I wish wee could all take notice of it ) to worke in , and by contraries : For inst●nce , in creating of the world , he brought light out of darkenesse , and made all things not of something , but of nothing ; clean contrary to the course of Nature . In his preserving of it , he hath given us the Rainebow , which is a signe of raine , as a certaine pledge that the world shall never the second time be drowned . He caused Elias his sacrifice to burne in the midst of water , and fetcheth hard stones out of the midst of thinne vapours . When hee meant ●o blesse Jacob , hee wrestled with him as an Adversary , even till hee lamed him : When he meant to prefer Joseph to the Throne , hee threw him downe into the Dungeon ; and to a go●den chayne about his necke , he laded him with Iron ones about his legges . Thus Christ opened the eyes of the blinde , by annointing them with elay and spittle ; more likely to put them out : And would not cure Lazarus till after he was dead , buried , and stunke againe ; no question to teach us , that we must be cast downe by the Law , before we can be raised up by the Gospell : that we must dye unto sinne , before we can live unto righteousnesse : and become fooles , before we can be t●uly wise . In the worke of Redemption he gives life , not by life but by death , and that a most cursed death ; making that the best instrument of life , which was the worst kinde of death : Optimum fecit instrumentum vitae , quod ●rat pessimum mortis genus . In our effectuall vocation , he calls us by the Gospell ●nto the Jewes a stumbling-bl●cke , and unto the world meere foolishnesse : And when it is his pleasure that any should depend upon his goodnesse , and providence , hee makes them feele his anger , and to be nothing in themselves ; that they may rely altogether upon him . Thus God workes joy out of feare , light out of darkenesse ; and brings us to the Kingdome of Heaven , by the Gates of Hell : according to that 1 Sam. 2. 6 , 7. And wherein does thy case differ ? he sends his Serjeant to arrest thee for thy debt ; commands thee and all thou h●ft to be sold , but why ? onely to shew thee thy misery without Christ , that so thou mayst seeke to him for mercy : for although he hides his fatherly affections , as Joseph once did his brotherly , his meaning is in conclusion to forgive thee every farthing : Matthew 18. 26 , 27. And dost thou make thy slight sufferings an argument of his displeasure ? for shame mutter not at the matter , but be silent : It is not said , God will not suffer us to be tempted a● all , but that we shall not be temp●ed above that we are able to beare ; 1 Cor. 10. 13. And assure thy selfe , what ever thy sufferings be , thy faith shall not faile to get the victory ; as oyle over-swimmes the greatest quantity of water you can powre upon it . True , let none presume ; ( no not the most righteous ) for he shall searcely be saved : 1 Pet. 4. 18. yet , let him not despaire , for he shall be saved : Rom. 8. 35. Onely accept with all thankefulnesse the mercy offered , and apply the promises to thine owne soule : for the benefit of a good thing , is in the use ; wisedome is good , but not to us , if it be not exercised ; cloath is good , but not to us , except it be worne ; the light is comfortable , but not to him that will live in darkenesse : a prefervative in our pocket never taken , cannot yeeld us health ; nor bagges of money being ever sealed up , doe us any pleasure ; no more will the promises , no nor Christ himselfe , that onely summum bonum , except they are applyed : Yea , better there were no promises , then not applyed . The Physitian is more off●nded at the contempt of his Physicke in the Patient , then with the loathsomenesse of the disease . And this I can assure thee , if the bloud of Christ be applyed to thy soule , it will soone stench the bloud of thy conscience ; and keepe thee from bleeding to death : 1 John 1. 7. But secondly , in stead of mourning continually , as the tempter bids thee ; rather rejoyce continually , as the Apostle bids thee : 1 Thess. 5. 16. Neither thinke it an indifferent thing , to rejoyce , or not rejoyce ; but know that wee are commanded to rejoyce , to shew that wee breake a Commandement if wee rejoyce not : Yea , we cannot beleeve if we rejoyce not ; for faith in the commandements breeds obedience , in the threatnings feare , in the promises comfort . True , thou thinkest thou dost well to mourne continually ; yea , it is the common disease of the innocentest soules : but thou dost very ill in it ; for when you forget to rejoyce in the Lord , then you begin to muse , and after to feare , and after to distrust , and at last to despaire : and then every thought seemes to be a sinne against the Holy Ghost . Yea , how many sins doth the afflicted conscience record against it selfe ; repenting for breaking this Commandement , and that Commandement ; and never repenteth for breaking this Commandement , Rejoyce evermore ? But what 's the reason ? Ignorance : thou thinkest thy selfe poore and miserable , and only therefore thinkest so , because thou knowest not thy riches and happinesse in Christ : for else thou wouldest say with the Prophet Habbakuk , in the want of all other things , I will rejoyce in the Lord , I will joy in the God of my salvation : Habbak 3. 17 , 18. Thou wouldest rejoyce that thy name is written in the books of life , as our Saviour injoynes , Luke 10. 20. though thou hadst nothing else to rejoyce in . But it is nothing to be blessed , untill we understand our selves to be so : wherefore Thirdly , waite Gods leasure with patience , and hold fast to him in all pressures : Time ( saith Seneca ) is the best Physicke for most diseases , for the body , and so likewise for the soule . If it be an afflicted conscience , waiting Gods leasure ; for the assurance of his love is the best remedy : and so in all others cases . Section 10. Objection . But when will there be an end of this long disease ? this tedious affliction ? this heavy yoake of bondage ? &c. Answer . It is a signe of cold love , scarce to have begun to suffer for Christ , and presently to gape for an end : It was a farre better speech of one , Lord , give me what thou wilt , as much as thou wilt , when thou wilt : Thou art Gods Patient , prescribe not thy Physitian . It is the Goldsmiths skill to know how long his gold must be in the Crusible : neither takes he it out of that hot bath , till it be sufficiently purified . What if the Lord for a time forbeare comming , as Samuel did to Saul ; that hee may try what is in thee ? and what thou wilt doe , or suffer for him , that hath do●e and suffered so much for thee ? as why did God se● Noah about building the Arke , an hundred and twenty yeares , when a small time might have finished it ? It was for the tryall of his patience . Thus hee led the Israelites in the Desarts of Arabia , forty yeares ; whereas a man may travell from Ramesis in Aegypt , to any part of Canaan in forty d●yes : this God did to prove them , that hee might know what was in their hearts : Deut. 8. 2. He promised Abraham a Sonne , in whom he should be bless●d ; this he● p●rformed not in thirty yeares after . He gave David the Kingdome , and annointed him by Samuel ; yet was he not possessed of it in many yeares : insomuch that he said , Mine eyes faile for thy Word , Psal. 119. 123. Joseph hath a promise that the Sunn● and Moone should do ▪ him r●verence , but fi●st he must be boun● in the Dungeon . This God doth to ●ry 〈◊〉 for in 〈◊〉 〈◊〉 we sh●w our selves , and our 〈◊〉 . Wh●● saith God to his 〈…〉 Psal. 75. When 〈◊〉 I ●ee 〈◊〉 ●ime , I will execute jud 〈…〉 ment 〈◊〉 Verse a. he doth not ●●y , 〈◊〉 you thinke the time convenient . Let us tarry a little the Lords leasure , deliverance will come , peare will come , joy will come ; in meane while to be patient in misery , makes misery no misery . Againe secondly , he may delay his comming for other ends of greater consequence : Marthae and Mary send to Christ , as desiring him to come and restore Lazarus their sicke brother to health● John 11. 3. expecting him without delay ; now he loved both Martha , and her Sister , and Lazarus : Verse 5. yet he neglects comming for many dayes , le ts him dye , be put in the grave untill he stanke , but what of all this ? he that would not restore sicke Lazarus to health , restored dead Lazarus to life ; which was a greater mercy then they either did , or durst aske . Neither did this onely increase their joy , and thankefulnesse , give them occasion ever after to beleeve , and hope ; above , and against all hope : but it made many of the Jewes beleeve in him , which before did not . Verse 45. Thirdly and lastly , he delayes thee the longer , that when he comes , he may bring with him the greater recompence of reward : for he will comfort us according to the dayes we have beene afflicted , and according to the yeares that we have seene evill : Psal. 90. 15. Neither will he stay over-long ; for behold , saith he , I come quickly , and my reward is with me ; to give every man according as his workes shall be : Revel . 22. 12. and suffering is accounted none of the meanest workes . So that the harder the conflict , the more glorious the conquest . Wherefore hold out yet a little , and helpe shall not be wanting to the co 〈…〉 batants ; nor a crowne to the conquerours . Yea , sight to the last minute , for the eye of thy Saviour is upon thee ; if thou faint , to cheere th●e ; if thou stand to it , to second thee ; if thou conquer , to crowne thee : whereas no combate , no conquest ; no conquest , no triumph . Objection . But my sufferings are so great , that if they continue , I shall never be able to hold out . Answer . True , if thou trust●st to thine owne strength , for perseverance is the gift of God ; yea , it is hee that worketh in us both to will and to doe at his good pleasure : Phil. 2. 13. ●irst mans will is a fugitive Onesimus , and God must call home that runnagate , subdue that rebell , besore we can chuse that which is good . Neither when we have begun , can we continue : perficit qui efficit , He that begun a good worke in 〈◊〉 , will performe it : Phil. 1. 6. Jesus is the founder and finisher of our faith , Hebr. 12. 2. Neither can wee of our selves suffer for him : Datur pati . It is given to us to suffer for his sake : Phil. 1. 29. Without me ye can doe nothing , Iohn 15. 5. not parum , but nihil ; But in him , and through him all things . I can doe all things through him that strengthens me : Phil. 4. 13. In our selves we are weake Captives , in him wee are more then Conquerours : Rom. 8. 37. Whence it is , many sicke men undergoe patiently such pressures , as when they were in health , they would not have beleeved they could have borne . The truth of grace ( be the measure never so small ) is alwayes blest with perseverance ; because that little is fed with an everlasting spring . Yea , if grace but conquer us first , we by it shall conquer all things else , whether it be corruptions within us , or temptations without us : for as the fire which came down from Heaven in Elias time , licked up all the water , to shew that it came from God ; so will this fire spend all our corruptions : No affliction without , or corruption within , shall quench it . Wherefore doe but thy endeavour to hold out , I meane with patience ; ( for that Spirit which came in the likenesse of a Dove , will not come but upon a Dove ) and pray for divine assistance , this sadnesse shall end in gladnesse , this sorrow in singing . But above all pray unto God , for Prayer is the Key of Heaven , as Saint Austin tearmes it ; and the hand of a Christian , which is able to reach from Earth to Heaven , and to take for●h every manner of good gift ou● of the Lords Treasury . Did not Elias by turning this Key one way , lock up the whole Heaven from raining for three yeares and six moneths ; and another while by turning the same Key of Prayer , as much another way , in the turning of a hand , unlock all the doores and windowes of Heaven , and set them wide open , that it rained ; and the Earth brought forth her fruit . Yea , as all Sampsons strength lay in his haire , so all our strength lyeth in Prayer : Prayers and teares are the Churches Armour , Prayers and patience her weapons ; and therefore when Peter was imprisoned by cruell Herod , the Congregation joyned their forces to pray for him ; and so brake his chaynes , blew open the Iron Gates , and fetcht him out : Acts 12. 4. to 18. Arm● Christianorum in adversis , alia esse non debent quàm patientia , & precatio , saith Salmeren . Yea , Prayer is so powerfull , that it commandeth all things in Heaven and Earth : It commandeth all the foure Elements , Ayre , Iames 5. 17 , 18. Fire , Ecclesiasticus 48. 3. Dan. 3. 27. Water , Exod. 14. 21. & 15. 25. Earth , Numbers 16. 31 , 32 , 33. Nay , the Prayer of one devout man , is able to conquer an host of enemies in battell : Exodus 17. 11. What shall I say ? it hath made the Sun stand still in the Firmament one while , goe backe another ; setcht fire and haylestones from Heaven , throwne downe the walls of Iericho , subdued Kingdomes , stopt the mouths of Lyons , quencht the violence of Fire , &c. Yea , Prayer is so potent , that it raiseth the dead : 1 Kings 17. 21. overcometh Angels : Gen. 19. 23. casteth out Devils : Matth. 17. 21. and that which is yet more wonderfull , overcometh him that cannot be overcome ; and mastereth even God himselfe : for doth not the Lord say to Moses , let me alone ? and Moses would not let him alone , till he had obtained his petition : Exod. 32. 10. 14. And againe to Jacob , wrestling with him , let me goe ; and Jacob would not let him goe , untill he had prevayled ▪ Gen. 32. 16. Wherefore Pray upon all occasions , and that without doubting : say not to God , as the Leaper said to Christ , If thou wilt , thou canst make me cleane ▪ for hee both can , and will , as that very text Matth. 8. 2 , 3. proves . Yea , I would to God we were but so willing as he is ; for he desires to be desired : Neither hath he his owne will , except we have ours . Christ doth aske no more of us , but only that we would vouchsafe to aske him . True , the fainting heart that hath waited some time , may with the Psalmist mutter out some such speech as this , Hath God forgotten to bee gracious ? Psal. 77. 9. But if he forgets any of his , he hath lost his old wont ; for who can nominate one , that ever came unto Christ with any lawfull sute , that received a repulse ? Who ever asked any thing of him , which was profitable for him to receive , and did not obtaine his sute ? Did not the sicke ever receive their health ? the lame their limbes ? the blinde their sight ? Did ever any sinner implore the forgivenesse of his sinnes , which did not receive full remission and pardon ? Yea , did not this our gracious King , and Redeemer , prevent his poore miserable subjects with his grace , in giving before they had the grace to aske ; or more then they desired ? The sicke of the Palsie asking but cure of his disease , received not onely that , but the remission of his sinnes also : Matth. 9. Zacheus desired but to see his face , he became his guest ; and gave him salvation to bo●●e : Luke 19. The Woman of Samaria requested but elementall and common water , hee offered unto her the water of life : John 4. The people followed him to be fed by miracle with corporall food , hee offered unto them the bread of life : John 6. The poore blinde man desired but his bodily sight , Christ illuminated the eyes of his soule : John 9. Neither hath honours changed manners with him , as is usuall amongst men ; for he is a God immutable in goodnesse , and without change , or shaddow of turning : James 1 17. so that if thou speake , he will heare ; and answer thy sute in supporting thee : so that thou shalt be sure to persevere , and hold out unto the end . Section 11. Objection . But I have no evidence of divine assistance , nor can I pray for it to purpose . Answer . We have the presence of Gods Spirit , and grace many times , and feele it not ; yea , when we complaine for want of it , ( as Pilate asked Christ what was the truth , when the Truth stood before him . ) The stomack findes the best digestion , even in sleep , when we least perceive it ; and whiles we are most awake , this power worketh in us , either to further strength , or disease , without our knowledge of what is done within ; and on the other side , that man is most dangerously sick , in whom nature decayes without his feeling , without his complaint . To know our selves happy , is good ; but woe were to us Christians , if wee could not be happy , and know it not . As touching Prayer , every one is not so happy as Steven was , to be most servent when they are most in paine ; yea , many in time of sicknesse ( by reason of the extremity of paine ) can hardly pray at all : whence Saint James wisheth us in affliction to pray our selves , but in case of sicknesse to send for the Elders ; that they may , as those in the Gospell , offer up the sicke person to God in their prayers , being unable to present their owne case : Iames 5. Vers. 13 , 14 , 15. Yea , it were miserable for the best Christian , if all his former Prayers and Meditations did not serve to ayde him in his last straights , and meet together in the Center of his extremity ; yeelding , though not sensible reliefe , yet secret benefit to the soule : whereas the worldly man in this case , having not layed up for this houre , hath no comfort from God , or from others , or from himselfe . Besides , thou art happy in this , there is not the poorest and meanest of Gods Children , but as he hath the benefit of Christs intercession in Heaven : Rom. 8. 34. Iohn 16. 26. so hath he also the benefit of the Prayers of all the Saints on Earth : w●e have the graces and gifts , each of other in common . Yet , because thine owne Prayer is most proper ; and seeing it is the mindes Embassadour to God , and never faileth of successe , if it be servent ; ( as if our prayers want successe , they want heart , their blessing is according to their vigor ) pray that thou maist pray better : If thy Legge be ben 〈…〉 ed , goe upon it a little , and it will come to it selfe againe . To which , if thou joyne fasting , thou shalt doe well ; for Prayers are made fat with fasting , as Tertullian speaks : Yea , pray oft , though thy prayers be the shorter ; weake stomacks which cannot digest large meales , feed oft , and little . O faith holy Bernard most sweetly , How oft hast thou ( ●eaning prayer ) found me lamenting , and despairing ; and left me rejoycing , and triumphing ! And what though thou canst not poure out thy soule in a 〈…〉 ud of words ? The Woman diseased with an Issue of bloud , said but within her selfe , shee did not speake to be heard of others , and yet Christ heard her , and answered her request : Matth. 9. Vers. 21 , 22. The Lord esteemeth the will for the deed , and the affection for the action ; Man sees the countenance , God the heart ; man the deedes , but God the meaning . Hast thou but thoughts and desires , and canst thou onely expresse them with sighes , and groanes ? these s●eechlesse words , or rather no words , but a few poore thoughts , conceived aright , passe all the flowing eloquence of Demo●●●enes and Tully , yea , Turtullus and all the Orat●rs that ever were in in the world ; for this matter is not expressed with words , but with groanings ; and these groanings are from the blessed Spirit . A Father delights more in the stammering of his little Childe , then in the eloquence of the best Grator . Neither is hearty prayer in our owne power , but it is the gift of God , which at some times in plentifull measure he bestoweth upon his children , and at other times againe he pulleth backe his liberall hand : that by the want thereof , we may learne to ascribe the glory and prayse of this grace to the giver , who worketh in us the will and the deed : which prayse otherwise , in pride of heart , we would arrogate unto our selves , as being in our owne power . Also that we may more highly esteeme it , and with more joy and diligence use it , when we have it bestowed on us . If it bee a●ked why God reckons so highly of a few sighes and groanes ? and why the prayers of the faithfull are so powerfull ? it is , because they be not ours , but the intercession of Gods owne Spirit in us , powred out in the name of Christ , his owne Son in whom he is ever well pleased : for as for us , wee know not what to pray us we ought , but the Spirit it selfe maketh request for us , with sighes which cannot be expressed : Rom. 8. 26. It is the Spirit whereby wee cry Abbu Father : Vers. 15. Gal. 4. 6. Now if thou wouldest have the Spirits assistance , and be heard of God , when thou makest supplication to him ; doe not ( as too many doe ) fall into prayer without preparation , and utter a number of words without devotion , or affection : for no marvell if we aske and misse , when wee thus aske amisse : James 4. 3. Neither doe as Children , which never looke after their Arrow ; but like Daniel , Dan. 9. take notice of thine inlargements in prayer , and of thy successe after . Nor onely pray , and no more ; for to pray , and to do nothing else , is in effect to doe nothing lesse . But let your Prayers be ushered in by Meditation , and attended by zealous devotion ; and then beleeving that you shall receive whatsoever you aske in Christs name , and according to his will , 1 John. 5. 14. John 16. 23. God will be sure to give you that you desire , 1 John 5. 14 , 15. Marke 11. 23 , 24. or that which is better for you , Deut. 34. 4 , 5. And suppose thou art not presently heard : yet continue asking still ; as Peter continued knocking till the doore was opened : for after an ill harvest we must sowe , and after denyals we must woe God. Yea , if it be possible with the Woman of Canaan , let delayes , and seeming denyals , encrease the strength of thy cryes . And commonly they be earnest sutes , which issue from a troubled soule , like strong streames in narrow straights , which beare downe all that stands in their way . Nothing so strong as the Lyon of the Tribe of Iudah , for it overcame the roring Lyon ; yet the Prayer of Faith , from the knees of humility ; and a broken heart , will conquer even that Conquerer : Matth. 15. 28. And thus you see that nothing can befall us without the speciall appointment of our good God , who not onely takes notice of our sufferings , but sweetneth them with his presence , takes our part , stintes our enemies , and so ordereth the whole , that our griefe is either short , or tolerable ; and that though hee is oftentimes harsh in the beginning , and progresse , and late in comming ; yet he comes on the sudden , and is alwayes comfortable in the conclusion . And lastly , that if he defer his helpe , it is on purpose that our tryals may be perfect , our deliverance welcome , our recompence glorious . And may not this comfort thee ? CHAP. XXXVII . That stripes from the Almighty , are speciall tokens and pledges of his adoption and love . 3. WE shall beare the Crosse with more patience and comfort ; if we consider , that stripes from the Almighty are so far from arguing his displeasure , that contrarily there are no better tokens and pledges of his Adoption and love ; As many ( saith God ) as I love , I rebuke , ●nd 〈…〉 sten : Revel . 3. 19. My Sonne , saith the Author to the Hebrewes , out of Solomons Proverbs , Despise not the c●●stening of the Lord , neither faint when thou art rebuked of him : for w●●m the Lord loveth , hee c●●steneth ; and hee 〈◊〉 〈◊〉 sonne whom hee receiveth . If you endure chast 〈…〉 , God offereth himselfe unto you , as unto sonnes : for 〈◊〉 so●●e is it whom the Father chasteneth not ? If therefore yee be without correction , whereof all are partakers ; then are yee ●●sta●d● , and not sonnes : Heb. 12. 5. to 13. Prov 3. 11 , 12. He is a Thist●● and not good Corne , that commeth not under the Flayle . Yea , what use of the Graine it self , if it passe not the edge of the Sickle , the stroak● of the Flayle , the winde of the Fan●● , the weight of the Milstone , the heat of the Oven ? Many a mans felicity driveth him from God ; and where happinesse domineereth , vertue is commonly banished . And doth not experience shew , that feare and joy , sweet and sower , sharpe and flat , one with another , doe better then either alone : for if you be too harsh , you make the Childe a foole ; if too f●nd , a wanton . The bridle governes the horse , the spurre quickens him ; the weight upon the line makes the Iacke goe , the oyle upon the wheele makes it goe glib , and nimble : The sayles give the speed , the ballast steadinesse to the motion of the Ship. And hereupon God weighs out to us our favours and crosses in an equall ballance ; and so tempers our sorrowes , that they may not oppresse ; and our joyes , that they may not transport us . Each one hath some matter of envy to others , and of griefe to himselfe . Thou dealest mercifully with us , least wee should fall from thee ; and despaire ; thou beatest us , least wee should forget thee , and so perish , ( saith Saint Austin : ) He that knowes our frame , knowes we are best when we are worst , and live holiest when wee are miserablest : wherefore by affliction he separates the sinne that hee hates , from the sinner whom he loves ; and we are by much the better for this scowring . It is the wont of Fathers to hold in their owne Children , when they suffer the Children of bond-men to goe at large , and doe as they list ; yea , when divers children are playing the wantons , if we see a man take one from the rest , and whip him soundl● ; we conclude , that alone to be his Childe . Yea , wise and discreet Fathers will force their Children earnestly to apply themselves to their study , or labour ; and will not let them be idle , although it bee Holy-day : yea , constraine them to sweat , and oftentimes to w 〈…〉 , when their Mothers would s●t them on their l●pp●● , and keepe them at home all day in the shadow , ●o●●u●ning their white . Jacob is bound prentise , while proph●●e Esau rides a hunting : Of Elkana● his two wives , 〈◊〉 was in more esteeme with God , yet barren ; and Peninnah lesse , yet she was fruitfull . 1 Sam. 1. They were all grosse inconsequences ; for Gedeon to argue Gods absence by affliction , his presence by deliverances , and the unlikelihood of successe , by his owne disability : Judges 6. 13. 15. The valiant man was here weake ; weake in faith , weake in discourse ; for rather should he have inferred Gods presence upon their correction ; for wheresoever God chasti●eth , there he is ; yea , there he is in mercy : nothing more proves us his , then his stripes ; he will not bestow whipping , where he loves not : fond nature , indeed , thinkes God should not suffer the winde to blow upon his deare ones , because her selfe makes this use of her owne indulgence ; but none ( out of the place of torment ) have suffered so much as his deare Children . If he had said we are Idolaters , therefore the Lord hath forsaken us , because we have forsaken him ; instead of ( the LORD hath delivered us unto the Midianites , therefore he hath forsaken us ) the sequell had beene as good , as now 't is faulty ; for sins , not afflictions , argue God absent : Yea , commonly , the measure of our sufferings is according to the measure of grace in us , and Gods love to us ; He is a chosen vessell unto me ( saith God to Ananias touching Paul ; ) therefore he must suffer great things for my sake : Acts 9. 15 , 16. Job , for a righteous and upright man , had no fellow ; by the testimony of God himselfe : Joh 1. 8. Yet the next newes we heare of him , Joh is afflicted in his Sonnes , in his substance , in his body ; from the crowne of the head , to the soale of the foot . Saint Austin , when God called him , was farre more assaulted by Satan , th●n Alippius , because God had endued him with greater learning and gifts ; and intended him an instrument of bringing more glory to his Name . And lastly , as Christ was annointed with the oyle of gladnesse above his fellowes , Psal. 45. 7. so he was annoynted with the oyle of sadnesse above his fellowes : as was his backe , so was his burthen ; as were his partes , so were his passions , and his stroakes , answerable to his strength . Never any have had so bitter draughts upon earth , as those he loves best : and that of Saint Austin is a sure Rule , Whom God s●●ites not , be loves not : If he doe not thinke thee worthy of his Rod , he will never thinke thee worthy of his Crowne . Yea , where hee uses not the Rod , he meanes to use the Sword. Never was Jerusalems condition so desperate , as when God said unto her , My fury shall depart from thee ; I will be quiet , and 〈◊〉 more angry : Ezek. 16. 42. Thus not to be angry , was the greatest anger of all . Never were the Jewes more to be pitied , then when their Prophet delivered these words from the Lord , Why should yee be stricken any more ? Isaiah 1. 5. Not to be afflicted is to be forsaken , and as the sicke man is in small hope of his life , when the Physitian giveth him over ; so his soule is in a desperate case , whom God forbeareth to chastise for his sinnes . As many therebe , who never knew what any sorrow meant , unlesse it were such as Am 〈…〉 s , such as Ababs , when they are crossed in their corruptions , curbed in their lewd courses , or restrained of their wicked wills . But let them take it for a fearefull signe of some sore judgement to come : Saint Ambrose , Bishop of Millaine , as Paulinus relates , tooke into a Rich mans house as he travelled ; who that hee might bid him throughly welcome , entertained him both with great cheere , and curteous discourses : and amongst other matters , told of his continued happinesse , and that he never suffered any ill all his dayes , but had all things as hee would ; and happinesse so flowing in upon him , that he kn●w not what calamity meant : ●hich conference did so startle Saint Ambrose , that presently he tooke his leave , telling his company that he feared to stay in that place , which never felt any dysaster ; and was no sooner gone thence , but suddenly the house fell downe , and proved a grave to all her inhabitants . Poly●●ates , King of the Samians , never felt any ill all his life , his hopes never fell short of his expectation , he could not wish for the thing which was not fulfilled ; what he wille● , he did : Yea , having but once a Ring of excellent ra●ity that fell into the water , this losse was recovered ; for the Pish was taken whi●h had swallowed it , and was presented to Polycrates : but at length all this his happinesse epilogized in a gallowes . None more happy then great Pompey all his life , yet at last he was made to drinke his owne bloud by the hands of the Executioner . Who but Andronicus , Emperour of the East for many yeares ? but at length he was set upon a sc●bbed Camell , with a Crowne of Onions platted on his head , and in great mockery carried in triumph through the City . And does not sacred Writ certifie , how H 〈…〉 , whose command e●ewhile almost reached to Heaven , was instantly adjudged by the King to the Gibbet ; while Mordecay who was condemned to the hal●e● , was all of a suddaine made second in the Kingdome . Neverthelesse , as H●man rejoyced in his preferment to the Queenes Banquet , which was the path-way to his destruction : so many 〈◊〉 it the onely argument of Gods love , and that they are in favour with him , because they prosper in all their wayes : which would make a wise man the more suspicious , for ( as Seneca that wise Roman faith ) he that hath beene longest happy , shall at length have his portion of misery ; and who so seemeth to be dismissed , is but deferred . And commonly their change is not more 〈…〉 ull , then sudden ; for as it often hapneth , that in very faire weather a storme doth arise : and as I have read of certaine Trees , which on Munday have beene growing in the Forrest , and before Sunday following , und●●●ayle on the Sea : so the same houre hath seene the knee bowed to the head ; and againe , the head stooping , and doing reverence to the knee , as every age gives instance : for else I might muster up a multitude of examples for proofe of the point . Or in case it seemes better , yet it is worse with them , when their life and happinesse shall end together : as it fared with Belshazz●r , who was sitting at a Feast merry , while on a sudden , Death came like a Voyder to take him away . Neither are men of this world , whose bellyes God filleth with his hid treasure , upon occasion of their outward prosperity , onely apt to be brought into a fooles paradise , of thinking themselves to be the speciall darlings of God : but even the godly themselves have oftentimes their eyes so dazled , with the outward glittering and flourishing estate of the wicked , that thereupon they are ready to say of them , The generation of Gods children , as i● fared with David : Psal. 73. 15. But these are not sober thoughts , yea , they are rather the dreames of men , drunke with the love of the world : for although it be as common a phrase , as it is foolish , when any great matter falls to a man , O he is made ! yet experience proves , that it rather marres then makes him ; for not seldome doe men possesse riches , as sicke men doe feavers 〈◊〉 which indeed rather possesse them . And certainly , if riches were such pearles , as most men esteeme them ; it is not likely the LORD would cast them to such S●●ine , as mostly he doth : if such happy things , he would not throw them to such Dogges . But the truth is , what men thinke most pleasing , ( viz. to have their wills , and their lusts granted ) is most plaguing : Psal. 81. 12. So I gave them up unto their owne hearts lusts , and they walked in their owne counsels ; so that the greatest temptation , is to be without temptation : and the greatest affliction , not to be afflicted : 2 Cor. 12. 7. Wherefore lift up your hands which hang downe , because of some sore affliction , and your weake kn●es , Hebr. 12. 12. and know , that the worst of temporall afflictions , are an insufficient proofe of divine displeasure : yea , that stripes from the Almighty , are tokens of his love , and seales of his Son-ship . Yea , since he that hath most grace , commonly complaines of most discomfort ; confesse that the palate is but an ill Judge of the favours of God : as it 's in great love no doubt , however it be taken ; that the tender Father medicines his Childe for the Wormes , gives him Aloes , or the like : the Childe cryes , and spi●tters , and ●eakes , as if it were poysoned ; yet still the Fathers love is neverthelesse : say it bee bitter , yet bitter potions bring sweet health ; and who will not rather take a vomit , then hazard life ? In the Sweating sicknesse in England , their friends would stand by them , and strike them over the faces with sprigs of Rosemary , to keepe them awake : the poore soules faint , and full of paine , would cry out , you kill me : but yet they must doe it , or else they kil'd them indeed : for all that slept , dyed . Looke we ( saith S●int Ambrose ) with the eyes of our body , upon Lazarus estate , and we thinke it miserable ; but if with the eyes of the minde , it will be otherwise ; for how did the Angels doe by him , but as Nurses are wont to doe by their little children ; all the day long they carry them about in their armes , and at night they lay them downe in their beds to rest . But the supernaturall workes of God , when wee looke upon them with our owne eyes , are subject to a dangerous misprision ; the very Sun-beames , to whom wee are beholding for our sight , if we eye them directly , blinde us : Miserable men ! we are ready to suspect truthes , to run away from our safety , to be afraid of our comforts , to misknow our best friends . We usually thinke it a great signe of Gods displeasure , when he ruines our estate , and brings us to nothing ; when he in his wisedome knowes , that these riches would shipwracke the soule , were they not cast over-board : and his love onely forces him to it . A Mother seeing her little Sonne brustled at by Turkicocks , catcheth him up , and strippeth him of his Red Coate , at which those Birdes are offended ; the Childe cryes for his Coate , but she regarding his good , leteth him weepe , but satisfieth him not . And the like of Enemies , we thinke our selves mightily wronged by them : but God findes it to fare with us , as it doth with the Oake , which gains by the maymes , and wounds given it ; and thereupon spreadeth out thicker then before . Whence it is God suffers them to live , and domineere , as some Countries suffer Ravens , enacting Lawes to prohibit the killing of them ; that they may devoure the Carrions , which else would corrupt the aire . And so in all other tryals : for be the root of this tree never so bitter , yet the fruit is pleasant . Well may we catch a mayme as Jacob did , but such a blessing comes withall , that we would not ( if wise ) be without it . Say it be a sore , and fiery tryall , yet better this fire to purge us , then Hell fire to burne us . But all the skill is in making men see this ; wherefore he that opened the eyes of Paul , open ours . But furthermore , as not to be afflicted , argues an absolute defect of goodnesse ; so , if our troubles be light and few , it is because wee are weake and tender , for therefore God imposeth no more upon us , because hee sees wee can beare no more : The Physitian will not suffer a milke-sop to see his veyne opened , but makes him winke , or looke another way : The Master giveth not to his sicke Servant strong meates , as he doth to the rest , but more dainty fare ; not because he is worthier than the rest , but because he is weaker , and in greater need . The skilfull Armourer tryeth not an ordinary Peece with musket shot . The wise Lapidary brings not his softer stones to the Stithy . So that freedome from affliction is not a signe of potency , but of impotency . Wherefore , when I am stronger , I will looke for more ; when I am a vessell fit for this strong and new wine , I shall be filled with it ; but not before : Mar. 2. 22. Indeed , the calling of God never leaves a man unchanged , nor do●s he imploy any in his service , whom hee does 〈…〉 able to the worke he sets them about . Will any m●●● choyce of a weak Champion ? no more will God : he will either finde us fit , or make us fit to discharge the place he puts us in ; as when he called Saul to be a King , he gave him a Kings heart : 1 Sam. 10. 9. And when he called the Apostles to that function , he gave them gifts answerable ; so when he calls any to suffer for him , be it Martyrdome ; hee giveth them the courage of Martyrs , as the times of Queene Mary witnesse . But yet , for the most part , he traynes us up by degrees ; ( as we eate divers things by morsels , and easily digest them ; which if we should eate whole , would choake us ) and doth not make us fit to undergoe great matters on the sudden . We must learne to fence in the Schoole , before we sight in the Field ; and with woodden weapons men learne to sight at the sharpe ; wee must encounter with some beasts or other , ( I meane unreasonable men ) before we sight with that fearfull Goliah , death . And indeed , if we do not learne to give entertainment to smaller crosses , the harbingers , messengers and servants of death ; how shall we be able to entertaine the Lord and Master , when he commeth ? Wherefore , as Jehoram said to Jehu , when he marched furiously ; Commest thou peaceably ? As if he should say , if thou commest peaceably , march as furiously as thou wilt : so let us say unto God , provided , thy afflictions and chastisements be directed to us as messengers of peace , and love ; let them march towards us as furiously as thou pleasest , but in any case let us not be without correction : for as Mariners at Sea finde , that of all stormes a Calme is the greatest ; so we , that to be exempt from misery , is the most miserable condition of all other . Objection . But thou fearest that God hath not pardoned thy 〈◊〉 , and this makes him so severe against thee . Answer . Many times after the remission of the sinne , his very ●●●stisements are deadly ; as is cleare by Davids example : and Lots , who had a sharpe misery clapt on the heeles of a sweet mercy : for he that was so beloved of God , that he saved a whole City , could not save his owne Spouse . When God delivers us from destruction , hee doth not secure us from all affliction . Grace was never given us for a Target against externall evils . Though we be not condemned with the world , yet we may be chastned in the world . Neither the Truth nor strength of Jobs faith could secure him from the outward and bodily vexations of Satan , against the inward and spirituall they could ; and did prevayle : so no repentance can assure us that we shall not smart with outward afflictions , that can prevent the eternall displeasure of God ; but still it may be necessary and good we should be corrected : our care and suit must be , that the evils which shall not be averted , may be sanctified . CHAP. XXXVIII . That Christ and all the Saints are our Partners , and partakers with us in the Crosse ; yea , our sufferings are nothing in comparison of theirs . 4. WE shall beare the crosse with more patience and comfort , if wee consider that Christ and all the Saints are our partners , and partakers therein ; yea , thy sufferings are nothing in comparison of what others have suffered before thee . Looke upon righteous Abel , thou shall see his elder brother Cain had dominion and rule over him by Gods appointment , Gen. 4. 7. Yea , in the next Verse thou shal● see him slaine by his brother : After him looke upon Noah , a most calamitous person as ever lived , as the Chronologer computes him : as for L●t , he had his righteous soule vexed from day to day . Looke upon Job , thou shalt see that miseries doe not stay for a mannerly succession to each other , but in a rude importunity throng in at once , to take away his children , substance , friends , credit , health , peace of conscience , &c. leaving him nothing but his Wife , whom the Devill spared on purpose to vex him , as the Fathers thinke : so that in his owne apprehension , God was his mortall enemy ; as heare how in the bitternesse of his soule he complaynes of his Maker , saying , He teareth me in his wrath , he hateth me , and gnasheth upon me with his teeth , he hath broken me asunder , taken me by the necke , and shaken me to peeces , and set me up for his marke : his Archers compasse me round about , hee cleaveth ●y raines asunder , and doth not spare to powre out my gall upon the ground ; he breaketh me with breach upon breach , and runneth upon me like a Gyant : Job 16. Now , when so much was uttered , even by a non-such for his patience ; what may we thinke hee did feele , and indure ? Looke upon Abraham , thou shalt see him forced to forsake his Countrey , and Fathers house , to goe to a place he knew not ; to men that knew not him ; and after his many removes , hee meets with a famine , and so is forced into Aegypt , which indeed gave reliefe to him ▪ when Canaan could not ; shewing , that in outward things , Gods enemies may fare better than his friends : yet hee goes not without great feare of his life , which made it but a deare purchase ; then hee is forced to part from his brother Lot , by reason of strife and debate among their Heardsmen : after that , Lot is taken prisoner , and he is constrained to wage w 〈…〉 rre with foure Kings at once , to rescue his Brother ; then Sarah his wife is barren , and he must goe childl●sse , untill ( in reason ) he is past hope : when he hath a Sonne , it must not onely dye , but himselfe must slay him . Now if that bosome wherein we all look to rest , was assaulted with so many sore tryals , and so divers difficulties , is it likely we should escape ? Looke upon Jaoob , you shall see Esau strive with him in the wombe , that no time might be lost ; after that you shall see him fly for his life , from a cruell Brother , to a cruell Unkle ; with a staffe goes he over Jordan , alone , doubtfull , and comfortlesse ; not like the sonne of Isaac . In the way he hath no bed but the cold earth ; no pillow , but the hard stones ; no shect , but the moist aire ; no Canopie , but the wide Heaven : at last he is come far to finde out an hard friend , and of a Nephew becomes a servant ; after the service of an hard Apprentiship , hath earned her whom he loved ; his Wife is changed , and he is not onely disappointed of his hopes , but forced to marry another against his will : and now hee must begin another Apprentiship , and a new hope , where hee made account of fruition : all which fourteene yeares he was consumed with beat in the day ▪ with frost in the night ; when hee hath her whom he loves , she is bar●en : at last being growne rich , chiefly in wives and children , accounting his charge his wealth , hee returnes to his Fathers house , but with what comfort ? Behold Laban followes him with one troope , Esau meets him with another , both with hostile intentions : not long after , Rachel , the comfort of his life dyeth ; his children , the slaffe of his age , wound his soule to death : Reuben proves incestuous , Judah adulterous , Dina is ravished , Simeon and Levi are murtherous , Er and Onan are stricken dead , Joseph is lost , Simeon imprisoned , Benjamin ( his right hand ) endangered , Himselfe driven by famine in his old age , to dye among the Aegyptians ; a people that held it abomination to eate with him : And yet before he was borne , it was , J●cob have I loved ; and before any of this befell him , God said unto him , Be not afraid , I am with thee , and will doe thee good : Genesis 28. 15. And he did so , even by these crosses ; for that 's my good ( saith the Proverbe ) that doth m● good . Now , what Sonne of Israel can hope for any good dayes , when hee heares his Fathers were so evill ? It is enough for us , if when we are dead , we can rest with him in the Land of Promise . Againe , heare what David saith of himselfe , Thy Arrowes sticke fast in mee , and thy hand presseth me sore : Psal. 38. 2. and see what cause he had so to say ; what what were these Arrow●s ? to let passe those many that Saul shot at him , which were sharpe and keene enough : and those other of Doeg , when hee slew fourescore and five of the Priests ; and the whole City of Nob , both man and woman , child and suckling , for shewing him kindnesse : Likewise Shimeis carr●age towards him , also his distresse at Ziglag , and those seventy thousand which perished by the Pestilence , upon his numbring the people ; and the like . First , Nathan tels him from the Lord , that The sword should never depart from h● ho●se ; and that he would raise up evill against him , out of his owne loynes ▪ here were as many Arrowes as words . Againe , the Childe which he had by Bathsheba , was no sooner borne , but it dyed ; there was another Arrow : Tamar his daughter being marriageable , was deslowred by his owne Sonne Amnon ; there was two more : Amnon himselfe being in drinke , was kil'd by Absolom at a Feast ; there was another : This Absalom proves rebellious , and riseth in Armes against his owne Father , and makes him fly beyond Jordan ; there was one more : He lyeth with his Fathers Concubines , in the sight of all Israel ; there was another : And how much doe you thinke , did these Arrowes wound the Kings heart , and pierce his very soule ? Lastly , looke upon Lazarus , though Christs bosome friend , John 11. thou shalt see him labour under a mortall disease , &c. though many soules were gained to the Gospell , and cured by his being sicke : Si amatur , ( saith Saint Austin ) quomodo inflrmatur ? Thus it were easie to shew the like of Joseph , Jeremy , Daniel , John Baptist , Peter , Paul , and all the generation of Gods children , and servants : For as the Apostle giveth a generall testimony of all the Saints in the Old Testament ; saying , That some endured the violence of the fire , some were rackt , others were tryed by mockings and scourgings , bonds and imprisonments ; some stoned , some hew●e in sunder , some slaine with the sword , some wandred up and downe in Sheep-skins , and Goat-skins , b●ing destitute , afflicted , and formented ; some forced to wand●r in Wildernesses , and Mountaines , and hide themselves in Dens , and Caves of the earth ; being such as the wor●d was not worthy of : Hebr. 11. So Ecclesiasticall History gives the like generall testimony of all the Saints in the New Testament , and succeeding ages ; for we reade , that of all the Apostles , none dyed a naturall death save onely Saint John , and he also was banished by Domi●●an to Pathmos ▪ and at anoth●r time thrust into a Tunne of seething O 〈…〉 at Rome : as Tertullian , and Saint Jerome doe report . As for other beleevers , there was such a mul●itude of them suffe●ed Ma●tyrdome for professing the Gospell ; whereof some were stoned , some crucified , some beheaded , some thrust through with speares , some burnt with fire , and the like ; ( for we reade of twenty nine severall deaths they were put unto ) that Ecclesiasticall History makes mention of two thousand which suffered the same day with Nicanor . And after that , in the time of the Ten Persecutions , were such an innumerable company of innocent Christians put to death , and tormented ; that Saint Jerome in his Epistle to Chromatius , and Heliodorus , saith , There was not one day in the whole yeare , unto which the number of five thousand Martyrs might not bee ascribed ; ecxept onely the first day of January : who were put to the most exquisite deaths , and torments , that ever the wit or malice , of Men or Devils could invent to inflict upon them . Since which time , the Turke and the Pope have acted their patts , in shedding the blood of the Saints , as well as the Jewes and Roman Emperours , as appeares in the Booke of Acts and Monuments , and Revela . 17. where the Holy Ghost hath foretold , that the Whore of Babylon should fight with the Lambe , and they that are on his side , called , and chosen , and faithfull , untill shee were even drunke with the blood of the Saints , and with the blood of the Martyrs of Jesus ; which in part was fulfilled in England , under the Raigne of Queene Mary : when in one yeare a Hundred seventy six persons of quality were burnt for Religion , with many of the common sort ; and in France , where before these late bloudy M●ssacres , there were two Hundred Thousand which suffered Martyrdome about Transubstantiation . And it is well knowne , that our Saviour Christs whole life , even from his Cradle to his Grave , was nothing else but a continued act of sussering ; yea , he was the person , upon whom as upon one Center all our sorrowes met : He that had all , possessed nothing , except the punishment due to our sinnes , which l●y so heavy ▪ upon him for satisfaction , that it pressed his soule as it were to the nethermost Hell , and made him cry out in the anguish of his spirit , My God , my God , why hast thou forsaken me ? So that there is nothing befils us , but hath befalne our betters before us : and to be free from crosses and afflictions , is the priviledge onely of the Church triumphant . For , qui non est Crucianus , non est Christianus , saith Luther : there is not a Christian , that carries not his Crosse. Now the way not to repine at those above us , is to looke at those below us ; we seldome or never see any man served with simple favours . It is not for every one , to have his ▪ soule 〈…〉 kt out of his mouth with a kisse , as the Jewes tell of Moses . It is a great word that Zozomen speakes of Apollonius , That hee never asked any thing of God in all his life , that he obtained not . This is not our Pa●adise , but our Purgatory ; not a place of pleasure , but a Pilgrimage ; not a Triumph , but a Warfare : Wee cannot say of this World as Tully reports of Si●acuse in S●cily , and others of Rhodes , that not one day passeth in which the Sunne shines not clearely on them . Yea , we thinke he speeds well , that lives , as it were , under a perpetuall Equin●ct●all , having night and day equ●ll , go●d and ill successe in the same measure : for these compositions make both our crosses tolerable , and our blessings wholesome . Wee that know not the afflictions of others , call our owne the heavi●st ; every small current is a torrent ; every Brooke a River ; every River a Sea : we make our selves more miserable than we need , than we should , by looking upon our miseries in a multiplying glasse ; we measure the length of time , by the sha●pnesse of our afflictions , and so make minutes seeme bowres , and dayes moneths . If we be sicke , and the Physitian promises to visit us to morrow with his best reliefe , with what a tedious longing doe we expect his presence ? Our imagination makes every day of our sorrow appeare like Josuahs day , when the Sun stood still in Gibeon . The Summer of our delights is too short : but the Winter of our affliction goes slowly off ; we are so sensible of a present distresse , and so ingratefull for favours past , that we remember not many yeares health so much , as one dayes sicknesse : it is true , former meales doe not relieve our present hunger , but this cottage of ours ruins straight , if it bee not new daubed every day , new repair●d . What then ? shall to dayes Ague , make us forget yesterdayes health , and all Gods former favours ? if he doe not answer us in everything , shall we take pleasure in nothing ? Shall wee slight all his blessings , because in one thing hee crosseth us , whereas his least mercy is beyond our best ▪ merit ? but if we thinke of our deliverance from the fire of Hell , this is cause enough to make us both patient and thank●full ; though the trifles we delight in be taken from us . Lord take away what thou pleasest for thy glory and my good , so long as thou savest me from the fire of Hell , and thy everlasting wr●th . Neither is there a better remedy for impati●nc● , then to cast up our r●ceipts , and to compare them with our deservings . If thou looke upon thy sufferings , thou shalt finde them farre easier than thy sinnes have deserved ; nothing to what thy 〈◊〉 S 〈…〉 s , and Christ thy elder brother hath suffered 〈◊〉 thee : at a Lyon● den ▪ or a fiery f●rnace not to turne tail● , were a commendation worthy a Crowne : doe but compare thy owne estate with theirs , and thou shalt find cause to be thankefull that thou ar● above any , rather than of envy or malice , that any is above thee , to domineere and insult over thee ; yea , compare thine owne estate with thine enemies , thou shalt see yet greater cause to be thankefull ; for if these temporary dolors which God afflicts his people with , are so grievous to th●e , how shall thine and Gods enemi●s ( though they suggest to themselves that God is all mercy , as if hee wanted the other hand of his justice ) endure that devouring fire , that everl●sting burning ? Isaiah 33. Vers. 14. Psalm . 68. 21. Doth hee make bloody wayles on the backes of his Children , and shall Bastards escape ? doth he deale thus with his Sonnes , what will he doe with his Slaves ? cannot all the obedience of his beloved ones beare out one sin against God , as we see in Moses , David , Zachary , &c. Where will they appeare that doe evill , onely evill , and that continually ? The meditation whereof may bee of some use to thee , Thales being asked how adversity might best be borne , answered by seeing our Enemies in worse estate than our selves . CHAP. XXXIX . That the more wee suffer here ( so it be for righteousnesse sake ) the greater our reward shall be hereafter . FIfthly , We shall beare the Crosse with more patience and comfort ; if with Moses wee shall have respect unto the rec●mpence of reward , which is promised to all that ( notwithstanding what they shall suffer ) persevere in well doing . Great are our tryals , but salvation in heaven will one day make amends , when we shall have all teares wiped from our eyes , when we shall cease to grieve , cease to sorrow , cease to suffer , cease to sinne ; when God shall turne all the water of our teares into the wine of endlesse comfort ; Yea , when our reward shall be so much the more joyous , by how much more the course of our life hath been griev●us . First , see what promises are made to suffering , Blessed are they which mourne , s●ith our Saviour , for they shall be comforted , Ma●th . 5. 4. Blessed are they which suff●● persecution for righteousnesse , for theirs is the Kingdome of Heaven , Verse 10. They that suffer here for well doing , shall be Crowned hereafter for well suffering . Blessed shall you be when men revile you , and persecute you , and say all manner of evill against you for my sake falsely . Rejoyce and be glad , for great is your reward in Heaven , V●rs . 11. 12. And nothing we s●ffer here , can be compared either with those woes we have deserved in Hell , or those joyes we are reserved to in Heaven . When Marcus Marcellus who was the first that saw the backe of Hanniball in the field , was asked how he durst enter into battaile with him , he answered , I am a Romane borne , and a S●uldier , and by him I shall make my renowne everlasting : How much more should the hope of life immortall , which is the life of our lives m●●t●●l whe● our sortitude , and encourage us in the Christian warfar● ? Yea , it hath not onely beene common for men in a bravado , to encounter death , for a small flash of honour , but you shall see a hired servant venter his life , for his new master that will scarce pay him his w●ges at the yeares end . And can wee suffer too much for our Lord and Master , who giveth every one that serveth him , not Fields and Vineya●ds , as Saul pretended , 1 Sam. 22. Nor Townes and Cities , as Cicero is pleased to boast of Caesar : but even an hundreth fold more than we part withall in this life , and eternall mansions in Heaven ? John 14. 2. And certainely nothing can be too much to endure , for those pleasures which endure for ever . Yea , if the love of gaine makes the Merchant refuse no adventures of Sea , if the sweetnesse of Honey makes the Beares breake in upon the Hives , contemning the stings : Who would not get Heaven at any rate , at any cost or trouble whatsoever ? Bu● to goe on , Behold , saith God , it shall come to passe , that the Devill shall cast some of you into prison , that ye may be tryed ; and ye shall have tribulation tenne dayes ; yet feare none of those things which thou shalt suffer . For be but thou faithfull unto death , and I will give thee the crowne of life , Revel . 2. 10. And againe , Blessed is the man that endureth temptation ; for when he is tryed he shall receive the crowne of life , James 1. 12. A Crowne without cares , without rivals , without envy , without end . Now if you consider it , The gaine with hardnesse makes it farre lesse hard ; The danger 's great , but so is the reward . The sight of glory future , mitigates the sence of misery present : For if Jacob thought not his service tedious , because his beloved Rachell was in his Eye , what can be thought grievous to him , that hath Heaven i● his eye ? Lastly ( not to enlarge my selfe as I might in promises of reward ) Whosoever shall forsake Houses , or Brethren , or Sisters , or F●●her , or Mother , or Wife , or Children , or Lands , for my names sake , he shall receive an hundred fold more , and shall inherit everlasting life , Matth. 19. 29. This is a treasure worthy our hearts , a purchase worth our lives . Wherefore eye not the streame thou wadest through , but the firme Land thou tendest too . And indeed , who is there that shall heare these promises , and compare the seed-time with the Harvest , looke up from the root to the f●uit ; consider the recompence of the reward , and will not choose ra●her to suffer adversity with the people of God , than to enjoy the pleasures of sinne for a season ? Heb. 11. 25. Who will not be willing to suffer with Christ , that he may also raigne with him ? 2 Tim. 2 , 12. Who will not suffer these light afflictions which are but for a m●ment , when they cause unto us a far more excellent and eternall waight of glory ? 2 Cor 4. 16 , 17. Was Lazarus for a time extreame miserable ? he is now in Abrahams bosome . Yea , blessed Lazarus , thy soares and sorrowes soone ceased , but thy joyes are everlasting . Now me thinkes if thou but considerest that thy paine will shortly passe , but thy joy shall never passe away ; it should prove a notable soveraigne Cordiall to strengthen thee ; not onely against reproaches which attend thy profession , but even against fire and fagot . Who would not be a Philpot for a moneth , or a Lazarus for a day , or a Stephen for an houre , that he might be in Abrahams bosome for ever ? nothing can bee too much to endure for those pleasures which endure for ever . It is true , If in this life onely we had hope in Christ , we were of all men the most miserable , as the Apostle speakes , 1 Cor. 15. 19. But thou must consider , that as this life is our Hell , and the wickeds Heaven , John 16. 20. So the next life shall be their Hell , and our Heaven , Vers. 21. 33. Prov. 16. 4. As Dives was in Abrahams bosome , when Lazarus was in torments ; so Lazarus was in Abrahams bosome , when Dives was in torments , Luke 16. 23 , 25. And herein wee fare no worse than Christ ; Did not his spirit passe from the Crosse into Paradise ? Did not hee first descend into Hell , and then had his ascension ? Suppose thy suff●rings be great , what then ? Assure thy selfe , that every pang is a prevention of the paines of Hell , and every respite an earnest of Heavens rest ; and how many stripes dost thou esteeme Heaven worth ? It is true , flesh and bloud is so sensuall , that it feeles a little paine in the finger , a great deale more than the health of the whole body . But let us better consider on it , and behold at once the whole estate of a Christian , we shall see his peace exceed his paine ; yea , we shall see both the torments present , and the glory following : hope makes absent joyes present , wants , plenit●des , and beguiles calamity , as good company does the way . The poore Traveller in thinking of his In●e , goes on more cheerefully , and the bond-man in calling to minde the yeare of Jubilee . When the Apprentice cals to minde that his yeares of covenant will now shortly expire , and then he shall have his freedome confirmed , the very remembrance thereof maketh many laboursome workes seeme more light , and lesse grievous unto him , neither doth he afterwards repent it . Did it ever repent Jacob , when he came to inherit his Fathers blessing , that he had endured a long exile , and tedious bondage ? Or Joseph , when he was once made Ruler in Aegypt , that he had formerly beene sold thither , and there imprisoned ? and he had never been a Courtier , if he had not first beene a prisoner ? Or did it repent the Israelites when they came to inherit the Land of promise , that they had formerly beene forty yeares passing through a forlorne Wildernesse . Or which of Gods servants did ever repent that they had passed the apprentiship of their service here , and were now gone to be made free in glory ? If so , let us doe and suffer chearefully , pa●iently , couragiously , what God imposeth upon us : knowing that after we have swet and smarted but six dayes at the utmost , then commeth our Sabbath of eternall rest , which will make amends for all ; knowing that death ends our misery , and begins our glory , and a few groanes are well bestowed for a Preface to ●n immortall joy . Let then our eyes be continually on the joyes which follow , and not on the paine which is present ; the paine neglected and unregarded cannot be very discomfortable . But that there is reward promised to those which suffer in Christs cause , is not all ; for our reward shall be answerable to our sufferings : the greater our sufferings are here , the greater shall our reward be hereafter : Matth. 16. 27. The deluge of calamites may assault us , but they shall exalt us . By our crosses sanctified , weight is added to our Crowne of blisse : for according to the measure of our afflictions , God weigheth unto us of his graces , that we may be able to beare them ; and according to the measure of our graces , he proportioneth our glory , and future happinesse . Suffering for the Gospell is no inferiour good worke , and every one shall bee rewarded ; though not for , yet according to his workes : Psal. 62. 12. Rom. 2. 6. Revel . 22. 12. The Apostles tell Christ , we have left all and followed thee : Matth. 19. 27. Christ tels them , when I sit on my Throne , yee shall sit on Thrones with me : Vers. 28. They that turne many unto righteousnesse , shall shine as the starres in the Kingdome of Heaven : Dan. 12. 3. And they that suffer Martyrdome , shall be cloathed with long white roabes , and have Palmes in their hands : Revel . 6. 9 , 11. Now , there be three sorts of Martyrs ; Re & intentione ; intentione , non re ; re , non intentione : in both deed and intention , as was Saint Steven ; in intention , not deed , as was Saint John ; in deed , not in intention , as were the Innocents . But , where the conflict is more hard , the conquest obtained shall be more glorious : for as Chrysostome speakes , according to the tribulations laid upon , and born by us ; shall the retribution of glory be proportioned . Yea , ever where more worke is done , there more wages is given ; and when the fight , or conflict is sharper , and the victory harder , the glory of the triumph is greater , and the Crowne of reward more glorious . Whence it was that those Saints in the Old Testament , which were racked and tortured , would not be delivered , or accept of their enemies faire offers , to the end they might receive a better resurrection , and a more glorious reward : Heb. 11. 35. Neither would we wish our worke easier ; or our burthen lighter ; if we looked up to the recompence of reward : for it may bee well applyed here , which was mis-applyed in the tryall of that holy man Job , We doe not serve God for nothing . Though we must not serve him meerely for reward , as hyrelings , nor for feare , as servants ; but as children for love . O that ( when we suffer most ) we could but meditate , and looke upon with the eye of faith , the fulnesse of those joyes , and sweetnesse of those pleasures ; which ( having once finished our course ) we shall enjoy at Gods right hand for evermore : Psal. 16. 11. being such as eye hath not seene , 〈◊〉 eare heard , neither hath entred into the heart of man to conceive : 1 Cor. 2. 9. For certainly the remembrance● thereof , would even raise up our soules from our selves , and make us contemne and slight what ever our enemies could d●e ; as it did our Fore-fathers : much more to slight reproaches , which are such bug-beares to a great many . And no marvell , if that which hath made so many contemne fire and fagot , make us contemne the blasts of mens breath . But I hope enough hath beene said , in shewing that our enemies instead of robbing , inrich us ; and in lieu of hurting , pleasure us ; ●ith they greate● our graces , and augment our glory : sith , if the conflict be more sharpe , the Crowne will be more glorious . Wherefore , if our tryals be small , let us beare them with patience , which makes even great burthens easie ; if they be great and grievous , let us beare them patiently too ; since great is the weight of glory that ensueth them : whereas , no suffering , no reward ; yea , if we be not c●●sined here , we shall be condemned hereafter : 1 Cor. 11. 32. And whether had you rather rejoyce for one fit , or alwayes ? you would doe both , which may not be ; you would be both Dives and Lazarus , have happinesse both here , and hereafter : pardon me , it is a f●nd covetousnesse , and idle singularity to affect it : What , that you alone may fare better than all Gods Saints ? That God should straw Carpets for your feet onely , to walke unto your Heaven ; and make that way smooth for you , which all Patriarchs , Prophets , Evangelists , Confessors , and Christ himselfe have found rugged , and bloudy ? Away with this selfe-love , and come down you ambitious sons of Zebedee ; and ere you think of sitting neare the Throne , be contented to be called unto the Cup. Now is your tryall : Let your Saviour see how much of his bitter potion you can pledge ; then shall you see how much of hir glory hee can afford you . In all Feasts the coursest 〈◊〉 are 〈◊〉 first : be content to drinke of his Vinegar and ●all , and after you shall drinke new Wine with him in his Kingdome . Besides , without some kinde of suffering , how shall your sincerity be approved ? Even nature is jocund and cheerefull whiles it prospereth , but let God with-draw his hand , no sight , no trust : The Mother of Micha , while her wealth lasteth , can dedicate a good part of her silver to the Lord , but now she hath lost it , shee falls a cursing : Judges 17. 1 , 2 , 3. Cataline , whiles poore , had many seeming vertues , but having feathered his nest , you could hardly say , whether he was most lavish of his money , or his modesty . But to be equally good in a prosperous , and adverse condition , deserves prayse : When our resolution and practice is like that Maydes in Plutarch , who being set in the Market to bee sold ; wh●n a Chapman askt her , Wilt thou be faithfull if I buy thee ? sayd , Yea that I will , though you doe not buy me . We all are never weary of receiving , soone weary of attending ; wee are ready to shrinke from Christ , so soone as our profits or pleasures shrinke from us : but if with the Needle of the Compasse , in the midst of tempestuous weather , we remaine alwayes unmoveable , and stayed upon one point , it is a signe the Loadstone of the Gospell hath changed our hearts ; and wee are governed by Christ , as the Needle is by the North-Pole . Wherefore , if God should not frame outward things to thy minde , doe thou frame thy minde to endure with patience and comfort what hee sends ; and this will be an Odour smelling sweet , a Sacrifice acceptable , and p●easant to God : yea , herein thou shalt approve thy selfe with David , a man after Gods owne he●rt ; ●nd you know , that as David was unto God according to his heart , so was God unto David according to his . CHAP. XL. Application of the sormer grounds . ANd so you have the residue of the grounds of comfort ; it remaines that I should apply them : For this Doctrine , though it be better understood than practised ; as Cassandr● was better knowne than trusted : yet being both knowne , applyed , and duly trusted to , will ( like the Sunne ) not onely delight our understandings with its contemplation , but also warme and quicken our affections . Wherefore , is there any weake Christian so white-livered with Nicodemus , that the reproaches and persecutions which attend his profession , make him ashamed of Christ ; or cause him to think that it is in vaine to serve the Lord : whereby hee is frighted out of the narrow way that leadeth to life ? Let him draw neare , for 〈◊〉 chiefly direct my speech unto him : Are afflictions and persecutions so necessary and profitable , as hath been shewed ? Doth not God onely gaine glory by our sufferings , but doe they also bring 〈◊〉 to repentance , and amendment of life ? stirre us up to prayer , weane us from the love of the world , keepe us alwayes prepared for our enemies assaults , discover whether we are sincere or no , make us humble , improve all Christian graces in us ? Is God more specially present with us in afflictions ? Cannot our enemies diminish one haire of our heads , without Gods speciall leave and appointment ? Hath he promised that wee shall not be tempted above our strength ? Are these stripes the chiefest tokens and pledges of Gods love and adoption ? Were none of his children ever exempted from the like ? And lastly , shall our momentany sufferings be rewarded with overlasting glory ? Yea , shall our glory bee increased , as our sufferings have beene m●re ? Then let them serve as so many restoratives to thy fainting spirit ; yea , lift up thy hands which hang downe , and strengthen thy weake knees : Heb. 12. 12. For I suppose thy fainting and drooping is from feare , and thy feare from doubting , and thy doubting from unbeliefe , and thine unbeliefe chiefly from ignorance of these things : and whence is thine ignorance of th●se but this ? Thou hast never beene conversant in the booke of God ; or if thou hast , thou didst never seri●us●y ponder these Scriptures which have formerly beene rehearsed : for hadst thou seriously considered them , thou wouldst not have dared to make that an occasi●n of griefe and prejudice , which the Spirit of God maketh the greatest c●use of joy and confirmation that can be . For what can be spoken more expresse , direct , and significant ? What demonstrations can be given more sollid ? What Fortisications or Bulwar●es so strong and safe against the affronts of Satan , and the World ? Thou sayest thou art persecuted for well-doing , and therefore thinkest it a strange thing . God saith it is , and ever hath beene common to all his children , not Christ himselfe excepted . Take notice of these things , ( for it is the God of all truth and blessednes that speaks them ) and apply them to thy selfe , as if they were particularly spoken to thee by name , even as when twenty be in a roome , where is a faire well-drawne picture ; every one thinkes the picture lookes upon him : and have not more modesty or manners ( in leaving those dishes for thy betters ) then will doe thee good . Be not like a Monkey , which looking in a Glasse , thinks he sees another Monkeys face , and not his owne : and know withall , that it is no small sinne even to doubt , when we have Gods command and warrant to secure us . Thou thinkest thy selfe miserable ; God sai●h , thou art blessed : Thou sayest , thou art hated of the world ; God saith thou art beloved of Christ , who hath chosen thee out of the world : Thou thinkest it a shame to be reproached , God saith , it is thy glory : Thou grievest at it , God saith , thou hast great cause to r●joyce ; for it sheweth thee to be borne of God , thine enemies to be the seed of the Serpent : Thou sayest that all things goe cr●sse with thee , God saith , that all things shall worke together f●r the best ; it may be , the increase of thy temporall happinesse : however , that it shall be for the improvement of thy graces here , for the advancement of thy glory hereafter . Thou thinkest it a signe of displeasure , God saith , it is to thy Enemies a token of perdition , but to thee of salvation : Thou thinkest thy selfe neere forsaken , God s●ith , The spirit of glory , and of God , resteth upon thee : Thou sayest , thou shalt one day perish ; God sai●h , that neither things present , nor things to come , shall ever be able to separate thee from the love of God , which is in Christ Jesus our Lord. Thou thinkest the Lord doth not heare thee , because he doth not presently answer thee in the things that thou requirest : I tell thee , it were ill for the best of us , if we were permitted to be our owne choosers : Let Peter have his desire , and his Master shall not dye , so Peter himselfe and the whole world had beene lost ; in unfit supplications we are most heard , when we are repelled : our God oftentimes doth answer our prayers with mercifull denyals , and most blesseth us in crossing our desires . We may aske either bad things to a good purpose , or good things to a bad purpose , or good things to a good purpose , but in an ill season . Now , if wee aske what is either unsit to receive , or unlawfull to beg , it is a great favour of our God , to be denyed : granting is not alwayes the effect of love ; if so , then had Paul beene lesse loved then Satan : Satan beg'd but once , and had his pr●yer granted , conce●ning Job : S. Paul beg'd thrice , that he might not be bufferted ; yet was d●nyed : Satan beg'd his shame , who envied his successe ? Saint Paul , that freedome from temptation , which would have beene wo●se , had then wanted : yea , if granting were alwayes an effect of love , then was our ●●●ssed Saviour lesse loved than Satan ; for the Lord would not let the Cup of his passion passe from him upon his earnest prayer , which he made as he was Man. But you must know , that denyals in some cases , are better than grants ; the Lord will not take away the body of sinne from us , upon our earnest prayers , yet he granteth us that which is equivalent , viz. Grace , to subdue our corruptions ; and withall , takes away the occasion of pride , which is better : for certainly he is more supported of God , that hath grace given him to conquer a temptation ; as had the Martyrs , in b●ing able to suffer those tortures ; than another who is excused to fight . Againe , we must not measure Gods hearing of our suit , by his present answer , or his present answer by our owne sense : touching the first , Zachary a long time failed of a Sonne for all his Prayer , but when he had even forgot that Prayer , he had a Sonne ; the Angell brings him good newes : Luke 1. 13. Thy prayer is heard : When did he make this Prayer ? Not lately ; for then he was growne old , and had given over all hope of a childe : so that his request was past over many yeares , and no answer given . The like example we have in H●nnah , who powring out her soule before the Lord , in the trouble of her spirit ; God did not immediately tell her by r●velation that she should conceive a Sonne , but he gave her for the present faith ; which did worke in her j●y , and peace of conscience : for ( saith the text ) she looked no more sad ; and when she had waited his leisure a certaine time , The Lord remembred her with a Sonne : 1 Sam. 1. There is nothing betweene God and thee but time ; prescribe not his wisedome , h●sten n●t his mercy , his grace is enough for you n●w , his glory shall be more than enough hereafter . Tarry a little the Lords leisure , deliverance will come , peace will come , joy will come ▪ thy teares are reserved , t●ine hunger shall be sati●fied , thy sorrow shall be comforted . In the meane while , to be patient in misery , makes misery no misery ▪ while we consider that when a little brunt is once past , troubles will cease ; but joyes shall never cease . Wherefore , let us never give over , but in our thoughts knit the beginning , progresse , and end together ; and then shall we see our selves in Heaven , out of the reach of all our enemies . 2. To prove that we are not to judge of GODS answering our prayers by our owne sense , I need but to instance the Woman of Canaan , ( as what can speed well , if the prayer of saith from the knees of humility succeed not ? ) and yet behold , the further she goes , the worse she fares ; her discouragement is doubled with her suite : it is not good ( saith our Saviour ) to take the Childrens bread , and cast it to dogges ; here was cold comfort : yet , stay but a while , he cleares up his browes , and speaks to her so comfortably , that 't were able to secure any heart , to dispell any seares . O Saviour , how different are thy wayes from ours , when even thy severity argues savour ! The try●ll had not beene so sharpe , if thou hadst not found the faith so strong , if thou hadst not meant the issue so happy : it is no unusuall thing for kindnesse to looke sternly for the time , that it may indeare it selfe more , when it lists to be discovered . It was cold comfort that the C●iple heard from Peter and J●hn , when he begg'd of them an almes , Silver and Gold have I none : but the next clause , Rise up and walke , made amends for all . O God , we may not alwaies measure thy meaning by thy semblance ; sometimes what thou most intendest , thou shewest least : in our afflictions thou turn'st thy backe upon us , and hidest thy face from us , when thou most mindest our distresses . So Jonathan shot the arrowes beyond David , when he meant them to him : So Joseph calls for Be●jamin into bands , when his heart was bound to him in the strongest affection ; so the tender mother makes as if she would give away her crying Childe , whom she hugges so much closer in her bosome . If thou passe by us whiles we are strugling with the tempest , we know it is not for want of mercy , thou canst not neglect us . Oh let not us distrust thee ! if thou commest , it is to relieve us ; if thou stayest , it is to try us : howsoever , thy purpose is to save us . Surely God will worke alone , and man must not be of his councell . Wherefore many times he deales with wicked men , as Eutrapllus sometimes did with his Subjects ; who , when he was minded to do a poor man a mischief , would give him abundance of wealth ; whereas contrarily his Children s 〈…〉 de themselves crost with a blessing . As when Isibel Queene of England was to re-passe from Zealand into her owne Kingdome , with an Army , in favour of her Son against her Husband , had utterly beene cast away , had she come unto the Port intended , being there expected by her enemies : but providence , against her will , brought her to another place , where shee sasely landed . Yea , this I have seene , two men striving for the way , one receiving a switch over the face , drawes his Rapier to kill the other ; but by a providence in making the offer , his sadle swayed to the horse belly ; whereby in all likelihood the one was saved from killing , the other from hanging : for before he could make after him , he was rid a mile . And have not some been detained ( by a violent storme ) from comming home , whereby they have beene exempt from feeling the d●wnefall of their house . Sure I am , the letting fall of my Glove in the darke , once proved a meanes of saving me from drowning ; while another stepping before me , found the danger to his cost . And indeed , how infinitely should wee intangle our selves , if wee could sit downe and obtaine our wishes ! do we not often wish that , which we after see would be our confusion ; because we ignorantly follow the flesh , and blinded appetite , which lookes on nothing but the shell and outside ; whereas God respecteth the soule , and distributeth his favour for the good of that , and his glo●y ? It is an argument of love in the Father , when he takes away the Childes knife , and gives him a booke . Wee cry for riches , or liberty , or peace , they are knives to cut our fingers ; wherefore God gives us his word , the riches of Verity , not of Vanity ; He giveth us that glorious liberty to be the Sons of God , he gives us that peace which the world cannot give , nor take away : wherefore let the Christian understand , God his Physitian , Tribulation his Physicke ; being afflicted under the Medicine , thou cryest ; the Physitian heares thee , not according to thy will , but thy weale ; thou canst not endure thy malady , and wilt thou not be patient of the remedy ? No man would be more miserable , than hee that should cull out his owne wayes : What a sp●cious shew carried Midas his wish with it ; and how did it pay him with ruine at last ? Surely , I have seene matters fall out so unexpectedly , that they have tutored me in all affaires , neither to despaire , nor presume ; not to despaire , for God can helpe me ; not to presume , for God can crosse me : One day made M●rius Emperour , the next saw him rule , and the third , he was slaine of his Sould●ers . Well then , if with Paul thou hast besought the Lord often , that thy present affliction might dep●rt from thee , and canst not be heard in the thing which thou d●strest , know that thou art heard in that which is more conducible to thy Profit ; and consequently rejoyce more in that thy petition is denyed , than if it had beene granted . This was the use which Saint Paul made of Gods denyall , and he knew what he did ; though he had as much to boast , and rejoyce of , as any one living : yet , saith he , Of my selfe I will not rejoyce , except it be of mine infi●mities : That is , afflictions , repreaches , persecutions , inward temptations , feares , distrusts , &c. But in these I will very gladly rejoyce ; Why ? That the power of Christ may dwell in me : Note his reason , he had heard God say , that his power was made perfect through weakenesse , 2 Cor. 12. 8 , 9. Neither had he onely cause to rejoyce in his infirmities , but all Gods people have the same cause to rejoyce ; for what the spirit of comfort speakes in this , and in all the former places recited , doe equally belong to thee for thy consolation , with all the regenerate ; for whatsoever was written afore-time , was written for thy learning , and mine ; that we through patience , and comfort of the Scriptures , might have hope : Rom. 15. 4. And accordingly , will a good hearer apply to himselfe whatsoever is written in the Word , for as the stomack sends the strength of the meate into every member of the body , so we should send to the eye that which is spoken to the eye , and to the eare that which is spoken to the eare , and to the tongue that which is spoken to the tongue , and to the hand that which is spoken to the hand ; and so to the heart , and every faculty and member of soule and body : if we heare comfort , we should apply it to feare ; if we heare a promise , we should apply that to our distrust ; if we heare a threatning , we should apply that to our presumption ; and so fill up the gap still where the Devi●l would enter . And indeed , had it not beene for this A 〈…〉 ua Coeles●is , David had surely fainted in his affliction : Psal. 27. 13. & 119. 72. but this good word from He ●●en fetcht him againe when hee was ready to sinke : and indeed , if Moses and the Prophets , the Evangelists and the Apostles will not comfort us in this case , then as Abraham told Dives in another case , nothing will perswade , nor prevayle . Beleevest thou the former Scriptures spoken by Christ , and his Apostles ? I know that thou beleevest , with some mixture of unbeliefe ; and art almost perswaded , not onely to doe , but to suffer chearefully for well doing . But why dost thou not altogether believe , that it is a blessed and happy thing thus to suffer : Matth. 5. 10 , 11 , 12. That thou hast great cause to rejoyce and be glad , that thou art counted worthy to suffer shame for Christs Name ? Acts 5. 41. Thou seest it is not for nothing that David acknowledgeth it was good for him that he was afflicted , Psal. 119. 71. that Job blesseth the time that ever he was corrected , Job 42. that Jeremy prayed for correction as a good thing , Jer. 10. 24. that a whole Church voted the same , Lament . 3. 27. It is not for nothing that Christ saith , Blessed and happy are yes when men revile you , and p●rsecu●● you ; That Saint James saith , Count it exceeding joy , when yee fall into divers temptations : James 1. 2. It is not for nothing that Saint Paul saith , I take pleasure in infirmities , in reproaches , in necessities , in persecutions , in inguish , for Christs sake ; &c. 2 Cor. 12. 10. That Peter and John , when they were beaten and imprisoned , departed from the Councell , rejoycing that they were counted worthy to suffer rebuke for Christs Name , Acts 5. 41. For even bearing the Crosse with Christ , is as great a preserment in the Court of Heaven , as it is in an earthly Cou●t for the Prince to take off his owne Roabe , and put it on the backe of one of his servants ; as you may perceive by the Lords speech to Paul : Acts 9. 15 , 16. & 23. 11. and our Saviour Christs words to his Apostles , Acts 1. 8. yea , to suffer for Christ ( saith Father Latimer ) is the 〈◊〉 priviledge that God gives in this world : and the story of 〈◊〉 is a 〈…〉 k-case to prove it : for did not God by him , as sometimes a School-master with his Pupill , who when he hath polished and perfected a good Scholler , bring● him sorth , provokes adversaries to set upon him with hard questions , and takes a pride to see the fruit of his owne labours . And in the warres , to have the hottest and most dangerous services imposed upon them by their Generall , is accounted the greatest honour : neither will he confer the same upon any , but the stoutest and most valiant . This Rod of the Lord ( like Ah●suerus his Scepter ) is never stretcht forth toward any of his , but in great love and favour . It is like the kisse , which Cyrus in Zenopho● gave to Chrysanthas , which was accounted a greater and more speciall favour , then the Cup of Gold which hee gave to Artabazus : Which being so , let us in this particular imitate the Musc●vitish women , who will not thinke their husbands love them , unlesse they chastise them ; and the Indians , who are ambitious to bee burnt with them ; and the Thracians , who are proud to weare their scarres . Moses esteemed the reproach of Christ greater riches then all the treasures of Aegypt : Heb. 11. 25. 26. and the Apostles esteemed it a grace , to be disgraced for him : and shall we grumble , or thinke much at it ? No : in the greatest extremity of straights , let us acknowledge it a favour , and give him thankes : and so much the rather , for that it is more acceptable to God , to give him thankes once in adversity , then sixe hundred times in prosperity , as a grave Divine well observes : and indeed , it is the summe of all Religion to be thankefull to God in the midst of miseries . True , it is hard for J●b , when the terrours of God fight against him , and the Arrowes of the Almighty stick so fast in him , that the venome thereof hath drunke up his spirit , Joh 6. 2●3 , 4. to thinke it a speciall favour and dignity ; but so it was , being rightly considered . It was hard for Josephs brethren to heare him speake roughly unto them , take them for spies , accuse them of theft , and commit them to prison , Gen. 42. 30. and thinke it is all out of love ; much more hard for Simeon to he cul'd out from the rest , and committed to ward , while his brethren are set at liberty ; V●rse 24. and yet it was so ; yea , he loved him best , whom he seemed to favour least : yet such is the infirmity of our nature , that as weake eyes are dazled with that light which should comfort them ; so there is nothing more common with Gods Children , then to bee afflicted with the causes of their joy , and astonied with that which is intended for their confirmation . Even Manoah conceives death in that vision of God , wherein alone his life and happinesse did consist : Judges 13. 22. And the Shepheards , Luke 2. who were sore afraid , when the Angell of the Lord came to bring them good tydings of great joy to all people : viz. their Saviours Birth , which was Christ the Lord. V●rs . 9 , 10. But what hath beene the answer of GOD alwayes to his children in such their extasies , but this ? Feare not Gideon , Judges 6. 23. Feare not Joseph , Matth. 1. 20. Feare not Zachary , Luke 1. 12 , 13. Feare not Abraham , for I am thy shield , and thine exceeding grea● reward : Genesis 15. 1. Fe●re not Paul , for I am with thee , and no man shall lay hands on thee to doe thee hurt , &c. Acts 18. 9 , 10. The wordes are often repeated ( as Pharaohs dreames were doubled ) for the surenesse . Yea , to the end , that we should be fearlesse in all our sufferings , so long as wee suffer not as evill doers : 1 Peter 4. 15. Feare not , as one well notes , is the first word in th' Annuntiation of Christs conception ; and the first word in the first Annuntiation of his Birth ; and the fi●st word in the first Annuntiation of his Resurrection ; and almost the last words in his last exhortation , a little before his death , are , Let not your hearts be troubled , and be of good comfort ; strengthning his followers , and sweetning his cr●sse by divers forcible reasons : Luke 21. Marke 13. And the words of dying men have ever beene most emphaticall , most effectuall . Nay , more than all this , if yet thou wilt not be comforted , look but John 16. 20. and thou shalt have thy Saviour assure thee by a double bond ; his Word I say ▪ Oath Verily , verily , I say unto you ; that though for the present you doe feare , and sorrow , and weepe ; yet all shall bee turned into joy , and that joy sh●ll no man bee able to take from you : Verse 22. And so much of the Patience of the Womans seed . And so much of the Innocency , of the Womans seed . And so much of the Felicity , of the Womans seed . If you will see the Malice , of the Serpents seed : If you will see the Subtility , of the Serpents seed : If you will see the Misery , of the Serpents seed : Reade two late Treatises , SINNE STIGMATIZ'D , and THE CURE OF PREJUDICE . FINIS . Three Prayers for a Family , if at any time they shall be thought too long , read onely the English letter and passe by the Roman ; or you may continue any one part which goes betweene . Jer. 10. 25. Power out thy sury upon them that know thee not , and upon the Familyes that call not on thy name . Psal. 145. 18. Rom. 10. 12. The Lord is nigh , and rich unto all that call upon him in truth . Isay 65. 24. Before th●y call I will answer , and whiles they are yet speaking I will h●●re . Jer. 33. 3. Call unto me and I will answer thee , and shew thee great and mighty things , which thou knowest not . 1 John 5. 14. If we aske any thing according to his will , he heareth us . John 16. 23. Mat. 21. 22. Whatsoever ye shall aske the Father in my name , beleeuing he will give it you . Psalm . 55. 17. Evening and Morning , and at Noone will I pray . A Prayer for the Morning . O Lord prepare our hearts to pray ; O Most glorious Lord God , and in Jesus Christ our most mercisull and loving Father in whom we live and mo●e and have our being : in the multitude of thy mercies , wee desire so approach unto thée , from whom all good things doe procéede ; who knowest our necessities before we aske , and our ignorance in asking . It is true , O Lord , if wee should consider onely our owne unworthinesse , and how we have heretofore abused 〈◊〉 goodnesse and long suffering towards us ; 〈…〉 ht rather despaire with Iudas , and like Adam run from thée , then dare to approach thy glorious presence , For we confesse O Lord , to the shame and confusion of our owne ●ares , that as we brought a world of sinne into the World with us , and deserved to dye so soone as we began to live ; so ever since that thou hast spared ●s , we have done nothing but add 〈◊〉 unto sinne , as thou hast added mercy to mercy : For we have beene no lesse rebellious unto thée , then thou hast beene beneficiall unto us . We doe dayly and hourely breake all thy commandements , adding unto that our originall corruption which we were conceived and ●orne 〈◊〉 , all manner of ac●uall transgressions , by sinnes of Omissi●n , sinnes of Commission , sinnes of Ignorance , sinnes of Knowledge , sinnes against conscience ; yea , sinnes of Presumption and Wilfulnesse , and that in thought , word , and 〈◊〉 , We have sinned against thy Law , and against thy Gospell , against thy mer●ies , and against thy judgements , against the many warnings , and the abundance of meanes , afforded by thee to reclaime us , against the spirit of grace continually knocking at the doores of our hearts , with infinite checks and holy motions : Our eares have beene alwayes open to the Tempter , shut unto thée ; we have abused our eyes to want●nnesse , our mouthes to filthinesse , and our féet have beene swift to all evill , slow to ought that is good . And as we have committed one sinne on the neck of another , so we have multiplyed , and many times repeated them , by falling often into the same wickednesse , whereby our sinnes are become for number ▪ as the sands of the Sea , and as the Stars of Heaven . Thus as our first Parents left us a large stock of sinne , so we have improved the same beyond measure ; O that we could have so improved that stock of grace which wee have rec●ived from thee ! But whereas thou gavest us as large a portion , we suddenly lost it . We were created indeed by thee after thine owne Image , in righteousnesse , and holinesse , and in knowledge of the truth : But alas ! now our understandings are so darkened and dulled , our judgements so blinded , our wills so perverted , our affections so corrupted , our reason so ●xiled , our thoughts so surprised , our desires so entrapped , and all the faculties and functions of our Soules so disordered , that wee are not sufficient of our selves to thinke , much lesse to speake , least of all to doo ought that is good . And yet usually like Bladders , we are not more empty of grace , than we are blowne up with pride : whereby with Laodicea , wee not once see our owne spirituall misery and nakednesse ; But thinke we are rich and good en●ugh , as wanting nothing ; when as scarce any sparke of grace yet appeares in us . Yea , so farre have we be 〈…〉 from loving and serving thee , that wee have hat●d those that doe it , and that for their so doing . And so farre have wee beene from performing that vow ; which wee m●de to Christ in our Baptisme , when we tooke his pres●e money to be his souldiers , and serve him in the f●●ld of this world , against his and our enemies ; that wee have renounced our vow made to him , and fled from his standard ; yea , sought for Satan and the Wo●ld , seeking to win all wee could from Christ , by rempting to sinne , and by persecuting such as were better than our selves ; so that all our recompence of thy love unto us , hath beene to doe that which thou hatest , and to hate those whom thou lovest . Ye● , we cannot deny but wee have persecuted thee with Paul , denyed thee with Peter , be 〈…〉 ayed thee with Judas , and crucified thee with those cruell Jewes . Now Lord it being thus with us , how can wee expect that th●n should●st heare our prayers , and grant our ●●qu●sts ? yea , how can wee looke for other at thin● hands , then great and g●i●vous , yea , then double damnation ? as most justly wee have deserved . Yet most mercifull Father , being that thou hast given thy Sonne , and thy Sonne hi●selfe for the ransome of so many as shall tru●ly 〈◊〉 , 〈◊〉 unfainedly beleeve in him , who h●th 〈◊〉 〈◊〉 sakes fulfilled all righteousnesse ; 〈◊〉 , 〈◊〉 on the Crosse , and there made full satis 〈…〉 on f●r the sins of all thine Elect : and s●●ing thou ha●●●ppoynted Prayer , as one speciall meanes for the obtaining of thy grace , unto which thou hast annexed this comfortable promise , that where two or thrée bee gathered together in thy name , thou wilt be in the ●idst of them , and grant their requests ; and since our Redéemer hath assured us , that whatsoever we shall aske thee in his name , thou wilt give it us : And likewise knowing , that mercy pleaseth thee , and that the sole perfection of a Christian , is the imputation of Christs righteousnesse , and the not imputation of his owne unrighteousnesse : We are emboldened to sue unto thee our God , for grace , that we may be able to repent , and beléeve . Wherefore for thy promise sake , for thy Sonnes sake , and for thy great names sake , we beféech thee send downe thine holy Spirit into our soules , regenerate our hearts , c●ange and purifie our natures , subdue our reason , rectifie our ●udgements , strengthen our wils , renew our affections , put a stop to our madding a●d ●●ra●ing fancies , beate downe in us whatsoever st●nds in opposition to the S●epter of ●esus Christ ; and enable us in some measure , both to withst 〈…〉 that which to evill , and performe that which is good and pleasing in thy sight : Yea , ●ive us repentance never to bee repented of , and possesse ou● soules with suc● a dreadfull awe of thy 〈◊〉 , that we may feare as well to commit small sinnes a● great ones ; considering that the least sinne is mo●●all without our repentance , and thy mercy : as well feare to sinne in secret as openly , since there is nothing hid from thee ; as well condemne our selves for evill thoughts as evill déedes , considering that the Law is spirituall , binding the heart no lesse then the ha●ds ; as well abstaine from the occasions of sinne , as sinne it selfe ; and consider that it is not enough , to abstaine from e●ill , unlesse wée hate it also , and doe the contrary good . And because every day which does not abate of our reckoning , will increase it ; and that by procrastinating , we shall but heape unto our selves wrath against the day of wrath : Good Lord , suffer us not , we beseech thee , to deferre our repentance , lest the custome of evill makes it altogether unalterable in us : or lest we dye before we begin to live : or lest thou ●esusest to heare us another day , calling upon thee for mercy : because we refuse to heare thee now , calling to us for repentance . Wherefore , if we be not yet converted , let this be the happy houre of our conversion ; that as our bodies are risen by thy power , and providence from sleepe , so our soules may daily bee raised from the sleepe of sinne , and the darkenesse of this world ; that so we may enjoy that everlasting light , which thou hast prepared for thin● ; and purchased with the bloud of thy deare Son , our Saviour Jesus Christ. Give unto us , we beseech thee , a true , lively , and justifying faith ; whereby we may lay hold upon those gracious promises , which thou hast made unto us in him ; and wherewith we may vanquish all our spirituall adversaries . Seale up unto us the assurance of our salvation , by the testimony of thy blessed Spirit . Give to us thy servants , that wisedome which descendeth from above , that we may be wise unto our eternall salvation : so shall our hearts ( instead of a Commentary ) helpe us to understand the Scriptures , and our lives be an Exposition of the inward man. Give us grace , to account all things in this world even as drosse , and dung , that we may win Christ Jesus ; and Heaven and happinesse by meanes of him . Give us single hearts , and spirits without guile , that wee may love goodnesse for it selfe , and more seeke the power of godlinesse , then the shew of it ; and love the godly for thy sake : and because they are godly . Grant that in the whole course of our lives , we may doe unto all others , as we would that they should doe unto us : considering , that whether we doe good or evill , unto any one of thy members , thou takest it as done unto thy selfe . Discover unto us all our owne sinnes , that wee may not be so forward t●●●nsure others , as we have beene heretofore . Give us patience to beare thy Fatherly chastisements , which through thy grace sanctifying them to us , become both Medicines to cure us , and Antidotes to preserve us from the sicknesse of sinne : considering , that all the afflictions of this life , are not worthy those joyes , which shall be revealed unto us . Finally , good Father we beséech thée , inable us so to walke in thy feare , that in mirth we be not vaine , in knowledge we be not proud , in zeale we be not bitter ; instruct us by thy wo●d , direct us by thy Spirit , mollifie us by thy grace , humble us by thy corrections , w●● us by thy benefits , reconcile our nature to thy will ; and teach us so to make profit of every thing , that we may sée thée in all things , and all things in thee . And as we are ●uiters unto thy Ma●esty , for these thy blessings spirituall : so likewise we humbly beg at thy mercifull hands , all necessaries appertaining to our temporall welfare : beseeching thee to blesse us in our persons , with health , strength , and liberty : in our estates , with sufficiency , and the right use of it ; considering that if wee spend what wee have 〈◊〉 our owne lusts , we may aske , but we shall not receive : in our good names , with an unreproveable report : and so blesse and sanctifie unto us all the things of this life , that they may be furtherances of us in the way to a better . And now O Lord , since thou hast safely brought us to the beginning of this day , we beseech thée to defend , and direct us in the same : and as thou hast blest us in our lying downe , and in our rising up , so protect and prosper us , in our going forth , and in our comming home : shield and deliver us from the snares of the Hunter , who lyeth in waite for our soules ; and is continually labouring our everlasting destruction . And no lesse arme us against the allurements of the world , wherein wee shall méet with many provocations , and temptations : and that we may not lead our selves , nor be led into temptation ; give us wisedome to beware of men , even of associating our selves with the vitious , like Ioseph : le●t otherwise with David , we be drawne to dissemble ; or with Peter , to deny thee : for sinne is of a catching , and infectio●s quality ; and our corrupt hearts are like tinder , which will kindle with the least sparke : especially O Lord , kéepe us from yéelding to their solicitations , or following their customes , of drinking , swearing , s●andering , and making the worst construction of things : of mocking , and scoffing a● religion , or the religious : let not custome and example any whit prevayle with us , without , or against thy written word ; lest we misse of the narrow way , which alone leadesh unto life : onely give us wisedome , and grace , to looke upon thy Sons whole life , and see how he would speake , and doe , before we speake or doe any thing : and then having thy word for our warrant , and thy glory for our ayme ; let no ceusures , nor ●●owtes of any discourage us . And seeing that it is in vaine for us to labour , except thy blessing goe along with it : neither can our endeavours succeed well , except thou prosper them : blesse every one of us in our severall places and callings , and so direct us in all we shall take in hand , that whatsoe●er we doe , may tend to thy glory , the 〈◊〉 of others , and 〈◊〉 comfort of our owne soules : when wee shall come to make our finall account unto thee for them . And in these our prayers we are not mindefull of our selves alone , but forasmuch as then hast commanded us to pray one for another ; as being the members of one and the same mysticall body : wee beseech thee to bless● thy whole Church Vniversall , wheresoever dispersed , and howsoever distressed , or despised , farre and wide over th● face of the whole earth : and vouchsafe unto thy Gospell such a free and effectuall passage , that it may sound throughout all Nations . Yea , we humbly pray thee , let it convert and reclaime the Turkes , sewes , Infidels , Indians , Atheists , Epicures , Heretickes , and Schismaticks . Prevent all plots , and projects against the Kingdome of thy Christ : let thy Word and Spirit alone , beare rule in all places . Extend thy tender mercy O Lord , to all Protestants beyond the Seas ; to all Christians under the Turkes , or other Infidels : strengthen all such as suffer for thy cause , and let thy presence with them counterpoyse whatsoever is laid upon them , and inable them to continue constant in thy faith and truth to the end . More particularly , be good unto that part of thy Church planted here amongst us , in this sinfull Land , which is even sicke with long peace , and prosperity : and indue us with thy grace as thou hast already with other blessings ; that they may not rise up hereafter in judgment against us . In a more speciall manner , be propitious to thy Servant Charles , our gratious King & Governour ; to his Royall Consort , to the Noble Prince Charles , and the re●t of that Royall Race ; together with the Nobility , Gentry , and Communalty . Blesse the Tribe of Levi , all Ministers of thy Word and Sacraments : let their lippes , O God , preserve knowledge , and their lives righteousnesse ; and forever blesse thou their labours : increase the number of those that are faithfull and painfull ; and reforme , or remove such as are either scandalous , o● idle : and for a constant and continuall supply of their mortality , blesse all Schooles of learning , and good literature ; especially the Vniversities . Remember in much m●r●y all that are afflicted , whether in body , or in minde , or in both ; whether in conscience , groaning under sinne ; or for a good conscience , because they will not sinne : and as thou makest them examples to us , so teach us to take example by them , and learne wisedome by thy hand upon them . And as we pray unto thee , so we desire also to prayse thee : rendring unto thy Ma●esty upon the bended knees of our hearts , all possible laud , and thankesgiving , for all thy mercies and ●a●ours , spirituall , and corporall ; temporall , and eternall : for that thou hast freely elected ●s to salvation from all eternity : when thou hast passed by many millions of others , both Men and Angels , whereas we deserved to perish no lesse then they ; and thou mightest ●●stly have chosen them , and le●t us : for that thou hast created ●s Men , and not Beasts ; in England , not in Aethiopia , or any other savage Nation : in this cleare and bright time of the Gospell , not in the darkenesse of Paganisme , or Popery . For thine unexpressible lo●e , in redeeming us out of Hell ; and from those unsufferable and endlesse forments , by the pretious bloud of thy deare Sonne : who spared not himselfe , that thou mightest spare us . For calling us home to thee by the Ministry of thy Word , and the worke of thy good Spirit . For the long continuance of thy Gospell with us , ( the best of blessings . ) For sparing us so long , and giving us so large a time of repentance . For iustifying , and in some measure sanctifying us , and giving us ground for assured hope of being glorifyed in thy heavenly Kingdome . For preserving us from so infinite many perils and dangers , which might easily have befalne us e●ery day , to the taking away of either our estates , our limbes , or our lives . For so plentifully and graciously blessing us , all our life long , with many , and manifold good things ; both for necessity and delight . For peace of conscience , and content of minde . For our health , wealth , limbes , senses , foode , rayment , liberty , prosperity . For thy great mercy in correcting us , and turning thy corrections to our good . For preserving us in the night past , from all dangers of body and soule : and for infinite more mercies , of which we could not well want any one : and which are all greatned , by being bestowed upon us , who were so unworthy ; and have beene so ungratefull for the same . O that we could answer thee in our thankefulnesse , and obedient walking , one for a thousand . Neither are we unmindfull of those nationall blessings , which thou hast vouchsafed unto our Land in generall : as namely , that deliverance from the Spanish Invasion in 88 , and from that devillish designs of the Gun-powder-Treason : for preserving us from the noysome , and devouring Plague and Pestilence . Lord grant , that our great unthankefulnesse for these thy mercies , may not cause thee to deli●er us in●● the hands of our enemies : and although wee have justly thereby deserved the same , yet we beseech thee , give us not up unto their wils , neither suffer Popery ever to beare rule over us ; nor thy blessed Word and Sacraments to be taken away from us : but continue them unto us , and so our posterity after us , if it be thy good pleasure ; untill the comming of thy Christ. These , and all things else , which thou knowest we stand in need of , we humbly ●ra●e at thy mercifull hands , and that for the alone worthinesse , and satisfaction of thy Son ; and the honour of our onely Redeemer , and Advocate Jesus Christ : to whom with thee O Father , and thy blessed Spirit , ●e given , as is most due , all prayse , glory , and dominion , the residue of this day , and for evermore . Amen . A Prayer for the Evening , which would be performed before Supper , and not when we are more prone to sleepe , then to pray . O Eternall , Almighty , and incomprehensibl● Lord God ; who art great and terrible , of most glorious Maiesty , and infinite purity : Creator , and Preserver of all things , and Guider , and Governour of them being created : who ●●●lest Heaven and Earth with thy preseues , and art every where at hand to receive , and heare the prayers of all that repaire to thee in thy Christ. Thou hast of thy goodnesse bestowed so many , and so great mercies upon us , that we know not how to expresse thy bounty herein . Yea , we can scarce thinke of any thing more to pray for , but that thou wouldest continue those which thou hast bestowed on us already : yet we covet still , as though we had nothing , and live as if we knew nothing of all this thy beneficence . Thy blessings are without number , yet our sinnes strive with them which shall be more : if wee could count the numberlesse number of thy Creatures , they would not bee answerable to the number of thy gifts : yet the number of our offences which we returne in lieu of them , are not much inferiour thereunto . Well may we confesse with Judas , we have sinned , and there stop ; but we cannot reckon their number , nor set forth their nature . We are bound to praise thee above any Nation whatsoever : for what Nation under Heaven en●oyes so much light , or so many blessings as we ? above any Creature , for all the Creatures were ordained for our sakes : and yet Heaven , Earth , and Sea , all the Elements , all thy Creatures , obey thy Word , and serve thee as they did at first : yea , call upon us to serve thee : only men for whom they were all made , ingratefully rebell against thee . Thou mightest have said before we were formed ; let them be Toades , Monsters , Infidels , Beggers , Criples , or Bondslaves , so long as they live , and after that , Cast-awayes for ever and ever : but thou hast made us in the ●e●t 〈…〉 nesse , and nursed us in the best Religion , and placed us in the best Land , and appointed us to the best and onely Inheritance , even to remaine in blisse with thee for ever : so that thousands would thinke themselves happy , if they had but a péece of our happinesse . Why shouldest thou give us thy Sonne for a Ransome , thy Holy Spirit for a pledge , thy Word for a guide , thy Angels for our guard ; and reserve a Kingdome for our perpetuall inheritance ? Why shouldest thou bestow health , wealth , rest , liberty , limbes , senses , foode , rayment , friends , and the meanes of salvation upon us , more then upon others , whom thou hast denyed these things unto ? We can give no reason for it , but that thou art mercifull ; and if thou shouldest draw all backe againe , wée had nothing to say but that thou wert just : which being considered , why should any serve thee more then we , who want nothing but thankefulnesse ? Why should we not hate the way to Hell , as much as Hell it selfe ? and why should we not make every cogitation , spéech , and action of ours , as so many steps to Heaven ? Yet , if thou shouldest now aske us what lust is asswaged , what affection qualified , what passion expelled , what sinne repented of , what good performed , since we began to receive thy blessings to this day ? We must néeds confesse against our selves , that all our thoughts , words , and workes , have béene the service of the World , the Flesh , and the Devill : Yea , it hath béene the course of our whole life , to leave that which thou commandest , and to doe that which thou forbiddest : yet , miserable wretches that we are , if we could give thee our bodies and soules , they should be saved by it ; but thou wert never the richer for them . Perhaps we have a forme of godlinesse , but thou who searchest the heart , and try●st th● reynes , knowest that too often we deny the power of it : and that our Religion is much of it hypocrisie , our zeale envy , our wisedome policy , our peace security , our life rebellion , our devotion deadnesse ; and that we live so securely , as if we had no soules to save . Indeed , thy Word and Spirit may worke in us some ●●●shes of desire , and purposes of better obedience ; but we are constant in nothing , but in perpetuall offending , only therein we cease not : for when we are waking , our flesh tempts us to wickednesse ; if we are sleeping , it sollicites us to filthinesse ; or perhaps when we have offended thee all the day , at night we pray unto thee : but what is the issue of one praying ? first we sinne , and then we pray thee to forgive it ; and then returne to our sinnes againe , as if we came to thee for no other end , but to ●rave leave to offend thee : Or , of thy granting our requests , we even dishonour thee , and blaspheme thy name , while thou d●st support and relieve us ; runne from thee , while thou dost call us ; and forget thee , while thou art feeding us : so thou sparest u● , wee sleepe ; and to morrow wee sinne againe . O how justly mightest thou forsake us , as we forsake thee ; and condemne us , whose consciences cannot but condemne our selves ! but who can measure thy goodnesse , who givest 〈◊〉 , and forgiv●st all ? though wee be sinfull , yet tho ●lov●st us ; though we 〈◊〉 miserably ingratefull , yet thou most plentifully bless●s● us : what should we have , if we did serve thee , 〈◊〉 hast done all these things for thine enemies ? O that thou who hast so ind 〈…〉 d us to serve thee , wouldest also give us hearts and hands to serve th●e with thi●e owne gifts ! We no sooner lived , then we deserved to 〈◊〉 ; neither n●●d we any more ●o cond 〈…〉 e us , th●n w 〈…〉 t we brought into 〈◊〉 wor●d with 〈…〉 spared us to this 〈◊〉 , to try if we 〈…〉 〈◊〉 thee 〈…〉 we 〈◊〉 turned 〈◊〉 〈◊〉 by sinne : yet 〈…〉 séemes to 〈◊〉 〈◊〉 in 〈…〉 to no end : for wh 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thy Word , we would not ●uffer if in 〈…〉 many ●●ve 〈…〉 ●●t we would not suffer it 〈…〉 mov●d by thy ben 〈…〉 s , but 〈◊〉 wo●ld not suffer them to 〈…〉 with the Devill , that we Devill , that we would 〈…〉 so fast as they come ; thy 〈…〉 thy riches covetous , thy ●●ace wan●on , thy 〈◊〉 ●●temperate , thy mercy secure ; and all thy benefits serve 〈◊〉 but as weapons to rebell against thee . We have prop●aned thy dayes , contemned thy ordinances , resis●ed thy Word , gréeved thy Spirit , misused thy Messengers , hated our Reprovers , slandered and persecuted thy people , seduced our friends , given ill example to our Neighbours , op 〈…〉 ed the mouthes of thine and our adversaries , to blaspheme that glorious name after which we are named ; and the truth we professe : whereas meaner mercies and farre weaker meanes , have provoked others no lesse to honour thee , and the Gospell ; who may justly rise up in iudgement against us . Besides , ( which makes our case farre more miserable ) we can scarce resolve to amend ; or if we doe , we put off our conversion to hereafter : when we were children , we deferred to repent till we were men : now we are men , we deferre untill we he old men : and when we be old men , we shall defer it untill death , if thou prevent us not : and yet we looke for as much at thine hands , as they which serve thee all their lives . Thus while we looke upon our selves , we are ashamed to lift up our eyes unto thee ; yea , we are ready to despair● with Cain : yet when we thinke upon thy Son , and the rich promises of the Gospell , our feare is in some measure turned into ioy : while we consider that his righteousnesse for us , is more then our wickednesse against our selves ; onely give us faith we b 〈…〉 ch 〈◊〉 , and settle it in thy beloved , that we may draw vertue from his death and resurrection , whereby we may be enabled to dye unto sinne , and live unto righteousnesse ; and it sufficeth for all our iniquities , necessities , and infirmities . It is true , O Lord , as wée were made after thine owne Image ; so by sinne we have turned that Image of thine , into the Image of Satan : but turne thou us againe , and wee shall be turned into the Image and likenesse of thy Sonne : And what though our sinnes bee great , yet thy mercy is farre greater then our sinnes either are , or can be : wée cannot be so bad , as thou art good ; nor so infinite in sinning , as thou art in pardoning , if wée repent . O that wée could repent ! O that thou wouldest give us repentance ! for we are weake , O Lord , and can no more turne our selves , then we could at first make our selves : ye● , we are altogether dead in sinne , so that we cannot stirre the least joynt , no not so much as féele o●● deadnesse , nor desire life , except thou be pleas●d to raise and restore our soules from the death of 〈◊〉 , and grave of long custome , ●o the life of 〈◊〉 〈◊〉 we are to all evill , but reprobate and 〈…〉 sed to all grace and goodnesse ; yea , to all the meanes thereof . Wée are altogether of our se●ves unble to resist the force of our mighty advers 〈…〉 , but doe thou frée our wils , and set to thy 〈◊〉 hand , in 〈◊〉 ●owne by thy Spirit our 〈◊〉 〈◊〉 : 〈◊〉 by thy grace subdue our unt 〈…〉 〈◊〉 , 〈◊〉 wée ●●all henceforth as much honour 〈◊〉 , as 〈◊〉 our wickednesse we have ●ormerly disho 〈…〉 . Wherefore of thy 〈◊〉 , and for thy great names sake , we bes●●ch thee , t●ke away our stony hearts , and 〈…〉 of ●l●sh : enable us to repent what we 〈◊〉 done , and never more to doe what we have once repented , not fostering any one sinue in our soules : reforme and change our mindes , wils , a●d affections , which we have corrupted ; remove all impediments which hinder us from serving of thée , and direct all our thoughts , spéeches , and actions to thy glory , as thou hast 〈…〉 ted our eternall salvation thereunto . Let not Satan any longer prevayle , in causin● us to deferre our repentance ; sicce we know , that late repentance is seldome sincere , and that sicknesse is no 〈◊〉 time 〈◊〉 so great a worke : as many have found that are now in Hell : Neither is it reasonable , thou shouldest accept of our féeble and decrepit old age , when we have spent all the f●ower , and strength of our youth , in serving of Satan : not once minding to leave sinne , untill sinne left us . Yea , O Lord , give us firmely to resolve , spéedily to begin , and continually to persevere , in doing , and suffering thine holy will : Informe and reforme us so , that we may neither misbeléeve , nor mis-live : subdue our lusts to our wils , submit our wils to reason , our reason to faith ; our faith , our reason , our wils , our selves , to thy blessed word and will. Dispell the thick mists and clouds of our sinnes , which corrupt our soules , and darken our understandings ; separate them from us , which would separate us from thee : Yea , remove them out of thy ●ight also , we most humbly beséech thee , a● farre as the East is from the West ; and in the merits of thy Sonne , pardon and forgive us all th●se evils , which either in thought , word , or déed , we have this day , or any time heretofore committed against thee : whether they be the sinnes of our youth , or of our age ; of omission , or commission ; whether committed of ignorance , of knowledge , or against conscience , and the many checks and motions of thy Spirit . And because infidelity is the bitter root of all wickednesse , and a lively faith the true mother of all grace and goodnesse : nor are we Christians indeed , except wee imitate Christ , and squ●re our lives according to the rule of thy Word : Give us that faith which manifesteth it selfe by a godly life ; which purifyeth the heart , worketh by love , and sanctifyeth the whole man throughout . Yea since , if our faith be true and saving , it can no more be severed from unfained repentance , and sanctification , then life can be without motion , or the Sunne without light : give us spirituall wisedome , to try and examine our selves , whether we be in the faith or not : that so we may not be deluded with opinion onely , as thousands are . Discover unto us the emptinesse , vanity , and insufficiency of the things here below , to doe our poore soules the least good ; that so we may be induced , to set an higher price upon Jesus Christ , who is the life of our lives , and the soule of our soules : considering , that if we have him , we want nothing ; if we want him , we have nothing . Finally , O Lord , give unto us , and increase in us all spirituall graces : inlighten our mindes with the knowledge of thy truth , and inflame our hearts with the love of whatsoever is good ; that we may esteeme it our meate and drinke , to doe thy blessed will. Give us religious thoughts , godly desires , zealous affections , holy endeavours , assured perswasion● of ●aith , stedfast waiting through hope , constancy in suffering through patience , and hearty rejoycing from love : regenerate our mindes , purify our natures , turne all our joys into the joy of the Holy Ghost ; and all our peace into the peace of conscience ; and all our feares into the feare of sinne , that we may love righteousnesse , with as great good will , as ever we loved wickednesse ; and goe before others in thankefulnesse towards thee , as farre as thou goest in mercy towards us before them . Give us victory in temptation , patience in sicknesse , contentment in poverty , joy in distresse , hope in troubles , confidence in the houre of death : give us alwayes to thinke and meditate of the houre of death , the day of judgement , the joyes of Heaven , and the paines of Hell ; together with the ransome which thy Sonne paid , to redeeme us from the one , and to purchase for us the other : so shall neither thy benefits , nor thy chastisements , nor thy word returne ineffectuall : but accomplish that for which they were sent , untill we be wholly renewed to the Image of thy Sonne . And now O Lord , séeing the time approacheth which thou hast appointed for rest ; and because we can neither wake nor sléepe without thee , who hast made the day and night , and rulest both : therefore into thy hands we commend our soules and bodies , beséeching thee to watch over us this night , and preserve us from all our spirituall , and bodily enemies ; from theeves , fire , and from all other dangers . These things we humbly beg at thy fatherly hands and whatsoever else thou knowest in thy divine wisedome to be needfull , and necessary for our soules , or bodies or estates , or names or friends , or the who●● Church , better th●n we our selves can either aske or thinke : and that for thy names sake , for thy promise sake , for thy mercies sake , for thy Sonnes sake , who suffered for sinne , and sinned not ; and whose righteousnesse pleadeth for our unrighteousnesse : in him it is that we come unto thee , in him we call upon thee , who is our Redeemer , our Preserver , and our Saviour ; so whom with thee , and thy blessed Spirit , be ascribed as is most du● , all honour , glory , praise , power , might , maiesty , dominion , and hearty thankes-giving , the rest of this night following , and for evermore . Amen . A Prayer to be used at any time . O Almighty , Eternall ; most Glorious , and onely wise God , giver to them which want , comforter of them which suffer , and forgiver of them that repent ; whom truly to know , is everlasting life : We thy poore creatures acknowledge and confesse unto thee , who knowest the secrets and desires of all hearts : that of our selves , we are not worthy to lift up our eyes to Heaven , much lesse to present our selves before thy Majesty with the least confidence , that thou shouldest heare our prayers , or accept of our services : but rather that thou shouldest take these our confessions , and accordingly condemne us to the lowest place in Hell : for our continually abusing thy mercy , and those many meanes of grace , which in thy long-suffering thou hast afforded for our reclayming . We are the cursed séed of rebellious Parents , we were conceived in sinne , and borne the Children of wrath : And whereas thou mightest have executed thy fierce displeasure upon us , so soone as thou gavest us béeing ; and so prevented our further dishonouring thee : we have instead of humbling our selves before thee our God , and ●●●king reconciliation with thy Majesty : none nothing from our infancy , but added sinne unto sinne , in breaking every one of thine holy Lawes , which thou hast given us as rules and directions to walke by , and to kéepe us from sinning . Yea , there is not one of thy righteous precepts , which we have not broken more times , and wayes , then we can expresse : so far have we béen from a privative holinesse , in reforming that which is evill ; and a positive holinesse in performing that which is good : which thou mayest justly require of us , being we had once ability so to doe , if we had not wilfully lost it : for thou diddest forme us righteous and holy , had not we deformed our selves ; whereas now like Satan , we can doe nothing else but sinne , and make others sinne too , who would not so sinne , but for us : for we have an Army of uncleane desires , that perpetually fight against our soules ; whereby we are continually tempted , drawne away , and enticed through our owne concupiscence . Yea , thou knowest , that the heart of man is deceitfull above all things ; and that the imaginations thereof , are onely , and continually evill . O the infinitely intricate windings and turnings of the darke Labyrinths of mans heart ! who findes not in himselfe an indisposition of minde to all good , and an inclination to all evill ? And according to this our inclination , hath béene our practice : we have yéelded our hearts as cages to entertaine all manner of uncleane spirits , when on the contrary we have refused to yéeld them as temples for thine holy Spirit to dwell in . We have used all our wisedome , to commit the foolishnesse of sinne : our whole conversation hath béene to serve Satan , and fulfill the lusts of the flesh . We even sucke in iniquity like water , and draw on sinne as it were , with cart-ropes . Neither is there any part , power , function , or faculty , either of our soules or bodies , which is not become a ready instrument to dishonour thee : for as our heart is a root of all corruption , a seed-plot of all sinne ; so our eyes , are eyes of vanity ; our eares , eares of folly ; our mouthes , mouthes of deceit ; our hands , hands of iniquity : and every part doth dishonour thee , which yet would be glorified of thee . The understanding which was given us to learne vertue , is apt now to apprehend nothing but sinne ; the will which was given us to affect righteousnesse , is apt now to love nothing but wickednesse ; the memory which was given us to remember good things , is apt now to keepe nothing but evill things : for sinne ( like a spreading leaprosie ) is so growne over us , that from the crowne of our heads , to the soale of our feet , there is nothing whole therein , but wounds , and swellings , and soares full of corruption . Yea , our soules and bodies are even a very sinke of sinne ; for like the common shoare , we have not refused to welcome any , the most loathsome pollutions : that either the world , our owne corruption , or the Devill at any time hath offered unto us . Or , admit we are exempt from some evils , wee may thanke thee , and not our selves for it : for we are ready without thy restrayning grace , to run out into all manner of enormities whatsoever : we are swift to all evill , but to all good immoveable ▪ when we doe evill , we doe it chearefully , and quickly , and easily ; but if we doe any good , we doe it faintly , and rawly , and slackly . When did we talke without vanity ? when did we give without hypocrisie ? when did we bargaine without deceit ? when did we reprove without anger , or envy ? when did wee heare without wearisomnesse ? when did we pray without ●●diousnesse ? such is our corruption , as if we were made to sinne , in deed , in word , or in thought . O the pride , passion , lust , envy , ignorance , awkwardnes , hypocrisie , infidelity , vaine thoughts , unprofitableness , and the like ; which cleaves to our very best actions ! and how full of infirmity are our primest performances ! for we have not done any one action legally justifyable all our dayes : neither can ought we doe , abide the examination of ●hy strict justice , untill it be covered with thy Sonnes righteousnesse ; and the corruption thereof washed away in his most pretious bloud . Yea , if thou shouldest behold these our prayers , as they be in themselves , without having respect unto us in Christ Jesus ; they would appeare no better in thy sight , then a menstruous cloth . Yet , miserable wretches as we are , we like our owne condition so well , that we are not willing to goe out of our selves unto thee ; who wouldest new make us , according to the Image of thy Sonne : for by long custome , wee have so turned delight into necessity , that we can as willingly leave to live , as leave our lusts : yea , we lo●e our sinnes so well , and so much above our soules , that ( except thou change our hearts ) we shall chuse to goe to Hell , rather then part with them . Thou hast used all manner of meanes to reclaime us , but nothing will serve ; neither the menaces and terrours of thy Law , nor the precepts and swéet promises of thy Gospell● can doe it : We are neither softned with benefits , nor broken with punishments ; thy severity will not terrify us , nor thy kindnesse mollify us . No , shouldest thou send an Angel from the dead to warne us , all perswasions would bee in vaine , since we heare Moses and the Prophets , Christ and his Apostles daily , and are never the better . True , O Lord , there is a maine reason of it , which we cannot now helpe ; for naturally we have eyes and sée not , eares and heare not , hearts and understand not . Yea , we are quite dead in sinne , untill thou doest boare our eares , soften our hearts , and breake in upon our consciences by the irresistible power of thy Spirit , and by going along with thy Word , shalt quicken our soules , and regenerate the whole man anew : In the meane time we are re●dy to receive all , and returne nothing but sinne and disobedience ; wherein we more then abound : for we have done more against the● this wéeke , then we have done for thee ever since we were borne . And whereas the least of thy mercies , is greater th●n all the ●urte●●es of men , we are not so thankefull to thee for them all , as we are to a friend for some one good turne . Neither doe we alone lay the fault upon our inability , or want of ●upply from thee ; but upon our owne pe●v●rsnesse , and want of endeavour , and putting forth that strength and ability , which thou hast given us : for how long hast thou ( O most gratious God ) stood at the doores of our hearts ; and how often hast thou knockt , when we have refused to open , and let thee in ? And if at any time we have beene over-ruled by the good motions of thy holy Spirit ▪ yet have we still returned ( with the Dog ) to our vomit , and ( with the Sow ) refused the cleare streames of thy Commandements , to wallow in the myre of our filthy sinnes : whereby wee have justly deserved , that thou shouldest have called us to an account in the dead of our sléepe , and have judged us to eternall destruction ; and never have suffered us againe to have seene the light of the Sun : the remembrance of which , together with our other rebellions ; when we rightly consider them , makes us even spéechlesse like him in the Gospell : as neither expecting mercy , nor daring to aske it . Howbeit , when we call to minde thy manifold mercies , shewed to Manasses , Paul , Mary Magdalen , the Theefe , and the Prodigall Sonne , with many others ; who were no lesse vile then we , and who notwithstanding found thee more ready to heare , then they were to aske ; and to give above what they durst presume to begg● : wee stay our selves , and receive some incouragement from the application of the merits of Christ Jesus ; which thou hast promised , shall be a sufficient satisfaction for all our sinnes : and the rather , for that thou ●allest all that are weary and heavy laden , with the burthen of their sinnes unto thee ; with promise that thou wilt ease them : and hast promised , that though our sinnes be as red as scarlet , thou wilt make them white as snow ; and that thou wilt not the death of a sinner , but that he turne from his wickednesse and live : and that at what time soever a sinner doth repent him of his sinnes , from the bottome of his heart , thou wilt blot out all his wickednesse out of thy remembrance . And least we should yet be discouraged , thou who diddest no lesse accept the will of David , then the act of Solomon , hast further promised , that if there be but first a willing minde , thou wilt accept of us according to that which we have , and not according to that which we have not . But forasmuch O Lord , as thou knowest , that it is not in man to turne his owne heart , unlesse thou dost first give him grace to convert ; for thou , O Lord , must worke in us both the will and the deed : and being that it is as easie with thee to make us righteous and holy , as to bid ●s be such , O our God , give us ability , and willingnesse to doe what thou commandest , and then command what thou wilt ; and thou shalt finde us ready to doe thy blessed will. Wherefore give to us , and increase in us all Christian graces , that we may know , and beleeve , and repent , and amend , and persevere in well doing . Create in us , O Lord , a new heart , and renew a right spirit within us : take away from us our greedy desire of committing sinne , and enable us by the powerfull assistance of thy grace , more willingly to obey thee in every of thy Commandements , then ever we have the contrary . Yea , let thy Spirit beare such rule in every one of our hearts , that neither Satan that forraine enemy , and roring Lyon ; which seeketh to devoure us , may invade us ; nor our own ? concupiscence , that h●mebred traytor , may by conspiring with the world , worke the ruine and overthrow of our poore soules : but that all our wils which have beene altogether rebellious , our hearts which have beene the receptacles of uncleane spirits , and our affections which are altogether carnall ; may be wholly framed according to thy holy and heavenly will. And that we may the better know how to avoyde the evill , and doe the good , let thy Word as a light , discover unto us all the ●●eights and snares of our spirituall adversaries : yea , make it unto us as the Star which led unto Christ ; and thy benefits like the Pillar , which brought to the Land of Promise ; and thy Crosse like the Messenger , that compelled guests unto the Banquet . Give us , O Lord , to consider , that although sinne in the beginning seeme never so sweet unto us , yet in the end it will prove the bane , and ruine both of body and soule : and so assist us with thy grace , that we may willingly part with our right eyes of pleasure , and our right hands of profit , rather then sin against thee , and wrong our owne consciences : considering that it would be an hard bargain , for us to win the whole world , and lose our owne soules . Blesse , preserve and keepe us , from all the temptations of Satan , the world , and our wicked hearts : from pride , that Lucifer-like sinne , which is the fore-runner of destruction ; considering that thou resistest the proud , and givest grace to the humble : from covetousnesse , which is the root of all evill ; being taught out of thy Word , that the love of money hath caused many to fall into divers temptations , and snares , which drown them in perdition and destruction ; from cruelty , that infernall evill , of which thou hast said , that there shall be judgement mercilesse , to him that sheweth not mercy : ●●om hypocrisie , that sinne with two faces , whose reward is double damnation ; and the rather , because wickednesse doth most rankle the heart , when it is kept in , and dissembled : and for that in all the Scriptures , wee reade not of an hypocrites repentance ; from whoredome , which is a sinne against a m●ns owne body , and the most inexcusable ; considering the remedy which thou hast appointed against it : for the punishment whereof , the Law ordained death , and the Gospell excludeth from the Kingdome of Heaven : from prophana●ion of thy Day , considering thou hast said , that whosoever sanctifieth it not , shall bee cut off from thy people ; and diddest command that he should be stoned to death , who onely gathered a few sticks on that day : from swearing , which is the language of Hell ; considering , that because of oaths the Land doth mourne , and thou hast threatned that thy curse shall never depart from the house of the swearer : from drunkennesse , that monster with many heads , and worse then beast-like sinne ; which in thy Word hath many fearefull woes denounced against it : and the rather , for that it is a sin ( like the pit of Hell ) out of which there is small hope of redemption . Finally , O Lord , give us strength to resist temptation , patience to endure affliction , and constancy to persevere unto the end in thy truth ; that so having passed our pilgrimage here , according to thy will , we may be at rest with thee hereafter , both in the night of death , when our bodies shall sleepe in the grave , and in the day of our resurrection , when they shall awake to iudgement , and both bodies and soules enjoy everlasting blisse . Be favourable to thy people every where ; look downe in much compassion upon thy Militant Church , and every severall member thereof : blesse it in all places with peace and truth , hedge it about with thy providence , defend it from the mischievous designes , and attempts of thine , and her malitious enemies : let thy Gospell goe on and conquer , maugre all opposition ; that Religion and uprightnesse of heart may bee highly set by with all , and all prophanenesse may bee trod under foot . More particularly , be mercifull to this sinfull Land ; thy Servant , our dread Soveraigne ; his Honourable Counsell ; the Civill Magistrates , the painfull Ministers , the two Vniversities ; those people that sit yet in darkenesse ; all the afflicted members of thy Sonne . Lord , comfort the comfortlesse , strengthen the weak , binde up the broken hearted , make the bed of the sicke , be a father to the fatherlesse , and an husband to the widdow ; cloath the naked , feed the hungry , visit the prisoners , releive the oppressed ; sanctifie unto them all their afflictions , and turne all things to the best to them that feare thee . Prosper the Armies that fight thy battles , and shew a difference betweene thy servants , and thine enemies , as thou didst betweene the Israelites , and the Aegyptians ; that the one may be confirmed , and the other reclaymed . These , and all other good things , which for our blindnesse we cannot aske , vouchsafe to give us thine unworthy servants , not for our sakes , but for thy mercies sake ; and for thy Sonne our Saviour Jesus Christs sake , in whom thou art well pleased ; and in whom thou wast fully satisfied upon the Crosse for our sinnes : who with thee and the Holy Ghost , liveth and reigneth ever one God , world without end . Let thy mighty hand , and out-stretched arme , O Lord , be still our defence ; thy mercy and loving kindnesse in Jesus Christ thy deare Sonne , our salvation ; thy true and holy Word our instruction ; thy grace and holy Spirit our comfort , consolation , illumination , and sanctification , now and for ever . Amen . Babes that are inexpert in the Word of righteousnesse , use milke : But strong meate belongeth to them that are of full age . Heb. 5. 13 , 14. THE STATE OF A CHRISTIAN , lively set forth by an Allegorie of a Shippe under Sayle . MY body is the Hull , the Keele my backe , my Ne●ke the Stem , the Sides are my Ribbe● , the ●e 〈…〉 es my bones , my flesh the plankes , Gr●stles and ligaments are the 〈◊〉 and ●n●e-●im●●rs ; Arter●es , veynes , and sinewes , the severall se 〈◊〉 of the Ship ; my blo●d is the ballast , my heart the principall Hold , my stomack the Co 〈…〉 e , my Liver the Cisterne , my Bowels the Sinke , my Lungs the Bellowes , my Teeth the Chopping-knives ( except you divide them , and then they are the 32 , p●ints of the Sea-card , both agreeing in number ; ) Co●coction is the Caldron , and hunger the Salt or Saw 〈…〉 , my belly is the lower Decke , my Kidnyes Close Ca●●ins , or recep●acles ; my thighes are long Galleries for the grace of the Ship , my armes and hands the Can●ookes , my Midriff● is a large Partition , or Bulk-head ; within the circumference of my head is placed the Steeridge roome , and chiefe Cabb●ns , with the Round house where the Master lyeth ; and these for the more safety and decency , are inclosed with a double fence ; the one Dur 〈…〉 ter , something hard and thicke ; the other Pi 〈…〉 mater , very thinne and soft , which serveth instead of hangings : The cares are two doores or Seuttles , fitly placed for ●ntertainment ; the two Eyes are Casements to let in light , under them is my mouth the Stowidge or Stewards roome ; my lippes are Hatches for receit of goods , my two Nostrils serve as Gratings to let in ayre ; at the one end stands my chin , which is the Beakehead ; my forehead is the upper decke ; all which being trimmed with my fat instead of pitch , and haire instead of O●kham , are coloured with my skinne . The fore-decke is humility , the stearne charity , active obedience the sayles ; which being hoysed up with the severall Yards , Halliers , and Bowlings of holy precepts and good purposes , are let downe againe by ficklenesse , faintings , and inconstancy ; Reason is my Rudder , experience the Helme , hope of salvation my Anchor , passive obedience the Capstaine , holy revenge the Cat and Fish to hawle the sheate Anchor , or last hope ; feare of osfending is the Buoy , vertues are the Cablo● , hol 〈…〉 d 〈…〉 ires , and sodaine ejaculations the shrouds ; the zeale of Gods glory is my Main-mast , pr●meditation the fo●e-m●st , desire of mine owne salvation the Mizz●n-mast , saving knowledge the B 〈…〉 sprit , Circumspection a sounding line , my Light is illumination , Justice is the ●ard , Gods Word the Compasse , the meditation of lifes brevity a Foure-houreg●asse , Contemplation of the Creatures the Crosse-staffe or Jacobs stasfe , the Creede a Sea-grammar , the life of Christ my Load-starre , the Saints falls are Sea-markes , Good examples Land-markes ; Repentance Pumps out the sinke of my sinnes , a good Conscience keepes me cleane , imputative righteousnesse is my Flagge , having this Motto ( BEING CAST DOWNE WE PERISH NOT ) The Flag-staffe is since●ity , the Shippe is vict 〈…〉 led afresh by reading , hearing , receiving ; Bookes are Long-boates , Letters are little Sciffes to carry and re-carry my spirituall merchandize , Perseverance is my speed , and Patience my name , my fire is lust , which will not be cleane extinguished ; full feeding and strong drinke is the fuell to maintaine it , whose slame ( if it be not supprest ) is jealousie , whose sp●rkes are evill wordes , whose ashes is envy , whose smoake is infamy ; Lascivious talke is as ●●int and steele , Concupiscence as tinder , opportunity is the match to light it , Sloath and idlenesse are the Servants to prepare it . The Law of God is my Pilot , Faith my Captaine , Fortitude the Master , Chasti●y the Masters mate , my will the Coxen , Conscience the Preacher , Application of Christs death the Chirurgion , Mortification the Cooke , Vivi●ication the Calker , Selfe-denyall is an Apprentice of his , Temperance the Steward , Contentation his Mate , Truth the Purser , Thankefulnesse the Pursers mate , Reformation the Boatswam , The 4. humors , Sanguin , Choler , &c. are the Quarter-masters , Christian vigilancy undertakes to supply the office of Starbord and Larbord watch ▪ Memory is Clerke of the Checke , Assurance the Corporall , the Armour Innocency , the Mariners Angels , Schismaticks are searchers sent aboard ; my understanding as Master Gunner culls out from those two Budgecaskes of the New and Old Testament , certaine threats and promises , which is my onely Powder and Shot ; and with the assistance of the Gunners mate , holy anger against sin , chargeth my tongue , which like to a Peece of Ordnance shootes them to the shame and overthrow of my spirituall Adversaries . My Noble Passengers are Joy in the Holy Ghost , and the peace of Conscience , whose re●inue are divine graces ; my ignoble , or rather mutinous passengers are worldly cogitations and vaine delights , which are more then a good many ; besides some that aee arrant theeves and traytors , namely pride , envy , prejudi●e ; but all these I 'le bid farewell when I come to my journeys end , though I would , but cannot before . Heaven is my Countrey , where I am registred in the Booke of life ; my King is Jehovah , my tribute Almes-deeds , they which gather it are the poore ; Love is my Countries badge , my language is holy conference , my fellow companions are the Saints . I am poore in performances , yet rich in Gods acceptation ; The foundation of all my good , is Gods free Election ; I became bound into the Corporation of the Church , to serve him in my baptisme ; I was inrolled at the time when he first called me ; my freedome is Justification , it was purchased with the bloud of Christ , my evidence is the earnest of his Spirit , my priviledges are his sanctifying Graces , my Crowne ( reserved for me on high ) is Glorification . My Maker and Owner is God , who built me by his Word , which is Christ ; of earth , which was the materiall : he fraught it with the essence of my soule , which is the Treasure ; and hath set me to sayle in the Sea of this world , till I attaine to the Port of Death ▪ which letteth the terrestriall part into the 〈…〉 ur of the grave , and the celestiall into the Kingdome of Heaven ; in which voyage conveniency of estate is as Sea-roome , good affections serve as a tyde , and prayer as a prosperous gale a winde , to helpe forward . But innumerable are the impediments and perils , for here I meet with the proffers of unlawfull gaine , and sensuall delights as so many Syrens ; the baytes of prosperity ( as high bankes ) on the right hand or weather-shoare , and there with evill suggestions , and crabbed adversity ( as Rocks ) on the left hand , or Lee-shore , ready to split me ; the feare of Hell , like quicke-sands , threatens to swallow me ; Originall sinne , like weeds , clogge me ; and actuall transgressions like so many Barnacles , hang about me : yea , every sinne I commit springs a new leake ; my senses are as so many stormes of raine , haile , and snow , to sinke me ; lewd affections are roaring billowes and waves ; selfe-confidence , or to rely upon any thing but divine assistance , is to lose the Boltsprit ; Restitution is heaving goods over-board to save the Ship ; Melancholy , is want of fresh-water ; the scoffes of Atheists , and contempt of Religion in all places , is a notable becalming ; the lewd lives , and evill examples of the most , a contagious aire ; Idlenesse furres it , and is a shrewd decay , both of Hull and Tackling . Moreover sayling along , and keeping watch , ( for they that are Christs friends , you know , must looke for all they meet to be their enemies ) we no sooner looke up , but presently we ken a man of warre , and then we must be for warre too , and provide for a skirmish . Now the Gallyon that hath our Pinnace in chase , and alwayes watcheth for advantages to surprise it , is the Piracy of Hell , the Synagogue of Satan ; her fraight is Temptations and Persecutions , with all the Engines of mischiefe ; in which the Devill is Master , malice the Masters mate , cruelty the Captaine , Murder the Cooke , Flattery the Calker , Prophanenesse a Quarter-master , Ryot the Steward , Never-content his mate ; Pride the Cockeson , Superstition the Preacher , Hypocrisie the Boatswain , Covetousnesse the Purser , Lust the Swabber , Fury the Gunner , Presumption the Corporall , Sedition the Trumpeter , Drunkennesse the Drummer , Vices are the Sayles , Custome the Main-mast , Example of the multitude the Fore-mast , Lusts and passions the Cables , Blindnesse of minde the Rudder , Hardnesse of heart the Helme , the wisedome of the flesh the Card , the mystery of iniquity the Compasse , the five senses , or if you will , scosling Atheists , prophane fowle-mouthed drunkards , and all the rabble of Hell , are the Mariners ; lewd affections the Passengers , little conscience the Load-starre ; she hath two Tyre of great Ordnances planted in her , heresie , and irreligion , ( being either for a false God or none ) Oathes , Blasphemy , and Curses , are the Powder and Shot , which they spit against all that worship the Lambe , or fight under the ensigne of faith ; her Armour is carnall security , the Flag in her top is infidelity , the Motto ( There is no God but Gaine ; ) Her ballast which keepes her upright , is ignorance ; most of her Tackling she has from Rome ; Antichrist as Pilot steares her in such a course , that she goes on swiftly , proudly , securely , scorning & scoffing Senach●rib-like ) to heare that any Lord should deliver this poore Pinnace out of her hands ; yet in the sequell this silly Pink● having the insurance of Gods omnipresence , findes not onely succour from the Stock of the Churches prayers , which like another Merchant man comes in to the rescue ; but likewise that Gods Almighty ●owe● and providence is neare at hand , as a strong Castle of defence to free her , whereby she escapes , even as a Bird out of the snare of the Hunter , to praise the Lord , who hath not given her as a prey unto their teeth , that would have swallowed up all quicke ; but delivered her from such swelling waters , flouds of affliction , and streames of persecution , as else had gone over her , and even drowned her soule ; as it is Psalme 124. while this great Gallion ( though it seeme like that Invincible A●mado ) flyes , and ( having no Anchor ) when the stormes of Gods wrath arise , down shee sinkes to desperation , and perisheth in the bottomlesse pit , or burning lake of fire and brimstone ; where wee 'le leave her , to receive a just recompence of reward . Decemb. 4. 1640. Imprimatur Th : Wykes . I have transiently found ( in making up the Index ) some literall mistakes , points misplaced , &c. which in viewing of the proofes escaped me , though obvious enough : and I doubt not but the Reader may finde others , when perhaps bee shall not finde the very same : yet none are ( I hope ) of such consequence , as to a charitable or intelligent Reader , shall need an Errata . The Table . A ABsent , wee are apt to thinke God absent , when hee is most present , 255. wickednesse , not affliction argues him absent . ibid. Adversaries , in vexing our selves , we please them . 156 Adversities , distinction of them . 247 Affliction brings to repentance , 12. workes amendment of life , 24. sti●s up to Prayer , 30. weanes from the world , 35. keepes us prepared , 43. discovers hypocrites from true beleevers , 46. tryes the truth and measure of each grace , 51. prevents sinne , 55. panishment here , ibid , hereafter , 55. maketh humble , 61. conformable to Christ , 68. encreaseth our saith , 72. our joy and thankefulnesse , 78. spirituall wisedome , 83. Patience . 90 Affl 〈…〉 , a good signe of Gods call , 28. though the root bee bitter , the fruit is pleasant ; 329. it brings the company of God himselfe , 128. God is more specially present with his in ●ffliction , 251. though we see him not , 254. God usually most affl●cteth whom he most affecteth , 233. Affliction sanctified ever leaves some blessing behinde it , 224. no Sampson to whom this Lyon doth not yeeld honey , ibid. use of tryall , whether wee have well husbanded our afflictions , 223. freedome from affl●ction , a signe of Impotency , 329. the greatest affl●ction not to be afflicted , 324 , & 327. where God uses not the Rod , he meanes to use the Sword ; 324. hee will lay no more upon us , then we shall be able to beare , and make for our good ; 265. it shall bee either short , or tolerable ; 269. God takes good things from us , that when we thinke to have lost all , he may restore them double ; 288. no repentance can secure us that we shall not smart with outward afflictions , 331. the wicked worse for affliction . 27. & 54 Allegory , an Allegory wherein is a hundred resemblances between a Man and a Ship. 39● 〈◊〉 guard the faithfull . 263 A 〈…〉 y betwene the Men of the world , and the Children of God. 1 Application of Scripture all in all , 150. a good hearer will apply●o ●o himselfe whatsoever the Word speakes , 357. no benefit by Christ , or the promises , except applyed . 310 Assurance of the pardon of sinne , what a comfort ? 124 B BEare injuries , that wee may imitate Christ , 207. and the Saints , 211. ●eare with them , because they know not what they do● ; 143. and that we may win them . 163 Bele●vers discove●ed from Hypocrites by affliction . 46 Bene●●●s best knowne by the want of them . 80 Bl●ssings , God seldome dep●ives us of one , but he more then supplyes it in another . 26 C CAlling of God , never leaves a man unchanged . 330 charity , if we will not be in Charity , we shall never be in Heaven . 131 Chastening , refuse not the chastening of the Lord. 227 Ch●ldren ; if Gods Ch●ldren so smart , how can Bastards looke to escape . 339 Christ , whatsoever we owed , he discharged ; what we des●rved , he suffered . 295 Christians in patience out-st 〈…〉 p Philosophers in seaven particulars , 193. dishonourable for a Christian to contend with a Russian . 148 Church , prospers by being persecuted . 5 Com●ort , the lesse we finde on earth , the more we seeke for it above . 35 Confidence , nor alwayes alike . 307 Conscience , good , supports in greatest extremities , 126. festered , will not endure the Plais●er of truth : Epistle . a ●eared conscience will excuse when guilty , an afflicted will accuse when innocent . 300 Contraries , God workes in and by contraries , 3●8 . Contraries the best Commentari●s on each other . 80 Cowards , no such Coward , none so valiant as the beleever . 178 Credit , our credit more cared for then our God , 121. an ounce of credit with God , is more then a talent of men● prayses . 143 Crosse , Christ and all the Saints partners with us in the Cross● , 332. by small crosses we become able to endure great . 330 Custome makes any thing easie . 92 D DEath , the wicked mans feare , the godly mans wish , 42. nothing more welcome to the beleever , 185. the many advantages and commodities by it . 186 Delay , if God delay us never so long , he will support u● 〈◊〉 long ; 282. reasons why he delayes hi● p●ople . 312 Deliverance●omes ●omes when wee least looke for it , 271. many are the troubles of the righteous , but God del●vers out of all ; 277. Examples of such as were delivered , when in reason they were past hope . 278 Denyall , Selfe-denyall a prime grace . 293 Desire , God but desires to be d●sired . 316 Deservings , to compare our receits and deservings , the best 〈…〉 medy for impatiente . 339 Disgrace to be well spoken of by the wick●d , 157. we should esteeme it a grace to be d●sgraced for Christ 358 D●ubting , tender consciences apt to doubt , 300. he that doth not sometimes doubt , did never beleeve . 299 E ENds , the severall ends of God , Satan , and wicked men , in willing the same thing . 246 Enem●es are limited , and can goe no farther then their chayne will reach ; 262. without leave from God they cannot diminish one haire of our head● , ●bid . let them take all , they cannot take Christ from us ; 134. they are rather to bee pittied then reckoned of , 146. our enemies doe us good , when they doe us the greatest evill ; 244. they g●eaten our graces , and augment our glory ; 346. but vengeanc● shall be their reward , 244. we must love our enemies , 173. pray for them , ibid. do● them good for evill , 197. he that does good to his enemy , ●●es better to himselfe . 13● 〈◊〉 , nothing too much to ●●dure for those pleasures which 〈◊〉 for ev●r . 343 〈◊〉 , n● 〈◊〉 bo●ne Christian but i● the better for his e●ils , 225. ●●yne 〈◊〉 have Crownes answerable . 136 Example , men are sooner won by ex●mple then by precept , 163. a King and all his Family won to the Christian ●aith by the devout life of a po●●e Captive woman . 163 Experience , com●ort from ●ormer experience . 271. 303 〈◊〉 , Mans extr 〈…〉 y is Gods opportunity . 273 F FA 〈…〉 ever lo 〈…〉 t. 98 F 〈…〉 s , bee 〈◊〉 t●oubled to do● one , th●n to heare of it . 121 〈◊〉 , increased by tryals , ●2 . signes of it , 304. it may be eclipsed , not extinguished 30● . that ●aith most commendable that holds 〈◊〉 when 〈…〉 nes are wanting , 275. the strongest faith not free from doubying , 75. opinion of ●a●th without doubting a do●age , 30● . judge by sa●th , and not by sence . 327 〈◊〉 , God is no● s●●●ed till ●elt , 83. the wicked s●are where th●y 〈◊〉 not , and 〈◊〉 not where they should , 181. seare mo●e the blasts of mens breath , then the fir● of Gods wrath , 〈◊〉 ▪ he that s●●●es not to doe evill , is alwayes ●●●aid to su●fer evill , 184. ●eare God , ●ea●e sinne , and s●●re nothing ; 189 the g 〈…〉 y 〈…〉 re not de●th , 181. many commands not to feare , 3●0 ●●e make them causes of sear● , which the Holy Ghost make● the greatest causes of joy ; 350. our f●are shall be turned 〈◊〉 joy , which cannot be taken from us : 360. good is that 〈◊〉 which hinders us from evill , 300. men are lesse to 〈◊〉 〈◊〉 for their 〈◊〉 , ●0● . ●eare often mentioned in Scripture as an infallible ma●k● of a godly man , 302. an humble fear●●●tter ●●tter then a pres●mptu●●s confidence . 299 Flee we m●y ●●om danger . 218 For●●● , none so strong as the spiri●uall . 1●● Forg●v●●swell ●swell as 〈◊〉 , 202. if we forgive not , we shall no● be ●orgiv●n . 1●5 G GE 〈…〉 sse , if it or the word would serve , wee should not sma●● . 15 Glorious , if the conflict be more sharpe , the Crowne will bee more glorious ; 345. the sight of glory future , mitigates the sence of misery present . 341 God , his stripes are speciall tokens of his love , 321. nothing can happen to us but by his speciall providence , 257. who limiteth the measure , continuance , &c. and ordereth it to his owne glory , and our good : ibid. wicked , but used by him as instruments for our good , 258. who in resisting his will doe fulfill it , 261. if we are in league with God , we need not feare either men or Devils , 259. God will change the nature of each Creature , rather then they shall hurt us , 241. to admire his wisedome , goodnesse , &c. who turnes all our poyson● into cordials , 237. God resisteth our enemies , fustaineth us when we faint , and crownes us when we overcome , 256. two famous Strumpets converted onely by this argument , That God seeth all things : 87. if we wrong one for his goodnesse , our envy strikes at the Image of God in him , 169. God will not give , if we abuse his gifts ; 34. we should suffer injuries patiently for Gods glory , 166. 192. and because he commands us , 173. and because revenge is Gods office , 167. we should commit our cause to God , 167. to be more tender of Gods dishonour then of our owne disgrace . 217 Godly may s●●●er from Satan , &c. in their bodies , outward estates , or lives , aswell as others . 266 Go 〈…〉 sse is a Physi●ian in sicknesse , a Preacher in heavinesse , &c. 130 Good must bee rend●ed for evill , 199. a common thing with Christians , 211. 199. Death wo●kes our good , 240. yea , our sinnes , 230. and Satan himselfe , 246. A mans good behaviour will best vindicate him from evill report . 170 G 〈…〉 e , the worlds hatred a good signe of it , 235. those that have ●●o●e of grac● mourne for the want of it , 300. God must both begin and per●ect all our grac●s , 314. the graces of Gods children shine most in affliction , 8. Grace was never given as a Target against externall evils , 331. we have a share in each others graces . 3●8 G 〈…〉 sse discovers it selfe by impatience . 97 H HAppy , the most happy worldling compleatly miserable . 127 Heaven , a glymps of it , 135. this life our Hell , and the wickeds Heaven , 343. the next shall be their Hell , and our Heaven . ibid. Hope against hope the onely , 74. the hopes of the wicked faile them at highest . 300 Humble , affliction makes humble . 61 I IOnorance the cause of feare , unbeliefe , &c. 350 In●idelity the cause of all evill . 298 Ingratefull , we grudge at a present distresse , are ingratefull for favours past . 338 Instructed best , when afflicted most . 83 Innocency , mildnesse a true signe of it . 95 Ioy ; none so joyfull as the faithfull , 127. solid joy issues onely from a good conscience , 128. sorrow increaseth our joy and thankefulnesse , 78. wee are afflicted with the causes of our joy . 359 Iudge not of mens persons by their outward conditions , 233. nor of the Lords dealing by sence , 234. we should judge of men as they are , and not as they have beene . 99 Iustice , God in justice will pardon such as repent and beleeve . ●95 K KNow , wee learne to know our selves by that wee suffer . 46. 83 L LAw , rules to be observed in going to Law. 121 Lives , if we lose our lives , it is that we may save our soules . 266 M MAlice of our enemies , God turnes to the glory of his power , 3. wisedome , 5 and goodnesse . 8 Martyrdome for Religion . 336 Meanes which wicked men use to establish their power , hastens their ruine . 7 Mercy of God exceeding great , 286. no cause of Gods mercy but his mercy , 307. he lets us see our misery , that wee may seeke to him for mercy . 309. Misery makes after-blessings more sweet . 78 O OVercome ; whiles we overcome our enemy , the Devill overcomes us , 102. the Martyrs overcame by dying . 105 P PArtiall wee are in prosperity . 85 Patience , sixteene reasons of it , 95. First , the godly are patient , because innocent , 95. Secondly , because it is more generous , 101. more noble , ibid. more valiant , 102. more wise , 103. more divine and Christian like to forgive then revenge , 105. Thirdly , because suffering is the best way to prevent suffering , 108. Fourthly , because their sinnes have deserved more , 115. Fifthly , because their sufferings are counterpoysed with more then answerable blessings , 124. Sixthly , because patience brings a reward with it here , 136. hereafter , 132. and is a reward to it selfe , 138. Seaventhly , because their enemies are ignorant , 142. Eighthly , and are to be pittied rather then maligned , 14● . Ninthly , that their expectation may not be answered , 153. Tenthly , for that it would bee a disparagement to have their enemies good word , 157. Eleventhly , and is a prayso to have their evill report , 159. Twelfthly , that their enemies may learne , and be won by their example , 163. Thirteenthly , because it is Gods office to revenge , 167. Fourteenthly , God hath commanded the contrary , 173. Fifteenthly , for Gods glory , 192. Sixteenthly , that they may follow Christs example , and imitate the patience of the Saints , 207. our patience is proved and improved by enemies , 90. the impatient man hath two burthens on his backe , the patient but one , 140. Faith and patience two miracles in a Christian , 140. patience as Larde to the leane meate of adversity , 138. the more guilty the more impatient , 96. Philosophers endued with great patience , 192. yet come not neare a Christian , 193. how to know whether our patience and other graces be right , 202. rules to be observed in bearing , 2●4 . touching thoughts , 216. words , ibid. actions . 217 Paine , wee feele more the fingers paine , then the health of the whole body , 344. our paine will soone cease , our joyes never . 343 Peace of conscience , what a great blessing . 125 Perseverance , the truth of grace alwayes blest with perseverance , 314. it is the gift of God , ibid. the crowne of all 〈◊〉 . 279 Pleasures of the body are poysons to the soule . 56 Poverty before affliction more contemptible then dishonesty . 86 Prayer the key of Heaven , 315. the hand of a Christian , ibid. all our strength lyes therein , 315. prayers and teares the Churches Armour , ibid. patience and prayer the weapons of a Christian , 218. prayer can doe all things , 3●5 . it even overcommeth God himselfe , 316. pray in faith , ibid. inducements to prayer , 362. Prayer for the Morning , 363. a Prayer for the Evening , 373. a Prayer for all times , 382. none ever came to Christ with a lawfull suite and was denyed , 316. yea , he gives before we aske , ibid. and more then we aske , 33. & 317. hearty prayer not in our owne power , it is the gift of God , 319. which hee doth not alwayes bestow in the sam : measure , ibid. not fall into prayer without preparation , 320. wee must not only pray , ibid. seeming de●yalls must encrease the strength of our cryes , 321. in affliction pray our selves , in sicknesse get others to pray for us , 318. because in extremity we may not be able to pray , ibid. we have the benefit of Christ , intercession in Heaven , 318. and of all the Saints prayers on Earth , ibid. affliction makes us servent in prayer , 〈◊〉 . granting our suites , not alwayes an effect of love , 352. denyalls better then grants in some cases , ibid. in unfit supplications we are most heard when repelled , 351. we must not measure Gods hearing us by his present answer , 352. not his present answer by our owne sence . 353 Prayse to the godly to be dispraysed of the wicked , 157. and a disprayse to be praysed of them . ibid. Prepared affliction keeps us prepared to the spirituall combat . 43 Presence of Gods Spirit and grace many times , yet perceive it not , 317. yea , when we complaine for the want of it . ibid. Pride , how proud we are by nature , 63. an humble pride , 350. selfe-confidence is pride without wit , 66. we thinke too well of our selves , till the Crosse confute● us , 63. God lets proud men fall into some soule sinne , that they may the better know themselves , 64. if we would thinke worse of our selves , wee should be better thought of , 121. Pride makes us over apprehensive of wrongs . 121 Profit , we are apt to shrinke from Christ , when our profits or pleasures shrinke from us . 348 Promises are all generall , excluding none that repent and beleeve , 297. where is no Commandement , there is no Promise , 177. if we want Gods Word , in vaine we look for his aide . 177 Prosperity makes us drunke with the love of the world , 35. but the Crosse brings us to our selves againe , 36. Prosperity is ●o Religion as the ●vy to the Oake , 37. nothing carryes us so farre from God as his favours , 41. riches , honour , health , &c. would shipwrack the foule if they were not cast over-board , 328. it were ill for us if permitted our owne choosers , 351. the more prosperity the lesse piety , 25. Prosperity no signe of felicity , 232. not to judge the better of men for prosperity , nor the worse for their misery , ibid. long continued prosperity a fearefull signe of judgement , 324. of which , many examples , 325. how apt men are to deceive themselves in thinking God favours , them , because they prosper ; 326. what we think most pleasing , is most plaguing ; 327. nature is jocund while it prospereth , 347. but to be equally good in a prosperous and adverse condition , deserves prayse ; ●48 . if outward things frame not to us , let us frame our mindes to them . ibid. Punishment , we may often read our sinne in our punishment , 120. the punishment of our enemies , 248. it is deferred , not remitted . 250 R RA●gning , the way to it is by suffering . 69 Rayling . in rayling at us they shame themselves . 147 Release , God not onely releaseth his , but makes their latter end more prosperous . 279 Religion , no true vertue where is no true Religion . 193 Repentance , how to know whether we have repented , 23. signes of tryall touching repentance , 289. true repentance begins at originall sinne , 86. affliction brings to repentance . 13 Report , crediting of evill reports , a signe of wickednesse or ●olly . 161 Restitution , without it no forgivenesse . 20 Revenge , we are commanded not to revenge , 173. if we doe , we lose Gods protection , 177. neglect will sooner kill an injury then revenge , 109. forgivenesse the most noble , valiant , wise , divine , and Christian-like revenge . 101 Reward for suffering great , 340. the greater our sufferings , the greater our reward ; 345. let us looke up to the recomp●nce of reward , and we shall not with our burthen lighter . ibid. S SAdnesse , nothing will drive it away like living well . 87 Safe , the way to be safe is never to be secure . 43 Salvation , nothing availeable to salvation but faith . 294 Sanctifie , God will either be sanctified of us , or on us . 227 Satan chiefly prevayles by deception of our reason , 87. he will set a f●ire glosse on the foulest sinne . 87 Scoffe , a Christian in name will scoffe at a Christian in deed , 47. Scoffi●g at Religion no meane sinne . 250 Sicknesse , we remember not many yeares health , so much as one dayes sicknesse . 338 Silence , nothing more vexeth an enemy then silence , 153. the best answer to reproaches is no answer . 155 Sinne and punishment inseparable , 23. sinne the ground of all griefes , 118. the sting of all troubles , 189 ▪ God doth not meerely , though mainly , chastis● for sinne , 21. our sinnes weaken us , strengthen our enemies , 2● . one sinne keepes possession for Satan , aswell as twenty ; 17. and is enough to condemne , ib. small sinnes bring great danger , 18. small sins not to be ventured on , 179. a godly man feares more the least sin , then the greatest trouble , 181. be our sins great , Gods mercies are infinite ; 286. be they great and many , so they be not wilfull , they shall not condemne us ; 285. what displeaseth us shall never hurt us , 290. sinnes upon repentance are so remitted , as if they had never beene committed ; 288 Christ calls onely heavy laden si●ners , 300. Originall sin the most soule and hatefull of all . 86 Sivill honesty , how short it comes of Christianity . 203 Sorrowes shall not be violent , or shall not last . 269 Soule , neithe● Satan nor our enemies can hurt our soules . 266 Speake , the wors● evill men speake of us , the better , 157. and the better the worse , 159. if another speake evill of thee , call not him , but thy selfe to account . 121 Spirit , a sound spirit will beare his infirmity , 139. a good spirit will be a mans Crosse-bearer , 98. the palate but an ill judge of spirituall things 327 Suffering , when thou sufferest , looke up from the instrument to God the author , and to sinne the cause ; 116. it is nothing to what we have deserved , 339. our sufferings doe not satisfie Gods justice for sinne , 71. A blessed and happy thing to suffer for Christ , 357. it is the greatest preferment that God gives in this world , 358 ▪ an ●●ard matter to thinke suffering a speciall favour , but so it is ; 359. God loves those best , whom he seemes to favour least , ibid. commonly the measure of o●r sufferings is according to the measure of gra●e in us , and Gods love to us ; 324. our sufferings require patience with thankfulnesse , 129. we must suffer willingly , cheerefully , and thankfully , 206. a Christian rejoyceth in his sufferings , 205. our sufferings are counterpoysed with answerable blessings , 124. and as our sufferings exceed , so doe our comfort● , 313. Satan makes suffering seeme more difficult then it is , 210. suffering the way to prevent suffering , 108. we must suff●r patiently , because we suffer justly , 221. our sufferings shall be either short or tolerable , 269. our sufferings are nothing , compared with Christs ; 332. or the Saints in former ages . ibid. T TEmptation , the greatest not to be tempted , 32● . in time of temptation a man is not a competent judge in his owne case . 288 Thankfulnesse , we must suffer with thankefulnesse , 228. to give God thankes once in adversity , more acceptable then to do● it many times in prosperity ; 359. we ar● more apt to pray then give thankes , because we are more sensible of our owne wants , then Gods glory . 81 Time , when the time which God hath appointed is come , he will deliver us , and not before ; 276. w● must not prescribe him the time , but waite ; 312. he will release us in due time , that is , in his time , not in ours ; 276. he forbeares to try what is in us , and what we will doe or suffer for him . 312 Tryals , small , a signe of weakenesse in grace . 329 Tribulation , we must not rave in tribulation like the wicked , nor be patient without sense as the Stoicks ; 228. but kisse the R●d we smart withall . 230 V VAlorous , non● truly valorous , b●t such as are truly religious . 184 W WAnt , where is no want is much wantonnesse . 57 Way● examples of such as miscarried , being our of their way . 177 Waite Gods leisure . 311 Weary , we are never weary of receiving , soone weary of attending . 348 Will , the will is all in all with God , 290. God accepteth the will for the dee● , 319. the affection for the action . ibid. Wise , that which makes the body smart , makes the soule wise . 83 Wish , we should strangely intangle our selves , if wee could sit downe and obtaine our Wishes ; 355. none would bee more miserable then he that should cull out his owne wayes . 356 World , we are weaned from it by calamities . 35 Workes , the tenure of our salvation is not by a covenant of workes , but by a covenant of grace . 286 Worthy , we are most worthy when wee thinke our selves most unworthy . 289 Z ZEale must be mixed with knowledge and discretion : 218 FINIS . Notes, typically marginal, from the original text Notes for div A67746-e2160 * Sin stigma tized . * In a Treatise not yet Printed . 3. 4. * In the cure of prejudis . Notes for div A67746-e208850 Prov. 31. 14. Job 9. 26. ●say 23. 1. Rev. 8. 9. 
A15845	----	The drunkard's character, or, A true drunkard with such sinnes as raigne in him viz. pride. Ignorance. Enmity. Atheisme. Idlenesse. Adultery. Murther. with many the like. Lively set forth in their colours. Together with Compleat armour against evill society. The which may serve also for a common-place-booke of the most usuall sinnes. By R. Iunius. Younge, Richard. 1638 Approx. 1130 KB of XML-encoded text transcribed from 453 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A15845 STC 26111 ESTC S120598 99855793 99855793 21296 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A15845) Transcribed from: (Early English Books Online ; image set 21296) Images scanned from microfilm: (Early English books, 1475-1640 ; 981:4) The drunkard's character, or, A true drunkard with such sinnes as raigne in him viz. pride. Ignorance. Enmity. Atheisme. Idlenesse. Adultery. Murther. with many the like. Lively set forth in their colours. Together with Compleat armour against evill society. The which may serve also for a common-place-booke of the most usuall sinnes. By R. Iunius. Younge, Richard. [16], 692, [2], 689-863, [19] p. Printed by R. Badger, for George Latham, at the Bishops-head in S. Pauls Cuhrchyard [sic], London : 1638. R. Iunius = Richard Younge. The words "pride. .. Atheisme." and "Idlenesse. .. Murther." are enclosed in brackets on the title page. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Alcoholism -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Jennifer Kietzman Sampled and proofread 2003-01 Jennifer Kietzman Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE DRUNKARD'S CHARACTER , OR , A TRUE DRUNKARD with such sinnes as raigne in him , viz. Pride . Enmity . Ignorance . Atheisme . Idlenesse . Adultery . Murther . with many the like . Lively set forth in their colours . TOGETHER WITH COMPLEAT ARMOVR AGAINST EVILL SOCIETY . The which may serve also for a Common-place-booke of the most usuall sinnes . By R. Iunius . LONDON , Printed by R. Badger , for George Latham , at the Bishops-head in S. Pauls Cuhrchyard . 1638. TO THE RIGHT REVEREND FATHER IN GOD , IOSEPH , Lord Bishop of Exceter . Right Reverend Father , ANd no lesse honoured Lord. I see many make use of your lines , few acknowledge , none return to give thanks : but no cheating , like the fellony of wit ; for hee which theeves that , robs the owner , and coosens all that heare him . Why I presume to make use of your name , is not hard to divine ; your interest being so just , and great , both in the man , and matter : it is not my respect onely , but your right ; and for encouragement , your own words may serve mee for a sufficient both plea , and protection . It is your Lordships , that presents of love , feare not to be ill taken of strangers . Nor could I more fitly dedicate this Book , which ( so much crossing the stream of natur all corruption ) may happily provoke some insolent , yea , potent offenders . I cannot so over esteeme these lines , as to hold them worthy your judicious eyes , much lesse your patronage : yet , as the case standeth with mee , it would bee no lesse then injurious , not to look so high ; and I should offend , if I presumed not . Benefits received , are bonds obligatory : and if so , both my duty and thankfulnesse make my best services your debt , and if neither of these , my most endeared affection : VV hether should the Riverreturn , if not to the Occan , from whence it received it's streams ? And I have not alone watered my Garden from your Fountain ; but a great part of this my Candleslight , took it's being ( next the Element of Gods word ) from the shining Lamp of your Workes . Many of these are Flowers from your Garden , Sciences from your Orchard , I have taken a great part of my Seed from your Granary : if I shall seeme to saucy , in plucking and taking them , without leave from the owner ; I humbly crave , that restitution and acknowledgment may serve for part of amends . If this Posie and new fruit answer your sent and tast , I have obtained my desire : or if the graine of this new Crop chance to differ , impute the fault to the Soyle , and Seeds-man ; though it was not my purpose to impaire the quality , by improving the quantity . Briesly , as the Bee gathers from one Flower , Wax ; from another , Honey ; from a third , Bee-Glew , and bringeth to her Hive that which is profitable from all : so have I ( under correction ) filch't from your Lordships worthy Workes , and other Authors , ( both divine and humane , whether Ancients or Neotericks ) what soever elegant Phrases , pithy Sentences , curious Metaphors , witty Apo● hegmes , sweet Similitudes , or Rhetoricall expressions I could meet withal , pertinent , whole some , and delectable , wherewith to enamell this Tr●atise of mine : so that you may almost say of it , as Apollodorus was wont to say of Chrysippus his Bookes , That if other mens sentences were left out , the Pages would be void : and others cannot but resemble it to Horace his Daw , which was drest and pranked in other Birds feathers , being otherwise naked and bare : nay , my selfe will acknowledge , that to this Nosegay of strange Flowers , I have put little of mine owne , but the Thread to bind them ; and that to all this Frame , I have not much more then made the Pins , which fasten the joynts together ; for most of the materials were squared and fashioned to my hand , by more judicious workmen : it is but borrowed Mettal ●ast into a new mould . Yet pardon me , ●e who hath but a Cock boat to sayle in , must not go far from the shore : and such as want a stock of their own , are forced to borrow , and trade with other mens money . Peradventure the Magazine of my memory is better furnished with matter , then the Store-house of my invention ; yet each are so meanly , as I am forced both to pity and disdaine my felfe . Who knoweth not , that the suggestion of one new thought , is harder , and better , then many repeated ? wherein your Lordship excelleth some other of my Authors , as the Sunne in brightnesse the rest of the Planets . It is reported of Epicurus , that in three hundred Volumes , which he left behind him , he had not made use of one Allegation : who , in our times , doth resemble him more then your Lordship , lesse then my selfe ? yet this I will avouch in mine owne praise , that I love wisdome , and honour learning , as much as they that have them . And for my defence , if in reasons , comparisons , and arguments , I trarsplant any into my Soyle : I am no thiefe in it : since I either say , or am ready to acknowledge of whom I had them . I have so made use of other mens wits , as you may see I do● not steale , but borrow . I desi●e not to conceale their nam●s , as naughty women do the right fathers of their children ; though I confesse , many of my Authors names , and places , of what I have ●udled up together , are by me so absolutely for gotten ; that he which would know of me whence they are taken , and from whom I had them , would greatly ●ut me to my shifts : yet have I not beg'd them but at honour able and well known gates ; they are all , or almost all , so famous th●t , me thinks , they sutficie●tly name themselves ▪ without me ; for they are both vich , and they also come from rich and worthy hands ; wherein Authority doth concurre with reason . But of all the rest , it is easie for any , that have been conversant in your Lordships Bookes ▪ to know by the smell of each Flower , which hath had the aspect of your Sunne . Neither ( if I shall speaking enuously ) had this Web ever beene , but for the Silke , which I found ready spun from your worthy breasts . I had suff●red sh pwrack on the first shore , but that I was steered by so good a Pilot , as your selfe , by whose Compasse I have securely sailed , and ( though sometimes weather-beaten safely arrived at my expected Haven Yea , my Molde was so kindly bedewed with your heavenly co●templat●o●s ; when it was Sun-burnt ; and so gently thawed by your divine Meditations and other observations , when it was Frost bound ▪ that the earth it self would cause me blush , if I should not present yo● with the first , or best fruits . Not that my ambit on , or hope doth so far transport●me as to think it worthy your serious serveigh , whose houres are taken up with more excellent and heavenly notions : much lesse able to add the least gleame , to what you know : such a fond co●ceit were as absurd , as to light a Taper to the Sun , to teach an Eagle to fly , a Dolphin to swime , or with Phormio the Philosopher , to read a Lecture of Souldiery to Hannibal , the most expert warrier of his time , and I might be worthily laught at for my labour , as he was : I only offer it to your censure and dispose , that it might therather cree● forth , under the safe conduct of your goodnesse , unto the hands and use of others ; and even therin feare also , that I have coveted too high , and intruded too much on your Lordships more weighty affaires . Indeed , to alter a little of what is yours , would interdict mee all Apologie , since that were to use the pensile upon a picture finished by Apelles ; or to write the destruction of Troy after Homer , which with ease may be marred , but cannot be mended . Suppose , with Epicurus , you loath to repeate any thing againe , be it never so pleasing , or profitable ; as it appeares by your compositions you do : yet far be it from you , to barre others that benefit ; when the same God , by whose Spirit your Pen was guided , gave command , that his children should lay up his words in their hearts and souls , bind them upon their hands , and between their eyes , teach them their children , repeat them sitting and walking , lying down , and rising up , yea , write them upon the posts and gates of their houses . Besides , experience shewes that the oftner these Nayles are hammered , the deeper they pierce ; and pierce too deep they cannot ; for five words remembred are better then a thousand forgotten ; and every help to our devotion , deserves to be precious . It was an envious humour ( not befitting your Lordships worth , whose ayme is God's glory , not your owne ) which caused Alexander to bee angry with Aristotle , for making his Bookes common : and a peevish condition , which made Aspendius , that cunning Musitian , to play always so softly on his Harpe , that none conld heare but himselfe . Vertue is destributive , and had rather accommodate many with selfe-injury , then bury benefits that might pleasure a multitude ; and that which is good of it selfe , is so much the better , by how much the more it is communicated ; yea , to conceale goodnesse is a vice . I need not tel your Lordship , that gray advisements in a fine filed phrase are like 〈◊〉 , Fire , Water , the more breathed , the clearer ; the more extended , the warmer ; the more drawne , the sweeter ; or the bright Sun , whose beames are not the worse , for shining in every corner , but the places the better . If then I detract not from their worth , who may not benefit by their use ? in which my care and desire was , with the Bee , to 〈◊〉 my selfe and others without prejuaice to any one flower . Put case I have fa●otted and piled one thing upon another independantly , and without forme , or order ; precious stones willshine , though set in Lead ; and linkes of Gold , have their true value and lustre , though a bungler make the chaine . Indeed , if in borrowing the matter , I impaire the forme , ( as many times it commeth to passe , that sentences translated , or repeated , doe , like silke twise dyed , loose their glosse ) if I adulterate , or sophisticate any one peece , let the Author reward me , as Archelaus and Philoxenus did some , which sang their ●eeters illfav●uredly and undecently , who either kickt them on the shinns , or broke their potts , using these words , you breake mine , I breake yours ; or as learned Musurus Candiot served Marsilius Ficinus , in correcting his translation of Plato , all over with a Sponge , finding it to imitate the copy originall , no more then Cicero the younger did his Father , which was only in name ; or take the same course with my Book , which Philoxenus did with a Tragedy , that Dionysius sent him to correct ; who finding it not worthy to bee published , tooke a knife and rased it in peeces . For praise , I seeke none , as I have deserved none ; and I am so farre from expecting thanks , as that I humbly crave pardon ; yea , a conditionall acceptance is all I aske . Wherefore vouchsafe it your favourable aspect , and let this meane , but faithfull testimony of my humble thankfulnesse , be shrowded under the wings of your learned Patrociny ; as was Persius under the wings of Pallas ; and Teucer under the Shield of Ajax . And your deserved greatnesse , shall make it more acceptable , and by consequence the more profitable : yea , your name , to which it is consecrate , shall add life to it , as the Sunne to a withered Plant ; and your protection will no lesse support it , then bones do the flesh of a mans body , or walls the building of an house . True , Alexander , at first , disdained the Corinthian Embassadors , who offered him the freedome and Burgueship of their City ; but when they told him , that Bacchus , and Hercules were likewise in their Registers ; he kindly thanked them , and accepted their offer . If there be any thing herein worthy , let it induce your acceptance ; if not , it may please you to imitate Caesar , who never rej●yced more , then to heare how they talked of his valiant exploits , in simple Cottages . Divers doe dedicate their heavenly labours , according to earthly respects ; and I have often seene an heavenly Pearle , presentted to the hand of an earthly and sensuall Patron : but such incongruous , and untuneable de dications have ever beene harsh to my judgement : wherefore that I might avoid the like incongruity , I was bold , in nuncupating my Booke , to fixe upon your Lordship ; in whom , to the outwa●d gifts of nature , and fortune , are conj●yned the inward endowments of grace ; as piety , humility , affability , temperance , justice , wisdome , with maturity of judgement , and the like ; which by a rare and happy combination , have met together , as Diamonds set in a border of Gold , or Sapphirs placed in a Cabinet of Ivory : touching which your vertues ) for I will not use many words , of your selfe , to your selfe ) I shall rather praise God , and pray for the continuance and increase of them , in the secret closet of mine own heart , than make any publike proclamation of the same , in the eares of others ; knowing , that your selfe affects no other the ater , for your worth , then your owne conscience . And in regard of others , it were as needlesse , as to lend Spect●cles to Lynceus , an Eye to Argus , or to wast gilding on pure Gold. for who hath heard of your name , that is not driven to admiration and veneration of your singular sufficiencies ? Againe , Alexander's victories and vertues , ( to which I may fitly resemble them ) were not to be drawne in the compasse of a signet ; neither did it become any to paint them , but Apelles ; to grave them , but Pyrgoteles ; to carve them , but Lysippus . Wherefore I will passe over with a dry Pen , that which neither befits the person to write , in regard of his meannesse , nor the place of an Epistle to containe in regard of it's expected briefnesse ; though It is detraction to conceale due praise , When good related , might more goodnes raise . True glasses both our deformities and favours tell : and precepts never shine so much , as when they are set in examples ; nor examples , as when they are set in curious persons : nor is it easie to finde so fit a person , so meet a patterne for imitation , for incitation . The which benefit that we may long enjoy , as a set Copy in the Schoole of this our Nation , my prayers , with many other , are hearty and fervent , that your life may be as long , as it is beneficiall ; then shall you as much out-live others , as your name you ; which will bee so long , as nature hath an eare , or eye , ortongu● ; for though you dye , your sweet remembrance shall ever live . Oh that these lines might live but so long , as your fame and known integrity ; then I were confident they should never meet a grave in comming ages . Thus loving rather to say nothing , then too much ; I desire your Lordship to accept , as from an affectionate heart , and dutiful hand , in part of payment , by way of restitution , this small Mite ; which I bring you , in your owne and other mens coyne , which is not more yours than the Author , And so I commend it's successe to God , it 's Patronage to you , it 's use to the World , and your Lordsh●p to the protection , tuition , direct on of the mighty Creator loving Redeemer , comfortable Preserver of all the Elect. Your Lordships most humbly devoted , and in all service ever to be commanded R. I●nius . THE DRVNKARD'S CHARACTER , OR , A true Drunkard lively set forth in his colours . HAVING found out a new Creature which GOD never made in the Creation ( as once Anah in the wildernesse , Gen. 36. 24. ) I present him to view , first whole and intire , then cut up and anatomized ; taking liberty in method and distribution , so to place my divisions , subdivisions , notions , as may best serve for brevity , perspicuity , my purpose , and the Readers benefit . § 1. A Drunkard ( and I take him for such that drinkes more for lust , or pride , or covetousnesse , or feare , or good fellowship , or to drive away time , or to still conscience , then for thirst ) being generally considered , is one that was borne a man , lives a beast , and consorts with beasts of his owne kinde ; one that through custome of sinne , and a just judgement of GOD upon it , hath his heart changed from mans nature , and a beasts heart given him in the steed , as it fared with Nebuchadnezzar , Dan. 4. 16. For what other can wee thinke of him that gives himselfe to this vice ; doth not wine rob a man of himselfe and lay a beast in his roome ? hee is not himselfe , hee is not his owne man , though a master of others : neither are drunkards to be reckoned amongst men , but beasts , saith Seneca . Indeed they are humane , or rather inhumane beasts , or as some more favourably admit , reasonable beasts , or sensuall men : but yeeld them the utmost , a drunkard hath but a bestiall heart in a case of humane flesh , and there is little difference between him and a beast , but that he doth exceede a beast in beast●nesse , as Hermes well observes . § 2. YEa to prove them beasts in condition , though men in shape , were a taske so easie , that it would accrue small credit to an opponent , for each natuall man ( so long as he remaines in his sinnes impen●tent ) is a very beast in condition as Ieremy affirmes , Ier. 10. 14. and St. Peter , 2 Pet. 2. 12. Hee may be so proud as to scorne the comparison ; but it is so , for the wisdome of Heaven puts it upon him , and that which the Prophet in this place wraps up in a short Metaphor , is in other places of Scripture , as it were , illustrated , and unfolded by a continued Allegory ; the selfe same spirit making good that generall charge by many particular instances , as looke but in Gods Dictionary ( who can give most congruous names to natures ) and you shall find , Nero termed a Lyon , 2 Tim. 4. Herod , a Fox , Luk. 13. the Iewish false teachers , Dogs , Phil. 3. Davids persecutors , Bulls of Bason and Vnicornes , Psal. 22. the Egyptian enemies , Dragons , Psal. 74. the Scribes and Pharesies , Serpents and Vipers , Math. 23. the Babil●nian Monarch , a Lyon , with Eagles wings ; the Percian , a Bearc ; the Macedonian , a Leopard , Dan. 7. the enemies of the Church , wild Boares , Psal. 80. greedy Iudges , evening Wolves , Zeph. 3. Schismaticks , Foxes cubs , Canticl . 2. &c. Or admit the Scriptures were silent herein , wee may evidently see men and women transformed into beasts of all kinds everyday , some into Epicurean Swine , others into barking Dogs , a third sort into cruell Tygers , &c. yea no wildernesse afords so many beasts as some great City : for each covetous Muckworme , is a blind Mole ; every lust full person , a rancke Goate ; the fraudulent man is a Fox ; the busie body , a Squirrell , the Murmurer , a Frog ; the Flatterer , a Spaniell ; the Slanderer , an Aspe ; the Oppressor , a Wolfe ; the Persecutor , a Tyger ; the Church Robber , a wild Boare ; the Seducer a Serpent , yea a Devill ; the Traitor , a Viper , &c. for the time and my breath would faile mee if I should reckon up all kinds of humane beasts , or beastiall men , beasts in the forme of men ; yea it s well if all these brutish conditions meete not in one man ( especially a drunkard ) as rivers in the Sea , for there is not one beastlike , or serpentine quality which every of their natures much more this sinne , would not admit if GOD restrained them not . § 3. EVen such is the power of sinne , that it made God become man , Angells become Devills , and men become beasts ; but this sinne , this vile and odious sinne of drunkennesse , hath a more superlative power ; for it makes a man worse then any beast which goes upon foure legs . Neither can I finde a sample for him amongst beasts , hee is such a beast that I know not with what beast to match him , such a beast that no other beast will keepe him company ; the neerest to him is the Ierff , a beast in the north parts of Suetia , whose property ( as Gesner , out of Olaus Magnus , relates it ) is when he hath killed his prey , or found someCarkasse , to fal a devouring the same , and never leave feeding untill his belly be puft up , and strouteth like a bag-pipe , and then not being able to hold any more , he goeth presently betweene two narrow trees and straineth out backward what hee hath eaten , and so being made empty , returneth againe to the Carkasse , and filleth himselfe as before , and then straineth it out the second time , and so continueth filling and emptying himselfe untill he hath devoured all ; which being consumed , he hunteth after more , and this is the course of his whole life . Now if the drunkard , whose whole life is little els but a vicissitude of devouring and von●itting , who spends all his time in drinking , and venting , and abominable spewing , so disgorging himselfe when he hath drunke his fil , thereby to be able to drinke the like quantity againe , had but this ill quality and not an hundred more and worse with it , I might well couple these two beasts together ; for in this particular there cannot be devised a more expressive Hieroglyphique of his loathly condition : but alas , this is rather one of the drunkards vertues , for which he lookes to be applauded , and is so by all that keepe him company , so that this comparison falls short by much . § 4. VVHerefore in my encounter with this Monster , I will neither spend time , nor blot paper with shewing wherein they are equall with beasts ; as that they are onely led by sensuality , that their whole intendment is their bellies , that like hogs they thinke no garden so pleasant as the dunghill , no cleare streame comparable to the mire wherein they wallow , that seeming a heaven to them which to a sober and religious man is little better then an hell ; yea , who thinks it not lesse labour to plow all day , then to pot it , that it is a taske almost invicible , to make them owne those words and behaviours when they are sober , which in their pots they were authors of , that notwithstanding drink hath often made them as sicke as ever was Sea-man , and exposed them to a thousand perills , yet they are never the wiser afterwards , that they have no more conscience nor feare of God , then beasts : yea , tell them of God , their hearts will make reply , as the Cyclops in the Tragedy did with his mouth , when Vlysses told him of God ; I know no other God but my belly : that they are as improvident & without forefight of what will follow , as beasts ; providing no refuge against the evill day , but thinke to beare off the judgments of God with head and shoulders , that like bruite beasts they will beleive nothing but what they are led to by sense , that they consider no more how time passeth away then a beast is able to tell the clocke ; whereupon their departure is commonly so suddaine , that when they looke for a pleasant peale , behold , it is their passing bell , that they are no more ashamed of their deeds then beasts ; yea lesse , for a very Dog , though he cannot blush , will goe away , as if he were ashamed , when he hath done a shrewd turne , and is taken in the manner ; but Drunkards have a meretricious forehead , stupid , and steeled with impudence , shame-proofe , there is not so much blood of grace in their hearts as will serve to make halfe a blush in their cheekes . If it bee objected that a Drunkard can sometimes speake ; I answere , that is no more then a beast hath done , even a silly Asse , Num. 22. 28. These and many the like I will passe over , and only shew you wherein they be worse then beasts . § 5. IN which , let none thinke mee over tart , or my comparisons too homely ; for they must not looke to live like beasts , yea , worse then beasts , and be slattered as if they were men : what , shall wee walke in the spirit of falsehood , and prophesie of wine and strong drinke ? no , this were to bee a beast for company : if men thinke scorne thus to be compared , let them forbeare to deserve such comparisons . What saith St. Chrysostome , shall I thinke thee to be a man when thou hast all the qualities of a beast ; kickest like an Asse ; neighest after women , like a Horse ; ragest in lust , like a Bull ; ravenest like a Beare , stingest like a Scorpion , rakest like a Wolfe , as subtill as a Fox , as impudent and shamelesse as a Dog ? thou hast nothing in thee to induce mee to thinke so , seeing there is a greater similitude betweene thee and a beast , in the disposition of thy minde , then dissimilitude in the composition of thy body : as for thy shape , that affrights mee more when I see a beast in the likenesse of a man. But I speake not so much to them as of them , for these beasts rarely reade bookes , especially tending to piety : I speake to the sober , as unto men of understanding , and let them judge what I say . § 6. Drunkards inferiour to beasts in five particulars . viz. 1 In swilling to excesse , whereas beasts keepe within the bounds of moderation . 2 I● cosing the prerogative of their creation , wheras beasts keepe theirs . 3 In depriving themselves of sense and motion , wherein beasts excell plants and stones . 4 In that they subvert reason , & prove cruell to themselves , yea , ofttimes become their owne executioners . 5 In transforming themselves into the condition of cvill Angells , whose whole delight is to sin and make others sinne , and whose portion is in the burning lake . 1 First , it is not so bad to be a Beast , as for a man ( who hath more noble endowments ) to live like a beast , which is the Drunkards case , who in their practise resemble beasts , saving that beasts are therin better then they : as for example , beasts , whether Horses , Oxen , or any other brutish creature ( as knowing when they have enough , when once they have drank sufficient to quench their thirst , and to satisfie nature ) have so much reason and good manners in them as to forbeare to drinke any more then they neede ; yea , they cannot be forced by any violence to drinke againe ; which shewes that excesse is a most unnaturall and abominable sin : whereas the drunkard drinks double and treble , yea , ten times more then hee needs , and not onely satisfies nature , but also gluts and oppresseth it with superfluity , even unto surfeit . Yea , this even one of their owne Poets have confest ; who , when his wife askt him whether hee were not ashamed to lye drunke in the streets like a beast ; replyed , thou lyest like a whore , for if I were a beast I would not be drunke . I marvell how a Drunkard could give so good a reason . Neither is this all , for as beasts know when they have enough , these brutish Animals are so far from having command over their affections , from putting a knife to their throate when they have taken enough , as Salomon adviseth , Pro. 23. 2. that they will be ready to sheath it in the Drawers belly , if hee shall but offer to set bounds to their throats ; at least they will unblesse themselves , when meanes , and time , and company , will not permit another Sacrifice to their Bacchus ( their belly ) so that to say the truth , and give beasts their due in this particular , it is a wrong to beasts , to call drunkennesse their sinne , for generally they are sober , and these so much worse then beasts , as they ought to be better . § 7. 2 DRunkards are worse then beasts , in that beasts remaine the same they were created ; whereas Drunkards subvert natures institution , cease to bee what God made them , reasonable creatures , and suffer themselves to be transformed by drinke into swine , as Elpenor , one of Vlysses companions was turned by Circe into a Hog , so sha●ing their creation : and whereas other sinnes deprive a man of Gods Image , this deprives him of mans , leaving him neither the use of reason nor speech , without which ( but for the name and dimensions of a man ) he is no better then a beast , as the Foole said of his Coulestaffe , when he rid upon it into the water ; as good no horse but for the name of a horse : yea , the Drunkards soule is made a slave to his sense , and whilst this rebells , she that worst may must hold the Candle . Now a man having lost the use of his soule , is worse then a beast which keeps the use of his instinct ; yea , a man that hath lost his senses , is therein worse then a beast that hath them , as sure as a living Dog is better then a dead Lyon : wherefore in this regard also the Drunkard should have a name inferiour to that of beast , and not be reputed so good . § 8 3 THe Drunkard deprives himfelfe , not onely of the use of his reason , but also of his senses ; not of his understanding alone , but of his standing and motion also ; beasts have no reason , no more have they , but beasts can use their limms , and so cannot they : drinke not onely robs him of reason and speech ( which two things distinguish beast and man ) but likewise of sense and motion , wherein beasts excell stocks and stones , yea , it so blockefies him for the present , that neither hand nor foote can doe their office , as Terence hath it . It is no rare thing in our swinish age , for men to imitate the ancient Persians , who though they were able to carry themselves into their banquetting rooms , yet they were alwayes carried out of them ; in which case they can neither prevent future danger , nor feele present smart : why , he is gone , according to the Drunkards phrase , that is gone in his senses , gone in his standing , gone in his understanding . Indeede , as there is a meane in drinking , which is lawfull , so there bee degrees of drunkennesse : the first draught f wine comforteth the heart and stomack , the second inflames the liver , the third fumeth into the head , and makes men fooles , the fourth quite takes away their senses , and makes them to adore their god Bacchus , like beasts upon all foure , or rather like blockes , as having never a leg to stand upon ; so what is feighned of Proteus , viz. that he was transformed , first , into a Lyon , then into a boare , and at last into a tree , is really verified in many a Drunkard : as have you not knowne some of them towards their latter end , in Cleomenes condition , who carrousing after the manner of the Scythians ; dranke so much , that he became and continued ever after senselesse . What shall I say of a Drunkard ? that little mouth of his , hath swallowed downe himselfe , his paunch hath buried the wine , and in the wine is his wit buried , his senses , his soule , and perhaps his last wealth ; yea , hee is dead as well as buried : for you may ring a bell in his eare , hee heares not , much lesse can he speake , yea scoffe him , rob him , spurne him if you will , he feeles not , he stirres not , much lesse can he quarrell . Matheolus writing of the Asses of Thuscia , saith , that when they have fed upon Hemlockes , they sleepe so soundly that they seeme to be dead , in so much as the countrymen many times more then flea off halfe their skins before the Asses will awake ; these Drunkards are such Asses , when they have drunke stiffe , and are fallen asleepe , you may halfe flea them before they will awake : I have knowne it so in effect by one of them , whom no violence , or paine could awake , so that hee is more like a stocke or stone then a reasonable or living creature . Or if he be not so dead as a dore naile , yet at least the drinke hath turned him out of dores , for whosoever would speake with him , must stay untill hee come home againe to himselfe : and hereupon , when Cyrus in his childhood was asked by his Grandfather Astyages , why at such a feast hee dranke no wine ? he returned this answere , full of witty simplicity : because , said he , I tooke it to be poyson , for I have seene it to spoyle men of their wit , sense , speech , health , strength , and motion : neither proves it lesse hurtfull to Drunkards then ranck poyson , but farre more ; for it intoxicateth the braine , benummeth the senses , enfeebleth the joynts and sinewes , and bringeth a man into a temporary Lethargy , besides the evill that it brings to the soule , which is farre worse ; so that a beast is a man to such a man : for what is he better then a walking tankard at best , as Aurelius called Bonosus , that quaffing Emperour , who afterward ( being overcome by Probus ) hanged himselfe , leaving this to be spoken in his praise , that he was not borne to leade an Army , but to lift a pot . But in case aforesaid , namely , when they have drunke themselves deafe , and blind , and dumbe , nay , dead and senselesse , to what can I so firly compare them , as to the Idolls of the heathen , which have eyes , and see not ; eares , and heare not ; tongues , and speake not ; noses , and smell not ( no not their owne vomit ) hands , and handle not ; feete , and walke not , being as dead men , that can neither sit , stand , nor goe , nay worse by farre : for hee that is dead , can doe neither good nor ill , but drunkards are dead to all goodnesse whatsoever ; and alive , yea , very active to all wickednesse ; so that their conditon is farre worse then the very beasts that pepith , Psal. 49. 12. 20. But admit the best , namely , that they are beasts , you cannot but grant that these uncleane beasts , which wallow in the mire of sensuality ; these brutish Drunkards , which transforme themselves through excesse ; are even those swine , whom the Legion carries headlong to the Sea , or pit of perdition , Mat. 8. 32. Or will they have themselves to be men ? Surely to come to drinke , as to a Sacrifice unto the belly , is a most base and brutish Idolatry ; and what men are they like , or to whom may they fitly be compared ? surely unto none , except Epicurus , who maintained , that sensuall pleasure was the only Summum bonum : or Cerinthus the Hereticke , who verily beleived , that the chiefe felicity in Heaven , should be eating and drinking , and such like fleshly lusts . § 9. 4 OR ( that I may passe to the fourth particular formerly propounded ) that lunatick man , mentioned , Math. 17. 15. 16. whom all the Disciples could not cure , untill the Master himselfe came ; and to that mad man they are very like . For as hee being fore vexed , fell oftentimes into the fire , and oftentimes into the water : so these being robbed of their strength and senses by drinke , are frequently subject to all fearefull accidents , and miserable mishaps , which often fall out by reason thereof . As some being drunke , fall into the fire , and are burned ; as I could instance in a Gentleman of worth , that rising to make water , could finde no fitter place to do● it in , then the chimney ; where , being a few live embers , hee fell downe , and not being able to rise againe , had his belly puckerd together like a sachell , before the Chamberlaine could come to helpe him ; whereupon , being in great torture , hee dranke off twenty two double jugs of beare , and so dyed , roaring and crying that he was damned , for breaking his vow which he had made of reformation : some againe fall into the water , and are drowned , as is commonly seene : againe , some fall and batter their faces , bruise their bodies , breake their armes , their legs , and many breake their necks , in the very act of drunkennesse , whose cases are desperate : others are wounded , beaten , and many times murthered , as often times they stab and murther others : but this is notably described by Salomon , Proverbs , 23. 29. to 36. Indeed drunkennesse is nothing else , nor hath ever beene reputed amongst the wise and learned , then a voluntary madnesse , a temporary forfeiture of the wits , worse then frenzie , in that the one is violent , the other voluntary ; that , the evill of punishment ; but this , the evill of sinne . The wine , which of it selfe is a good creature of God , and , being moderately taken , of excellent use ; becomes to them which use it to surfeir , as the water of the river Gallus in Phrygia , which maketh all those mad that drinke of it : other vices doe but alter and distract the understanding , whereas this utterly subverteth the same , and astonieth the body : even wrath makes a man a beast , but drunkennesse makes a man mad , and if so , how odious is this sinne ! For if it be a hatefull thing for a man to wound his owne flesh , and willfully to maime the members of his body ; how abominable is it to wound the mind it selfe , and to offer violence unto our reason and understanding ! If it be a crime to offer violence against the subjects ; then surely to lay violent hands upon the King himselfe , and to pull him out of his Regall throne , must needs bee condemned as an outragious wickednesse . Or lastly , suppose them men , they are but like that man spoken of , Marke : 5. 2. to 6. who being possest of the Divell , lived amongst the graves , and cut himselfe with stones ; for they love none but base company , base places , and base courses ; and what other doe their frequent and horrible oathes , but cut them deeper then those stones did him ? It 's true , hee may seeme to be in a better condition : as first , he may have a name to live , but indeed he is dead , as S. Iohn speakes . Secondly , he may have the appearance of a man , but indeed he is a beast , as Ieremy speakes . Thirdly , he may be thought a sound man , but indeed he is Demoniacall , obsessed , or rather , possessed with a Devill , yea , many Devills , and more miserable then such an one , because it is a Devill of his owne chosing , as Basil speakes . And certainely , if every raygning sin be a Devill , as S. Austin holds ; much more , if the heart of a Reprobate containes so many Devills , as unchast thoughts , as St. Gregory affirmes ; every true Drunkard is posiest with more Devills then Mary Magdalen was , and good reason ; for , as our Saviour intimates , the Devill can find no such rest in dry places , Math. 12. 43. Indeed this may seeme , to some ignoramusses , a big word : but let mee tell you , the corporall possession of evill Spirits is not so rare , as the spirituall is rife , no naturall man is free ; one hath the spirit of error , 1 Tim. 4. 1. another the spirit of fornication , ose . 4. 12. another the spirit of blasphemy , Revel . 2. 9. and 13. 1. 5. 6. another the spirit of falsehood , Math. 24. 11. another the spirit of feare , 2 Tim. 1. 7. another the spirit of slumber , Rom. 11. 8. another the spiof giddinesse , Esay , 29. 9. to 15. another the spirit of pride , all have the spirit of the world , 1 Cor. 2. 12. Yea , let me assure you from Gods word , that all yee who are not changed in the image of your minds , Eph. 4. 23. 24 Rom. 12. 2. who have not yet felt the power of godlinesse , 2 Tim. 3. 5. are as truly , though spiritually , carryed by evill spirits into the deeps of your knowne wickednesse , as ever the Gadarean hogs were carried by them downe the precipice into the Sea. Alas ! the Devill hath more then one way to possesse men : hee keepes possession in some by his Tenants , as by drunkennesse , swearing , whoredome , &c. in others actually and immediately by himselfe ; yet hee rather choseth to possesse men by these his tenants , then by himselfe , that so hee may not carry them against their wills as hee did that man in the Gospell , into the fire and water , so using violence to their bodies ( all those forced and violent motions which they performe , who are really possest , being the Devills owne sins ) but rather desireth to carry them willingly , and drive them , as free horses , that neede only the shaking of the hand , to the Taverne , to the stewes , to this or that evill company ; and therefore hee desired not to possesse Iobs body , because his intent was to draw Iob himselfe to blaspheme God. So that wicked men , although their bodies are free usually from this posses . five power of Sathan , yet Sathan hath a farre greater power in the voluntary motions of their bodies and soules , even such a power , as that they shall be agents in what they doe , and as guilty of the sinne as himselfe , when he makes them abuse their eyes to wantonnesse , their mouthes to filthinesse , and makes their feete swift to shed blood : so that as Paul being guided by the good spirit of God , could say , I live not , but Christ lives in me , Gal. 2. 20. so may they , we live not , but the Devill lives in us , for he is their god , 2 Cor. 4. 4. and their Prince , Iohn , 14. 30. and workes in them his pleasure , Eph. 2. 2. 2 Tim. 2. 26. Now this possession of soule and body together , is the more fearefull , and yet the more ordinary , neither doe men marvell or wonder thereat , because it is not discerned . § 10. 5 BUt fiftly , that Drunkards are possest with as many Devills as raigning sinnes , is not all ; their condition being yet worse , for in effect they are turned Devills . In the former place you saw men transformed into beasts ; prye more narrowly into them , and you shall see those beasts transformed againe into Devills , in the delight they take in sinne , in their mischievous tempting others to sinne : for surely if want of reason makes a beast , abuse of reason this way makes a Devill ; and admit man hath some advantage above beasts , it is a miserable advantage that onely makes us apt to evill , yea , the worst of evills , and capable of an hell : small cause have we to brag of those powers which so distinguish us from beasts , that they make us worse then the worst of beasts . But of their acting the Devills part and their severall slights in seducing and enforcing others to sinne , in drawing others to perdition : expect more , Section the 75. &c. Onely this for the present let the Drunkard know , that except he doe repent and amend , there is not the most lothsome and despicable creature that crawles upon the earth , which he shall not once enuy , and wish to have beene , rather then what he is ; which should have been my next theame : but of this when I come to the punishment of Drunkards , Swearers , and Seducers , Section . 30. to 34. and 44. and 119. to 143. And so much of the person in generall , and a part : now take a generall view of the sinne , before I come to particulars , and see how the Learned in all ages , both Christians and Heathens , have censured this vice , and judged of this sinne , though indeed the odiousnesse of it is beyond all expression : neither have I dehortation answerable to my detestation of it , onely what cannot be spoken ( your meditation supplying the defect of my speech ) may be implyed as under a curtaine ; which was the Painters shift in deliniating the picture of Venus , and the wont of Timanthes ; who , in each picture hee drew , occasioned more to be understood , then was painted . § 11. THe Learned of all ages have concluded ; yea , drunkennesse it selfe ( if it could speake , as it can take away speech ) would confesse , that it is a flattering Devill , a sweet poyson , a voluntary madnesse , an invited enemy , the author of outrages , quarrells , debates , murthers , the nurse of fury , the mistris of pride , the fountaine of all vice , the originall of all diseases , and bane of the soule : that it is a fire ; whose flame , is lust ; whose sparkes , are oathes , and evill words ; whose smoake , is pride , and infamy ; whose ashes , are diseases and poverty ; and whose end , is hell . That it is a sinne which cracks mens credits , consumes their estates , distempers their constitutions , dulls their spirits , infatuates their senses , intoxicateth their braines , stupefies and besots their understandings , perverteth their wills , troubleth reason , overthroweth the judgment , infeebleth the memory , corrupteth all the affections , excludeth counsell , and without Gods infinite mercy , and their sound repentance , damnes the soule . That it is a bewitching sweete in the mouth , which turnes to deadly poyson in the heart , the revealer of secrets , the ship wrack of chastity , the shame of honesty , the ruine of good manners , the thiefe of time , the disgrace of mankind ; a sinne which makes man an abomination to the Lord , odious to the Angells , scorned of men , abandoned of all good society , and above all , makes men subjects and vassalls to Sathan : a sinne of all others the most spreading , most infectious , most incurable , most inexcusable , a sinne which makes no difference of times , places , persons , &c. A sinne which is against the lawes of God , of grace , of nature , and of all nations , against sense and reason ; a sinne , which brings wrath and judgment upon the whole land ; a sinne , which is a griefe to friends , a ruine to families , which separates from the society and company of Gods Saints on earth , excludes and shuts them out of the Kingdome of Heaven , as Plutarch , Solon , Pittacus . Boetius , St. Austin , St. Ierom , St. Chrysoftome , and others stile and define it . That it is of sinnes , the queene ; as the goute is of diseases , even the most prodigall , wastfull , unthrifty , unprofitable , unnaturall , unseemely , insatiable , unreasonable sinne ; the most base , brutish , beastly , foule , filthy , odious , execrable , detestable , horrible , abominable state , disturbing , heathenish , infernall , prodigious , damnable , gracelesse , and shamefull sinne of all others , as some of our Moderne writers render it . In fine , it is a sinne odious and lothsome in any ; but in us , who have so much light , so many lawes of God and man against it , most unsufferable : but as it was once observed , that Philosophy was taught in Athens , but practised in Sparta : so now temperance and sobriety is taught in England , but practised in Spaine and Turky . § 12. ANd as it is a most grievous and matchlesse sinne in it selfe ; so it is the cause of all other sinnes , a monster with many heads , the roote of all evill , the incendiary of all vice , the Magazine of all misery , the mother and metropolis of all mischiefe . As tell mee , was there ever any sinne committed which wine hath not beene an occasion of ? for notwithstanding wine doth first serve and obey the drinker , yet by little and little mixing it selfe with the blood in the veynes , it doth rule over him , and , like Saules evill and controlling spirit , makes him it 's vassall , whereby , like the Centurions servant , he no sooner heares the word from Sathan , doe this , but instantly hee doth it , whether it be to the committing of adultery , with Holofernes ; inces● , with Lot ; murther , with Alexander , Cambyses , and Philopater : one of which , in his drinke , slew his deare and faithfull friend Clytus , who was his chiefe Captaine in all his exployts ( though it so troubled him being sober , that he would have made away himselfe ) the second , his onely Sonne ; the third , his deare father and mother : or treason , with him that confest to King Pyrrhus upon his arraignment , all this wee did and spake against thee , and much more should have done , had not the wine failed us : or blasphemy , with Belshazzar and his Princes , Dan. 5. 23. and what not ? for even to rehearse the severall examples which history affords , and experience hath made knowne , were endlesse . Some examples I have given you , and he is a very young man and unobservant , that cannot adde forty out of his owne experience . And doe not our reverend Judges , in their severall circuits finde by experience , that few brawles , murthers , manslaughters , rapes &c. are committed , which arise not from this roote of drunkennesse . And indeed as in Justice , all vertues are couched together summarily , as Aristottle affirmes : so in drunkennesse , all vices are lapt up together as it were in a bundle , for it is a confluence or collection of all the rest : and as he said of old , prove a man to be ingratefull , and you prove him naught all over ; so prove one to bee a Drunkard , and you prove him guilty of every thing that is evill , reprobate to all that is good : for what sinne is it which a drunken man will sticke to commit , when wee reade that Cyrillus his Sonne being drunke , slew his Father , and his Mother great with child , hurt his two Sisters , and defloured one of them , as St. Austin affirmes : when another being tempted by the Devill ( as Philip Lonicer witnesseth ) to commit some crime or other , putting him to his choice either of Drunkennesse , Adultery , or Murther ; he chosing the first , in his drunkennesse he abused the wife of him in whose house he was , and her husband comming in the whilst , he slew him ; and so in chosing that one , he committed all three : which being rightly considered , me thinkes a man had neede to be drunke before hand , that shall admit of more wine then enough ; that shall for one houres mad mirth , hazard a whole age of griefe and shame , together with his displeasure , that is able to destroy both body and soule in Hell. § 13. BUt you have not heard all ; for as others observe , it is a queller of all good notions , motions , actions ; a sinne which decayes all a mans good parts , and morall vertues ; which disables men from all good imployments , either in Church or Common-wealth , making them unprofitable , which otherwise might be serviceable , and indisposeth them to grace and godlinesse , yea , to all the meanes thereof . For as by too much raine ( saith St. Austin ) the earth is resolved into dirt , and made unfit for tillage : so Drunkards by excessive swilling are altogether so unfitted for the spirituall tyllage , that they can bring forth no good fruits of holinesse and righteousnesse , but rather like bogs and marishes , are fit to breed nothing but vermine , frogs , and serpents , that is , all manner of abominable sinnes , and lothsome wickednesse . More particularly , it keepes them from repenting , Esa. 22. 12. 13. and all saving knowledge , Esa. 28. 7. debarreth them from regeneration , Christs righteousnesse , and that heavenly inheritance , Rom. 13. 13. 14. Gal. 5. 21. 1 Cor. 6. 10. by it the spirit is quenched , Eph. 5. 18. and the body of sinne , with all it's lusts , strengthened , 1 Pet. 2. 11. yea the soule by it is made like a City broken downe and without walls , Pro. 25. 28. besides , it keepes them in finall impenitencie , Esay . 5. 11. 12. Pro. 23. 35. Neither can that soyle which brings forth this vice ( like ground sown with salt ) bring forth any other thing which is good , I meane , so long as a man is such ; as snow can never be made hot , so long as it is snow ; yea , where drunkennesse reignes or carries the raynes , there cannot dwell the least good , that heart is empty of all grace : and indeed how should such a worthy princesse as grace is , endure such rogues for her bed-fellowes ( so many filthy lusts as are in the Drunkards heart ) to lodge with her , yea , as smoake drives Bees from their hive : so drunkennesse drives all the graces from such an heart . And how should the Holy-Ghost ( which delights to dwell in the heart of an holy man ) but scorne to be an inmate , where drunkennesse is an inhabitant ; noysome lusts , and evill cogitations drive him away ; if the Divell comes in , the Holy-Ghost will goe out . And therefore the Scripture tells us , that the spirit went from Saul when he sinned , 1 Sam. 16. 14. and so on the contrary , when the Holy Spirit enters into the heart of a man , all sinnes ( in some measure ) are abandoned ; as , when the King comes into the Tower all the prisoners goe out . The Drunkards heart is like Mare mortuum , for as no fish will live there , so no grace will thrive here : it is the roote of all evill , the rot of all good . Much traveling makes bad way , if one goe but now and then over a Meadow , the grasse will neverthelesse grow , but when it is made a common through-fare , and beaten roade for all passengers , this maketh the path bare : so the frequent custome of sinne in any heart , when there is a perpetuall concourse of all filthinesse , hinders , yea , kills every good motion as fast as it springs up ; and this is a sinne which turnes a man wholly into sinne . The Drunkard resembles Vejovis that Heathen god , who could doe no good , but hurt at will : and is like Ahab , who sold himselfe to worke wickednesse ; yea worse , if worse can be , for the Drunkard wholely dedicates , resignes , surrenders , and gives himselfe up to serve sinne and Sathan ; his whole imployment is onely to drinke , drab , quarrell , sweare , scoffe , slaunder , and seduce ; as if to sinne were his trade , and he could doe nothing else ; like the Devill , who was a sinner from the beginning , a sinner to the end . To say that sinne were in him , would be improper , for hee is nothing else but sinne in the abstract , as St. Austin speakes , even a very Chaos of sinne bunged up , for as when a man is overcome with anger , we say hee is in heate ; and when wee say such a man is in drinke , we imply more then that drinke is in him ; yea , when we call a man a Drunkard , we imply more then that he is drunke , or hath beene drunke , for it argues frequency ; and lastly , as when Simon Peter told Simon Magus thou art in the gall of bitternesse , and in the bond of iniquity , hee implyed , that not onely these were in him , but hee in them : so both more is implyed , and it is more proper to say of a sotted and sordid Drunkard , hee is sinne , then a sinner ; yea , that man of sinne is not fuller of sin , then such an one : so that as Solomon saith , speaking of the vertuous woman , many daughters have done vertuously , but thou surpassest them all ; so may I say of a Drunkard , many sinners have done wickedly , but thou surpassest them all . § 14. BUt to roave no longer in generalls , having given you a superficiall view of this Monster , and the summe of that which he makes his onely Summum bonum in a lumpe , or as it were wrapt up : I come now to strip him naked , and turne his inside outward ; by acquainting you with such speciall and particular observations , as best deserve our discovery and the worlds notice . In handling whereof , it is not to be expected that I should observe a distinct propriety in referring all particulars to their generall heads , for as much as many of them are coincident one with another . Neither will I undertake to observe an exact order in his description , seeing hee keepes none at all in his life : my principall care being to paint him really and historically ( not poetically ) every way as he is ; his words , as he speakes them ; his deeds , as he acts them , even to the very life , and present him upon the Stage such , as the Spectators may verily thinke they either see him , or the Devill in his likenesse ; as Sr. Tho. More concluded touching Erasmus , when he but heard him speake , having never before seene the man. § 15. The first thing I 'le fall upon shall be His body , touching which I will lay open . 1 his outward deformities . 2 HIs inward infirmities . 1 His outward bodily deformities are many , and those odious ; as if you observe it . The Drunkard commonly hath ( Vertumnus like ) a brasill Nose ; a swolne and inflamed Face , beset with goodly Chowles and Rubies , as if it were both rost and sod ; swimming , running , glaring , gogle Eyes , bleared , rowling , and red ; a Mouth nasty with offensive fumes , alwayes foaming , or driveling ; a fevorish Body ; a Sicke and giddy Braine ; a Mind d spearst ; a boy●ing stomacke ; rotten Teeth ; a stinking Breath ; a drumming Eare ; a palsied Hand ; gouty , staggering Legs , that ●aine would goe , but cannot ; a drawling , stammering , temulentive Tongue , clambd to the roofe and gumms ; in fine ( not to speake of his odious gestures , lothsome nastinesse , or beastly behaviour , his belching , hickups , vomittings , his ridiculous postures , and how easily he is knockt downe , whose hamstrings Bacchus hath already cut in two ; nor of the unmeasurable grosenesse of such , whose onely element is Ale , especially your Ale-wives , who , like the Germane Froas , are all cheekes to the belly , and all belly to the knees , whose dugs and chins meete without any forceing of either , because you may dayly see such fustilugs walking in the streets , like so many Tunnes , each moving upon two pottle pots ) his essentiall parts are so obscured , his Sense so dulled , his Eyes so dazeled , his Face so distorted , his Countenance so deformed , his Ioynts so infeebled , and his whole body and minde so transformed , that hee is become the child of folly , and derision of the world , a laughing stock to fooles , a lothing stock to the Godly , ridiculous to all . Yea , questionlesse had they a glasse presented them , they could hardly be brought againe to love their owne faces ; much more , should they reade a true character of their conditions , would they runne besides their wits , if they had any to lose , or goe and dispatch themselves ; as Bupalus did , at the sight of Hipponax his letter ; or as Hoc●tratus did , upon view of a booke which Reuchlin writ against him ; oras Brotheus did , who being mocked for his deformity , threw himselfe into the fire , and there died : for , Thersites like , many are their bodily deformities , but far more and worse are those of their soules . Whence it was that the Laced & monians used to shew their slaves in the time of their drunkennesse unto their children , thinking that their ugly deformity , both in body and minde , would be an effectuall argument to make them loath this vice , which even at the first view seemed so horrid . And indeed , how should the Drunkard be other then ugly and deformed ; when experience shewes , that intemperance is a great decayer of beauty , and that wine burnes up the radicall moysture , and hastens old age exceedingly . § 16 2 NEither are his diseases and infirmities fewer then his deformities : for ●ee but his body opened , and it will appeare like a stinking and rotten sepulcher ; for excessive and intemperate drinking hath brought upon him a wo●ld of diseases and infirmities , because this sinne by little and little quencheth the naturall heate , and drownes the vitall spirits , whereby above all it impaires the health , debilitateth all the members , turning strength into weakenesse ; health , into irrecoverable sicknesse ; it being the seminary of incurable diseases , which shorten the life ; the procurer of all infirmities , and acceleration of death ; which is the reason that men are ordinarily now so short lived , in respect of that they have beene heretofore . Neither can there be any other cause alleaged , why men in this our age are so weake , diseased , and short lived , but our excessive drunkennesse and intemperance . It is true indeed , that the world now waxing old , and , as it were , hoareheaded , cannot generate children of such strength and vigour as it did in time of youth and full strength ; and therefore wee must needs decline , as the world declineth : it is true also , that the mother earth is infeebled with much bearing , and hath her strength much abated with so innumerable childbirths , and being now come to her cold melancholy age , cannot bring forth her fruits so full of vertue and strength , and so fit for the nourishment of our bodies , as shee did in former times : but that there should be such a change , so suddaine and extraordinary , in the great difference of our health , strength , and long life , betwixt this our age , and that which went next before it ; can be imputed unto nothing more , then that now drunkennesse and intemperance is , after an extraordinary manner , increased ; whereby the naturall and vitall heate of men is drowned , and extinguished , before it be neare spent ; like a candle cast into the water , before it be halfe burned . Indeed , drunkards pretend they drinke healthes , and for health . Yea , doubtlesse they thinke wine another kinde of Panace , which is good for all diseases ; or some Moly , good against all sorcery and mischiefe . But to whom , saith Salomon , are all kinde of diseases , infirmities , deformities , if not to Drunkards ? Who can recount the hurts that by this meanes come to the whole body , especially the head , stomack , liver , and the more noble parts ? Who can recite the Crudities , Rhumes , Gowts , Dropsies , Aches , Imposthums , Apoplexes , Inflammations , Pluresies , Consumptions ( for though he devours much , yet hee is the leaner every way ) with the Falling-sicknesse , and innumerable other distempers hence ensuing ? which Drunkards know better by experience , then I how to reckon up . To whom are pearle faces , Palsies , Headakes , if not to Drunkards ? What so soone brings suddaine old age ? What so much as swilling blowes up the cheekes with wind , fills the nose and eyes with fier , loads the hands and legs with water ; and , in short , plagueth the whole man with diseases of a Horse , the belly of a Cowe , the head of an Asse &c. almost turning him into a very walking dunghill . Believe a man in his owne Art ; The distempered body , the more it is filled , the more it is spilled , saith Hippocrates : and to this the Prophet sets his seale , Hosea : 7. 5. And indeed but for the throats indulgence ; Paracelsus ( for all his Mercury ) had dyed a begger : which made Callisthenes tell Alexander , that hee had rather feede upon graines with Diogenes , in his dish ; then carrouse the juyce of grapes with him , in this standing cup ; for of all the gods , said hee , I love not Aesculapius . In a word : though wine , being moderately taken , is physicall ; yet , if it be taken immoderately , there is nothing more banefull , saith St. Austin : for by it the body is weakened , strength decayed , the members dissolved , the whole body distempered , and out of order ; so that the Drunkard drawes death out of that which preserves other mens lives . That many have perished by this meanes we read , Eccl. 37. 30. 31 , & if many then , surely many millions now : for in former ages it was as rare , as now it is common . For wee read that the Locrians would not permit their Magistrates to drinke wine ; whereas now with us , the meanest ( by their good wills ) will drinke nothing els . We read also that the ancient Romans would not suffer their women to drinke wine ; whereas many of ours are like Cleio , who was so practised in drinking , that shee durst challeng all men whatsoever to trye masteries who could drinke most , and overcome all . And lastly , wee reade that they would never drinke wine before they were twenty yeares of age ; whereas many of our children are halfe killed , before they are borne , with distempered drinkes : at least , when they are borne , no day , no meale , must they be without sipping downe wine , their over indulgent parents ( who like Apes , many times kill their young with making much of them ) will have it so : whereupon not a few become Drunkards and company keepers very betime , and before any would imagine ; as St. Hierome telleth of one , that swore by her love she was lewd or naught so early , that no one so much as dreamed of it . In a word , wine and strong drink hath drowned more men , then the sea hath devoured ; and more dye of surfeits , then by the sword . Yea , as drunkennesse hath drowned more soules , then all the sinnes of Sodome : so it hath drowned more bodies , then were drowned in the generall deluge of Noahs flood . § 17. VVHy , but saith the Tipler , Wine , if not received to surfeite , refresheth the spirits and cheares the heart , as is well knowne ; I finde it , I feele it , I perceive it doth me good , and I will believe mine own eyes , and tast , before Hippocrates , or ten Salomons . Salomon answers in effect thus much , Prov. 23. 29. to 35. Bee not deceived with shewes and shadowes ; a man may be drunke , though his eyes be not out ; and may be deceived , though his eyes be in too . All is not gold that glisters , all is not paid that is promised : wine promiseth much for the present , but it will deceive thee in the end : it promiseth health , but it payes sicknesse ; it promiseth comfort , but thou shalt find sorrow ; it promiseth helpe , but thou shalt receive hurt ; it is a poysoned potion , a flattering , but cruell Hyaena : much like that double headed serpent Amphisbaena , or one of those Locusts , Apoc. 9. 10. that carries a sting in the taile , though the face bee smiling and flattering . Not that wine in it selfe ( which is a good creature of God ) is any way evill , or the use of it unlawfull . Lycurgus was out , when he destroyed all the Vines to prevent drunkennesse ; he had done farre better , if he had made more Wells , that so the heat of the wine might have beene alayed with the coldnesse of the water . For though God will not allow us to be drunk with wine , yet he doth not forbid us to drinke wine : use a little wine for thy stomacks sake , and thine often infirmites , sayes Paul to Timothy , 1 Tim. 5. And give strong drink to him that is ready to perish , and wine to them that have griefe of heart , are the words of the Holy Ghost , Prov. 31. 6. But a little proofe will serve the turne to perswade men that wine is lawfull ; all the matter is , how to have them use it lawfully . And thus the drunkard is injurious to his body . First , by deforming it . Secondly , by weakning and disabling it , whereby his life is lingringly , and by little and little consumed . But this is not all , for § 18. THirdly , as if he scorned to goe to his grave in peace , he strives to doe execution upon himselfe ; either by drinking untill his skinne and guts crack againe , as how many have drunk themselves dead ; how many have even burst themselves with drinking , and so dyed , as it were with the weapon in their belly , being taken away in Gods just wrath ? &c. Or secondly , by a frequent exposing himselfe to divers miserable accidents , yea fearefull and lamentable mishaps ; for , as if the proverbe ( A drunken man never takes harme ) were good Scripture , hee careth not what way he goeth in the darke , what falls be taketh , how he knocks , breakes , and maymes himselfe , whereby he often batters his face , bruiseth his body , breaks his armes , leggs , and many times his neck ; what bridges hee passeth over , whereby sometimes he falleth into the water , and is drowned ; what hedges he lyes under , where even Snakes have beene known to creepe down drunkards throats into their bellies , as they have layen asleepe in the fields : all which the Philosopher considering , he compared one drunk to a running Coach , without a Coachman to guide it . Or thirdly , by running into quarrels when hee is drunke : as what else but the pot breeds so many brawles , quarrels , debates , duels , stabbs , murthers , with such like dangerous and bitter fruits ; for while the wine workes , they resemble those fishes , which love to be in violent streams and flood-gates , but doe dye in still waters : which the Egyptians observing , made them abhorre all wine , for as Pl●tarch reports , they did never use any ( untill the time of Psammeticus ) so much as in their sacrifices or drinke offerings ; upon conceit , that it was the blood of those Gyants , which , they had heard , did once make warre against God. And S. Augustine affirmes , that the Manichees could not abide it , as being the gall ( as they foolishly thought ) of the prince of darknesse . Yea , who will sooner kill and ●lay then cowards , when once they are pot valiant ? I have knowne ere now a very Dametas , guilty of no little courage , and suspected of true valour : as who will not thinke him both a valiant and excellent Pilot , that dares brave a whole fleet out of a simple Cockboate . I deny not but such an ones discourse may sometimes sound big , and yet meane nothing : cowards being most forward , both in giving charge with the tongue , and recoyling backe with the foot : yea , you shall see a man looke like the foure windes in painting , as if hee would blow away the enemy ; and yet , at the very first onset , suffer feare and trembling to dresse themselves in his face apparently : and commonly where is least heart , there is most tongue ; swelling words being like the report of a great Ordnance , which doth only blaze , and cracke , and smoake , and stinke , and vanish . And lightly if wee note such an one , hee seldome unbuttons his tumored breast , but when hee findes none to oppose the bignesse of his lookes and tongue , but this holds not alwaies for sure I am , many do that in a Tavern , which they repent at Tyborne ; and nothing more common , then for drunkards to kisse when they meet , and kill when they part . § 19. OF which there is a double reason . First , as they are fiery of face , so are they as cholerick of condition ; and how should they choose , when they feed only upon fire , their bread , and flesh , their first and second course , being drinke , and salt meates ( which turneth all their nourishment into choller , the froth of blood ) yea , little else then drinke doe they swallow ; for , that they are no trencher-men is all their boast , and all they have to bee proud of : yea , they drinke downe their throats , belch out of their mouthes , and breath out of their nostrells , nothing but meere flames : yea , that which theyvent forwards is the same , for it comes out as sheere wine as it goes in . Now no marvaile that Starchaterus did exceed other men in strength and savagenesse ; when he fed onely upon Beares flesh , and frequently drank their blood . Secondly , another reason is , when the drink is in , the wit is out and so having lost the stern of reason , hee is apt to say or doe any thing hee can stand to execute , except vertue , a meere stranger to him . And it shall go hard but he will either give offence , or take it : for having once fallen out with his owne wits , and members ( that one goes one way , and another another way ) he can agree with no body , but becomes raging mad , as a heathen hath it in Salomons words . A drunken man , you know , will make a fray with his own shadow ; suppose he but nods against some post or table ( for they will even fall a sleepe as they sit ) he is so stupified , that in revenge he will strike his opposite for the wrong , and then call for drinke to make himselfe friends againe , which friendly cup gives occasion of a second quarrel ; for whether he laughs , or chafes , he is a like apt to quarrell ; or let but a friend admonish him , hee were as good take a Beare by the tooth . When Cambyses being drunk was admonished thereof by Prexaspes , who was one of his councell ; what followed ? Cambyses commandes his admonishers sonne to be sent for , and bound to a post , while he shot at him ; and then having pierst his heart , vauntingly cryes out ; now judge whether I am drunk or no. This sinne scornes reproofe , admonition to it were like goads to them that are mad already , or like powring Oyle down the chimney , which may set the house on fire , but never abate the heate . Neither can the rest better brooke what he speaks , then he what they speak : for these Pompeian spirits think it a foule disgrace either to put up the least wrong from another , or acknowledge to have overslipt themselves in wronging of another ; whereby thousands have been murthered in their drink , it faring with them as it did with that Pope , whom the Divel is said to have slaine in the very instant of his adultery , and carry him quick to hell . For this is the case of drunkards ( as of Souldiers and Marriners ) the more need , the lesse devotion . I am loth to trouble you with the multitude of examples which are recorded , of those , that having made up the measure of their wickednes , have Ammon like dyed and beene slaine in drink ; God sometimes practising martiall law , and doing present execution upon them ( least fooles should say in their hearte , ( there is no God ) though he connives at , and deferres the most , that men might expect a Judge comming , and a solemne day of judgement to follow . And what can be more fearefull , then when their hearts are merry , and their wits drowned with wine , to be suddenly strucken with death ; as if the execution were no lesse intended to the soule , then to the body ? or what can bee more just , then that they which in many yeares impunity will find no leisure of repentance , should at last receive a punishment without possibility of repentance ? I know ●peed of death is not alwayes a judgement : yet as suddennes is ever justly suspicable ; so it then certainly argues anger , when it findes us in an act of sinne . Leisure of repentance is an argument of favour ; when God gives a man law , it implies that hee would not have judgement surprise him . § 20. NOW as drunkennesse is the cause of murther , so it is no lesse the cause of adultery yea , as this sinne is most shamefull in it selfe , so it maketh a man shamelesse in committing any other sin ; whereof lu●t is none of the last , nor none of the least . Yea , saith Ambrose , the first evill of drunkennesse , is danger of chastity ; for Bacchus is but a pander to Venus : hereupon Romulus made a law , that if any woman were found drunke , shee should dye for it ; taking it for granted , that when once drunke , it was an easie matter to make her a whore . The stomach is a Limbeck , wherein the spirit of lust is distilled ; meates are the ingredients , and wine the onely fire that extracts it . For as the flame of mount Aetna is fed onely by the vapours of the adjacent sea : so this fire of lust is both kindled and maintained by surfeiting and drunkennesse . When the belly is filled with drinke , then is the heart inflamed with lust , and the eyes so filled with adultery , that they cannot but gaze upon strange women , as Salomon Shewes , Prov. 23. 33. whereas love , saith Crates , is cured with hunger . You know when the Iron is hot , the Smith can fashion it to his pleasure : and wine tempers the heart like wax , for the divels impression : when a man is drunk , Sathan may stamp in his heart the soules● sinne , but lust will admit no denyall . Yea , drunkennesse inflames the soule , and fills that with lusts as hot as hell ; high diet is adulteries nurse . They rose up in the morning like fed Horses , saith the Prophet , ( and what followes , every man neighed after his neighbours wife ) Ier. 5. 8. which is more then true with us , for drunkards like the Horse and Mule which have no ●nderstanding , no shame , no conscience , &c. especially your brazen brain'd , and flinty foreheaded clownes , can no sooner spie a woman , or maide , chast , or unchast , even in the open streets , but they will fall to imbraceing and tempting her with ribaldry , scurrility , & turning every vvord she speakes to some lascivious & obscene sense , vvhereof they are not a little proud , though it vvould make a vvise and modest man , even spue to heare them . But to goe on . When Lot is drunke , hee is easily drawne to commit incest with his owne daughters ; not once perceiving when they lay downe , nor when they rose up , Gen. 19. 32. to 36. Rarò vidi continentem , quem non vidi ●bstinentem , saith St. Austin , you shall rarely see a man continent , that is not abstinent : and it 's a true rule , for that heate which is taken at the Taverne , must be alaid at the brothel-house ; the blood which is fired with Bacchus , must be cooled with Venus ; and soe Sathan takes two Pigeons with one beane . And the Divell should forget both his office and malice , if hee did not play the pander to Co●cupiscence , this way for idlenesse , makes way for loose company ; loose company , makes way for wine ; wine , makes way for lust ; and lust makes worke for the Devill ; Venus comes out of the froth of this Sea. I will never believe that chastity ever slept in the Drunkards bed ; for , although I cannot say that every whormonger is given to drunkennesse ; yet I may truely say , that there are no Drunkards but are either given over , or greatly inclined to whoredome . This sinne fills the heart , and eye ( both eyes ) if not the whole life , with horrible filthinesse , naturall , unnaturall , any : this is so cleare a truth , that darknesse it selfe saw and confest it ; even a Poet of the Heathens could call eating and drinking the fuell that maintaines the fier of Lust ; for Lust , saith hee , is quenched by abstinence , kindled by excesse , and nothing sooner kills this tetter then that fasting spittle of abstinence ; for how should the wieke burne without tallow , or the lampe without oyle ? That Wine is an inducement to Lust , David well knew , or else hee had spared those superfluous cups : but when hee would have forced Vria● to lye with his wife , that so shee might have a colour for her great belly , and the child might appeare legitimate , hee first made him drunke , 2 Sam. 1 1. 13. Even as Ice is ingendered of water : so is Lust of intemperance . The Drunkard is like a Salamander stone , which fires at the sight of every flame : yea , if hee but see a whore , and shee him , like the Weesell and Ba●iliske , they poyson each other with their sight , Pro. 7. One Devill is ready to helpe another in mischiefe : hee that tarrieth long at the wine , saith Salomon , his eyes shall looke upon strange women , and his heart shall speake lewd things , Proverbs . 23. 33. and St. Paul witnesseth , that the fruits of gluttony and drunkennesse , are chambering and wantonnesse , Rom. 13. 13. Yea , as drunkennesse is the onely businesse of loyterers : so lewd love is the onely businesse of Drunkards ; for while they are awake they thinke and speake of it , and when they are asleepe ( even when other mens thoughts lye at Anchor ) they nothing but dreame of it ; and what is it a Drunkard loves halfe so well as a whore ? Yea , Wine so inflames the Drunkard with Lust ; that were his power equall to his desire , were his dreames and wishes all true , hee would not leave a Virgin in the world ; might but his acts answer the number of his desires , nature could scarce supply him with severall objects ; or could his wishes , take effect , Popery might have many Nuns , it should have no maids . Now what decayes health , and strength , and consequently shortens a mans dayes more then whoredome ? when so many dye of the Pox , a disease which slayes thousands , though they will not be known of it ; for , because of the whorith woman , a man is brought to a morsell of bread , Pro. 6. 26. yea , shee causeth many to fall downe wounded , and all the strong men are slaine by her , her house is the way unto the grave , which leadeth downe to the chamber of death , Pro. 7. 26. 27. And so much of the drunkards body . § 21. SEcondly , if wee dive deeper into him , and Search into his soule : what one sinne more mangles and defaces Gods Image , and mans beauty , then this ? how doth it damme up the head and spirits with mud ? how doth it infatuate the understanding , blind the judgement , pervert the will , and corrupt all the affections ? how doth it intrap the desires , surprise the thoughts and bring all the powers and faculties of the soule out of order ? which occasioneth one to say , where drunkennesse raignes as King , there reason is banished as an exile , the understanding is dulled , counsell wandereth , and judgment is overthrowne . And with this accordeth Seneca , who defines drunkennesse to be a voluntary madnesse , or a temporary forfeiture of the wits : yea , the Holy Ghost affirmes , that the excesse of wine makes men mad , foolish , and outragious , Pro. 20. 1. for being worse then the sting of an Aspe , it poysoneth the very soule , and reason of man. Yea , wee finde this and a great deale more by experience : for many a man drinkes himselfe out of his wits , and out of his wealth , and out of his credit , and out of all grace and favour , both with God and good men . Neither is the Scripture lesse expresse : for Salomon calls wine a mocker , and tells us that strong drinke is raging . And Hosea affirmes , that wine takes away the heart , Chap. 4. 11. And wee reade elsewhere , that wine makes men forget God , and his lawes , Pro. 31. 5. Yea , utterly to fall away from God , and to be incapable of returning , for it is commonlie accompanied with hardnesse of heart , and final impenitence , Esa. 5. 11. 12. and 56. 12. Pro. 23. 35. For admonish such as are bewitched and besotted with the love of wine , you speak to men senseles , past shame , and past grace . Tell them of some better imployment , they will say as once Florus ( an idle fellow ) was wont , I would not be Caesar , alwayes marching in armor : to whom Casear replyed , and I would not be Florus , alwayes drinking in a Taverne . Yea , being wrapt in wine , and warme cloathes , they so like their condition , that they would not change upon any termes , no , not to be glorified Saints in Heaven : as those swine , and other brutish creatures , which Circe transformed , would by no meanes be perswaded to become men againe , though they were put to their choice by the said goddesse ( or forceresse rather ) upon the earnest request of Vlysses . You shall never perswade a Drunkard , that the water of life is the best wine . In a word , by long custome they turne delight into necessity , and bring upon themselves such an insatiable thirst , that they will as willinglie leave to live , as leave their excessive drinking : in regard whereof , St. Austin , compares drunkennesse to the pit of Hell , into which when a man is once fallen , there is no redemption . Yea , this vice doth not onely rob men of reason , but also of common sense ; so as they can neither prevent future danger , nor feele present smart . But of this enough : having already proved them as much worse then beasts , as beasts are better then Devills . Besides , I shall occasionallie treate more of the soules Character , in sundry particulars which follow . § 22. 5 FIfthly , as hee deformes his body , impaires his health , shortens his life , beastiates his soule , &c. so he consumes his estate , and brings himselfe to poverty , and want , as , to whom is poverty , as Salomon speakes , but to Drunkards ? who thinke no cost too much that is bestowed on their bellies , who consume their wealth at the wine , even while they have swallowed downe their whole estates . As let the Drunkard have but a groate , it burnes in his purse till it be drowned in drinke ; if hee have gold , he will change it ; if plate , hee will pawne it ; and rather then not satisfie his gut , away goes all to the coate on his backe ; yea , rather then hee will scant ( as they say ) his belly , had hee a jewell as rich as tenne Lordships , or as Cleopatra's was , that womanlike swaggerer , his throate shall have it . O that either wealth , or any other blessing should be cast away thus basely ! Or , suppose he bee a labouring man , and must earne it before he have it , he will drinke as much in a day ( saith St. Ambrose ) as hee can get in a weeke , spend twelve pence sooner , then earne two pence . And hence it commeth to passe , that the company keeper goes commonly in a ragged coate , as it is seldome seene that they offend the Statute against excesse in apparell , for rather then so , they will goe naked , and count that too a voluntarie penance . Thus the Drunkard having spent all in superfluities , in the end hee wants necessaries , and because in youth hee will drinke nothing but wine , in his old age he is constrained to drinke water : yea , hee throwes his house so long out at windowes , that at last his house throwes him out at doores . And when all is gone , glad would he be to be a Swineheard , like the Prodigallson , but knowing himself unworthy of any mans entertainment ; hee growes weary of his life , and is ready to make himselfe away , like Peter the Cardinall , base son to Sixtus the fourth that monstrous Epicure , the shame of the latter times ; or like Apicius , the shame of the ancient age wherein he lived . All which the Scriptures make good , where it is said , that the drunkard and the glutton shall come to poverty , and the sleeper shall be cloathed with raggs . Pro. 2● . 21. And againe peremptorily , he that loveth wine and oyle shall not bee rich , Prov. 21. 17. Now that this is so , every officer of a Parish knowes to his great trouble , and the inhabitants cost : yea , were I enjoyned to take up a ragged regiment , I should thinke it no hard taske to muster up a thousand men , ( admit but drunkards to be men ) out of the very suburbs , that in sheere drinke spend all the cloaths on their beds and backs ; yea , that drinke the very bloods of their wives and children , for hee brings not this misery upon himselfe alone ▪ but his whole family , wife children , servants , all are impoverisht , yea , nere famished , to satisfie his throat : in which regard he is worse than an Infidell , 1 Tim. 5. 8. The Drunkard spends all in the Ale-house ; and cares not , so hee fares well abroad , though his family starve at home : he sucks so much of the juyce of barley into his owne throat , that his family is either parcht with famine , or burnt with thirst . But marke how they are met with all ; for , as if God would pay them in their own coyne , how oft have I seene vermin sucking the drunkards blood , as fast as he doth that of the Grape and Malt ? Neither stayes hee here , for the tiplers progresse is commonly from luxurie , to beggery ; from beggery , to thievery ; from the Taverne , to Tyburne ; from the Ale-house , to the Gallowes . I might go on , and shew you how this vice hinders men from performing the works of charity and mercy , and how the Drunkard defrauds the poore of that which he might , and ought to impart unto them , if hee lived moderately : but I hasten to shew you his inwards ; only this let me tell him , that he shall once give an account for every idle penny hee spends , much more for every idle shilling , pound , &c. § 23. 6 SIxtly , as the drunkard consumes his estate ; so hee looseth his credit and good name , for drunkennes defames a man , and takes away his reputation . What saith the world of him ? such a man is a drunkard , a swillboule , a tospot , a sot , a swaggering companion , a spend good , an unthrift , an Epicure , a belly-god , a filthy beast , &c. Yea what sinne is so disgracefull ? what can discredit a man more , then to be counted a common drunkard ? yea , this sinne bringeth such an ill name upon a man , that it will never bee done away ; at least so long as he lives in this sin without repentance . Wherein could Noah ( that was but once drunke ) have so much shamed and dishonoured himselfe ? how could hee have made himselfe so contemptible , even to his owne children , as he did by being drunk ? so , what greater shame to any man , then to make himselfe a beast , yea , worse then a beast , in his gesture , behaviour , nonsense , and abominable spewing ? besides his communication , his cogitations , his lusts , and affections , are all most beastly and shamefull : so that nothing disguiseth or disgraceth a man more . Neither need others defame him : for he either spues himselfe out , or gives occasion to be spurned out of all civill company . In briefe , all that are sober minded account drunkards but the very scumme of the Nation , and good for nought but to stand in the middest of a breach , when the Ordnance play , and bullets flie thick about their eares . And certainly there is nothing in the world more pitifull , an Ape-carrier is honourable , compared with a drunkard ; and heare but their wives speak , you will grant that his , of the two , is farre more happy in her choyse . Yea , it is such a sinne , for which a man shall bee disgraced even of his drunken companions themselves ; who murther him behind his backe , by taking away his good name ; howsoever they seeme to applaud him before his face . And no man thinkes him sit or worthy to beare the meanest office either in Church or common-wealth ; nay , he is not able to subject himself to , or be ruled by , either civill or ecclesiasticall Governours , ( indeed he often disturbes the officers of both ) nay , hee is so farre from all respect , that he either is , or should be , separated from all Christian society , and thrown out of the Church by excommunication , 1 Cor. 5. 11. Indeed , he thinks to get credit and popular applause by his drinking , to have others commend him , forsooth , for a good fellow , and joviall , and so purchase a name : but indeed hee gets the name of a common drunkard , which will sticke by him to his dying day , and perhaps afterward ; yea , let him be commended by one for a notable good fellow , ( which is the height of his ambition ) another that is wiser , will reply , the better the worse . Again , who will trust a drunkard with either money or commodity ? A frugall man that is worth but little , shall be trusted with more , then a drunkard which hath tenne times his estate : and good reason , for the one his diligent hand maketh him rich , while the drunkards belly makes him go in rags . Indeed , to borrow of every man hee is very importunate ; but to pay he never useth , except it be his Hostesse for superfluous liquor , that when money failes , hee may drinke upon credit ; as hee is alwayes indebted to my Hostesse , and his belly to him , but he never to that , so long as his purse , credit , or shame , can make even with it . Yea , in many cases they will acknowledge themselves unworthy to be trusted ; for they have an order amongst themselves ( which you may see set up in Gurmionds hall ) that all promises , Oaths , Bils , Bonds , Indentures , or any other conveyances whatsoever , made or caused to bee made in the afternoone , bee utterly void , and of none effect . And in case they commit a villany ; there needs no better plea , ( fo● their excuse ) then this ; alas ! what would you have● I was not my selfe , or , I was in drinke , it was the wine , and not I Yea Marcus Antonius , faith Plutarch , set forth a book of his drunkennes ; wherein he proved those pranks which he played ( when he was overcome with wine ) to be good and lawfull : though in all reason he that doth evill in his drinke , should bee twice punished ; first , for being drunke , then , for the fact he committed in drinke , as Pittacus in his statute-law enacted . And as hee disgraceth and shameth himselfe ; so he shameth his parents , Pro. 28. 7. kinsfolks , friends , and all his acquaintance ; and maketh them so ashamed of him , that they are afraid and ashamed to owne him . Yea , drunkennesse disgraceth and discrediteth the Gospell , unto which it is cleane contrary ; for whereas the Apostle would have our conversation such as becommeth the Gospel of JESUS CHRIST phil . 1. 27. both the Gospel and the name of God is blasphemed among the Gentiles , through such ill livers , Rom. 2. 24. Yea , it bringeth a scandall upon all that professe the same Religion with him , Revel . 2. 9. Yea , the Apostle tells us that their workes of darknesse which are done of of them in secret , are so shamefull , that it is a shame even to speak of them , or once name them , Ephes. 5 , 11. 12. Wherefore the drunkard shall bee filled with shame , and shamefull spewing shall be all his glory , Hab. 2. 15 , 16. untill he be trodden under feet , as the Lord threatens , Isa. 28. 3. Thus drunkards by their drinking receive much hurt ; some , in their bodies ; some , in their braines ; some , intheir estates , whilst they are called from their callings ; some , in their names , whiles bucking with drinke , they are laid out to bee sunned and scorn'd ; some , in their chastity , whilst they are used as Lots daughters did their father , &c. Which may serve to have beene spoken of his outward parts . Now of his inwards , and more odious qualities ; for although the drunkards sorrow , strife , shame , poverty , and diseases , together with his untimely death , as one would thinke , were enough to make this sin odious : yet looke we further into him , as namely , into his more inward parts , his secret abominations , which follow and are occasioned through drunkennes ; that will make it hidious , and fearefull , at least if I had the skill to cut him up , and paint him to the life . § 24 IN speaking whereof , I will first lay open the ground of all , which is idlenesse ; for although , in one sense , idlenesse may be called an effect of drunkennesse , yet in another , it may be called the cause , both of it , and all the residue of evills which accompany the same ; for idlenesse is the most corrupting Flie that can blow in any humane minde . We learne to doe ill , by doing what is next it , nothing ; and hence it is , that vice so fructifies in our Gentry and servingmen , who have nothing to employ themselves in . It is said of Rome , that during the time of their warres with Cart●age and other enemies in Africa , they knew not what vices meant ; but no sooner had they got the conquest , then through idlenesse they came to ruine . Rust , you know , will fret into the hardest iron , if it bee not used , Mosse will grow on the smoathest stone , if it bee not stirred ; Mothes will consume the finest garment , if it bee not worne : so vice will infect even the best heart , if given to idlenesse . Standing water is sooner frozen , then the running streame ; hee that sitteth is more subject to sleepe , then hee that walketh : so the idle man is farre more subject to temptation , then hee that is profitably exercised : yea , idlenesse ( saith one of the Fathers ) is the Devills onely opportunity ; for if hee come , and finds us well busied , hee leaves us for that time , as having small hope to prevaile . An idle person is good for nothing but to propagate sinne , to bee a factor for the Devill : it faring with man , as with the earth of which hee was made ; which , if it bee not tilled , or trimmed , doth not onely remaine unf●uitfull , but also breeds and brings forth Bryers , Brambles , Nettles , and all manner of noysome and unprofitable things : so that Seneca seemes to be mistaken , in calling an idle person the image of death ; for though the body be idle , yet the soule , like a river , is alwayes in progression , and his heart , like a wherry , either goes forward or backward , It may be resembled to a well with two buckets ; the mind no sooner empties it selfe of good thoughts , but it fills with evill cogitations . If the seede dyes , the blade springs ; the death of grace , is but the birth of corruption . Now all the Drunkard's labour , is to satisfie his Lusts ; and all his life , nought else but a vicissitude of devouring and venting : as how many of them make it their trade and whole vocation to keepe company . Whereas sweat , either of the Brow or of the Braine , is the destiny of all trades , be they mentall or manuall ; for God never allowed any man to doe nothing . Are not most populous places , by reason of this vice , like Antiochus his army , fuller of mouthes then hands ? for , if you marke it , the company keeper and good fellowe ( according to the vulgar ) is the barronest peece of earth in all the Orbe ; the Common wealth hath no more use of him , then Ier●hoham had of his withered hand ; hee is like the dumbe Iacke in a Virginall , for he hath not so much as a voice in the common wealth . Whereas hee was borne for the good of his countrey , friends , family , &c. well may hee disturbe the common wealth , and give offence and scandall unto all that are neere or about him , Rom. 14 , 20 , 21. as being unfit to doe service , or subject himselfe to be ruled by his Governors , civill and ecclesiasticall ; but profitable hee is to none , except Vinteners , Inkeepers , and Ale drapers , who are the greatest loosers by him of all the rest ; ( though they seeme to gaine much ) for these are accessary to the Drunkards sinne , and have a fearefull accompt to make , for their tolleration of such , seing they might , and ought to redresse it , so that their gaine is most unjust : as may not that be written upon what ever they possesse , which Diogenes writ under the golden Statua , which Phryne the strumpet dedicated at Delphos ( this was gotten by the intemperance of the people ) and in the end will prove as unprofitable , for hereby they endanger themselves , and without repentance lose their soules , Math. 16. 26. What is recorded of Ns●grites , namely , that hee never plowed , not digged , nor did any thing all his life long that might tend to any good , is truly verified in him , hee is not more nimble tongu'd then gowty handed ( as Iulian the Apostate confest of himselfe , and yet never thinkes hee shall give an account for this sinne of all the rest : but surely , if wee must give an account for every idle word , much more for every idle day , nay moneth , nay yeare . But I proceede . All the paines hee takes is for the enemy of mankinde : if you will have him worke , you must chaine him in a celler , where are good store of springs , and give him the option or choice , whether hee will pumpe or drowne : which is the Ho●●anders way to dresse an English gentleman , whose ill demeanour hath made unworthy to live . The company keeper is like a top , which alwayes runnes round , but never goes forward , unlesse it be whipt : or the Mill wheele , which turnes about all day , but at night remaines in the same place : or like a blind Horse in a maltmill , which is as farre in the morning as at night , for all the day hee walkes round in the same circle , over and over ; and when he hath done , and sl●pt a little , is new to begin againe . Neither does hee , which walkes from six to six in Paules , goe more then a coytes c●st before him , Drunkards make it their whole imployment , to goe from theirs beds to the tap house , ( for the true Drunkard thinkes no wine good , which is brought over two thresholds ) from the taphouse to the play house , where they make a match for the brothelhouse , and from thence to bed againe : so that they either doe nothing , or that which is worse then nothing : for hee is neither a Drunkard , nor an idle person , but a civill , compleat , and well qualified Gentleman , that spends the whole day , yea every day , but in bousing , and bowling , and taking Tobacco . O the number of men and women in this City , that are all the day idle , yet have not an idle hower to afford either the Church , or the study , or for the good of the common wealth ! And therefore no wonder if they afford not mee the hearing , they onlie sit to eate , and drinke , lye downe to sleepe , and rise up to play ; this is all their exercise , herein lyes all thei● worth , and no marvell , for if the worl● be a mans god , pleasure must needs be● his Religion . They are just like so many Gnats , for as Gnats doe nothing but play up and downe in the warme Sunne , and sing , and vvhen they have done , sit dovvne and sting the next hand or face they can seize upon : so Drunkards miserably spend their good howers in unprofitable pastime , sit downe and backbite their neighbours . For , in this case , they resemble Mo●us that carping god ( as the Heathens faine ) whose manner was , never to doe any thing himselfe , but curiously beholding the doings of others , if anything were let passe , to carpe at the same . § 25 BUt to goe on ; for I may seeme to have left them at the Taverne dore . If you remember , their first flight was from their beds to the taphouse or Taverne , those common quagmires of all filthinesse , where too many drawing their patrimonies through their throats , exhaust and lavish out their substance , and 〈◊〉 plots and devises how to get more : 〈◊〉 hence they fall either to open courses 〈◊〉 violence , or secret mischiefe , till at last 〈◊〉 Jayle prepares them for the ●ibbet , 〈◊〉 lightly they sing through a red Lettise before they cry through a Grate ; but this is the worke of many mouthes doe but follow them step by step , and you shall observe that so soone as they are upon the Al●bench , up comes every mans pot uncalled for , upon paine of losing their custome for a moneth after ; which being doft , are filled againe , for it is the waiters office to see that the pots bee either alwayes full or empty , and the Drunkards law , that if the drawer presents a pot not filled , or one of the company leaves a snuffe in it undrunke off , that both shall bee judged guilty of the breach of good fellowship . Now what 's the reason , that every morneing their first sacrifice is offered to Bacchus ; and that every day , bee it Sunday , they will bee in the tipling house , before they come to Gods house ? I will tell you : First , they are sicke in the morning , untill they have qualified the old heate , with a new ; and so they cure sinne with sinne , which yet is no other , then to heale an Vlcer by deading the flesh , which indeed doth not make a man whole , but insensible of paine . Secondly , hee is an unconformitant to the rules of good fellowship , and an unproficient in art of manchery , who observes not that rule , which T●berius first brought up , of drinking , a cup of good liquor in the morning next the heart . § 26. VVEll , by that they have doubled their mornings draught , their hearts come up as easily as some of their drinke ; for wine is the daughter of verity , as Plato observes ; yea , let him get but a cup or two more in his pate , his limitlesse tongue shall clatter , like a window loose in the winde ; and you may assoone perswade a stone to speake , as him to bee silent ; for then it fares with his clapper , as with a sicke mans pulse ; which alwayes beats , but ever out of order . Yea , it is so difficult a thing to be prodig●ll in drinking , and niggardly in speaking , that Bias thought it a sufficient argument to prove his wisdome by , in that he could joyne these two together , which are in nature so dissonant . For being at a banquet taxed of folly by a vaine babler , because he said nothing while others talked glib : hee made answer , that even this was a reason sufficient to acquit him of the imputation of folly , for that no foole could ever be silent in the middest of his cups . And this likewise was held for a good argument by ze●o , who when diverse Philosophers met with the Kings Embassadors at a feast in Athens ; when every one , to commend his wisdome , uttered some remarkable sentence which might be related to the King , he continued silent ; and when the Embasad o● observing it , demanded of him , what they should report from him unto the King ▪ he answered , nothing but this , that there is an old man at Athens , who in the abundance of wine can keep silence . Drink doubles the drunkards eyes , and eares ; hee sees , and heares ( in his conceit ) al things double , but multiplies his tongue beyond number : whence it comes to passe , that his talke , like Benjamins messe , is five times his part . Yea , one drunkard hath tongue enough for twenty men ; it being like that clapper at Rhoane , which is so big , that it is said to weigh , without the Bell , more then six hundred pounds : for let but three of them bee in a roome , they will make a noyse , as if all the thirty Bells in Antwerpe S●eeple were rung at once ; or doe but passe by the doore you would thinke your selfe in the land of Parrats . § 27 ANd what is their discourse ? First , they discover all secrets . For like as when the wine purgeth , ( saith Plutarch ) that which is in the bottome , commeth up to the brimme , and swimmeth aloft ; or else it breaketh the vessels , and runneth all abroad : even so drunkennes discovers the secrets of the heart . Yea , if discretion and moderation bee as hoops to a vessell , how should these hogsheads keepe their liquor , if you take away those hoops ? It is the property of a dru●kard to disgorge his bosome , with his stomack ; to emty his mind , with his maw ; he can ill rule his hands , but worse his tongue ; fat cups oyle that so much , that it cannot sticke ; and makes it so laskitive , that it cannot hold from bewraying hoth himselfe and others : and whatsoever is in the heart of a sober man , is found in the tongue of a drunkard . Drink disapparells the soule , and is the betrayer of the mind ; it turnes the key of the tongue , and makes it unlocke that counsell , which before wisdome had in keeping ; even the thoughts of the heart , which God hath secluded from the very Divell , by this do suffer a search . He that would anatomize the soule , may doe it best when wine hath benummed the senses ; no such rack for confession as wine , nor could the Divel ever finde a cunninger baite to angle with : even the most benighted cogitations of the soule , in this flood doe tumble from the swelling tongue . For as steele is the glasse of beauty : so wine is the glasse of the minde , saith Euripides . And experience shewes , that when a man is drunke , you may thrust your hand into him , like an Ele-skin , and strip his inside outwards . And nothing more common with States-men and Politians , then to make drinke their Dalilah ; to draw out of their enemies those secrets which nothing else will doe . When any Embassadors came unto Bonosus the Emperor , his manner was to make them drunk , that so he might heare all their secrets . And Iosephus speakes of another politick Prince , who used when any Embassador was sent unto him from his enemies , to ply him with drink ; and thereby he wrested all his secrets out of him . Yea , this was the onely sauce that Bacchus gave Ceres , when hee fell in love with Venus . And did not Noah being drunke reveale those secrets , which lay hid above six hundred yeares before . I confesse , there is no generall rule but admits of some exceptions ; and this rule is not alwayes infallible : for wine makes some quick spirited , others dull ; this man talkative , another dumb ; according to the disposition and constitution of the party . Yea , I confesse the complot and purpose to kill Casar , was as faithfully committed unto Cimber , who would daily bee drunk with quaffing of wine ; as unto Cassius , that drank nothing but water : neither had Augustus any cause to bee discontented with Lucius Piso that conquered Thrace , for all he trusted him with the secretest affaires he had in hand : nor Ti●erius with Cossus , to whom hee imparted all his seriousest counsells ; although both so gave themselves to drinking , that they were often faine to bee carried from the Senate , and both reputed notable drunkards : but it is rarely seene , that the contrary holds not . Wherefore I will not tell a bibber what I would not heare againe , lest I heare of it againe from those , to whom I dare not avouch it againe . Yea , for this cause ( were there no other reason ) I will beware of wine , I will not doe God so great a dishonour as to demideifie man , in making him privie to my heart and thoughts . Yea , seeing God hath given me two eyes , two eares , and but one tongue ; I wil heare and see double to what I speak . And so much to shew how well the drunkard can keepe counsell , if any be so mad as to trust him with a secret , I passe on to his Vaine babling , Surrilous jesting , Wicked talking , &c. § 28. SEcondly , suppose you urge him not the wine ; having set his tongue at liberty , it shall resemble Bacchus his Liber pater , and goe like the saile of a Wind-mill . For as a great gale of wind whirleth the failes about ; so abundance of wine whirleth his tongue about , and keeps it in continuall motion . Now he railes , now he scoffs , now he lyes , now he slan ders , now he seduces , talks baudie , sweares , banns , somes , and cannot bee quiet , till his tongue bee wormed . And all this hee sets out with the same throat , that a hired waterman cryes Cales sand : for commonly a lewd tongue , is a lowd one ; and a lowd tongue , a lewd one . Impudent speakers are like gaping Oysters ; which being open'd , either stink , or there is nothing in them . But to keepe close to drunkards . This Caca-doemons discourse is all quarrelling , scoffing , or scurrilous ; for as hee hath a spitefull tongue in his anger , so he hath a beastly tongue in his mirth ; as these two inseparably attend each other . First , a spitefull tongue in his anger : for if you marke him then , having more rage than reason , hee enterlaceth all his discourse , either with reviling the present , or backbiting the absent : now all his prayers , are curses ; and all his relations , lyes ; talkative and lying , you know , are two birds , which alwayes she out of one nest . To be short , heare him when he is in this veine , and b●t seriously consider his condition , you would thinke , that by a just judgement of God , hee were metamorphosed , like Hecuba the wife of Priamus , into a Dog , whose chiefe property is to barke with open mouth , at such as hee knowes not : for without question , their wits are shorter , and their tongues longer , then to demonstrate them rationall creatures . Secondly he hath a beastly tongue in his mirth : the drunkards communication is ever filthy and beastly , ful of all ribaudry and baudinesse ; no filthy talke , or rotten speech whatsoever comes amisse to a drunkard ▪ yea , no word savours well with them , that is not unsavoury ; their onely musicke ( and so fares it with all the rude rabble ) is ribaudry , modesty and sober merriment with them is dulnesse . Thus whereas hee should either bee silent , or his words should be b●tter worth then silence ; contrariwise , from the beginning to the end hee belcheth forth nothing , but what is as farre from truth , piety , reason , modesty , as that the Moone came down from heaven to visit Mahomet . O the beastlines which burns in their unchast and impure minds , that smoakes out of their polluted mouthes ! A man would thinke , that even the Divell himselfe should blush , to heare his child so talke . How doth his mouth rune over with falsehoods , against both Christians and Preachers ? what speakes hee lesse then whoredomes , adulteries , incests , at every word ? yea , heare two or three of them talke , you would change the Lyc●●●ians language , and say , Devills are come up in the likenesse of men . Yea , it is a small matter with them to meddle with their equalls , or to sit upon their parish Priest ( as those hogsheads terme him ) for in such a meeting they will visit a whole Diocesse , and Province ; nay , the sagest Iudge , and gravest Counc●ller , and greatest Pee●● in the land ▪ must doe service to their Court , and be summoned before the Alebench ; according to that in the P●almes , they set the●r mouthes against Heaven , and their tongues w●●ke through the earth , Psal. 73. 9. Nor will they stay here ; for when they have huft their smoake into the face of these , they will have health to King Charles ; and what not , for the honour of England ? O that they should 〈◊〉 to make that a shooing-horne to draw on drinke , by drinking healthes to him ! I cannot bee in charity with the places that permit this , with the persons that pardon it , much lesse , with such Belialists as practise it . But see greater abominations then these , for as yet wee bee but in the Haven ; if wee launch out into the deepe , we shall meete with Sea-monsters , farre fowlerevills . § 29. 3 FRom wicked talking hee proceeds to cursed and impious s●earing , bl●spheming , &c. as you seldome see a Drunkard but hee is a great swearer , and not of petty oathes , but those prodigious and fearefull ones , of Wo●●ds and Blood , the damned language of ruffians , and monsters of the earth , together with , God damne me ; which words many of them use superficially , if they repent not . Yea , the Drunkards and desperate ruffians of our dayes , sweare and curse , as if Heaven were deafe to their noyse ; yea , they have so sworne away all grace , that they count it a grace to sweare : and that not onely when they are displeased with others , will they tare the name of their Maker in peeces , which is no better then frenzie ; but in their very best moodes . Prophane Drunkards sweare , even as dogs barke , not ever for curstnesse , but mostly out of custome : neither know they that they sweare , though they nothing but sweare ; as you shall heare a man , when reproved for swearing , presently rap out oathes , that he swore not , like men desperately diseased , their excrements and filth comes from them at unawares . And as by much labour the hand is so hardened , that it hath no sense of labour : so their much swearing causeth such a brawny skin of senselessenesse to overspread the heart , memory , and conscience , that the swearer sweareth unwittingly ; and having sworne hath no remembrance of his oath , much lesse , repentance for his sinne . O the numberlesse number of oathes and blasphemies that one blacke mouthed Drunkard spits out in defiance , as it were , of God , and all prohibitions to the contrary ! Yea , I dare affirme it , had some one of them three thousand pounds per Annum , his meanes would hardly pay those small twelve penny multes , which our Statute imposes upon swearers , were it duly executed . And if so , to what number wil the oathes amount , which are sworne throughout the whole land , yea , in some one Alehouse , or Taverne ? where they sit all day in troopes , doing that in earnest , which wee have seene boyes doe in sport , stand on their heads ▪ and shake their heeles against Heaven : where even to heare how the name of the Lord Iesus is pierced , would make a dumbe man speake , a dead man almost to quake . Did you never heare how Caesar was used in the Senate house ? if not , yet you know how a kennell of Hounds will fall upon the poore Hare ; one , catcheth the head ; another , the leg ; a third , the throate ; and amongst them shee is torne in peeces : even so these hellish miscreants , these bodily and visible Devills , having their tongues fired and edged from Hell , fall upon the Lord lesus ; one cryes , Wounds ; another , Blood ; a third , Hear● ; a fourth , Body ; a fifth , Soule ; and never leave stabbing and tearing him with their stinges , till no whole place be left . Thus they pierce his side with oathes , and teare all his wounds open againe ; whereas the 〈◊〉 did but crucifie him below on the earth , when hee came to suffer ; these crucifie him above in Heaven , where hee sits on his throne . And ( which I feare to thinke ) it may bee a question , whether there bee more oathes broken or kept ; for woe is mee ; one , sells an oath for a bribe ; another , lends an oath for favour ; another , casts it away for malice &c. but the Drunkard , without any incitement , tumbleth out oathes at adventure , and is as lavish of them , as of ill language . O misery ! O wickednesse ! What shall I say , that ever any who weares Christs badge , and beares his name , should thus rise up against him ! that ever those tongues , which dare call God Father , should suffer themselves thus to be moved , and possessed by that uncleane Spirit ! that ever those mouthes , which have received the sacred Body and Blood of the Lord of life , should endure to swallow these odious morsells of the Devills carving ! are these Christians , dare they shew their faces in the Temple ▪ yes , they dare . § 30. BUt as the Church doth Not owne such wicked and prophane ●retches for her children , so , if they had their due ( like dirt in the house of God ) they should be throwne out into the streete , or as excrements , and bad humors in mans body , which is never at ease till it bee thereof disburthened , as St. Augu●●ine speakes . Neither could they blame any ( except themselves ) in case they were marked with the blacke cole of infamy , and their company avoided , as the Apostle adviseth , Rom. 16. 17. 2 Thes. 3. 6. 14. Eph. 5. 5. 7. 1. Cor. 5. 5. 11. 1 Tim. 1. 20. if they were to us , as Lepers were among the Iewes ; or as men full of plague soares are amongst us : for , as the Holy Pages before quoted warrant this , so there are many good reasons for it , as . First , because even the Gospell , and the name of God is blasphemed among the Gentiles , and an evill scandall raised upon the whole Church , through their superlative wickednesse , Rom. 2. 24. As what else ( but the unchristianlike beha●iour of such Christians ) hath caused the Turkes even to detest the true Religion . And what was it that alienated the Indians from the Christian Religion , and made them refuse the Gospell brought by the Spaniards , but this , they saw their lives more savage then those savages . Yea , it made the poore Indians resolve , that what religion soever the Spaniards were of , they would be of the contrary ; thinking it unpossible , that such cruell and bloody deeds could proceed from any true Religion ; or that hee could be a good God , who had such evill Sonnes : and the argument is of force , for , who are Scythians , if these be Saints ? who are Canniballs , if these be Catholiques . Whereas in the primitive times , more of them were wonne to the faith by the holy lives of Christians , then by the doctrine which they taught : they made the world to reade in their lives , that they did believe in their hearts ; and caused the Heathen to say , this is a good God , whose servants are so good : for thus they reasoned ; these men are surely of God , and without doubt , looke for a world to come . Neither was the Gospell thus honoured by some few onely , but by all that profes't it ; For Tertullian witnesseth , that in his time a Christian was knowne from another man , only by the holinesse and uprightnesse of his life and conversation . But as for prime Christians , viz. the auncient Fathers , their labours , their learning , their sincerity to men , and devotion to God , was the wonder of the world : Whereas all the difference betweene these , and very infidells , is , only this ; the one are infidells in their hearts , the other are infidells in their lives , as Augustine pithily . And sure I am , that in those purer times the Church would have denied her blessing to such Sonnes of Belial as these are , who make a trade of sinne , as though there were no God to judge , nor Hell to punish ; and so live , as though they had no soules to save ; such as have shaken out of their hearts the feare of God , the shame of the world , the love of Heaven , the dread of Hell , not caring what be thought , or spoken of them here , or what becomes of them hereafter ; yea , such a monstrous , menstruous brood , that ( like a certaine mountaine in Arabia ) breede , and bring forth nothing but monsters , whose deeds are too fowle for my words , being such as ought not to be once named amongst Christians , as the Apostle speakes , Eph. 5. 3 , 4. such as neither Moses nor Aaron , C●sar nor Paul , Minister of the word nor Minister of the sword finde reverence in their hearts , or obedience in their lives : being like mettal often fired and quenched , so churlish that it will sooner break than bow ; for they contemn all authority , as boyes grown tall and stubborn contemn the rod : yea , even such as speake ●vill of them that are in authority , and whose mouths utter swelling and proud words against such as are in dignity , as S. Peter and S. Iude hath it : yea , they be mockers of all , that march not under the pay of the Devill . § 31 SEcondly , whom but themselves could they blame , when they infect almost al that come neere them : as , have not little boyes in the streets learned of them to wrap out oathes almost as frequently as themselves ? yea , through their frequent and accustomary swearing , our children learn to speak English , and oaths together ; and so to blaspheme God almost as soone as he hath made them . Now the good husbandman weeds his field of hurtful plants that they may not spoyle the good corne : and when fire hath taken a house , wee use to pull it down , least it should fire also the neighbours houses : yea , the good Chirurgion cuts off a rotten member betimes , that the sound may not bee endangered . Thirdly , when for their sakes , the land doth mourne because of oathes ; yea , when , if the Scriptures be true , God hath a controversie with all the inhabitants thereof , and will turne our glory into shame for swearing , Hosea 4. 1 , 2 , 7. And wee may well wonder that the land siinketh not because of oaths : for if God were not a God of infinite patience , he could not indure his most sacred and glorious name to bee so many thousand times blasphemed in one day , and that by such miserable wretches as we be . Fourthly , when solong as they are christned and go to Church as others do , receive the Sacraments , and , without any difference , are reputed members of the visible Church , they thinke themselves as good Christians as the best , yea , better then the precisest : for what is their boast ? they are noe Puritans , they make not such a shew of religion , nor are such hypocrites , nor dissemblers , as a great many others are &c. Neither indeed are they , for their words are sutable to their thoughts , their actions to their words , all naught . And yet it is a great question ( for all they think no vertue comparable to this kinde of plaine dealing , I meane boldnesse , and impudency in evill ; for they thinke it no fault to live viciously , so their profession bee answerable , so they are the same in shew that they are in deed , all one in mouth and in mind ) whether they , or hypocrites are most superlative sinners , for both are humane divels , well met ; an hypocrite is a masked divell , an Athiest ( as these are no better ) is a divell unmasked . Whether of the two shall , without repentance , bee deeper in hell , they shall once feele , I determine not ; onely let me assure them ; if the infernall Tophet be not for them , it can challenge no guests . 5 , Fiftly , when they contemn all admo●ition , be it private , or in the publike congregation : if it be in private , these deafe Adders ( Abner like ) will either stop the eare with the tongue , by engrossing all the talke , or else they will returne blowes for words : yea , a Christian-like admonition will worke like yeast in their braines , until they have requited their admonisher with a mischiefe ; admonition may move them to choller , never to amendment . Or , suppose the Preacher declares unto them the heynousnesse of this sin , and what a fearefull reckoning of vengeance will come in the end : it is to no more purpose , then if he should speake unto liveles stones , or senselesse plants , or witlesse beasts ; for they wil never feare anything , till they be in hell fire , when it will be too late to repent . Wherefore God leaves them to bee confuted by fire and brimstone ; because nothing else will do it . Yea , look to it , and think of it you cursing swearers , whom nothing can perswade to be civill , to be men , I say not , to be true Christians ; you sweare away your salvation , curse away your blessing , and the divell , who now sets you on worke , will hereafter pay you your wages ; and God , whose name now serves you but onely for swearing , shall then make you serve his justice , in gnashing and weeping , howling and cursing shall be your chiefe ease in hell , to whom blasphemy was an especiall recreation on earth . § 32. NEither let any swearer blesse himself in his heart , with promises of impunity ; for of all other sinnes in the world , this is the most inexcusable . If I step aside to round the drunkard in his eare about swearing ; pardon it , perhaps what is lost in the Hundred , will bee got in the shiere . First , I say of all other sinnes , this is the most inexcuseable , because , it is an evill , from which , of all evills , wee have most power of abstinence . As let him that is neverso much accustomed to swearing , ( admit hee hath habituated errors into manners ) be in place where he is afraid to offend , or sure to pay twelve pence for every oath ; he can wholly forbeare , or if he doe chance to forget himselfe once or twice ; yet he will not sweare one oath for an hundred , which he would doe , in other company , and where it would cost him nothing . Now the easier the thing commanded is , the greater guilt in the breach of it ; and the lighter the injuction , the heavier the transgression , saith Saint Augustine . Or suppose thou pretendest thou hast beene so long accustomed to it , that thou canst not leave it ; yet this is but a witlesse , gracelesse , and shamelesse excuse . For first , custome of sinne is the very heigth of sinne : and nothing more aggravates it . Secondly , will a thiefe or murtherer at the Barre alledge for his excuse and defence , that it hath beene his use and custome of a long time ? or if hee doe , will not the judge so much the rather send him to the Gallowes ? Secondly , because it is a sin , to which of all other sinnes wee have the fewest temptations : for whereas other sins have commonly some sensible profit to midwife them into the world ; as the Usurer finds an increase of wealth , who desires to live with lesse faith , and more security ; or pleasure , as the Adulterer finds his stoln bread of Sathans seasoning and providing far sweeter , then what God hath given him of his owne ; or credit , as the Hypocrite sindes , who like that Romane Woolfe , talkes of Religion , when hee meanes policy , and playes the foule devill , under the shape of an Angel of light , and may be resembled to an ugly Toade in an Ivory box , or a painted pot full of deadly poyson . These and many other sinners , which I could name , have some inducement to provoke them , some reasons to alledge ; ( indeed they are all taken out of the Divels Lectures ) but the swearer hath nothing to provoke him , nor nothing to say , but that he loves this sin , because it is a sin , and because God forbids it ; which is most fearefull and damnable , and ( as a man would thinke ) should make it unpardonable ; I am sure , this makes it inexcusable . For what hast thou to say for thy selfe ? this sinne is neither pleasing , nor profitable , nor laudable , but hath a more pure corruption and venome in it , then any of his fellowes , and must needs issue from meere malice , and contempt of God ; for all thou canst expect by it , is , the suspition of a common lyer , by being a common swearer . Yea , thou canst but procure this fruit by thy swearing , that thou shalt vex others , and they shall hate thee : which shews that thou delightest in evill , meerely because it is evill ; as sinne is more stirred up and irritated by the Law ; yea , inhibition inciteth , and restraint inviteth a desperate wicked wretch , and his nature most desireth what is forbidden . As it fared with Eve , and that Gentleman in Venice , who while it was left to his owne free choyce , in ninety yeares together never went forth of the Citie ; but being hereupon confined , and that upon paine of death , was observed a while after to ride much abroad . Sinne , saith the Apostle , tooke occasion by the commandement , Romans 7. 11. as if mans na●●re delighted in this or that evill so much the more , because the Law forbids them . Yea , most finde it here in , as in matters of bookes , which being once called in , and for●idden , become more saleable and publike . The Die●●tes of the law being to ●●●full lusts in mans heart , as water to quicke lime , a meanes to inkindle them , and make them boyle the more fiercely . But know this thou swearer , that he is bottomlesly ill , who loves vice because it is vice ; he is a desperate , prodigious , damnable wretch , and full of the venome of the serpent , that will ( rather then not dye ) anger God of set purpose , and without profit procure his owne destruction : which is thy case , if thou usest his Name , to make up idle places of a hollow or unfilled sentence , or to vent and utter with some more grace and force thy choller and malice . Yea , this proves thee worse then an Oxe led to the slaughter , for hereby thou becommest thine owne executioner . Alasse ! thou art not of thy selfe worthy to serve , or to name him ; how then darest thou to make him , and his Name to serve thee , thy prophane discourse , and thy rash , and untempered anger ? § 33. AGain , supopse the Ministertels them that Swearing and Cursing is the language only of h●ll . and no where frequent but amongst the damned spirits , ( which shewes them to be the Divels● best schollers upon earth , and of his highest form , with whom the language of Hell is so familiar , that blasphemy is become their mother tongue ) and that they speake not a word of our country language , the language of Canaan , that they are so hardened in evill that they are past grace , and past feeling , that the swearer and blasphemer is like a mad dog , which flieth in his masters face that keepes him . That as roaring and drinking is the horse way to Hell , whoreing and cheating the footway , so swearing and blaspheming followes Corah , Dathan , and Abyram . That it is a sure rule , and an undoubted signe , if any man does weare and curse ordinarily , that he never truly feared God , as it cannot be that the true feare of God , and ordinary swearing , should dwell together in one man ; yea , dead are they while they live , if they live in this sinne . That Sathan stands ever at the swearers elbow , to take notice , reckon up , and set on his score , every oath he sw●areth , and keepes them upon record against the great day of reckoning ; at which time he will set them all in order before him , and lay them to his charge , and that then every oath shall prove as a daggers point stabbing his soule to the heart ; and as so many weights , pressing him downe to Hell. And shall further tell them , that swearing is cl●athed with death , Ecclus. 23. 12. and that the swearer wounds his owne soule , worse then the Baalites wounded their owne bodies ; that he which useth much swearing shall be filled with wickednesse , and that the plague shall never goe from his house , yea , his house shall be full of plagues , Ecclus. 23. 11. that the curse of God shall enter into the house of the swearer , and shall remaine in the midst of it , and shall consume it , with the timber thereof , and the stones thereof , untill the owner be destroyed , Zach. 5. 2. 3. 4. that God himselfe will be a swift witnesse against swearers , Mail. 3. 5. That the Almighty hath spoken it ( and that in thunder and lightning ) how hee will not hold them g●iltlesse , which take his name in vaine , and that such mighty sinners as they bee , shall be mightily punished . And goe on in this manner to shew them the heynousnesse of their sinne , and grievousnesse of their punishment , it is to no purpose ; for they will answer all , yea confute what ever hee can say , with this short sentence , God is mercifull : yea , though the swearer hath made his soule Hell fire hot with oathes and blasphemies , yet hee presumes , that one short prayer for mercy at the last gaspe shall coole him : they will not believe , that are ordained to perish . Yea , the Divell and sinne so infatuates and besots them , that they thinke to be saved by the same Wounds and Blood which they sweare by , and so often sweare away ; that Heaven will meete them at their last hower , when all their life long they have galloped in the beaten roade toward Hell , not considering , that the Devill being alwayes a lyer , labours to perswade the Godly , that their estate is damnable ; and the wicked , to believe without once questioning , that they are in favour with God : so they spend their dayes in mirth , saith Iob , and suddenly they goe downe into Hell. Iob. 21. 13. § 34. NEither is it strange that they should be so jocund , confident , and secure , that they should neither be sensible of their present condition , nor afraid of future Iudgments , for , for what the eye seeth not , the heart rueth not ; security makes worldlings merry , and therefore are they secure because are they ignorant . A dunse , wee know , seldome makes doubts , yea , a foole , saith Salomon , boasteth , and is confident . Pro. 14. 16. and by a foole , in all his Proverbs , hee meanes the naturall man. As the Spyder which kills men , cures Apes : so ignorance doth wonderfully profit nature , which is the greatest bane to grace that can bee , it is a vaile or curtaine to hide away their sinnes : our knowledge , saith one of the learned , doth but shew us our ignorance ; and wisdome , saith another , is but one of mans greatest miseries , unlesse it be as well able to conquer , as to decerne ; the next to being free from miseries , is not to be sensible of them . Erasmus could spie out a great priviledge in a blockish condition , Fooles , saith hee , being free from ambition , enuy , shame , and feare , are neither troubled in conscience , nor masserated with cares ; and beasts , we see , are not ashamed of their deeds . Where is no reason at all , there is no sinne ; where no use of reason , no apprehension of sinne ; and where is no apprehension of sinne , there can be no shame . Blind men never blush , neither are these men ashamed or afraid of any thing , because for want of bringing their lives to the rule of Gods word , they perceive not when they doe well , when ill : the timber not brought to the Rule , may easily appeare straight , when yet it is not : nay , because they see not their owne soules , they are ignorant that they have any , and as little care for them , as they know them : they beare that rich treasure in their bodies ( as a Toade doth a pretious stone in her head ) and know it not . What 's the reason a worldling can strut it under an unsupportable masse of Oathes , blasphemies , thefts , murthers , drunkennesse , whoredomes and other such like sinnes , yea , can easily swallow these spiders , with Mithridates , and digest them too , their stomackes being accustomed unto them , when one that is regenerate shrinkes under the burthen of wandering thoughts , and want of proficiency ▪ It is this , the one is in his element , the state of nature ; the other taken forth ; now a fifth in the river is not afraid of drowning . Yea , let a man dive under whole tunnes of water in the Sea , he feeles not any weight it hath , because the water is in it's proper place ; and no element doth weigh downe , in it's owne place ; but take the same man forth , and lay but one vessell upon his shoulders , he feeles it a great burthen , and very weighty : so every small sinne to a holy man , who is in the state of Regeneration , hath a tender conscience , and weigheth his sinne by the ballance of the Sanctuary , is of great weight ; but to a naturall man , who hath a brawny conscience , is plunged over head and eares in sensuallity , and weigheth his sinne by the ballance of his owne carnall reason , it is a light thing not worth the regarding ; yea , so long as they remaine in this estate they are dead in sin , Eph. 2. 1. Rev. 3. 1. Now lay a mountaine upon a dead man hee feeles not once the weight . Well then may these doe much evill to others , but small hope is there that others should doe good upon them , or reforme them from this sinne of swearing ; no , it is an evill which , for insolencie and grouth , scornes to be slaine either by tongue or pen ; but , like the Princes of Middian , it calls for Gideon himselfe , even the power of the magistrate to fall thereon . § 35 INdeed a course might be taken by the State to make them leave it , though nothing shall ever be able to make them feare an oath , should they see never so many stroke dead while they are jesting with these edged tooles , as diverse have beene , I will onely instance three examples . A Serving man in Lincolneshire for every trifle used to sweare , Gods pretious blood , and would not be warned by his friends to leave it ; at last he was visited with a grievous sicknesse , in which time he could not be perswaded to repent of it , but hearing the bell towle , in the very anguish of death he started up in his bed , and swore by the former oath , that bell towled for him ; whereupon immediatly the blood , in abundance from all the joynts of his body , as it were in streames , did issue out most fearefully , from mouth , nosthrils , knees , heeles , and toes , withall other joynts , not one left free , and so died . Earle Godwine wishing at the Kings table , that the bread hee eate might choake him , if he were guilty of Alp●red's death , whom he had before slaine ; was presently choaked , and fell downe dead . It was usuall with Iohn Peter , mentioned in the booke of Martyrs , to say , if it be not true , I pray God I may rot ere I dye , and God saying Amen to it , he rotted away indeede . For what 's the use they would make of Gods judgments in the like cases ● Even the same that the Philistins of As●dod made of their fellowes destruction , when God so fearefully plagued them , for keeping and prophaning of his Arke , which was this : peradventure it is Gods hand that sm●t them ( for so they reasoned , and so these would halfe believe ) yet it may be , it is but a chance that hath happened unto them , 1 Sam. 6. 9. when yet they saw , that all which were guilty suffered in the judgement , and onely they : so these would but halfe believe , if they should see the like judgements executed upon their fellowes . The onely way to make them leave their swearing is ; let them have it upon their carkases , and then though the belly hath no eares , yet the back would feele . Or let them for every oath bee injoyned and enforced to a months silence , as Tibert●s the Emperor condemned a great railer , to a whole yeares : yea , as he among the Indians ( take it on Aelian's credit ) that told a lye thrice , was condemned to perpetuall silence : so I am sure , it were happy for the Church , if these swearers were so silenced , except they would forbeare their swearing . Or let their purses pay for it , and this would touch them to the quicke , this is a tryed remedy , the land hath had experience of it , when there was an act made by King Henry the fifth , and his Parliament , that if any Duke swore an oath , hee should pay forty shillings ; a Barron , twenty shillings ; a Knight or an Esquire , ten shillings ; a Yeoman , three shillings foure pence ; a Servant , whipt ; and the same as well executed , as inacted , no man was once heard to sweare , or very rarely . And would not the like penalty now work the like effect ● yes undoubtedly , for men stand more upon their silver , or upon their sides smarting , then upon their soules . Have you not heard how that Host answered his guests , when they could get no flesh at his house in Lent , yet might have it in other places ● alasse ! said he , we are bound , and they are but sworn ; the tale lookes like mirth , but the meaning is in good earnest : too many feare an Obligation , more than Religion ; and are more carefull of a Recognizance , then of their Conscience . What most mens care is , touching spirituall evills , and eternall reward , is lively exprest by Salomon , because sentence against an evill worke is not executed speedily , therefore the heart of the children of men is fully set in them to do evill , Eccle. 8. 11. Ignorant worldlings thinke because God strikes not , he minds not , Ps. 50. 21. but O foole , though hee come softly to Judgement , yet he commeth surely ; and in the end , what hee wanted in swiftnesse , shall be supplyed in severenesse . Yea , were that good statute lately enacted by our gracious King , and his Nobles , thorowly , strictly , and severely put in execution , without partiallity , we should finde another manner of reformation touching oaths , then now we see ; be●ides the pore should be richly maintained , and none be in want but swearers , whose want also were the onely way to make them rich , to recover their soules , and procure all blessings from God upon their persons and estates , so all should be gainers : whereas now though we have good laws provided , the matter is as well mended touching oaths , as it was once in Lyons touching Stewes , of which Hugo Card nalis said , that whereas Innocentius found foure at his comming thether , he had left them but one , indeed that reached from one end of the City to the other , urbs est jam tota lupanar ; for wee have not lesse but more swearing since that prohibition , by reason that mans nature most lusteth after that which is most forbidden , and slights the fruite of that tree which is easily climbed : so that for want of due execution , because of oathes the Land doth mourne , Hos. 4. 3. and threatens to spue out her inhabitants because of drunkennesse . And so much of the drunkards swearing . § 36. NOw when the pots for a while have stopt all their mouths , ( though every man had his share before ) and they forgot what was formerly spoken ; you shall have one , for very pure love , and want of other expression , weep in his fellowes bosome ; another sit kissing of his companion , not without some short sentence nothing to the purpose ; a third , setting his mouth on the racke with laughter ; ( wise were the man that could tell at what ) a 4th swaggering and swearing because the wine was brought him no sooner ; a fifth , ( for I passe him that sits there in a corner , nodding , and slavering ) falls down upon his marrowbones ( in devotion to Bacchus ) and up with the pot hand smooth , after which every one that is awake sings his song , seasoning the same with many a goodly belch ; then one in stead of a harpe , takes a knife and a quart pot , with which he will make fine musick in his conceit ; another , in his song commends his mistris , another , the goodnesse of the wine ; another , being better skilled in prose than meeter , relates all the passages betwixt him and his wife at home , for wine descending , causeth words still to ascend ; another ▪ tells how many quarts , he , and so many more , dranke at such a ing ; another , begins to argue of Religion , and matters of State ; another brags of his lying with such a woman , into whose company hee could never yet bee admitted ; another boasts how he jeered such a Puritan , ( for the drink having bitten him , hee runnes like a mad Dog up and down , snapping at every body , and many a good man may say with David , I became a song of the drunkards ) another , falls a riming all in Satyre against the rest that are absent , and will not drinke , ( and perhaps steeps his jest in his own laughter ) which being lik'd and laught at , they all fall a riming ; then each one , in his order , must play the Poet out of the inspiration of Bacchus , only , ( for Sibylla like ) they never yeeld any Oracle , except they are first possest with a fury , and the Muses may goe hang for any roome they have here ; their Library is a large roome , ranked ful of pots and canns of all sorts . Now although the wisest of them cannot make two true verses in his mothers tougue in three houres ; yea although they bee the veriest lack-latins , and the most unalphabeticall raggabashaes that ever lived , ( for I never heard of above one good Poet they had , and hee was starved to death , for telling truth out of season ) yet notwithstanding ( for stand well they cannot ) they will , one with a cole , another with a candle , fill all the walls and ●eelings with Epithalamiums , Elegies , and Epitaphs ; which done , are expounded to the rest of the company , if any be awake to heare it ; your eares would blister to read them , though it would doe a deafe ma●s heart good to heare them , or a blind mans to see them . § 37. ANd yet poore soules they thinke themselves wiser then Salomon , for being bribed with self-conceite , what can not they doe , what doe they not know , what will they not say ▪ yea , it is a wrong to their reputation to be ignorant of any thing ; and yet they know not this one thing , that they know nothing ; as it is hard to tell whether pride or ignorance beares the greatest sway . It is incident to a weake mind to overvalue it selfe , the Gentiles professed themselves to bee wise even when they became fooles , Romans 1. 22. ●●e Prince of Tyrus would bee reputed wiser then Daniel , Ez●ch . 28. 3. when indeed he was of all fooles the greatest , v. 6 9. and S. Paul tels us , that they which never knew what wisdome meant , yet named themselves Philosophers , Col. 2. 8. Yea , they hold all the world dunces besides themselves , and will sweare , they are shallow fellowes that doe not drinke sack . Tell them that Pythagoras drank nothing but water , that Demosthenes that great Orator never drank wine ; they will say , it cannot be , it is impossible ; for they have as high an esteeme of wine about making wise , as the Stoicks had of their doctrine about making holy , who were of opinion , that whosoever received the same , if in the morning hee were wicked , in the evening hee should become a very good man : and hence it is , that according to the custome of Duchmen , and ancient Persians , they never make bargaines , nor consult of any great matters , but in the midst of their cups , when halfe drunke . Neither will any wonder at this their conceit , that considers these two things . First , what the nature of Wine is , for wine , as Plato wel observes , being immoderately taken , makes them which drinke it thinke themselves wise , and their discourse unanswerable , and so it is , by reason of their obstinacy ; hereupon their speech is much , though little to the purpose , and what ever the question be , the truth is on their side , all is spoken in print that is spoken by them , though their phrase ( the apparell of their minds ) hath a rash outside , and fustian lynings ; which would make them hold their peace , if they but heard themselves with my eares , as Xenocrates the Philosopher told one that was a great babler : yea , all the Drunkards Geese are Swanns , and all their vertues tenne foote long ; as for faults , they have none , for poore soules they see neither their slips , nor wants . Secondly , a Drunkard , with the sluggard in the Proverbs , is wiser in his owne co●ceit , then seven men that can render a reason , because , he speakes so much , and heares so little . They that talke so much to others , seldome speake with themselves enough ; and then for want of acquaintance with their owne bosomes , they may well be mistaken , and present a foole to the people , while they thinke themselves wise . Alasse ! if they have once read but the Fayry Queene , the Arcadia , and Montaigne his essayes , ( I dare not say the booke of statutes , or the Chronicles ) or can but breake a jeast , as many of them are like Sarmantus , a gentleman of Rome , whowas famous only for his scoffing , then they conceit of themselves , as Menecrates the Physitian did , who ( though not worthy to be Aesculapius his Apothecaries boy ) would needs be Iupiter ; and opinion you know is all in all , every thing wee light upon is as we apprehend it ; opinion makes women faire , and men lovely ; opinion makes men wise , valiant , rich , nay any thing . § 38 BUt are they so wise , because they thinke themselves so ▪ No , no more then Simon Magus was great , because he called himselfe a great man : for what ever they thinke , by the rule of Scripture every Drunkard is a foole , Pro. 20. 1. and experience shewes , that the greatest bowsers are the greatest Buzzards in the world , that they have most leaden conceits , dull understandings , drossie wits , grosse and muddy affections ; for either they are of so meane breeding , that they are ignorant of any other entertainment ; or of such slow conceit , as they are not company one for another , without excessive draughts to quicken them . Or thirdly , so abundantly talkative , that they prove themselves fooles the other way ; for even their much babling , is an argument sufficient to prove them fooles . What saith wise Salomon ▪ a Fooles voi●e is knowne by a multitude of words , and babling Drunkards account it not wisdome to speake few things or words ; yea , they can better aford you a sea of words , then a drop of wit ; as marke whether their discourse be not more sound , then substance ; winde , then matter . Yea , tell me whether a talkative drunkard bee not an unbraced Drum , able to beate a wise man out of his wits , except he should stop his eares , or absent his person , when such intrude themselves into his company . We reade that Horace was put into a sweat ( almost into a feaver ) by the accidentall detention of a bablers tongue . But to goe on , ever where is least braine , saith Socrates , there is most tongue , and lowdest ; even as a Brewers cart upon the stones makes most noyse , when his vessells are emptiest . Indeed when a modest man gave thankes to God with a submisse and low voice , an impudent criticall gallant found fault with him , that hee said Grace no lowder ; but he gave him a bitter reply , make me but a fo●●e , and I shall speake as lowd as you , but that will marre the Grace quite . A babling tongue sheweth great pride , and little knowledge ; but how seldome is the tongue liberall , where the heart is full ? Spintharus gives this praise of Epaminondas , that he hardly ever met with one , that knew more then he , or spake lesse : profound knowledge sayes little , deepe rivers passe away in silence , but what a murmur and bubling , yea , sometimes what a roaring doe they make in the shallowes ? Yea , both the greatest knowers , and the greatest doers , are ever the least talkers . Sampson slew a Lyon , yet he made no words of it ; whereas they that have busie tongues , have commonly lazie hands , which also proves that they have vaine hearts . The lesse vertue , the greater report , who can wonder to finde a flood in the tongue , when the heart is empty ? Indeed when once a Rabbi little learned , and lesse modest , usurped all the discourse at table , one ( not for want of ignorance ) ●uch admiring him , asked his friend in private , whether he did not take such a man for a great s●holler ? but what was the answer ? he may be learned quoth he , for ought I know , but I never heard learning make such a noyse . The full vessell gives you a soft answeare , but found liquor : so the knowing and sollid man , will either be silent , or his words shall be better then silence ; whereas they that speake much , seldome speake well . § 39. BUt to make it undeniable that Drunkards are fooles : see how drunkennesse either finds men fooles , or makes them fooles that follow it . First , it commonly finds them fooles , for excesse , is a true argument of folly , Plut●rch was wont to laugh at those , that would be counted wise as Plato , and yet would be drunke with Alexander . Indeed we use to say when the drinke is in , the wit is out ; but surely if the wit were not first out , drinke ( in excesse ) would not be admitted in . A wise man will moderate his appetite , master his unruly affections , gainesay all unreasonable requests ; whereas to be overcome with excesse , and overswayed by every idle solicitor , is the cognizance of a foole . Yea , who more sottish , then he which refuseth to be a Saint , that he may be a beast ? who more foolish , then those prophane Esa●s , that will fell their birth-right , reason , and the blessing of grace here , and glory hereafter , for a messe of pottage , a little sensuall delight , and with Adam , part with their ●alvations for an Apple ▪ Yea , Esau was a foole for selling away his birth-right , but in ●elling it away for a messe of pottage , he was twice a foole . What greater folly and madnesse , saith St. Gregory , then for a little worldly pleasure , to loose an eternall kingdome , and then rest in torment for evermore . Many censure Herods grosse impotencie , and yet second it with a worse ; giveing away their pretious soules for the short pleasure of sinne ; for what is halfe a kingdome , yea , the whole world to a soule ? so much therefore is there madnesse greater , as their losse is more . Yea , the Drunkard is a foole touching temporalls . I would faine know , whether is wisest the prodigall waster , or the covetous griper ; he that with a wanton eye , a liquorish tongue , and a gamesome hand , indiscreetly , ravells out his Auncecestors faire possessions , it may be a hundred pounds per Annum in three yeares , and then leads the rest of his dayes in prison , there to repent at leisure , having for his attendants , sorrow , griefe , diri●ion , beggery , contempt , &c. or he that to get a hundred pounds per Annum , and onely possesse , not use the same , after he hath got it , perhaps three yeares , is content to be weeping , and wayling , and gnashing of teeth in the prison of Hell for evermore ? without question these two are both fooles alike . In a word , what greater folly then for a little tickling of the palate , a kinde of running banquet , to hazard the losse of eternall comfort , and expose ones selfe to a devouring fire , an everlasting burning ? Isay. 33. 14. surely in this case if a man were not either foolish , or drunke before hand , he could never yeeld to be made drunke . Secondly , or in case they have wit , and other good naturall parts before , and those well improved ; yet this vice makes them become fooles , for drunkennesse banisheth wit. Reason is so clowded with those fogs and mists , which ascend up out of the kitchen of the stomacke to the braine , that their wits runne a wollgathering , as the saying is . A full belly makes an empty braine , when a masse of moysture ( like the first Chaos ) is in the stomacke , all the faculties of the soule are void and without forme , and darknesse is upon the face of it , untill there be another fiat . even a voice from Heaven commanding a new light . Drunkennesse takes from men wit , memory , and all other their good parts ; as how many of these quagmirists have lost their soules sight by overmuch drinking , as Dionysius the Tyrant did his bodily ? How many old men through a long custome in this vice , are grown sottish and stupid , as if their spirits were buried in beefepots ▪ whom wee may fitly compare to the people of Pandorum , a Country in the Indies , who ( as they say ) have white heads in their youth , which turne cole black in their old age . Yea , drunkennesse besots the strongest braine , and beastiates even the bravest spirits When the Grecians ( that sage Nation ) fell to this vice , they mightily decayed in braine : and take this for a rule ; while Bacchus is a mans chiefe god , Apollo will never keep him company . Neither are men rob'd by it of their naturall parts only ; but drunkennesse darkens the light both of nature and grace , and so yeelds men over unto Sathan , to bee led , as it were blindfold , into all manner of sinne and wickednesse , as we shall see anon . Yea , ( which is most remarkable ) this may seeme to be the drunkards ayme ; for being at it , he will never give over drinkking till hee hath laid reason his keeper to sleep , and blown out that little light which is left in him , and desperately drowned the voyce and cry of conscience . § 40 BUt before I go on , an objection would bee answered ; for me thinks I heare some impatient drunkard reply to what hath beene said ; that his wits ( God bee thanked ) are as fresh as ever , and although he hath beene drunk a hundred times , and so deprived himselfe both of re●son and sense for the present yet his wits have alwayes returned againe : which I grant in part , for I confesse it is not so with them all , at all times ; every drunkard is not wholly forsaken of his reason , wit , and memory , ( though there wits at the best be but as it were asleep ) but sure I am , it is so with the best of them at certaine times . We read that Philip King of Macedon , a Prince both wise and just , being drunk , gave a wrong sentence against Machetas , and condemned him being innocent ; which hee perceiving , made his appeale from King Philip drunke , to King Philip sober ; who being come to himselfe , and better considering of it , reverst his former sentence . And I have my selfe seene sitting in a Grocers shop ( for such men I seldome meete in a Taverne ) a Scholler and a witty man , being somewhat gone in drink , take up a Sand barrell , in stead of a boule of Beere , and ( having said , here Cosen to all our friends ) hold it to his mouth , untill a good part of the sand ran in betweene his teeth ; and have beene told of many the like ; as , that one being abroad late , seeing the shaddow of a signe-post crosse the street , stroue to lift his legg over , but gessing the matter impossible , he fell to chafeing and cursing , that the City was no better ordered ; that another fell to cussing of a post for not giving him the wall , and being told that it was a post , made reply , he might have blowne his horne then : that another seeing the Moone shine bright through a round hole , would needs light his candle at it : that another being fallen down in Fleetstreete , should reply , when some admonished him , and offered to lift him up , what can I not bee quiet in mine owne roome ▪ And you have heard what Athen●us relates , how a Tavern was , by the fancy and imagination of a drunken crue , turned into a Gally ; who having a tempest in their heads , caused by a sea of drinke within , verily thought this tap-house on Land a Pinnace at Sea , and the present storm so vehement , that they unladed the ship , throwing the goods out at window , instead of overbord ; calling the Constable , Neptune , and the Officers , Tritons ; whereupon some got under the tables , as if they lay under hatches , another holding a great pot for the Maste ; all crying out , that so many brave Gentlemen should be cast away . And could this be , if drunkards were not stupendiously besotted ? yea , surely if their wits did not dwell in a fenne , they could not have such muddy conceits : but so it is , as I have prooved by sundry , and those strong , evidences . I confesse it is the better for them that they are fooles , the case being rightly considered : for what Owen speakes in the Epigram , may bee applyed to sundry drunkards , Good Wine , they say , makes Vinegar mmost tart : Thou the more witty , the more wicked art . Yea , had they been born meere naturals ▪ they had either beene in no fault , or in a great deale lesse fault , then they are . And so much of the drunkards wit ; now of his memory . § 41. AS touching memory , they have hardly any at all ; for the abundance of wine hath drowned and mudded that noble recorder . The drunkard first speakes he knowes not what , nor after can he remember what that was he spake ; it is the funerall of all a mans good parts . A drunkards mind and stomack are alike , neither can retaine what they receive ; deep drinkers have shallow memories . Have you not heard of one drunkard , that sought all the Innes in the Towne for his Horse , when indeed he came thether on foote ? of another , that was halfe perswaded by the Chamberlain , that he came thether without his breeches , having laid them over night under his mat , for the more safety of his purse ▪ and I can witnes that one of no meane parts , being invited to a buriall , puld out his key in the Church ( being halfe a sleepe , halfe awake ) and knockt on the pew crying , Drawer , what is to p●y ▪ By all which it appeares , that drunkennesse deprives men both of wit and memory , and yet madly wee persue this vice as the kindler of them : but no wonder , when the forbidden Tree which promised our first parents knowledge , took their knowledge from them , the same divell having a hand in both . I might proceed to his knowledge in the best things , and shew you , that whereas some are like the Moone at full , have all their light towards earth , none towards heaven ; other , like the Moone at wane , or change , have all their light to heaven-wards , none to the earth ; drunkards are like the Moon in Eclips , having no light in it selfe , net her towards earth , nor towards heaven . Though they are apt to thinke themselves Giants for wit , and Eagles for light and judgement , even in Divinity also , which makes them so put themselves forward , as how often have I seene a case o● leather stuft with wind , as he in Marcellus D●natus thought himself a very beefe-brain'd fellow , that hath had onely impudence enough to shew himselfe a foole , thrust into discourses of religion , thinking to get esteeme ; when all that he hath purchased thereby , hath beene onely the hisse of the wise , and a just deri●ion from the abler judgements : not unlike that Germane Clown , who undertooke to be very ready in the ten Commandements , but being ask'd by the Minister , which was the first ? he answered , thou shalt not eat . If you doubt of it , doe but aske the drunkard a reason of his faith ; and you shall see hee can no more tell you , th●n the winde can tell , which last blew off my hat . Or onely heare him relate what the Minister spake , for seldome but hee stumbles at , and mistakes his words ; for as when S. Augustine justified free will against the Manichees , the ignorant would take him for a Pelagian ; and when he denied free-will to the Pelagians , they would take him for a Manichee , when he was neither , but disputed against both the extreames , the one utterly denying it , the other too highly extolling it : so when the Minister teacheth , that it is impossible for a man to bee justif●ed by his workes , bee they never so glorions and exact performaces , these brutish drunkards wil cry out , he condemneth good works ; If he shew them the necessity of living well , they 'll thinke hee excludeth faith from justifying ; let him prove it a dead faith which is without good workes , and those good workes but shining sins which are without faith , and shew that both faith and workes are equally necessary to salvation , and they will understand hee meanes them both as meritorious causes , whereas he acknowledgeth neither ; but faith as an instrument , good workes as a necessary concomitant , God alone the efficient , and Christ alone the meritorious cause of salvation : for know this , that good workes cannot justifie us before the severe Tribunall of Almighty God , our workes deserve nothing , it is onely in Christ , that they are accepted ; and onely for Christ , that they are rewarded : Neither is it faith which properly saves us , but the righteousnesse of Christ , whereon it is grounded ; by grace yee are saved through faith , Ephesians 2. 8. It is the God of truth that speakes it , and woe unto him that shall make God a lyer ; by grace effectually , through faith instrumentally ; we are not justified for the onely act and quality of believing , it is the justice of Jesus that justifies us , which faith apprehends : it was the brazen Serpent that healed , not the eye that looked on it ; yet without a look●●g eye , there was no helpe to the wounded party by the promised vertue . It is true , our Adversaries oppose this doctrine both with Pens and Tongues , violently in the Schooles , invectively in the Pulpets ; but come they once to their death-beds , to argue it betweene God and their owne soules ; then grace , and grace alone ; mercy , and onely mercy ; Iesus , and none but Iesus ; this their great Belweather is driven to confesse ▪ yea , saith another , give us this faith , and then let our enemies doe their worst , the Devill tempt , the world afflict , sinne menace , death afright , yet faith will vanquish all , through the righteousnesse of Iesus Christ. Againe let a Minister speak against affectation of learning in Sermons , they will say , he condemnes learning ; let him tell such as live and allow themselves in drunkennesse , adultery , swearing , deceiving , &c. that they are in a damnable condition , and in a reprobate sense , they will say , he calls them r●probates , and judgeth them damned : in all which they resemble the Sadd ces , who tooke occasion to deny the Resurrection , from that wholsome doctrine taught , that we should neither serve God for reward , nor feare of punishment , but meerely out of obedience and love : or the Iewes , who when Christ spake of the Temple of his body , understood him to meane the materiall Temple , and thereupon tooke great exceptions Yea , we have a world of such amongst us , who seeme ( Malchus like ) to have their right eares cut off , they heare so sinis●erly . And rather then not carpe , if the Minister but use a similitude , for ornament and illustration sake , borrowed from nature or history , they will say , he affirmes the matter thereof possitively to be true : like as that simple fellow thought Pontius Pilate must needs be a Saint , because his name was put in the Creede . And so much to prove that the Drunkard hath neither wit nor memory . § 42. HAve we yet done ? no , I would we had , I would we were well rid of these filthes ; but let us proceed in speaking , as they doe in drinking . By that time these gutmongers have gulped downe so many quarts , as either of their names hath letters in it , they have drawne in some fresh man ; who , perhaps after the third health , refuseth to drinke any more , being of Diogenes his humor , who being urg'd at a banquet to drinke more then he was willing , emptied his glasse upon the ground , saying , if I drinke it , I not onely spill it , but it spills me ; so this mans unacustomed rudenesse , and monstrous inhumanity , begins a quarrell . For it is an unexcusable fault , or , as I may say , an unpardonable crime to refuse an health , or not to drinke eq●all with the rest , or to depart while they are able to speake sense , and this they can almost prove , for was not Pentheus , son to Echion and Agave , by his owne Mother and Sister torne in peeces , for contemning of Bacchus his feasts ? hereupon many have lost their lives , because they would not drinke ; but happily by Gods blessing , and the parties patience in bearing their fowle language , he hath delivered himselfe of their company , at which they are so vexed , that they gnaw their owne tongues for spight , and call him the basest names they can thinke of . Now begin they a fresh to spice their cups , one while with oathes , other whiles with words of Scripture , which sounds most ill favouredly in a Drunkards mouth , as Salomon intimates , Pro. 26. 9. now raile they against Puritans ; for so are all abstemious men in the Epicures words , or a beasts language , who hold sobriety , no other thing then humor and singularity , Religion and good fellowship to be termes convertible . Well , at length they dispute the case about his departure , stoutly affirming that he can be no honest man , who refuseth to pledge them ; and to this they all agree , for the utmost of a Drunkards honesty is goodfellowship , and he is of most reputation with them , that is able to drinke most , being of the Tartarians Religion , together with the inhabitants of Cuma●a and Guiana , who account him the greatest and bravest man , and most compleate and wel accomplished gallant , who is able to carrouse and swill downe most ; yea , if they can but meete with a man that ( like Diotimus surnamed Funnell ) can gulpe downe wine through the channell of his throate , conveyed by a tunnell , without interspiration betweene gulpes , as the Crocodile eates without moving of his nether jaw , they thinke him not alone worthy to be carried to Gurmonds Hall , and there made free of the wide throats , or large weezands company ; but thinke he deserves some great preferment , according to those ancient presidents read of in history . Where it is recorded , that in the feasts of Bacchus , a crowne of gold was appointed for him that could drinke more then the rest . That Alexander the great , not onely provided , but gave a Crowne worth a Talent for reward to Pr●machus , when he had swallowed downe foure steines or gallons of wine ; which none of the company could equall him in , though one and forty of them dranke themselves dead also , to shew their willingnesse . That Tiberius the Emperor preferred many to honours in his time , because they were famous whoremasters , and sturdy drinkers . That Tiberius C●sar was preferred to a Pretorship , because of his excellency in drinking . That amongst the drink-alians in tenterbelly , he that can drinke a certaine vessell of about a gallon thrice off , and goe away without indenting , for this his good service is presently carried through the City in triumph , to that goodly Temple dedicated to god All-paunch , and there knighted . Yea , if they might have their wills , none should refuse to be drunke unpunished , or be drunke unrewarded at the common charge ( that I exceede not my Last ) each man that will not pledge their healthes , can beare me witnesse , though I neede no better evidence then their owne lips ; for how oft shall you heare them commend those actions , which deserve much blame ; and condemne others which merit great praise ? how oft doth one commend or condemne me for one thing , and another for the contrary ? Yea , the famous Alderguts , or gulpe-thirsts of our time , not onely thinke excessive drinking worthy of all honour during life , ( and so ratifie those ancient presidents ) but they looke their associates should not cease to honour them being dead , by m●ntioning their rare exployts herein , like Darius , who caused it to be engraven upon his tombe for an honour , I could drinke great store of wine , and beare it well . But O you sottish sensualists ! how hath the Devill bewitched you to magnifie , honour , and applaud all that are enthralled to this worse then swini●h swilling ? and on the other side , to vilifie , reproach , and undervalue all that hate , and loath it in their judgments , or else renounce it in their practice ? is it possible that the reasonable soule of man ( not professedly barbarous ) should be capable of such a monster ? certainely , if I did not know the truth and probate of it , by ocular and experimentall demonstrations from day to day , I could hardly bring my understanding to believe , that men , that Christians should be of so reprobate a judgement , as to affect , admire , adore , &c. so foule , so base , so beastly , so unamiable , so unfruitfull , unprofitable , unpleasant , unnaturall a vice as this is in most mens judgements and experience . Nay , I cannot believe what I both see and heare in this case ; for it is not possible for the most corrupted heart to thinke that any should be honoured for villany , and for honesty be contemned ; but rather , that every Drunkard , in his more serious cogitations , thinkes of his fellow , dying in this sinne , a fit saint to be canonized for the Devill : for not seldome are wicked mens judgments forced to yeeld unto that truth , against which their affections maintaine a rebellion . And so we see , that what Seneca said long since , when wine was sold in Apothecaries shops , and dranke rather in time of sicknesse , then in health ; namely , that the time would come , when honour should be ascribed unto drunkennesse , and that to drinke much wine should be reputed a vertue , is fulfilled in our age ; that very time is come , Non habet ●lterius quod nostris potibus add●s Posteritas , — They drinke not for strength , but lust and pride , to shew how full of Sathan they be , and how neere to swine , O wofull glory ! § 43 MEn were not so temperate in former times ( as we read of Cyrus , and many others , that did never eate but of hunger , nor drinke but for thirst , and then but a little ) but they more abound in excesse at this present ; for he is a rare Drunkard ( yea , a rare man ) in these dayes , that forbeares to drinke untill hee be thirsty ; for , as if they scorned such an occasion , they drink before they are ●ry they drink , untill they become dry ; so that thirst overtakes drunkennesse , as fooles runne into the river to avoyd a shower of raine . All drunkards , all you , who know no other calling but to visite Tavernes , know that I speake true , that you drinke one liquour , to draw on another ; not to quench but to increase thirst ; not to qualifie , but to inkindle heat : in which their swinish swilling , they resemble so many Froggs in a puddle , or water-Snakes in a pond , for their whole exercise , yea religion is to drink , they even drowne themselves on the dry land . O what deluges of wine and strong drinke doth one true drunkard devoure , ( and cause to bee devoured ) who never drinkes but double , for he must be pledged , yea , if there be ten in company , every one must drink as much as he , and he will drinke untill his eyes stare like two blazing starres ; and Drawers , or Tapsters those Sergeants of the maw , will see that the pots shall neither be full nor empty . They drinke more spirits in a night , then their flesh and brains be worth ; for , if it be possible , they will choake , rather then confesse Beere good drinke . But in the meane time , how many thousands which are hard driven with poverty , or by the exigents of warre , might be relieved with that these men spend like beasts , whiles that is throwne out of one swines nose , and mouth , and guts , which would refresh a whole family ? O wofull calamity of mankind , saith S. Augustine , how many may we find , that doe urge and compell those that be already satisfied , to drinke more then becometh them ; and yet will deny even a cup of small drinke to the poore , that beg it for Gods sake , and for Christs sake ! they pinch the hungry , to pamper the full ; withhold drinke from the thirsty , to make others drunke with too great abundance . § 44. BUt : O how just a punishment were famine , after such a satiety ; and pestilence , after famine , for such as turne the Sanctuary of life , into the shambles of death ? O Lord it is thy unspeakeable mercy , that our land , which hath beene so long sicke of this drunken disease , and so often surfitted of this sinne , doth not spue us all out which are the inhabitants . The Lord of most glorious Majesty and infinite purity , sees all , heares all , knowes all , and yet behold we live ; nay , the Lord still causes Heaven , Earth , Sea , Land , all Creatures to waite upon us , and bring us in all due provision ; nay , he hath not long since abounded even in that blessing and graine which hath bene most abused to drunkennesse ; here is patience , here is mercy , here is bounty . O that we could stay here , and suffer our selves to lose our selves , in the meditation and admiration of this wonderfullnesse ! But what 's the reason ? God will not punish the righteous with the wicked , Gen. 18. 25. he knoweth how to deliver the godly , and to reserve the wicked , these brute beasts , who walke after the flesh in the lusts of uncleannesse , and count it pleasure to riot , unto the great day to be punished , 2 Peter , 2. 9. 13. whose judgement is not farre off , and whose dam●ation sleepeth not , ver . 3. For as surely as the word of God pronounceth many a woe unto them , as , woe to Drunkards , saith I saith , that are mighty to drinke wine , and un●o them that are strong to powre in stro●g drinke , that continue drinking till the wine doth inflame them . Woe , saith Habakuk , unto him that giveth his neighbour drinke till hee be drunken . Woe , saith Solomon , to them that tarry long at the wine , to them that goe and seeke mixt wine . Woe to his body , which is a temporall woe ; woe to his soule , which is a spirituall woe ; woe to both body and soule , which is an eternall woe : howle ye Drunkards , saith Ioel , weepe yee , saith St. Iames , Isaiah , 5. 22. Habakuk , 2. 15. Ioel. 1. 5. Iames , 5. 1. 5 Yea , which of Gods Servants hath not a woe in his mouth to throw at this sinne ? so every tittle of this word shall be accomplished , God will one day hold the cup of vengance to their lips , and bid them drinke their fills . Yea , as Drunkards are Sathans eldest Sonnes , so they shall have a double portion of vengance : whereas riot in the forenoone hath beene merry , in the afternoone drunke , at night gone to bed starke mad , in the morning of their resurrection it shall rise sober into everlasting sorrow : they finde not the beginning and progresse so sweete , as the farewell of i● shall be bitter ; for as sure as God is in Heaven , if they forsake not their swilling ( which they are no more able to doe , then they are able to eate a rocke , the Devill hath so besotted them ) they shall once pay deare for it , even in a bed of urquenchable flames . I speake not of the many temporall judgments , which God brings upon them even in this life , though to mention them alone were omni-sufficient , if they thirsted not after their owne ruine : as I could tell them from L●vit . the 26. and Dent. the 28. that all curses threatned , all temporall plagues and judgments which befall men in this life , are inflicted upon them for sinne and disobedience . But I speake of those torments which are both into●lerable and interminable ; which can neither be indured , nor avoided , when once entred into . If , I say , you persevere in this your brutish sensuallity , and will needs , Dives like , drinke here without thirst ; you shall thirst hereafter without drinke ; yea , though that fire be hot , the thirst great , and a drop of water be but a little ; yet in this hot fire , and great thirst , that little drop shall be denied you , Luke , 16. For know this , that without repentence , Paul will be found a true Prophet , who saith , that no Drunkard shall ever enter into the kingdome of Heaven . 1 Cor. 6. 9. 10. And Isaiab no lesse , who saith , that Hell enlargeth it selfe for Drunkards , and openeth her mouth without measure , that all those may descend into it , who follow drunkennesse , and preferre the pleasing of their palats , before the saving of their soules , Isaiah , 5. 11. 14. for as they shall be excluded and shut out of Heaven , so they shall be for evermore damned body and soule in Hell ; Christ shall say unto them at the great day of accounts , depart from me yee cursed into everlasting fire , which is prepared for the Devill and his Angells . Math. 25. 41. As they make their belly their god , and their shame their glory , so damnation shall bee their end , Phil. 3. 19. yea , their end is a damnation without end ; it is heauy and miserable , that their end is damnation ; but it is worse and more miserable , that their damnation is without end : wickednesse hath but a time , but the punishment of wickednesse is beyond all time . Neither is the extremity of the paine inferiour to the Perpetuity of it , for the paines and sufferings of the damned , are ten thousand times more then can be immagined by any heart , as deepe as the Sea , and can be rather indured , then expressed ; it is a death never to be painted to the life , no pen nor pencill , nor art , nor heart can comprehend it . Yea , if all the land were paper , and all the water inke , every plant a pen , and every other creature a ready writer ; yet they could not set downe the least peece of the great paines of Hell fire . For should we first burne off one hand , then another , after that each arme , and so all the parts of the body , it were intollerable ; yet it is nothing to the burning of body and soule in Hell : should we indure ten thousand yeares torments in Hell , it were much ; but nothing to eternity : should we suffer one paine , it were enough ; but if we come there , our paines shall be even for number and kindes infinitely various ; as our pleasures have bene here : every sense and member , every power and faculty both of soule and body , shall have their severall objects of wretchednesse , and that without intermission , or end , or ease , or patience to indure it . § 45. NEither let drunkards ever hope to escape this punishment , except in due time they for sake this sinne ; for if every transgression , without repentance , deserves the wages of death eternall , as a just recompence of reward , Heb. 2. 2. Rom. 6. 23. how much more this accursed and damnable sinne of drunkennesse , which both causeth , and is attended upon by almost all other sinnes , as hath beene shewed . And yet if thou canst , after all this , but truly repent , and lay hold upon Christ by a lively faith , which ever manifesteth it selfe by the fruits of a godly life and conversation ; know withall , that though thy sinnes have beene never so many for multitude , never so great for magnitude , God is very ready to forgive them ; and this I can assure thee of , yea , I can shew thee thy pardon , from the great King of Heaven , for all that is past , the tenour whereofis , Let the wicked for sake his way , and the unrighteous his owne imaginations , and let him returne to the Lord , and hee will have mercy upon him ; and to our God , for he will abundantly pardon . Isai. 55. 7. and againe , Ezec. 18. if the wicked will turne from all his sinnes which he hath committed , and keepe all my statutes , and doe that which is lawfull and right , he shall surely ● ve , and not die ; all his transgressions which he hath committed they shall not bee once mentioned unto him ; but in his righteousnesse that he hath done hee shall live , because he considereth and turneth away from all his transgressions that he hath committed , he shall save his soule alive ver . 21. 22. 23. 27. 28. other the like places you have , oel , 2. 12. 13. 14. Yea , I can shew thee this very case in a president 1 Cor. 6. 10. 11. where we reade of certaine Corinthians that had bin given to this sinne of drunkennesse ; who , upon their repentance , were both washed , sanctified , and justified . And St. Ambrose tells of one , that being a spectacle of drunkennesse , proved after his conversion , a patterne of sobriety . Yea , know this that Gods mercy is greater than thy sin , what ever it be ; thou canst not be so infinite in sinning , as hee is infinite in pardoning , if thou repent ; let us change our sins God will change his sentence ; God is more mercifull , saith Nazianzen , then man can be sinfull , if hee bee sorrowfull ; none can bee so bad , as God is good ; the Seed of the woman is able to bruse this Serpents head ; wherefore , if you preferre not hell to heaven , abandon this vice . But withall know , that if it shall come to passe , that the drunkard ( when he heareth the words of this curse , namely these threatnings before rehearsed ) shall Pharaoh like , harden his heart , and blesse himself in his wickednesse , saying , I shall have peace , although I walk according to the stub . bornnesse of mine owne heart , thus adding drunkennesse to thirst ; the Lord will not be mercifull to that man , but then his wrath and jealousie shall smoak against him , and every curse that is written in his Law , shal light upon him ; and the Lord shall put out his name from under heaven , as himselfe speakes , Deutero . 29. 19 , 20. which chapter , together with the former , I wish thee to read , if thou wilt know thy selfe , and foreknow thy judgement . § 46 I But will some Titormus say , ( being , it may be , stronger to drink , and taler to tipple , then Milo himself was to eat , who devoured a whole Oxe at a meale ) I was never so gone yet , but I knew the way home , I could tell what I did , what I said &c. ( for if a drunkard can but put his singer just into the flame of the candle , without playing , hit I misse I , ( which is their tryall of the victory , though hee spue whole fish-ponds , he is held a sober man ) Yea , no man ever saw mee so much as wheele in the streets ; I am therefore no drunkard , neither doe these threatnings appertaine to me ; as desperate is the cause which admits no colour of defence : but what answers the Prophet ? woe unto them that are mighty to drinke wine , men of strength , to mingle strong drinke , Isa. 5. 22. and Salomon that divine Orator answers , ( whose answer is also ours ) they that tar●y long at the wine , they that go to seek mixt wine , they are the parties , to whom this woe belongs , they are to bee ranked with drunkards . Yea , the abuse may bee committed many wayes , as vice is manifold , vertue vniforme ; drink then is not only abused when it turnes up a mans heeles , and makes the house runne round ; but when it steales away the affections so far , that a man cannot make too much hast to it , take too much paines for it , spend too much time at it , and money in it . Believe it , if a man drink too much for his purse , too much for his calling and occasions , too much for his health and quiet of body and mind , Salomon cals him a drunkard . A man hath no more reason , nor warrant to drown his time , his estate , his liver , his stomack , &c. then his wits and braines : and in cases of this nature , things are rather measured by the intention and affection of the doer , then by the issue and event . Why should not a man be deemed a drunkard , for his inordinate affection to drinke , as well as an adulterer , for the like affection to his neighbours wife . Sinne as sinne , in it's owne colours and nature , is neither desired nor desirable ; but onely as it is disguised , and offers it selfe to the understanding and will in the likenesse and habit of goodnesse . Alasse if none be drunke , but such as have lost their leggs , tongues , senses , that by tumbling in their owne vomit and sleeping in a guzell ; what should Salomon speake of quarrells , bablings &c. such bee as dead asso many withered plants , and doe what you will to them , they lye like Iupiters logg , and neither answer , nor stirre again : it is your mannerly , sober , methodicall drunkard , that drinkes by the hower , and can tell the clock , that drinkes by measure and by rule ; first , so much Ale ; then such a quantity of Beere ; then of Sack ; then of Rhenish ; then back again from Wine to Ale , to Beere , till the reynes bee cleansed , the liver cooled , the stomack set upright , and heat and moysture brought to a just and an even temper ; wherefore though it be somewhat to keep a mans senses , yet it is not sufficient ; a man may not be drunk , and yet not bee sober . § 47. A Gaine secondly , for the drunkard doth nothing amisse , though the Divell himself would scarse wish him to do worse : some will excuse themselves , yea , beare and bolster out themselves in their drunkennesse , or at least lessen their sin , by pleading presidents and examples ; many holy men , say they , some whereof are mentioned in the Scriptures , have beene drunk ; as namely Noah and Lot ; and therfore it is not so heynous a sinne , as you would make faire for . But let such know , that drunkennes ventured on , by the example of a Saints frailty , is of a more malicious nature in them , then it was in him they alledge . Any transgression thus derived , is the argument of a more ungracious soule , then that it seekes to imitate . Yea , this is so grosse a delusion , that what indeed is an argument of feare , they make an argument of presumption in sinning ; and what they hope shall excuse them , doth but more properly condemne them , because they had that warning before them ; and is so farre from being an evidence to acquit them ; that nothing can more aggravate their guilt : for certainly hee is more guilty of his owne death , who eates Mercury , and knows such and such were poysoned with it ; or who goeth into an infected house , seeing Lord have mercy upon us , over the doore , then another , that should do the same things ignorantly and unadvisedly . What Pilot , that were in his right wits when hee seeth Sea-marks , purposely set to give warning of Rocks , Sands , and Shelves , whereon others have made shipwracke , will take occasion thereby to run his Ship upon them ? yea , will he not employ all his care and skill , that by avoyding them , he may escape the danger ? yes , except hee be starke mad , or extreamely desperate . The Holy Ghost compares the examples of holy men , to the cloud in the wildernes , Heb. 12. 1. which was partly light , partly dark , now if any with the Israelites , that follow the light part of this cloud ( the vertues and graces of these Saints and holy men ) it will safely conduct and carry them thorow the red Sea of this troublesome world ; but contrariwise , if any , with those Egyptians , Exod. 14. shall follow the black part , ( their frailties and infirmities ) he is like to be drowned in the sea of eternal destruction , as the Egyptians were in those waters . Wherefore imitate their vertues , but beware and take heed of their vices . Evill was never made to bee imitated , but goodnesse : yet alasse ! Lots faith and obedience is not such a sinners object , but his drunkennes : as if Iacobs modest looke , liberall hand , truth-speaking tongue , devout knee , and humble heart , were not worth the noting ; but only his lamenesse , and haulting . Yea , their weaknesse is seen tears are seene in our eyes . Oh ▪ sottish men , that mark none of the graces of godly men , but their skars ! But if any tender the safety of his own soule , when he seeth these examples , which are recorded for our learning , for our warning , let them bee as so many monitors , to warne him to take heed : yea , if they being so godly , had their slips and falls , let him that thinketh he standeth , take heed least he fall : let them not make us goe on more securely in our sinfull courses , but rather move us , to worke out our salvation with feare and trembling , as the Apostle exhorts , Phil. 2. 12. Againe the Saints falls should serve to raise us up , when wee are downe ; not to cast us down , when we are up ; and should serve for our consolation afterward , not for our presumption before . Lastly , Lots and Noahs falling into this sin were nothing in comparison of thine , for , as for Noah , hee was ignorant of the nature of wine , and knew not the strength of the Grape : for as it was his first planting of Vines there , so it was in all probability , the first time hee had tryed and experimented the operation of wine . And as for Lot , he drank liberally , with intent only to comfort himselfe , and his daughters , in regard of the losse of their mother , and many other crosses lately sustained , and was overtaken unawares . Neither did any of these drinke with an intent to exceed measure , and to bee drunke , neither did they use it often ; the one , only once ; the other , but twice ; and that by the instigation of his ungracious daughters : and so makes nothing , or very little , for the excuse of common drunkkards , who , like so many flyes , live wholly by sucking . But thou art not drunke with Wine : no , peradventure thou hast , no wine to be drunk with ; yet if thou be overcome with strong drinke of what kinde soever it be , thou wilt be found a trespasser against sobriety , and consequently , against God himself . It is notwhat you call the thing that doth the hurt , but what hurt it doth , if it maketh either the head heauy , or the heart outragious , or the eyes to stare , or the tongue to stammer , or the feete to stagger , or the stomacke to worke like yeast in a barrell , thou canst not excuse it . Indeed I have heard of a mad fellow , that excused his taking of a purse ; who when one seeing him goe towards the place of execution , said , how now neighbour , whether goe you , what 's the matter ? answered , nothing , but mistaking a word ; I should have said to such an one , good morrow , & I said , deliver ; but as this would not save him from the Gallowes ; so no more will these poore excuses save thee from Gods heauy displeasure . § 48. But thou hast yet to say , for thou wilt excuse thy excessive drinking by others example , and alledge , that it is the usuall custome of the place , and the common practice of the people among whom thou livest , yea , whom thou livest by , and art daily conversant withall ; ( as for the most part , that which is patronized by usualnesse , slips into the opinion of lawfulnesse ) and hereupon thou art ( as thou supposest ) the rather to be borne withall , if thou doe like other men , seeing singularity would make thee odious , and cause thee to be scorned and derided of all . I answere , indeed custome and example of the greatest number sayes much for it ; but that much is nothing , for it is God's expresse charge , Exod. 23. 2. thou shalt not follow a multitude to doe evill , and St. Paul's everlasting rule , Rom. 12. 2. fashion not your selves like unto this world , Besides , if custome of place , or multitude of people could authorize any sinne , then every sinne might stand upon it's justification ; yea , no fancy so mad can fall into humane imagination , that meets not with the example of some publique custome , as I could easily prove , if it were needefull : yea , I can hardly forbeare to make a list of their severalls , for there is no countrey without some customes , as strange to others , as pleasing to themselves ; and use brings the fight of our judgements asleepe ; the barbarous Heathen are not more strange to us , then wee are to them ; subjects have divers lustres , whence the diversity of opinions is chiefly ingendred ; one nation vieweth a thing with one visage , and thereon it stayes ; another with another . To bee briefe , if custome and example could authorize drunkennesse , why could it not as well authorize that abominable sinne of Sodomy ? for Sodomy it selfe was once the common practice of a whole City ; and so for Turcisme , Iud●isine , paganisine , and Popery , for these take up nine parts of the world . But tell me , were it a good plea , to commit a felony , and say that others doe so ? or if never so many should leape into the Sea , or cast themselves into the fire , or breake their owne necks , would this encourage any that are wise to do the like ? why then wilt thou leape into Hell , and cast away thy soule , because others do so ? Alasse ! although custome and community commendeth that which is good , yet it mightily aggravateth that which is evill : a good thing the more common it is , the better it is ; but an evill thing , the more Common , the worser : yea , custome grounded neither upon reason , nor Religion , is the worst and most barbarous kinde of Tyranny : a common fashion dissonant from Gods word , is but a common sinne , which often bringeth common and universall judgment ; and therefore thou canst not joyne with them in their sinnes , and be disjoyned from them in their punishments . But seeing there is no such authority given to sinne , as by example , and that this excuse is so common in every offenders mouth , Others , or every one doth so and so , therefore why not I ? or , every one is of this or that judgment , and are you wiser then al ? & considering that this is made a generall plea almost in all cases , Do not such and such the like , who are wiser , and greater , and better men then your selfe ? ( for I have ever noted , that this one artlesse perswasion of Others doe so , prevailes more with the world , then all the places of reason ) I will answer it the more largely and fully , and prove , that example either of the greatest number , or the greatest men , or the greatest schollers , yea , the best and holiest men , let custome and reason , ( as it is now depraved ) together with good intentions , be added thereunto , are but uncertaine , yea , deceitfull guides to follow , and that the best , or all these , will prove but a poore plea another day , God having given us his Word , which is a certaine and infallible guide to direct us , and rule to walke by , and square all our actions , together with a strait command , not to swerve therfrom either to the right or left hand . First , we ought not to follow the example of the greatest number , for the greatest number goe the broad way to destruction , and but a few the narrow way which leadeth unto life , as our Saviour witnesseth , Mat. 7. 13. 14. yea , saith St. Iohn , the whole world lieth in wickednesse , the 1 ●oh . 5. 19. whereas they whom Christ hath chosen out of it , are but a little flocke , Luk. 12. 32. the number of those whom Sa than shall deceive is as the sand of the Sea , Rev. 20. 8. whereas they that beleeve the Gospell are few in number , Isai. 53. 1. Rom. 10. 16. the one may be compared to a little flocke of Kids ; but the other , like the Arromites , fill the country : for besides Turkes , Iewes , and Infidells , Herefie hath one part , Hypocrisie another , Prophanesse a third , Lukewarmnesse a a fourth , &c. 2 Cor. 4. 4. so that God hath the least part , that owes all , Lord thou hast but a few names in Sardy , Re. 3. 4. And this the Scripture verifies of all ages : there could not be found eight righteous persons in the old world , for one was an impious Cham ; all Sodom afforded not ten ; Eliah , speaking of the outward visible Church in his time , saith , I onely remaine a Prophet of the Lord , but Baals Prophets are 450. 1 King. 18. 22. and Micha complaines of the multitude of the wicked in his time , and small number of the faithfull , Micha . 7. 2. Behold ( saith Isai. ) I , and the children whom the Lord hath given me , are for signes , and for wonders in Israell , Esai . 8. 18. so few and rare , that they were gazed on as monsters , And though the number of the children of Israell be as the sand of the Sea , yet but a remnant shall be saved , saith the Lord himselfe , Esai . 10. 22. Rom. 9. 27. Neither hath it beene otherwise since the Gospell ; the whole City went out to send Christ packing ; not a Gadarean was found , that either dehorted his fellowes , or opposed the motion , Mat. 8. 34. when Pilate asked , what shall be done with Iesus ? all , with one consent , cryed , crucifie him , Math. 27. 22. there was a generall shout for Diana for two howers together , great is Diana , of the Ephesians , not one man tooke Paul's part ; yea , the Iewes tell Paul , that his Sect is every where spoken against , Acts , 28. 22. so that Vox populi is not alwayes Vox Dei , yea , for the most part , it is Vox Diaboli , for all bothsmall and great , rich and poore , free and bond , receive the marke of the beast in their foreheads , Revel . 13. 16. Neither is this the vote of Scripture alone , for the very Heathens could see the same to be a truth , even by the light of reason . Diogenes thought he should doe best , when he did least what the common people did . And Socrates ever suspected that , which past with the most and generall commendations . Yea , of all the 288. severall opinions which Philosophers held , touching the chief good , reckoned up by S. Augustin . de civitate Dei , Lib , 19. Cap. 1. never any was so mad , as to thinke the way to attaine to it was by doing as the most doe ; wherefore saith Seneca , regard not what the multitude do , for number is but an ill signe of a good cause , yea , it is the best note of the worst way . Yea , this is so cleare a truth , that even common sense may see it : for look we upon the whole frame of nature , and every creature in the Universe , even from the Angels to the least moats or atomes , and from substances to accidents , this rule holds good , that the basest things are ever most plentifull . Then like no vice , though followed with a throng : for Who measures truth by voyces , doth it wrong . Follow the best , not the most , and what the example bates of multitude , will bee supplyed with magnitude . Truth may not bee measured by the pole ; it is not number but weight that must carry it with God ; a solid verity in one mouth , is worthy to preponderate light falshood in a thousand : yea , therefore be more temperate and sober , that so thou mayest not imitate , but rather reprove them ; and bee more holy , because in the midst of a perverse generation so shining as lights in a dark place ; and follow not the worlds fashion , especially in this , for this is a fashion that will one day bee wash'd off with fire and brimstone . § 49. SEcondly , suppose this were the common practise of the greatest , richest , and noblest men in the Land ; it would no way serve thee for an excuse , nor make thy sin any whit more warrantable . I confesse , authority of greatnesse , doth often corrupt the integrity of goodnesse ; yea , the evill examples of great men , doe great harme , and ever have done ; and he that is most eminent , hath most followers . Augustus a learned Prince , filled Rome with Schollers ; Tiberius filled it with Dissemblers ; Constantine with Christians ; lulian with Atheists . As other beasts levell their looks at the countenance of the Lion and birds make wing as the Eagle flies : so Regis ad arbitrium totus componitur orbis : If Saul even kill himself , his Armor-bearer will do the like ; the leaders example is a law to the followers . Yea , many ( like Aesops Asse , that imitated the fawning Dogg , ) will doe what great ones doe , though they make themselves ridiculous by it : wee are led by whom we are fed , without any respect to him that feeds both them and us . A sicke head makes a disordered body ; a blinde eye endangers all the other members ; a Rulers unrighteousnesse , like a blazing star , hath a long taile , and drawes a traine of mischiefes after it , and is ominous to the whole land ; wheras piety in a Prince , like Aarons oyntment , runnes downe to the skirts of his garments , Psal. 133. 2. blesseth all his subjects . The bad conditions of popular persons , are like Iacobs speckled Rods , they make the people bring forth their owne party-coloured actions , Genesis 30. 38. 39. the ill customes of the eminent , are drawn up like some pestilent exhalations , and corrupts the aire round about . But should their examples be followed because they are great , or because they are set by God to rule over us in matters civill , politicke , and judiciary ? no , for God doth not make every one good whom he hath made great , neither makes he difference between the Voble and the rabble , either in the dispensing of his g●ace , or in the tolleration of offenders ; one is no more priviledged then another , for his grace is alike free to both , and both the same law bindes all men alike to their good behaviour , and the same punishment shall bee inflicted upon all that offend . Yea , God is so farre from being arespector of persons in the dispensing of his grace , that as he hath put downe the mighty from their seates , and exalted them of low degree ; so he hath filled the hungry with good things , and the rich hee hath sent empty away , Luk. 1. 52. 53. he hath chosen the poore of this world to be rich in faith , James 2. 5. yea , not many noble are called , as Paul speakes , but God hath chosen the base things of the world , and things that are despised , to confound the mighty , 1 Cor. 1. 26 , 27. Neither is this the manner of his donation onely , but of his acceptation also ; for , as our Saviour chose rather to bee born in the towne of Bethlehem , a meane place of Iudea , then in Ierusalem , the Metropolitan , and most glorious city , Mat. 2 1. And as David preserred the approbation of a Maid servant fearing God , before Michols , a scoffer , though shee were Queene , 2 Sam. 6. 22. So God esteemes more of vertue clad in raggs , then vice in Velvet : hee respects a man , not for his greatnesse , but for his goodnesse ; not for his birth , but for his new birth ; not for his honour , but for his holinesse ; not for his wealth , but for his wisdome : with him Ephraim shall bee preferred before Manasses , Gen. 48. 14. 19. and Ishaes little sonne before the rest of his brethren , 1 Sam. 16 11 , 12. Adoniah may pretend his eldership , but Salomon shal enjoy the kingdom , 1 King. 2. 15. It is humility that makes us accepted both of God and man , whereas the contrary maketh us hated and abhorred of both . While Saul was little in his owne eyes , God made him head over the Tribes of Israell , and gaue him his Spirit ; but when he abused his place and gifts , God took both from him , and gave them to David , whom Saul least respected of all his subjects , 1 Sam. 15. 17. 28. and 16. 14. The best Nobility , is the Nobility of faith ; and the best Genealogie , the Genealogy of good works . The blessed Virgin was more blessed in being the child of her Saviour , then in being his mother : the onely true greatnesse is to bee great in the sight of the Lord , as Iohn Baptist was , Luke . 1. 15. which if we bee , it is no great matter how the world esteemes of us : and he that is regenerate , is greater and more noble than the proudest that oppose them , for the righteous , saith Salomon , is more worthy then his neighbour , Prov. 12. 26. and better is the poore that walketh in his uprightnesse , then he that perverteth his wayes , though he be rich , Prov. 28. 6. The Bereans are reputed , by the Holy Ghost , more noble men , then they of Thessalonica , because they received the word withall readinesse , and searched the Scriptures daily , whether those things were so , which Paul preached , Act. 17. 11. Whence it is that David thought it not so happy for him to be a King in his owne house , as a doore keeper in Gods house : that Salomon in the book of his repentance , prefers the title of Ecclesiastes , that is a soule reconciled to the Church , beforethe title of the King of Ierusalem . That Theodosius the Emperor preferred the title of Membrum Ecclesiae , before that of Caput Imperii ; professing that he had rather be a Saint , and no King ; then a King , and no Saint . And that godly Constantine rejoyced more in being the servant of Christ , then in being Emperor of the whole world . And good reason , for they were but poore C●sars , poore Alexanders , poore Tamerlanes , that wone so many victories , and lost the best ; whereas our adoption makes us at once both great , rich , and safe : as for greatnes , we are alied so high , that we dare call God Father ; our Saviour , Brother , &c. for riches , we have heaven it selfe , which is made sure to us for our patrimony : and for fafety , we think it no presumption to trust to a guard of Angels ; see that yeed spise not one of these little ones , saith our Saviour , for , I say unto you that in heaven their Angels alwayes behold the face of my Father which is in Heaven , Matth. 18. 10. And thus wee see hee is great that is good , and hee noble that is all glorious within , Psal. 45. 13. and that it is no measuring men by the depth of the purse , for servants are oftentimes set on horseback ; while Princes walke on foote . Wherefore our estimation of others , must bee led by their inward worth , which is not alterable by time , nor diminishable with externall conditions ; and for our selves it matters not , if with Gideon , wee are dream't to bee but barley Cakes , when we know withall , that our rowling down the hill of outward esteeme shall breake the tents of Midian ; it matters not how base we be thought , so we may be victorious Iudge . 7. 13. 14. But suppose God did make a difference between rich and poore , great and small , noble and ignoble ; yet still greatnesse , nobility , and riches would be but a deceitful guide or rule to walke by ; for the Kings of the earth band themselves , and the Princes are assembled together , against the Lord and against his Christ , Psalme 2. 2. and in 1 King. 20. 26. we read of no lesse then 32 Kings in a cluster which were every one drunke ; and elsewhere , that a thousand of the chiefe Princes of Israel committed fornication , and were all destroyed for their labour in one day , Numb . 25. 9. 1 Cor. 10. 8. Yea , of twenty Kings of Iudah , which the Scripture mentions , we read of but six that were godly ; and of eighteene Kings of Israel , all , but two , are branded by the Holy Ghost for wicked ; and yet this nation was Gods peculiar and chosen people out of all the world . And lastly , when the Rulers sate in Councell against Christ , none spake for him but Nichodemus , Ioh. 7. 50. 51. All which shewes , that it is neither a good , nor a safe way to imitat other mens examples , be they never so rich , never so great . Or if we avoid not their sinnes , wee shall not escape their plagues : if we sinne together , we shall be sure to perish together : as when those three and twenty thousand Israelites committed fornication , after the example of their chiefe Princes , they were every one destroyed both leaders and followers , Num. 25. 9. 1 Cor. 10. 8. And as when those other Cities followed Sodoms lust , they were all consumed with Sodoms fire , Iud. 7. Onely there shall be this difference ; as the errors of the eminent are eminent errors , and the more noble the person , the more notorious the corruption ; for great Persons , like the great lights of Heaven , the most conspicuous planets , if they be eclipsed , all the Almanacks of all nations write of it ; whereas the small Scarres of the Galaxy are not heeded ; all the country runnes to a Beakon on fire , no body regards to see a shrub flaming in a valley ; whereby sinne in them , is not onely sinnne , but subornatione quae in Vulgaribus nugae , in Magnatibus blasphemia : so these great offenders , shall meete with great punishments ; and as their fault is according to the condition of their place , so shall the nature and proportion of their retribution be . § 50. 3 BUt thirdly , suppose most of the Learned and greatest Shcollers in the land were given to this vice , ( which notwithstanding is a vanity to conceive ) yet all were one , this could be no excuse for thee . For first , not many wise men after the slesh are called , but God hath chosen the foolish things of the world to confound the wise , that no flesh should rejoyce in his presence , 1 Cor. 1. 26. 27. 29. yea , the preaching of Christ cracified was foolishnesse to the wise Sages of the world , 1 Cor. 1. 23. It pleaseth God , for the most part ▪ to hide the mysteries of salvation from the wise and learned , and reveale them unto babes , Math , 11. 25. Luk. 10. 21. yea , the saving knowledge of Christ is hid to all that are lost , 2 Cor. 4. 3. But if once men abuse their knowledge and learning to Gods dishonour , and comply with Sathan and the world against the Church ; then he taketh that knowledge , which once they had , from them , as he tooke heate from the fire , when it would burne his children , Dan. 3. 27. I will destroy the tokens of the Southsayers , and make them that conjecture fooles : I will turne the wisemen backward , and make their knowledgefoolishnesse , saith the Lord , Isa. 44. 25. he taketh the wise in their craftinesse , and the counsell of the wicked is made foolish , Iob. 5. 13. As how many wise and learned men among the Gentiles have turned fooles , and worshipped gods that were not able to wipe off the dust from their owne faces ? How many Papists , that are great clarkes , and wise men , maintaine a thousand absurd and ridiculous Tenents , yea , such brainesicke Positions , that never any old woman , or sicke person doted worse . To nominate two , of two hundred . Iohn Baptist , with them , hath so many heads , that they cannot tell which is the right ; God made him but one , Herod left him none , they ( as if he were another Hydra ) have furnished him with a great many . Christs crosse is so multiplied with them ; that the same , which one ordinary man might beare , if the peeces were gathered together , would now build a Pinnace of a hundred Tunne ; yet they will tell us , that every shiver came by revelation , and hath done miracles ; but this appeares to me the greatest miracle , that any man should beleeve them : yea , is not their folly and blindnesse such , as to maintaine those things for truth , which the Holy Ghost plainely calls the Doctrine of Devills ? 1 Tim. 4. 1. 2. And justly are they forsaken of their reason , who have abandoned God : yea , most just is it , that they who want grace , should want wit too . If Idolaters will needs set up a false god , for the true ; is it not equall , that the true God should given them over to the false ? and because they receive not the love of the truth , that they might be saved , therefore , saith the Apostle , God sendeth them strong delusions , that they might believe lyes ; that all they might be damned , which beleeve not the truth , but had pleasure in unrighteousnesse , 2 Thes. 2. 10. 11. 12. God giveth to every man a stocke of knowledge , more or lesse , to occupy withall ; and to him which useth the same well , viz. to his glory , and profit of himselfe , and others , he giveth more , as to the Servant which used his Talents wel , hee doubled them ; which makes the Holy Ghost frequent in these and the like expressions ; If any will doe Gods will , hee shall understand the Doctrine whether it be of God or no , Ioh. 7. 17. A good understanding have all they which keepe the Commandements , Psal. 111. 10. The Spirituall man understandeth all things , 1 Cor. 2. 15. to a man that is good in his sight God giveth knowledge and wisdome , Eccles. 2. 26. wicked men understand not judgment , but they that seeke the Lord understand all things , Pro. 28. 5. But as for him which useth it not , much more , if he abuseth his knowledge to his owne hurt , and Gods dishonour , as too many doe , he taketh from him even that which he had formerly given him ; as he tooke away the odd Talent from the servant which had but one , and did not use the same , Luk. 19. 24. That this is Gods manner of dealing , you may see Mat. 21. 43. Gen. 4. 11. Acts , 26. 18. Isaiah , 29. 14. and 44. 25. and 6. 9. 10. Dan. 2. 19. 23. Iob , 5. 13. 14. Ioh. 9. 39. and 12. 37. 40. Rom. 1. 28. Eph. 4. 18. 19. 1 Cor. 1. 20. 2 Thes. 2. 10. 11. 12. Hee is not more the author of light in Goshen , then of blacke darkenesse in Aegypt , hee doth not more open the heart of Lydia , then harden the spirit , and make obstinate the heart of Sihon King of Hesbon , Deut. 2. 30. If there be a Mordecay , growing into favour with him ; there is also an Haman , growing out of favour . As Eliah's spirit is doubled upon Elisha ; so the good Spirit departed from Saul . As the Gentiles became beleevers , so the Iewes became Infidells . As Saul became an Apostle , so Iudas became an Apostate . As Iohn groweth in the spirit , so Ioash decayeth in the spirit , 2 Chro. 24. 17. &c. As Zacheus turneth from the world , so Demas turneth to the world , and God is no lesse the permitter of the one , then the cause of the other , if we consider him as a righteous Iudge , punishing one sinne with another by way of retaliation . Hereupon , when Christ meets with good Nathaniell , a true Israelite , in whom there was no guile , he saith unto him , beleevest thou , because I saw thee under the Figg-tree ? thou shalt see greater things then these , Iohn , 1. 50. whereas to the obstinate Iewes , he saith , by hearing , ye shall heare , and shall not understand ; and seeing , yee shall see , and not perceive , Math. 13. 14. Even like Hazar , that had the Well before her , but could not see the water , Gen. 21. 19. make the heart of this people fat , make their eares heavy , and shut their eyes , least &c. Isaiah 6. 10. which words , with the former examples , are written for our learning and warning : for was the Talent , thinke we , onely taken from him in the Gospell ? Did none lose the spirit , but Saul ? Have none their hearts hardened for their obstinacy , but Pharaoh ? Doe none grow out of favour with him , but Haman ? doe none become Infidels , besides the Iewes ? None prove Apostates , but Iudas ? Have none their eyes darkened , and their hearts hardened for their sinnes , but the Gentiles ? O yes , the idle servant was but a type of many that should have their Talents taken away ; Saul was but a type of many that should lose the spirit ; Sampson was but a type of many that should lose their strength ; the Gentiles were but a type of many Christians which should have their minds darkened , and their hearts hardened , whom God should give up to a reprobate minde , &c. It 's true , this is not meant of naturall , or speculative knowledge , wherein the wicked have as large a share as the godly ; but of spirituall , experimentall , and saving knowledg , which is supernaturall and descendeth from above , Iames , 3. 17. And keepeth a man from every evill way , Pro. 2. 12. Wherein the wicked have no part with the Godly , the natural man perceiveth not the things of the Spirit of God , 1 Cor. 2 , 14. Now God esteemes none wise , that are not so in this latter sense ; yea , naturall and worldly wisdome , without this , is meere foolishnesse in Gods account , 1 Cor. 1. 20. and 3. 19. and no lesse then twelve times infatuated by the wisdome of God in one Chapter , 1 Corinthians , 1. 2. Whence it is that the Scribes and Pharisies , who were matchlesse for their knowledge and learning ( and that in the Scriptures , Gods Oracles , which will make a man wise , or nothing ) are called by our Saviour , who could not be deceived , foure times in one Chapter , blind , and twice , fooles , Math. 23. and Baalam ( who had such a propheticall knowledge that scarce ever any of the holyest Prophets had so cleare a Revelation of the Messiah to come ) is called by the Holy Ghost , foole 2 Peter , 2. 16. and good reason , for though he was a Seer , hee could not see the way to Heaven ; and the same may be said of I●das ( who knew asmuch as the wisest naturall man ) for if he had beene wise , he would not have taught others the way to Heaven , and go● himselfe the direct way to Hell. Alasse ! the greatest Clarkes , and they that know most , are not always the wisest men ; many of the wise , and the ancient , and the learned , with Nicodemus , are to learne this lesson , that except they be borne againe , they cannot enter into the kingdome of Heaven , Iohn . 3. 4 , 9. and they that give themselves to be so bookish , are often times so blockish , that they forget God who made them . Now as our Saviour said to him , which thought he had done all , One thing is behind , Luk. 18. 22. so may I say to these , who thinke they know all , one thing is behinde , and that is the true knowledge of God , of Christ , of themselves , and how they may be saved : and hee which knowes not thus much , although I cannot say he is a starke foole , yet I may truely say hee is halfe a foole , and halfe a wise man : as Ona-Centaure was halfe a man , and halfe an Asse : for all learning and knowledge , without this , is but as a wodden Diamond in a Lattin ring , and others who know lesse , and are lesse learned , may be more wise . It was a true and just reprehension , wherewith the High Priest snib'd the Councell , as they were set to condemne Christ , and a great deale better then hee meant it , Ye know nothing at al , Iohn , 11. 49. hee spake right , for if wee know not the Lord Iesus , we know nothing at all ; our knowledge is either nothing , or nothing worth . What saith Aristotle , no more then the knowledge of goodnesse , maketh one to be named a good man ; no more doth the knowledge of wisdome , onely , cause any person properly to bee called a wise man ; saving knowledge of the trueth , workes a love of the trueth knowne : yea , it is an uniforme consent of knowledge and action : hee onely is wise , that is wise for his owne soule ; he whose conscience pulleth all hee heares and reades to his heart , and his heart to God , who turneth his knowledg to faith , his faith to feeling , and all to walke worthy of his Redeemer , he that subdues his sensuall desires and appetites to the more noble faculties of reason , and understanding , and makes that understanding of his serve him , by whom it is , and doth understand , he that subdues his lusts to his will , submits his will to reason , his reason to faith , his faith , his reason , his will , himselfe , to the will of God ; this is practicall , experimentall , and saving knowledge , to which the other is but a bare name or title : for what is the notionall sweetnesse of honey , to the experimentall tast of it . It is one thing to know what riches are , and where they be , and another thing to be master of them ; it is not the knowing , but the possessing of them that makes rich . Faith and Holinesse are the nerves and sinewes , yea the soule of saving knowledge : the best knowledge is about the best things , and the perfection of all knowledge , to know God and our selves , as being the marrow , pith , or kernell , of Christianity ; and it is much , to know a little in this kinde . What said Aristippus to one that boasted how much hee had learned ? learning consisteth not in the quantity , but in the quality ; not in the greatnesse , but in the goodnesse of it . Wee know a little gold , is of more worth then much drosse : a precious stone is a very little thing , yet it is preferred before many other stones of greater bulke : yea , a little Diamond is more worth then a rockie mountaine : so one drop of wisdome , guided by the feare of God , is more worth then all humane learning ; one sparke of spiritual , experimental , and saving knowledge , is worth a whole flame of secular wisdome and learning ; one scruple of holinesse , one drame of faith , one graine of grace , is more worth then many pounds of naturall parts . But learning and grace do not alwayes keepe company together : yea , oh Lord how many are there that have a depth of knowledge , yet are not soule wise ! that have a library of Divinity in their heads , and not so much as the least catechisme in their consciences ! No rare thing for men to abound in speculation , and be barren in devotion ; to have full braines , and empty hearts ; clear judgement , and defiled affections ; fluent tongues , but lame feet ; yea , you shall heare a flood in the tongue , when you cannot see one drop in the life . But see how justly they are served ; they might bee holy , and will not ; therefore though they would bee soule wise , yet they shall not ; the scorner seeketh wisdome , but findeth it not , Pro. 14. 6. Let them know never so much , they are resolved to be never the better ; and they which are unwilling to obey , God thinks unworthy to know . § 51. NO wicked man is a wise man ; for as God is the giver of wisdome , so hee reveales himselfe savingly to none but his children the godly . First , God only is the giver of it . For as no man can see the Sunne , but by the light of the Sunne : so no man doth know the secrets of God , but by the revelation of God , Mat. 16. 16 , 17. to know the mysteries of the Kingdome of Heaven , wee must have hearts , eyes , and eares , sanctified from above , Deut. 29. 2 , 3 , 4. Ps. 111. 10. Luk. 24. 45. Ioh. 15. 15. Rom , 8. 14. 15. No learning , nor experience will serve to know the riches of the glory of Gods inheritance in the Saints , to know the love of Christ which passeth knowledge , Eph. 1. 17. 18. and 3. 19. for as meere sense is uncapeable of the rules of reason : so reason is no lesse uncapeable of the things that are supernaturall . Yea , the true knowledge of the nature and state of the soule , must come by his inspiration that gave the substance . As the soule is the lamp of the body , and reason of the soule , and religion of reason , and faith of religion : so Christ is the light and life of faith . 2. God reveales himselfe savingly to none but the godly , and such as he knows will improve their knowledge to his glory : even as husbandmen will not cast their seed but into fruitfull ground , which will returne them a good harvest ; the secrets of the Lord , saith David , are revealed to them that feare him , and his covenant is to give them understanding , Psa. 25. 14. these secrets are hid from the wicked , neither hath hee made any such covenant with them : the faithfull are like Moses , to whom God shewed himselfe , Exod. 3. like Simeon , that imbraced Christ in his armes , Lu. 2. 28 like Iohn the beloved Disciple , that leaned an his bosome , Ioh. 13. 25. like the three Disciples , that went with him up the mount to see his glory , Matth. 17. like the Apostles , whose understandings he opened , Luk , 24. 45. and to whom hee expounded all things : whereas to unbelievers , he speakes all things , as it were , in Parables , Mar. 4. 34. see this in Abrahams example , shall I hide from Abraham that thing which I do ? saith God , Gen. 18. 17. As if this were an offence in God , if he should tell the righteous no more then hee tells the wicked . They which love God , saith S. Iohn , know God ; but they which have not this love , know not God , though they have never so much knowledge besides , 1 Iohn 4. 7. Yea , suppose a man be not inferiour to Porcius , who never forgat any thing he had once read ; to Pythagoras , who kept all things in memory that ever hee heard , or saw ; to Virgil , of whom it is reported , that if all Sciences were lost , they might bee found in him : to Bishop Tunstal , whom Erasmus called , a world of knowledge ; to Aristotle , who was called wisdome it self , in the abstract ; to that Romane Nasica , who was called Corculum , for his pregnancy of wit ; that Grecian Democritus Abderita , who was also called wisdome it selfe ; that Britaine Guildas , called Guildas the sage ; that Iew Aben Ezra , of whom it was said , that if knowledge had put out her candle , at his braine shee might light it againe , and that his head was a throne of wisdome ; or that Israelitish Achitophel , whose words were held as Oracles ; to Iosophus Scaliger , who was skil'd in thirty languages : yet if he want faith , holinesse , the love of God , and the Spirit of God to be his teacher , he shall not be able , really● and by his owne experience , to know th● , chiefe points of Christian religion ; suc● as are Faith , Repentance , Regeneration● the love of God , the presence of the Spi● rit , the Remission of sins , the effusion o● grace , the possession of heavenly comforts not what the peace of conscience , and joy in the Holy Ghost is , nor what the communion of Saints means ; when every one of these are easie and familiar to the meanest and simplest believer . Now will you know the reason ; the feare of the Lord , saith Salomon , is the beginning of wisdome , Prov. 1. 7. as if the first lesson to be wise , were to be holy . For as the water ingendereth yce , and the yce ageine ingendereth water : so knowledge begets righteousnesse , and righteousnesse again begetteth knowledge . It is between science and conscience , as it is betweene the stomack and the head ; for as in mans body , the raw stomack maketh a rheumatick head , and the rheumaticke head maketh a raw stomack : so science makes our conscience good , and conscience makes our science good . It is not so much scientia capitis , as conscientia cordis that knowes Christ and our selves ; whence Salomon saith , give thine heart to wisdome , Pro. 2. 10 and let wisdome enter into thine heart , Proverbs 4. 4. Againe , if it be ask'd , why the naturall man perceiveth not the things of the Spirit of God ? S. Paul answers , he cannot know them , because they are spiritually discerned , 1 Cor. 2. 14. and indeed , if they be spiritually discerned ; how should they discerne them , that have not the Spirit ? Now if it be so , that men may bee exquisitely wise , and incomparably learned in the worlds opinion ; and yet very fools in the judgement of heaven : if not many wise men after the flesh are called , but that a great number of them go the wrong way ; yea , if God turnes their wisdome into foolishnesse , that abuse their gifts ; and reveales himselfe savingly to none , but such as feare and serve him ; then is their no safety , in following their example , or in building our faiths upon their judgements . Indeed we are too prone to imitate the learned , and to thinke we go safe enough , if wee tread in their steps , although they tread awry : for say wee , they know the will of God , what hee requires , and practise what they thinke will bring them to happinesse , especially so much as is absolutely necessary to salvation ; and they do so and so , or else they speake not as they think , because they do not as they speake ; for none live worse then many of them . But should this be , should we thinke ever the better of error , though a thousand of the learned should countenance and maintaine the same ? no , one Micaiah , a single Prophet , speaking from the Oracles of God , is more worthy of credit , then 400. Baalites , 1 Kin. 22. 6 , 12 , 13 , 14 , 17 22 , 23. One Luther , a mean man , is worthy to bee believed before the Pope , and so many legions of his creatures , which were throughout Christendom ; for what hee wanted in abbettors , was supplyed in the cause ; yea , did not Paphnuti us , a weak scholler , shew more wisdome in defending the truth , against the whole Councell of Nice , then all those great Clarks , and learned men ; to his great renowne , and their everlasting shame ? Did not Pharaoh find more wisdome in Ioseph , a poore Hebrew servant , and receive more solid advice from him , wherby a famine through out the whole world was prevented , then hee could in all the Wisemen and Southsayers of Egypt , Gen. 41. 8. to 32 ? Did not Nebuchadnezzar finde more depth in Daniel , a poore captive Iew , then he could in all the wise men of Babylon , Daniel 2. and 4 ? yes , and the reason is , one eye having sight , is better then a thousand blind eyes ; and one poore crucified thief , being converted , had a clearer eye then all the lews Rulers , Scribes , and Pharisies , who being naturall and wicked , condemned and crucified JESUS CHRIST . In the Councell of Trent there was of 270. Prelates , 187. chose out of Italy , and of the rest , the Pope ( who was himselfe Moderator ) and his creatures , excluded and tooke in , whom themselves would , and none else ; what marvaile then if they concluded what they listed ? Yea , how many Schollers in all ages of the world , have resembled Trajan , who was endued with great knowledge , and other singular vertues , but defaced them all by hating Christianity , and opposing the power of godlinesse ? How many are so farre from doing good , that they doe great hurt with their gifts , and not seldom the more gifts they have , the more harme they do ? For as the best soyle , commonly yeelds the worst aire : so without grace , there is nothing more pestilent then a deepe wit. Wit and learning well used are like the golden earerings , and bracelets of the Israelites ; abused , like the same gold cast into a molten Idoll , then which nothing more abominable . No such prey for the Devill , as a good wit unsanctified : great wits oft times mislead not only the owners , but many followers besides : as how many shall once wish they had been born dullards , when they shall finde their wit and learning to have barred them out of heaven . And let them looke to it ; for as , in respect of others , their offence is greater ; for better many Israelites commit adultery , or idolatry , then one David , or Salomon . The least moate that flies in the Sun , or between our eyes and the light , seemes a greater substance then it is : and the more learned the person , the more notorious the corruption : as the freshest sommers day will soonest taint those things which will putrifie ; so in respect of themselves , their sinne is , and their punishment shall bee greater : for the more glorious the Angels excellency , the more damnable their apostacie . If the light become darknesse , how great is that darknesse ? If Achitophel prove a villaine , how mischievous is his villany . Putrified Lillies smell farre worse than weeds ; if vertue turne into vice ; the shame is triple . For many Iewes to deny Christ , was not so much as for one Peter . Yea , if all the Cities of the world had done filthily , it were short of this wonder , the Virgine daughter of Sion is become an harlot , Isaiah 1. 21. If Iudas become a traitor , how great is his treason ? If Absalom rebell , how unnaturall is his rebellion ? And so much to answer the plea , of learned men . § 52. FOurthly , that the example of the best and holiest men , is no cettaine rule for us to walk by , is plain : for if euery act of the holiest persons should be our rule , we should have but crooked lives : for then because Noah was drunk ; Lot committed incest ; Abraham lied ; David committed adultery , and murther ; Peter forswore his Master ▪ &c. we should do the like ; which no man with a reasonable soule can affirm ; ( though some infatuated and incorrigible sinners , would faine justifie their abominable wickednesse , by the falls of Gods children recorded in holy writ ; ) for every action that is reported , is not straight way allowed . Yea , God hath given us rules whereby wee may examine the examples of the best Saints , and as well censure the bad , as follow the good : which made S. Augustine answer some Hereticks , who alledged for themselves , the authority of Saint Cyprian , I am not bound to S. Cyprians authority , any further then it is Canonicall . The just Saints are to bee followed , but onely in their justice and sanctity : we are not bound to be good mens Apes ; let us follow such as excell in vertue , Psalm . 16. 3. in such vertues wherein they excell , as every Saint excells in some vertue ; one , excells in knowledge ; another , excells him in faithfulnesse ; a third , excells them both in zeale ; a fourth , excells all in humility ; a fifth , excells the rest in that Christian vertue , yea , Christs vertue , forgiving of wrongs ; and yet a poore man may out goe them all in an admirable patience , 1 Corinthians 12. 31. Now as when Paul had propounded many rare graces , hee concludes with desire you earnestly the best gifts , 1 Cor. 12. 31 so take the best of every man , and therwth make up an excellent man. As the Italians got up all the excellent pictures in the world , that out of them all they might make one masterpeece , or most excellent picture : ( for the sweetnes of all the best flowers make most sweet and excellent honey ) so learne of this man , zeale ; of another , knowledge ; of another , patience ; &c. follow David , where hee followed Gods heart ; not where hee followed his own heart ; if he turn toward lust , blood , idlenesse , let us leave him there : let us follow Peters confession , not his abnegation ; be ye followers of me , saith S. Paul , even as I am of Christ , 1 Cor. 11. 1. We must not imitate every one , but such as Paul , Philip. 3. 17. nor Paul in every thing , but wherein he followes Christ : the great Apostle injoyneth our imitation , but gives a limitation , doe not yee follow after me , unlesse you see the tract of Christ before me , imitemur bonos , sed in bonis , let us follow good men , but onely in what they are good : for otherwise no motion can want a pretence , as calling for fire from heaven , to consume such as displease us ; Elias did so , and why not we ? Offering our children in sacrifice ; Iephta ( did so as some thinke ) and why not we ? Marying of many wives , and putting away such as they did not like ; the Fathers did so , and why not we ? Borrowing , but never paying againe ; the Israelites did so by the Egyptians , and why not wee ? Murthering of Princes , Ehud did so , why not we ? &c. Yea , there is nothing more perilous ▪ then to draw all the actions of holy men into examples . Actions are not good or evill , because done by good or evill men ; but because commanded or forbidden by God : now they , perhaps in many cases , may have had peculiar warrant signed from heaven , whether by instinct or speciall command , which we shall expect in vaine ; therefore much caution must be used in our imitation of the best paternes , whether in respect of the persons , or things ; els we shall make our selves Apes , and our acts absurdities . So that as Demosthenes was wisely wont to say , in civill matters , wee live and rule by lawes , not by examples : so say I in divine , precepts must be our guides , and not patterns , except the patterne of our Saviour Christ. And to imitate him is the marrow of all Religion , and the true worship of God ; for then are our actions and intentions warrantable , and praiseworthy , when they accord with his , ( and what Painter would not rather make his picture by the living face , then by any other picture ) wheras to square our lives by other mens lives , without respect to his , is to set our Clocks by others Clocks , without looking to the Sun , which is the readiest way to have them go wrong ; for many times , hee that is most unfit to observe man , is the most fit to serve God. The Sybarites desirous to know from Apollo , how long their prosperity should last ; were answered , that so soone as they began to prefer men before God , their state should bee destroyed : and the same vve may apply to our selves . Wherefore let us honour good examples , but live by good precepts ; and for such as are contrary minded , let them knovv , that that gold vvhich dreads the touchstone , is but counterfeit ; that fellon who doth refuse his tryall , and labours to suppresse the evidence which is brought against him , doth but confesse himselfe guilty . § 53. FIfthly , that reason , together with good intentions , is no certain rule for us to walke by , is easily proved : for first , reason , as now it is clouded with the mists of originall corruption ; is but a blind guide ; for besides that faith is above reason , there is no one reason but hath another contrary unto it , saith the wisest of Philosophers . Solon being importuned , not to shed teares for the death of his sonne , for that they were vaine and bootelesse ; answered , for that very reason I may the more justly shed them , even because they are bootelesse and vaine . Socrates his wife exasperated her griefe by this circumstance ; good Lord , quoth shee , how unjustly doe these bad Judges put men to death ? what replyed Socrates , wouldest thou rather they should deserve death ? If my inferiour , of whom I have deserved well , should strike mee a box on the eare ; one reason would step in , and bid me give him another , least he be thought the better man ; a second , would crosse that , and say , set not your wit to his , esteeme it all one as if an Asse had kick't you ; a third would reply , if you put up this , your patience , like a pully , will draw on more such injuries ; a fourth , noe , the best remedy in a causelesse injury is contempt , for this puts ill will out of countenance , and blunts the point of an enemies malice ; a fifth , doe , or you will be esteemed a coward ; a sixth , doe not , for it is greater fortitude to overcome your owne passions , then to vanquish a City ; a seventh , doe , or it will be a discredit unto you ; an eighth , noe , it is the glory of a man to passe by an offence ; a ninth , thou may'st doe it by the rules of justice ; a tenth , but thou may'st not by the rules of charity ; an eleventh , doe , or many will laugh at thee ; a twelfth , doe it not , and wise men will commend thee ; a thirteenth , doe , for it was in the sight of many ; a foureteenth , doe it not , for then you 'le be seene by ten times as many ; a fifteenth , then take the law of him ; a sixteenth , doe not , for such a remedy is worse then the disease ; a seventeenth , doe , for thou hast not deserved this from him ; an eighteenth , doe not , for thou hast deserved more from others , especially from God , who , it may be , appointed him to doe this ; a nineteenth , why then be angry with him for his ill condition ; a twentyeth , no , rather rejoyce , because thou art of a better condition ; a twentie one , but forgive him not , because hee is unworthy to be forgiven ; a twenty two , yes doe , for though he is unworthy to be forgiven , yet Christ is worthy to be obeyed , vvho hath commanded thee to forgive him ; a tvventy three , at least let it grieve you , to bee so ill requited ; a tvventy foure , no , let it not grieve you , for vvhy should you vex your selfe because he hath vexed you ? And so in many the like , one reason crossing another ; vvhich shevves , that Reason yeeldeth appearance to divers effects , it is a Pitcher vvith tvvo eares , vvhich a man may take hold on , either by the right or left hand . I deny not but Reason to Religion , is as the Apocripha , to the Bible : which if good , may be bound up , and read with it ; but must be rejected , when in crosses the text Canonicall , as in many cases it will. For although Reafon was so cleare in Adam before the fall , that he could see good from evill perfectly ; yet since it hath caught a fall , as Mephibosheth did , and so halteth , that it is not wholly to be relied upon ; how be it , because it is of the blood Royall , it is worthy to be made off ; but not worthy to sit in the throne of judgment , which belongs onely to Christ our David , whose word is trueth it selfe . But to goe on . There is no man commits so foule a fact , though shallow brain'd in other things , but hee hath plausible Reasons to make it good , as Absolom , for lying with his fathers concubines , in the sight of all the people , having helpe from Achitophel 2 Sam. 16. 21. and Haman , in procuring that bloody decree against all the Iewes ; for hee makes many glorious pretences , Ester . 3. 8. 9. Neither was ever any vertue performed so splendent and glorious , but there hath beene R●ason brought to prove it faulty , at least , in appearance ; witnesse our Saviours casting out Devills , which the Scribes and Pharisees gave out , was done through Beelzebub , Mat. 12. 24. yea , hee was made , by them , the greatest offendor , that offended not once in all his life . Secondly , neither will good and holy Intentions warrant what wee doe , unlesse they are backed with a Precept . A good meaning , can no way justifie an evillact ; for then any action , be it never so wicked , might be made good . The very Gun-powder Traytors made conscience of their doings , meant well , and hoped it would make much for Gods glory , and the Churches good , if their purpose had taken effect . So Nadab and Abihu , when they offered strange fire , meant well , no question , and had some good and holy intention in it ; yet they were burnt with fire from Heaven for their labour ; because God had flatly forbidden it , Levit. 10. 1 , 2. As for Vzza , when the Arke of God was shaken in the Cart , there is no question to be made , but he had a solid reason to yeeld , why he held it from falling , and that his intent was good , none will question ; yet because he did it without warrant from the Word , the Lords wrath was kindled against him , and hee was smitten dead 1 Chro. 13. 19. 10. Peters intents were very good , and I could furnish him with reasons , for his perswading of Christ from his passion , yet neverthelesse he had this answer , get thee behinde mee Sathan , Math. 16. 22. 23. never any man meant better then Gideon in his rich Ephod ; yet this very act set all Israell on whooring , Iudg. 8. 24. to 28. When the wit of man will be pleasing God with better devices then his owne , it turnes to madnesse , and ends in mischiefe , as our Papists will one day finde , to whom superstition dictates , that it is pleasing to God , to Deifie the Blessed Mother of our Lord , to helpe their devotions with a crucifix , Images , &c. in great humility to make the favourites of Heaven , their mediators ; and those Judges , Jurors , and Arbitrators , who take it for a pious and charitable worke to esteeme a poore man in his cause , when God hath charged them expressely , Thou shalt not favour the person of the poore , nor honour the person of the mighty , but thou shalt judge thy neighbour justly , Levit , 19. 15. Exod. 23. 3. Yea , suppose wee doe that which God commands in substance ; yet if wee faile in the intention and end , namely , in ayming at the glory of God , and the good of our neighbour ; if wee doe it for any private respects , and not in obedience to the commandement ; God rejects it and reckons it no better then sin and iniquity ; for many shall say unto Christ at the day of judgement , Lord , Lord wee have prophesied in thy name , and in thy name cast out Devills , ( then which no worke can be greater ) and in thy name done many wonderfull workes , yet Christ shall answere them , I never knew you , depart from mee yee that worke iniquitie , Math. 7. 22. 23. Many yeares did Saul raigne over Israel ; yet God computers him but two yeares a King , 1 Sam. 13. 1. That is not accounted of God to be done , which is not well done , both in substance and circumstance . And as in committing that which is forbidden , so in omitting that which is commanded , it is no lesse dangerous , how good soever our meanings bee . Saul in a good intent shewed mercy , in saving Agag the King of Amaleck ; yet because hee did not therein obey the voice of the Lord , it was no better then Witchcraft , for which he was rejected of God , and his Kingdome taken away , 1 Sam. 15. 23. And how much better is the pardoning of a murtherer ; when the Lord hath said , who so sheddeth mans blood , by man shall his blood bee shed , Genesis 9. 6. I perswade my selfe , hee who refused to smite the Prophet , and fetch blood of him upon his owne intreaty , thought hee did wonderous well , if not merit , in denying his request ; but what was the issue ? because thou hast not obeyed the voice of the Lord , saith the Prophet to him , behold , as soone as thou art departed from mee , a Lyon shall slay thee , and so it fell out , 1 Kings , 20. 35. 36. Not to smite a Prophet , when God commands , is no lesse sinne , then to smite a Prophet , when God forbids : when hee commands , even very cruelty is obedience ; as Abraham's killing of his onely Son , had bene the most heroicall and religious act , th●t ever wee read of . Why was Sacrifice it selfe good , but because it was commanded ? What difference was there betweene slaughter and Sacrifice , but obedience ? The violation of the least charge of a God , is mortall : no pretences can warrant the transgression of a divine command ; which made Nehemiah ( and should have done that man of God also , 1 King. 13. ) not onely distrust a Prophet , but reject his counsell with scorne , that perswaded him to the violation of a law , Nehemiah , 6. 10. 11. 12. One prohibition is enough for a good man ; God as he is one , so doth he perfectly agree with himselfe ; if any private spirit crosse a written word , let him be accursed . Wherefore have a better warrant for the practise , then either Reason , or good intentions , or thou maist goe to Hell notwithstanding ; for there is nothing more dangerous , then to mint Gods services in our owne braines . § 54. BUt thou wilt say ; if neither custome of the greatest number , nor of the greatest men , nor of the greatest Schollers , nor of the best men , though thou hast Reason for thy doing it , and good Intentions in the doing of it , is a sufficient warrant for thy actions ; but that all these be crooked and deceitfull guides ; then what may bee a safe guide , and a sure and infallible rule in all cases , to steere by , and square the course of thy life ? Answ. As a rule directeth the Artificer in his worke , and keepeth him from erring : so doth Gods word direct the Religious in their lives , and keepe them from erring . The right way is the signified Will of God ; and whatsoever swarves from , or is repugnant to the right , is wrong and crooked : Law and Precept is a streight line , to shew us whether we doe misbeleeve , or mislive : we have a most sure Word of the Prophets and Apostles , sayes Peter , 2 Peter , 1. 19. a sure foundation , saith St. Paul , 1 Cor. 3. 11. Eph. 2. 20. and as many as walke according to this rule , peace shall bee upon them , and the Israell of God , Gal. 6. 16. search the Scriptures , saith our Saviour , for in them ye thinke to have eternall life , and they are they which testifie of me , Iohn , 5. 39. All Beleevers are tied to the Scriptures ; as the Iewes , are tyed to their Cabala ; the Turkes , to their Alcaron ; Logicians to the Axioms of their Aristotle ; Physitians to the Aphorismes of their Hippocrates and Galen ; Geometricians to the compasses of Euclid ; Rhetoricians , to the Precepts of Tully ; Lawyers , to the Maxims of their Iustinian ; and Grammarians , to the rules of their Priscian ; and it hath ever beene the care of Christians , to sticke close to the written Word , having alwayes , and in all cases , an eye thereunto : even as the Load-stone ( what way soever the wind bloweth ) turnes alwayes to the North Pole ; it is as a Load Star , to guide the ships of their soules and bodies , in the right way to Heaven . And without this written Word ▪ a man in the world , is as a ship on the Sea without a guide . The holy Scriptures are a store house of all good instructions ; it is the Christians Armory , wherein are many Sheilds , to defend our selves ; and many Swords , to offend our Enemies ; yea , each precept , as a Sword , will both defend and slay . It is like the Tower of David build for defence , a thousand shields hang therein , and all the Targets of the strong men , Cant. 4. 4. it is a cleare glasse , wherein wee may see our beauty , and deformity , yea , the least spots of evill , and be directed to wipe them out . It is a light , saith Theophilus , which discovereth unto us all the slights and snares of our spirituall adversaries ; yea , nothing can deceive them ( saith he ) that reade the Scriptures : Thy word , saith David , is a lanthorne to my feete , and a light unto my pathes , Psal. 119. 105. this Ariadnes clew of thred , guides the beleever through the worlds maze of temptations , unto the glorious liberty of the Sonnes of God. It is an Apothecaries shop , saith St. Basil , full of all soveraigne Medicines , wherein every man may have cure for his disease ; and there is no part , or passion of our Soules , saith St. Chrysostome , but needeth physicke and cure from the holy Scriptures . In fine , it is their counseller , it is their wisdome , it is their strength , it is their food , it is their Physicke , it is their wealth , it is their joy , it is their life , it is their all in all ; if they have this , they want nothing ; if they want this , they have nothing . But see one of these particulars illustrated , ( for I will not spin out each of these Metaphors into a long continued Allegory ) Suppose any little David , a child of God , be set upon by the greatest spirituall Goliah that ever was , namely , the World , or the Flesh , or the Devill himselfe ; let him but chose out of this brook , the Scripture , a few stones , precepts , threats , promises , keepe them in the Scrippe , of his memory , hurle them with the Arme of a strong faith , from the string of his tongue , as occasion serveth , at the combatant , with the level of Christian prudence , even the stoutest of them shall be compelled to leave the field and give up his weapons . As for example , if thou be tempted to pride , answer ; it 's written , that God resisteth the proud , and giveth grace to the humble , Iames , 4. 6. That all proud persons are under the Devills regiment , his subjects , and vassalls , Iob. 41. 25. If to cruelty ; that they shall have judgment mercilesse , which shew not mercy , Iames , 2. 13. If to contemne reproofe , or hate thy reprover ; that hee which hardeneth his necke when he is reproved shall suddenly be destroyed , and cannot be cured , Pro , 29. 1. If to sweare ; that ●athes ca●se the land to mourne , Hosea , 4. 2. 3. And that the curse of God shall never depart from the house of the swearer , untill it be consumed , Zach. 5. 3. 4. If to covetousnesse ; that the love of money causeth many to fall into divers temptations , and snares , and many foolish and noysome lusts which drowne men in perdition and destruction , 1 Tim. 6. 9. 10. If to Hypocrisie ; that it is the sin , against which our Saviour pronounced seven woes in one Chapter , and adjudge to the lowest place in Hell , Math. 23. If to despaire , through the consideration of thy manifold sinnes and infirmities ; that Christ came not to call the righteous , but weary and heavie laden sinners to repentance , Math. 9. 13. and 11. 28. that he who strives most , and not hee who sinnes least , shall be best accepted with God. If to lust ; that the Law ordaine death for the Adulterer , Levit. 20. 10. and the Gospell excludes the fornicator out of Heaven , 1 Cor 6. 9. 10. If to drunkennesse , that Hell enlargeth it selfe for drunkards , and openeth her mouth without measure , that all they may descend into it , Isaiah . 5. 14. And so in every other case which can be named , as well as in this of temptation , have but recourse to the written Word , this , as an Oracle from Heaven shall give thee plenary satisfaction , and by this meanes , viz. by applying with our Saviour , it is written , it is written , Math. 4. thou shalt so silence and overcome the spirit of untrueth , that though he solicite thee by the World , or the Flesh , or by a Prophet , or an Angell from Heaven , hee shall not be strong enough to divert thee from the good thou intendest : yea , let fire and faggot doe their worst , as once in Queene Maries time , yet nothing shall be able to separate thee from the love of God which is in Christ Iesus , Rom. 8. 35. to 39. And thus wee see , the Word of God to the faithfull is an Armory , out of which they may furnish themselves with all kind of munition ; a Magazine , out of which they may be furnished with all manner of needfull provision : whereas on the contrary , he , which lives , without making this his rule ; he , who sets not the Diall or Clocke of his life by this Sunne ; hee who directeth not his course in walking by this North-Pole , or load-starre , but by the wavering , uncertaine , & moovable stars of custome , Example , Reason , or good intentions , sayles , without a compasse , and may looke every minute to be swallowed up in the Ocean of sin and judgement . God hath made a promise to us , to keep us in all our wayes , Psalm . 91. 11. but not out of them : we are in our wayes so long as we have a command , or warrant out of the word for what we doe : to be kept by God , is so to have him watch over us by his fatherly providence and protection , that nothing shall befall us , but what is good for us : and to have a continuall guard of Angles , to protect and keepe us from every approaching evill , Psalme 91. 10 , 11 , 12. How safe then and happy is the man , that is resolved to doe nothing without God ; who commands all creatures , both in Heaven , Earth , and Hell , and they obey him ? the consideration of which made Luther so couragious , that ( being perswaded by his friends to absent himselse from the Diet at Wormes ) hee made answer , though all the tyles of the houses were so many Divells , yet would I goe thether : he knew he should have more , and mightier with him , then against him , being in his way , that is , having a warrant out of the Word for what hee went about . Neither could he want examples to encourage him herein ; wee see David , being in his way , it was not the Lion , nor the Beare , nor that great Goliah , nor Saul himself , though he darts a speare twise at him , sends to seek him throughout all the thousands of Iudah , and layes so many plots to take away his life , could doe him any harme . Elisha , being in his way , rather then the Assyrians mighty Host shall hurt him , the mountaine shall bee full of Horses and Chariots of fire to reskew him , 2 King. 6. 17. neither shall Ahab , or Iesabel hurt Eliah , though they threaten much , and do their worst , I Kin. 19. 2. Let Daniel and the three children be in their way , do nothing either for through feare or flattery , but what they have warrant for out of Gods Word ; and then throw the one into the Lions den , and the other into the fiery furnace , Gods providence shall so keepe them , that not a haire of their heads shall perish , Dan. 3. 27. and 6. 22. Let the same consideration prevaile with us . Have wee a warrant out of the word ? are wee in the path of Gods protection ? in the way wherein the Angels guard and watch ? Let us go on valiantly , and not feare what men or divels can doe unto us . When Ioseph had a command from God , to goe out of Egypt into the Land of Israel , after Archelaus succeeded his father Herod , he was sore affraid , and ( as it seemeth ) loath to go ; yet considering that God had commanded him , he disputeth no longer with flesh and blood , but goeth his way , Mat. 2. 22. It is too much tendernesse to respect the scoffes , and censures and threats of others , when wee have a direct word from God : the fearefull sluggard will cry , a Lion in the way , Pro. 26. 13. yea , but the Scriptures cry , an Angell , yea , many Angels to stop the Lions mouth : the Lion is in those by-wayes , in which the Prophet walked , 1 Kin. 13. 24. On the other side : if God take no charge of us , but when wee are in our wayes , yea , in his , by having a warrant out of the Word ; how are they in their wayes , who spend their whole time in drinking , swearing , whoring ? &c. who persecute the godly , for keeping close to this Word ? If that be Gods way , where did he chalk it out , where , or in what part of his Word hast thou a warrant to doe these things , or to hate , persecute , revile , slander , reproach , contemne , deride , or censure men for being holier and more temperate then thy selse ? If thou want his word , looke not for his protection : and miserable is that man , who in dangerous actions is left to his owne keeping ; it fares with him , touching his spirituall adversaries , as with the Deere that leapes over the Park pale , and straggles abroad , which a hundred to one doth cost her her life : or as it did vvith Shemei , vvhen hee past his bounds set him by the King , vvho lost his life for his labour , 1 King. 2. 42. 43. 46. As for example , Pharaoh and his Host were out of their way , when they pursued the children of Israel going out of Egypt ; but now sped they ? the Sea devided to let the Israelites pass , but fwallowed them up quicke , Exod. 14. 28. Baalam , was out of his way , when hee rode to Balack , with an intent to curse Israell , when God had forbidden him so to doe ; but the Angel of the Lord met him with a naked sword , and had slaine him , if the Asse had not turned away , Numb . 22. 33. Sampson was out of his way , when hee went in to the harlot Dalilah , or els God had not departed from him , neither could the Philistims have bound him , Iudg. 16 20. 21. Ionas was out of his way , when he was sayling to Tarshis , God having sent him to Ninive ; but how sped hee● the windes and waves , stormes and tempests conspired together to crosse him , and would not be pacified , untill hee was cast into the Sea , Ionas 1. 12 , 15. And thus Caine , when he went out into the field to slay his brother Abel , Gen. 4. 8. to 15. Corah , Dathan , and Ahiram , with those two hundred and fifty Captaines , when they gathered themselves together against Moses and Aaron , Num. 16. 32. Haman when he went out unto the King , to procure that bloody decree against the Iewes , Ester 3. 9. Absalom , when hee rose up against his Father to usurpe the Kingdome , 2 Sam. 15. The 42. children when they followed the Prophet , calling him bald-head , 2 Kin. 2. 23. 24. The seduced Prophet , when he went beyond his commission set him by God , 1 King. 13. The two Captaines , and their fifties , when they went to apprehend Eliah , 2 King 1. 10. 12. Iudas when he went unto the high Priests to sell his Master , and backe with the Officers to betray him with a kisse , Marke 14. and lastly , Paul before his conversion , when hee went with authority from the high Priests to persecute the Christians at Damascus , Acts 9. 1. 2. they were all out of their way : but how did they speed ? I need not tell you vvhat fearefull revenges and sudden destruction they met vvithall in their journeys ; onely the last vvas crost vvith a blessing , and instead of judgement , received mercy ; though thou canst no more presume to fare as hee did , then I can presume to live , and have the same strength forty yeares hence , that I have at this present , because it hapned to be so vvith Caleb , Ioshua 14. 11. § 55. WHerefore looke to it in time , and if thou meanest not to meet vvith destruction by the vvay , keepe out of the vvorlds road : you see this your reason is saplesse , and vvants vveight to bee received ; yea , vvee may say of this common objection , as Ierom said of the Pelagian Heresies , even a repetition of it , is a sufficient refutation of it ; neither needs it any other confutation , but derision and a meer hissing at . You see that al vvho follovv example , vvhether of the greatest number , or the greatest men , or the greatest Schollers , or the best men , or reason , or good intentions , are miserably deluded ; and that things ought to bee judged by Law , and not by examples ; that Gods precepts , must be our only presidents ; and that this onely evidences a good conscience , vvhen the maine vveight vvhich sets the vvheeles on vvorke , it the conscience of Gods Commandement . As for thy translating and laying the fault of thy drinking upon others , that is but a meere pretence ; it faring vvith thee , as it did vvith Harpaste a blind vvoman in Seneca's family , vvho mindles of her ovvn infirmity , complained that the house vvas darke vvherein she vvas ; or as it did vvho another , spoken of by the same Seneca ; vvho having a thorne in his foot ; imputed the cause of his limping to the roughnesse of the vvay ; for if thine ovvn heart vvere not vile and vvicked , custome and evill example could no more svvay thee , then it doth some other men , vvho shine as lights in the midst of this crooked generation ; yea , thou vvouldest therfore redeeme the time , because the dayes are evill , Ephes. 5. 16. Alasse ! no man that hath grace in his heart , vvill make the badnes of the times a cloak to excuse his conformity in drinking and vvasting of his precious hovvres vvickedly ; but rather a spur to incite him , to be so much the more carefull not to be svvayed with the common streame . Happy is that man , who makes anothers vices steps to climbe to heaven by ; and so doth every wise and good man. Even the mud of the world , by the industrious Hollander , is turned to an usefull fuell : and the Mariner that hath Sea-roome , can make any winde serve to set him forward in his wished voyage . And good reason have they to make this use of the corruption of the times ; for if the aire be generally infectious , had wee not need bee so much the more strict in our diet and carefull in the use of wholesome preservatives ? Generallity of assent is no warrant for any act : we that are Christians must not live by prophane examples , but by Gods holy precepts . Indeed , common errors carry away many , who inquire not into the reason of ought , but the practice ; and judge of truth , not by weight , or value of voices , but by the number . But what sayes the Proverbe , of bad customes , bad opinions , and bad servants , They are better to hang then to keepe . I confesse , where the Law written doth faile , we ought to observe what is approved by manners and custome : but though , in this case , custome be of great authority , yet it never brings prejudice to a manifest verity : and there are other cases , wherein singularity is not lawfull only , but laudable ; when vice groweth into fashion , singularity is a vertue ; when sanctity is counted singularity , happy is he that goeth alone , and resolves to be an Example to others ; and when either evill is to be done , or good to be neglected , how much better is it to goe the right way alone , then to erre with company ? Yea , most happy is he that can stand upright , when the world declines , and can endeavour to repaire the common ruine with a constancy in goodnesse ; that can resolve with Ioshuah , what ever the world doth , yet I , and my house will serve the Lord , Iosh. 24. 15. It was Noah's happinesse in the old world , that he followed not the worlds fashions ; he beleeved alone , when all the world contested against him ; and he was saved alone , when all the world perished without him . It was Lot's happinesse that he followed not the fashions of Sodom . It was Abraham's happinesse , that he did not like the Chaldeans . Daniel's happinesse , that he did not like the Babylonians . It was good for Iob , that he was singular in the land of Vzz : good for Tobias that he was singular in Ninive : good for Annanias , that he was singular in Damasco : good for Nicho●emus , that he was singular among the Rulers , as now they all finde to their great comfort , and exceeding great reward . Yea , it was happy for Ruben , that he was opposite to all his brethren : happy for Caleb and Ioshua , that they were opposite to the rest of the spyes : happy for the Iewes , that their customes were divers and contrary to all other people , though Haman was pleased to make it their great and heynous crime , Ester . 3. 8. happy for Luther , that he was opposite to the rest of his country . And no lesse happy shall wee bee , if , with the Deere , we can feed against the winde of popular applause ; if , with the Sturgion and Crab-fish , we can swimme against the streame of custome and example ; if , with Atticus , we can cleave to the right , though losing side ; or if we doe not , we shall misse of the narrow way , and consequently faile of entring in at the straite Gate ; for the greatest part shuts out God upon earth , and is excluded from God elsewhere , Math. 7. 13 , 14. But the graciously prudent , will ( in things not indifferent ) rather doe well alone , then let it alone , and thinke it no disparagement to be singular among the vicious : yea , they know , if the cause be good , the more stiffe and constant the mind is , so much the better . If Jesus Christ , and his twelve Apostles be of their side ; they care not , though Herod and Pontius Pilate , and all the Rulers , and the whole nation of the Iewes , together with a world of the Roman faction be against them . And indeed , if thou wert not a foole , thou wouldest thinke it better to be in the small number of Christs little flocke , which are to be saved , then in the numerous heards of those Goates , which are destinated to destruction . And so your excuses are taken away , and all proved vaine coverings , even no better then Fig-leaves , which though they may seems to cover thy nakednesse from such as thy selfe , yet they will stand thee in no steede another day . Wherfore drink not without thirst here , that you may not thirst without drink herafter . Lu. 16. 24. 25. Play not the foole , as Lysimachus did , who being in battell against the Scythians , for the satisfying of his appetite onely , and to procure a little drinke to quench his thirst , gave himselfe over into his enemies hands ; and when he had drunke his fill , and was haled and leading away captive into perpetuall misery , while he saw his countrimen returne home with joy , began to acknowledge his folly , in these words , O , said he , for how little pleasure , what great liberty , what sweet felicity have I lost and forgone ? Yea , turne your laughter into sorrow , your feasting into fasting ; be revenged of your selves , of your lusts , and meete your God , and make your peace while now we call , and you heare ; yea , the Lord of his mercy awaken men out of the dead sleepe of this sinne , that so seeing their danger , they may be brought to confesse and forsake it , that so they may be saved , Pro. 28. 13. § 56. BUt what doe I admonishing , or speaking sence to a drunkard ? this is to make him turne the deafe eare ; and a stone is as capable of good counsell , as hee : besides , they have no faith in the Scriptures , they will not beleeve what is written , therefore they shall feele what is written . In the meane time it were very fit , if it pleased Authority , they were debarred both of the blood of the Grape , and the spirit of Barley ; a just punishment , for consuming the countries fat : for even cleere rocke water were good enough for such Gormundizers , except we had the water of Cl●torius , a Well in the midst of Arcadia , which causeth the drinker of it to loath wine for ever after . I doe not wish them stoned to death , as God commanded such ryoters and drunkards to be under the Law : Deut. 21. 20. 21. nor banished the land , as the Romans did all vicious and voluptuous persons , that the rest might not be endangered ; and Lycurgus all inventers of new fashions ( least these things should effeminate all their young men ) for then I thinke the land would be much unpeopled . Indeed , I could wish there were Pest-houses provided for them in all places , as there are for infected persons ; or that they were put by themselves in some City , ( if any were big enough to receive them all ) as Philip King of Macedon built a city of purpose , and peopled it with the most wicked , gracelesse , and irregular persons of all his subjects ; and having so done , called it Poneropolis , that is , the City of wicked persons . And certainely , if it were considered how many Brokers of villany , which live onely upon the spoyles of young hopes , every populous place affords , whose very acquaintance is destruction , the like meanes of prevention would be thought profitable for our times . Yea , this were marvelously expedient , considering the little good they doe ( being as so many loose teeth , in the Mandible of the Common-wealth , which were better out , then in ) and the great hurt by their ill examples , by devouring the good creatures of God , which they never sweat for , by disturbing the peace of the Church and Common-wealth , by pulling downe heauy judgments upon the land ; and considering how small hope there is of their amendment , if any at all . § 57. IT may be you have not noted it ; but it is a very difficult and hard thing , to name one habituated , infatuated , incorrigible , cauterised Drunkard , that ever was reclamed with age . What said an experienced Gentleman , being informed that his Sonne was given to gaming , whores , prodigality , & c ? There is yet hope ; age , experience , and want of meanes will cure all these ; but when , in the last place , it was added , that he was poysoned with drunkennesse ; then hee absolutely ▪ gave him for lost and dead , his case for desperately forlorne , and so disinherited him ; because this sinne , hee knew , increased with age , and would not part till death . A Gamester will hold out , so long as his purse lasts : an Adulterer , so long as his loynes last ; but a drunkard , so long as his lungs and life lasts . What is noted by Philosophers of every motion , namely , that it is swiftest toward the Center ; may fitly bee applyed to every drunkard , and covetous wretch ; for as good men grow better and better , so these grow worse and worse , Ier. 9. 3. 2 T●m . 3. 13. they grow in sinne , as worldlings grow in riches and honours . O that we could grow so fast in grace . Yea , suppose the drunkard hath every day purposes to forsake his sinne ; as I have knowne some purpose and strive against this sinne , yea so detest and bewaile it in himselfe , and whomsoever , that it hath been an Hazael in his eyes , and thereupon indent with himselfe and his friends , for the relinquishing of it ; and yet if he meete with a companion that holds but up his finger , he followes him , as a foole to the stockes , and as an Oxe to the slaughter-house , having no power to withstand the temptation , but in hee goes with him to the tipling house , and there hee continues as one bewitched or conjured with a spell , out of which he returnes not , till he hath emptied his purse of money , his head of reason , and his heart of al his former seeming grace : so that in purposing he doth but imitate S. George , who is alwayes on horseback , but never rides ; or the Ostrich , that hath winges , but cannot fly : he may make a shew of turning , as the doore upon the hinges , but never moves a foot from the post of his olds custom and evill society , unto which hee is fast revited ; and so mends as sower Ale doth in Summer ; or like a dead hedge , which the longer it stands , is the rottener . O this is a difficult divel to be cast out ; for when a man is once possest with this evill spirit , a drunken divell , it is a miracle if ever hee become his owne man after . This sinne is like a desperate plague , that knows no cure ; it may be called the Kings evill of the soule , ( as Chrysostome calls the envie of wicked men against the godly ) for it cannot bee cured with the Balme of Gilead , nor by any Phisitian there , untill God himselfe sayes to the heart , awake thou that sleepest , and stand up from the dead : for by a long , and desperate custome , they turne delight and infirmity into necessity , and bring upon themselves such an insatiable thirst , that they will as willingly leave to live , as leave their excessive drinking . As it fares with some sicke Patients , touching their bodies ; who think as good be buried , as so much debarred of their appetites : so fares it with these , touching their soules ; for use what meanes you will to reclame them , they will reject it . What saith S. Basil , shall we speake to drunkards , wee had as good round a dead man in the eare ? yea , certainly , saith another , he is drunk himselfe , that prophanes reason so , as to urge it to a drunken man ; in regard whereof , S. Augustine compares drunkennesse to the pit of hell , into which when a man is once fallen , there is no redemption . Whoring is a deep ditch , yet some few shall a man see returne to lay hold on the wayes of life ; one of a thousand ; but scarce one drunkard of ten thousand . Indeed , S. Ambrose mentions one ; and another , by a moderne Divine of ours , is confest ; and but one a peece , of all that ever they knew , or heard of . I speake of drunkards , not of one drunken ( such who rarely , and casually have , Noah like , beene surprised , and overtaken at unawares ) but if once a custome , ever a necessity . Drunkennesse beastiates the heart , and spoiles the braine , overthrowes the faculties and organs of repentance , and resolution . It is a sinne of that nature , that it hardens and makes up the heart against all repentings . Yea the Holy Ghost , by the Prophet Hosea tells us , that it takes away the heart , Hosea 4. 11. And we find it too true , for commonly it is accompanied w●th finall impenitence , which is the greatest evill that is incident to man in this life , in that it is a certaine forerunner of eternall condemnation : yea , it is much to bee feared , that the Lord hath done by them , as by Ieremiah hee threatneth the Babylonians , even given them over to a perpetuall drunkennesse , Ier. 51. 39. And is it not most just with God ; that hee who will put out his naturall light , should have his spirituall extinguished ? he that will deprive himselfe of reason , should loose also the guide and pylot of reason , Gods Spirit and Grace ? he that will wittingly , and willingly , make himselfe an habitation of uncleane spirits , should not dispossesse them at his owne pleasure ? that their deaths should bee answerable to their lives ? as commonly such as a mans delights and cares are in health , such are both his thoughts and speeches on his death-bed . Some that have beene used to swearing , have dyed with oathes and curses in their mouthes . Some persecutors have dyed raging , blaspheming , and despiting the Spirit of grace . Some Usurers have died , while in their conceit , they were telling their money , and casting it up after ten in the hundred . Yea , one being used to play at Tables all his life , with great delight , cried out upon his death-bed , size-ace , cater-trey . &c. I deny not , but God may raise a Lazarus of this kind , though he bee dead in excesse , dead in sense ; yea though he be buried , and stinkes againe ; thorow long custome in filthines , and breath into his nosthrils againe the breath of life , whereby he may become a living soule ; but rarely is it seene that he doth so . § 58. NEither speak I of what God can do , for with him all things are possible ; but with men , with drunkards , it is in a manner impossible : for surely if there were the least possibility of their leaving it , if they were not altogether hardened , past feeling , and past grace , then would they now abstaine , whilst the plague is hot amongst us . But alasse ! even at this present , when many lawfull and indifferent actions are unexpedient , these warped , wicked , wretched men , neither feare , nor cease to roare , drinke , drab , sweare , &c. so difficult is the work : like Iairus Minstrels , they cannot forbeare to play and revell , even in the time , and place of mourning ; Dives-like , they must have exquisite musick , merry company , dainty fare , &c. every day ; so little are they mooved with Gods displeasure , and this grievous judgement . Yea , notwithstanding it is for their sakes that judgements are upon us , and that their crying sinnes have pierced the heavens , and brought downe the Plague upon thousands , as when Achan sinned , Israel was beaten ; neither did the wickednesse of Peor stretch so far as the Plague ; yea , the Adultery of those few Gibeo●ites to the Levites wife , was the occasion of six and twenty thousand mens deaths , besides all their wives and children , together with forty thousand and odd of the Israelites , Iudg. 20. when the death of those few malefactors would have saved all theirs , and put away evill from Israel , vers . 13. yea , if the Campe of Israel suffered so much for one Achan's fault ; what may wee expect , that have such a multitude of Achans amongst us ? Notwithstanding , I say it is for their sakes that judgements are upon us ; yet they , of al men are least sensible of them ; as it fared with Ionas , who for all that grievous tempest was for his sake , yet Ionas alone was fast asleep ; and the Disciples , in another case ; as wherefore was that unspeakable agony of Christ , but for the sinnes of his Disciples , and chosen ? and yet even then the Disciples were asleepe . But why doe I make the comparison , when betweene them there is no comparison ? for the fire of Gods wrath being kindled amongst us for their sakes , they doe but warme themselves at the flame , sining so much the more freely and merrily , even drinking in iniquity , as the fish drinketh in water ; and living , as if they were neither beholding to God , nor affraid of him , both out of his debt and danger : yea : as if the Plague were not only welcome unto them , but they would fall to courting of their owne destruction , as if , with Calanus , they hated to dye a naturall death . The pleasure of the world is like that Colchian hony , whereof Zenophon's Souldiers no sooner tasted , then they were miserably distempered ; those that tooke little , were drunk ; those that took more , were mad ; those that tooke most , were dead : so most men are either intoxicated , or infatuated , or killed out right with this deceitfull world , that they are not sensible of their feares or dangers . It is like a kind of melancholy , called Chorus Sancti Viti , which who so hath it , can doe nothing but laugh and dance , untill they be dead , or cured ; as it made Argos in the Poet , and another , mentioned by Aristotle , sit all day laughing and clapping their hands , as if they had beene upon a stage at a Theater . Wickednesse makes guilty men feare , where is no cause ; these have cause enough , but no grace to feare : they are so besotted with a stupid security , that they are not affected with any danger ; yea , they account it the chiefest vertue , to be bold , fearelesse , and carelesse ; according to that , Ier. 5. where the Prophet complaines unto God , thou hast smitten them , but they have not sorrowed ; thou hast consumed them , but they have refused to receive correction ; they have made their faces harder then a stone , and have refused to returne , verse , 3. which was Pharaoh's case , who though his backe were all blew and sore with stripes , yet he must still persist and presume ; yea , because his time was not come to perish , God lets him alone in pursuing his children , even to the Sea , and halfe way over ; faire way he had , and smoothly he ran on , till he came to the midst , not so much as one wave to wet the foote of his Horse ; but when he is too farre to escape , then God begins to strike , neither he could , nor these can be quiet , without their full vengeance ; as filching leaves not the Pilferer with raw sides , but brings him to a broaken necke ; they have such festred and putrified hearts , that ordinary stripes will not reach to the quicke ; their long tugging at Sathans Oares , and wearing his Shackels , hath so brawned their flesh , that they are not sensible of an ordinary lash . And this likewise is the Saylers case , who although the Philosopher would not permit them to be numbred amongst the living , ( as not amongst the dead ) yet for all their many and eminent dangers , no men are more regardlesse of their soules . § 59. CUstome of successe makes men confident in their sinnes , and causes them to mistake an arbitrary tenure for a perpetuity . But as the Heathen Menander could say in the like case , if they were not meere strangers to themselves , they could be no other then confounded in themselves ; their case being like that of Damocles , whom Dionysius caused to sit in his chayre of State , abounding with all kind of delicates ; when over his head hung a naked sword , held up onely by a small haire : yea , farre worse , for while they are dancing , the trap-dore falls under them , and they in Hell before they are aware , their hope makes them jocund , till the ladder turnes ; and then it is too late to care or crave . Security is the certaine usher of Destruction ; neither is destruction ever neerer , then when security hath chased away feare , 1 Thes. 5. 3. as the Philistines were neerest their destruction , when they were in their greatest height of jollity , Iudg. 16. 25. to 31. Little doe sinners know how neere their jollity is to perdition ; how nere was Nabal to a mischiefe , and perceived it not ? David was comming at the foote of the hill to cut his throate , while he was feasting in his house without feare or wit , and drinking drunke with his sheepeshearers . Many a time judgment is at the threshold , whilst drunkennesse and surfeit are at the board . Yea , this hardnesse of heart and impenitency , is alwayes the harbinger to some fearefull plague , Isay , 6. 10. 11. When God will give over men to his judgements , he first gives them over to this judgement , of an hard and impenitent heart : and what doth impenitency , but turne all deliverances into further curses and judgements ? so that such a mans deliverance is a worse judgment , then the judgment from which he is delivered ; for it argues , either Gods utter forsaking of them , as desperate Patients are given over by the Physitian ; why should yee be smitten any more , for yee fall away more and more , saith God to the stiffe-necked Iewes , Isaiah , 1. 5. or else it argues a reservation of them for some more fearefull plague ; if by these former judgments yee will not be reformed by me , ( saith God ) but walke stubbornely against me ; then I will walke stubbornely against you , and smite you yet seven times more for your sins : Lev. 26. 18. to 40. So that an impenitent mans preservation out of one judgment , is but a further reservation of him to seven judgments . What did it availe Cham , that he escaped drowning with the multitude ? he had better have perished in the waters , then have lived unto his Fathers curse ? What did it availe Lot's wife , to escape turning into ashes in Sodom , when suddenly after she was turned into a pillar of salt in the plaine ? Or what did it availe Pharaoh , that himselfe was not smitten with many of those judgements , wherein others perished ? it was farre from being a mercy ; yea , it was a reservation to the greatest temporall judgment of all here , and to that eternall judgment also in the burning lake , from which there is no redemption . So that it is not simply our deliverance , but our thankfulnesse for it , and obedience after it , that gives sufficient argument to our consciences , that God delivered us in mercy and favour . Yea , to prosper in ill designes and ungracious courses , to goe on in sinne uncontrolled , is the greatest unhappinesse , the heaviest curse : for he that useth to doe evill , and speeds well , never rests , till he come to that evill from which there is no redemption . Ioab kills Abner , and scapes ; againe he embrues his hands in the blood of Amasa , and is not indited for it ; now David is old , and Adoniah towardly , he furthers him in the usurpation , and big with prefidence of his owne command , he thinkes to carry it ; but this carryed him to his grave . Faire Absalom was proud and ambitious , yet he flourisheth ; hee kills his owne Brother , yet escapes ; he insinuates himselfe into the affections of the people , and bold of their fidelity to him , he swels even against his owne royall Father , and becomes a disloyall Traytor . God owes that man a grievous paiment , whom he suffers to runne on so long unquestioned ; and his punishment shall be the greater , when he comes to reckon with him for all his faults together . Yea , though prosperous wickednesse is one of the Devills strongest chaines , yet the currant passage of ill enterprises is so farre from giving cause of encouragement , that it should justly fright a man , to looke backe to the Author , and to consider , that he therefore goes fast , because the Devill drives him . § 60. THere be three things which usually succeede one another in the Church ; great blessings , great sinnes , great punishments ; yea , a fourth was wont to follow in former ages , namely , great sorrow of heart , great lamentation and woe , and upon the necke of that , great favour and mercy . As in the booke of Iudges , and elsewhere , what a continued circle doe we finde , of Peace , Sinnes , Iudgements , Repentance , Deliverances : the conversation of Gods people with the wicked , tainted them with sinne , their sinnes drew on judgments , the smart of the judgment moved them to repentance , upon their repentance followed speedy deliverance , and upon their peace and deliverance they sinned againe ; thus it was ever , and in every age of the world , but in this her decrepit and doting age , in which Religion is become contemptible , and wherein it is a shame to be strict and holy , in the service of God. But now let God send never so many and great Iudgments , one upon the neck of another , as Sword , Famine , Pestilence , yea , one pestilence after another ; yet no repentance , no reformation . Witnesse these two yeares sicknesse together , and the yeere 1625. for of so many millions of notorious sinners as were in this land ; how many , or where are any , who from thence hitherto have left off their drinking , swearing , whoreing , prophaning of the Lord's day , cheating , &c. can you name tenne , yea or two of a thousand , which you partly know ? No certainely , for hee that was a drunkard before , is a drunkard still ; hee that was a swearer before , is a swearer still ; hee that was filthy before , is filthy still , &c. though such a Judgement in a different age , would have caused an universall repentance and reformation , as the like ( onely threatned , not executed ) did in the Ninivites . Ionas 3. But what doe I speake of their repentance and reformation ; when they will scoffe at , jeere and persecute any , that shal but refuse to run with them to the same excesse of ryot ? What doe I speake of their being the better , when they are much the worse for this judgement ? for they are not onely the same they were , drunk every day , and scoff● at those who will not ; nor only sweare and blaspheme , as frequently as speake ; nor only whore , quarrell , and the like ( when thousands dye in a weeke , as formerly they have done ) but much more abundant , if they have where withall ; for , as some have noted , the Tavernes and Ale-shops ( of which too many are the Thrones of Sathan ) were never so thwackt , as in those times , when the streets were almost empty , especially those houses which had newly , or lately beene visited ; and which was worth the observing , each house , if not each company , had musick aurium tenus up to the eares ; so the Fidlers fasted not ; what ever the poore did : yea , many poore snakes , that at other times never dranke better than Whey , could now swim in Wine . I have my selfe seene , when the Bills were at the highest , even Bearers , who had little respite from carrying dead Corpses to their graves , and many other of the like ranke , go reeling in the streets . Neither were men ever so impudent and audacious in roaring and declaring their sinnes in the open streets , as then . Thus they declared their sinnes as Sodome . Neither hath this lingring visitation either found or made them better , it is no rare thing to see men , newly recovered of the Plague ( at least when the sword of the destroying Angell hath newly swept away the greatest part of their families , and they have but newly taken breath from those noysome roomes where they have been a long time pent up , grow more vicious and insolent , more abominably licentious and wicked then they were before , so little are they moved with this grievous judgement . § 61. BUt see the difference betweene Gods people , and those sonnes of Belial . Hee which truly feares God , wil in such times of calamity ( Vriah-like ) refraine from many lawfull and allowed recreations , well knowing , that actions of an indifferent nature are not alwayes seasonable ; not ever warrantable ; and indeed , neither the time , nor place of mourning is for mirth ; which made our Saviour Christ soone turne the Minstrels out of doores , when the Rulers daughter was dead , Mat. 9. 23 Yea , it is the Lords complaint against Ierusalem , when he threatned her destruction by Nebuchadnezzar , I called to weeping , and mourning , and to baldnesse , and girding with sackcloth ; but behold joy and gladnesse , slaying Oxen , and killing Sheepe , eating flesh , and drinking wine , Isaiah 22. 12 , 13. for which he was so offended , that he tells them , this their iniquity should not be purged till death , vers . 14. And doth not our Saviour seeme to blame the old World , for that they did , as freely as at other times , eate , and drink , marry and give in marriage , while the Ark was in building , even unto the day that the flood came , and tooke them all away , Mat. 24. 38. every of which actions , at another time , had beene approved . Alasse ! lawfull actions depraved by bad circumstances , become damnable sinnes ; and things benificiall in their use , are dangerous in their abuse or miscariage . Is this a time , ( saith the Prophet to his servant ) to receive money , and garments , and vineyards , 2 King. 5. 26 ? so the truly humbled soule will say , is this a time to drink and revell in ? can God be pleased that in this time of visitation , while the Plague or famine lies sore upon our neighbours , wee should give our selves to sport and jovisance ? No , and certainely they have desperate soules , that can rejoyce and bee merry when the God of heaven and earth shewes himselfe so angry . For as nothing magnified the religious zeale of Vriah more than this , that he abandoned even alowed comforts , till he saw the Arke and Israel victorious : so nothing did aggravate David's sin so much , as that hee could finde time to loose the raynes to want on desires and actions , even while the Arke and Israel were in distresse . And yet David's case was no more like these mens , then Zimrie's case was like David's ; for they drinke , and roare , and sweare , and whore , as it were in a presumptious bravery , to intimate , that they regard not Gods wrath , nor weigh his heavie displeasure . Now though the harlot doth bad enough , which wipes her lips , that the print of her sinne may not be seene , and though shee commit it , she will conceale it : yet an Absolom doth far worse , that spreads his incestuous Pallet on the roofe , and calls the Sunne , a blushing witnesse , to his filthinesse . Yea , let any man judge , whether they are not frontlesse Zimries , that dare bring whores to their Tents in the face of all Israel ▪ while God is offended , Moses and all Israel grieved , the Princes hanged , the people plagued , that dares brave God and all the people in that sinne , which they see so grievously punished before their eyes ; this at any time were abominable , but now most execrable . Yea , what other is this , then to imitate the Thracians , who , when it lightens and thunders , shoot Arrowes against heaven , thinking by that meanes , to draw God to some reason . And yet no marvaile that there should be such ; when Lots daughters were so little moved with that grievous judgement , the turning of Sodome into ashes , of their Mother into a pillar of Salt , both in their eye , that they durst think of lying w th their own Father , yea , and one of them afterward impudently● calls that sonne Moab , my Fathers son by me : no marvaile , when Pharaoh's heart was more hard after every of the 9. plagues : no marvaile , when the high Priests and Souldiers , together with the spectators , were obdurated at our Saviours sufferings , notwithstanding the whole frame of nature suffered with him ; those proofes of his Deitie , were enough , to have fetcht all the world upon their knees ; and to have made all mankind a convert ; and yet behold , some , mock and revile him ; some , give him Uinegar , and Gall in his thirst ; others , after hee was dead , pierce his blessed side with a speare other , seeing him risen , report that his Disciples came by night and stole him out of the Sepulchre , &c. But al hearts are not alike , no meanes can worke upon the wilfully obdured , even that which would make Pagans relent ( as they which never prayed in their lives , will pray at sea in a tempest ) may leave some Christians worse then impenitent . Lime is kindled with water ; and the hotter the Sun shines upon fire , the more it's heate abateth . But what will be the issue , I even tremble to thinke of it ; for God hath many strings to his Bow , and many Arrowes in his Quiver ; when one way takes not , hee tries forthwith another : and this we may be sure of , that hee will never leave smiting , till we smite that which smiteth at his honour ; and let them praise at night the fairenes of the day ; that Ship is most sure that commeth safe to the Haven , saith Anacharsis ; yea , sinnes of an inferiour ranke , shall meet with temporall judgements ; but these that dare sin God in the face , shall beare a heavier weight of his vengeance , they shall not scape with burning in the hand , not have the favour to suffer here either Plague , Famine , Sword or the like ; but shall be fatted for an eternall slaughter in hell , an everlasting burning in the bottomles pit . While sin hides it selfe in corners , there is some hope ; if there bee shame , there is possibility of grace ; but when it dares once looke upon the Sunne , send chalenges to authority , defie heaven and earth , the vlcer is desperate , the member farre more fit to be cut off , then launced . And so much of the perpetuity of this sinne in drunkards . § 62. NOw a word of exhortation to the sober , touching this time of visitation , that God may bee pacified , and wee delivered . First , let us be sure that our delights exclude not his presence . 2 Because the coles of his wrath will not bee quenched , without the teares of true repentance ; let us weepe with them that weepe , others afflictions must move our affections , as Q. Elizabeth to the afflicted States , Haud ignaramali , miseris succurrere disco . Yea , weepe for them that will not weep . If any , whose crying sinnes have pierced the Heavens , and brought downe the plague , will not cry for themselves ; God requires that we should cry for them , we must mourne for them that will not mourne for themselves , Ezek. 9. As indeed , who were they in all ages that mourned for the abominations of the times ? Not they that committed the abominations , as we read , Ezek. 9. 4. Alasse ! their cheekes were dimpled with laughter . And in the old world , who , but righteous Noah was grieved for the sinnes of that age , and the judgment which followed ? And in Sodom , who , but faithfull Abraham and just Lot was vexed with the uncleanly conversation of the Sodomites , and prayed to God for them ? And the like in other ages ; as what saith holy David , Mine eyes gush out with rivers of water , because they keepe not thy law , Psal. 119. 136. and againe , verse 158. I saw the transgressors and was grieved , because they keepe not thy Word . And Ieremy , Lam. 3. 48. mine eye , saith he , casteth out rivers of water , for the destruction of the daughter of my people , when they were not once touched for their owne sinnes . Yea , as for the wicked ; when God is angry , and their brethren are in distresse , they are no more troubled then Ioseph's brethren were , when they had throwne him into the pit , who sate downe to eate , with no more compunction then Esa● , having sold his birthright , fell to his pottage ; but farre be this from us . It 's true , the onely meanes to prevent a judgment , is for the wicked to repent , for the Godly to pray : yet since there is great neede of mourning , neede of great mourning , for heauy judgments will not be turned away without deepe sorrowes ; and considering we have but a few to share with us in the worke , let us double our knockes at the gate of Heaven : the greater the number of these mad men , and the greater their mirth ; the greater had neede to be the company of mourners ; or the mourning of that company : it is the mourning of the penitent , that maintaines the mirth of the delinquent : it is the ten righteous men , that keepes fire and brimstone from these abominable Sodomites . Yea , let them pray , that could never pray in their lives : as Athis Sonne to King Cr●sus , bring dumbe from his nativity ; seeing his Father ready to be slaine , by one of King Cyrus his souldiers , suddenly brake forth into words of entreaty , and by his passionate speeches saved his Fathers life . And this done , we shall at least deliver our selves , that is , the plague shall not touch us , nor our families ; of if it doe , it shall be so sanctified , that it shall rather pleasure , then hurt us . First , it 's probable it shall not touch us ; as when Sodom was destroyed , Lot and his family were singled out , the Angel could do nothing , till he was safe . Gen. 19. And when the Lord smote all the first borne throughout the land of Egypt ; he spared all the children of Israel , whose dore-posts were sprinkled with the blood of the Passeover , Exod. 12. 22. And when all Hierusalem , both old and yong were utterly destoyed ; all the mourners were marked on their foreheads , to the end , the destroying Angell should passe by , and not touch them , Eze. 9. 4. 5. 6. The like wherof we have , Revel . 7. where the Angell useth these words , hurt ye not the earth , neither the Sea , neither the Trees , till we have sealed the servants of God in their foreheads , ver . 3. Or if the corne be cut downe with the weeds , it shall be to a better purpose ; for the one shall be carried into God's Barne , as Lazarus was ; the other cast into the fire , like Dives ; one Hypocrite was saved with the godly , for Noah's sake , not one righteous person was swept away with the rest for company . The world may be compared to some great Farme , wherein each Nation , is a severall field ; the inhabitants , so many plants ; God , the owner ; whose manner is if he meete with a very good field , he pulls up the weeds , and lets the corne grow ; if with an indifferent , he lets the corne and weeds grow together ; if very ill , he gathers the few eares of corne , and burnes the weeds , but never destroyes both . Indeed , that every Mother's sonne of us have not perished by the Pestilence , as the old world did by the Deluge ; it is not because we are lesse wicked , but because God hath beene more mercifull . And so much of the perpetuity of this sinne : only , let it teach and encourage us to hold out and persevere in good ; for if they be obdurate in vice , it is a shame if we be not constant in vertue . § 63. NOw if you will know the reason , why their Heaven is the Taverne , whence they never depart , untill thy have cast up the reckoning ; why , like Horses , they are onely guided by the mouth ; in short it is mostly , that they may drive away time and Melancholy . First , the pot is no sooner from their lips , but they are mela●choly , and their heart so heavy ▪ as if a milstone lay upon it ; somewhat resembling the flye Pyrausta , which dyeth , if out of the fire . I call it melancholy , because they call it so ; but the truth is , they are vexed , like Saul , with an evill spirit , which nothing will drive away , but drinke and Tobacco , which is to them , as David's Harpe was to him , I Sam. 16. 23. They so wound their consciences with oathes , intentionall murthers , rapes , and other actuall uncleanesse , and so exceedingly provoke God , that they are , even in this life , rewarded with the strappadoes of an humane soule , rackt in conscience , aud tortured with the very flashes of Hell fire ; which makes them , many times , lay violent hands upon themselves , being never well , nor in their owne place , till they be in Hell , Acts , 1. 25. though mostly they bribe conscience to hold the peace ; as Cerberus must be made with a sop , by him that goes to Hell. You know Caine having murthered his brother Abel , to put away the sting of his conscience , fell to building . And Ahab having kild Naboth , went to recreate himselfe in his Vineyard , Gen. 4. 17. I King. 21. 16. 19. And Saul , when God had cast him off , would have pleased himselfe with the honour of the people , 1 Sam. 15. 30. so these , when the horror of their oathes , blasphemies , thefts , whoredomes , and other prodigious uncleannesse , hath caused a dejection of spirit , and the worme of conscience to sting them , how should they remedy it ? How ! why ( as if Sathan alone could expell Sathan ) straight to the Taverne , and drinke sorrow and care away ; or perhaps there is a Factor of Hell present , that cheares him up , as Iesabel did Ahab when he was sicke for want of Naboth's Vineyard , 1 King. 21. 7. crying , come , you are melancholy , let us both to the Taverne and Brothel-house : and so cures all his sadnesse , for that time , with a charme , wherein neverthelesse the principall ingredient is drinke , the common refuge of melancholy sinners , their constant , and never failing friend , to which also they are as constant : for when did the Sunne ever see some men sober ? and how are our Cities and Townes pestered , and our streets strewed with these filthes ? and this is the maine ground of all . For as they that have curst and shrewish wives at home , love to stray abroad : so these men being molested with a scoulding conscience , are faine continually to drinke , play , riot , goe to bed with their heads full of wine , and no sooner awake then to it againe ; so that their consciences must knocke at the dore a thousand times , and they are never within , or at leasure to be spoke withall : indeed at last they must be met , and found by this enemy , even as Ahab was by Eliah ; stay they never so long , and stray they never so farre , they must home at last ; sicknesse will waken them , conscience must speake with them , as a Master with his truant Scholler , after a long absence ; and then there are no men under Heaven , who more neede that prayer , Lord have mercy upon them ; for a wicked mans peace will not alwayes last , in the end his guilt will gnaw him , with so much a sharper tooth ; yea , they are not more jocund in prosperity , then in disasters they are amazed . Whereas they should eate , and drinke , and doe all things to the glory of God ; they drinke , to this end onely , that they may the easier forget God , forget him in his threats , which sticke in their soules after some Sermon ; forget him in his judgments , which have taken hold of some of their companions ; they drinke , to the end they may drowne conscience , and put off all thoughts of death , and Hell , and to hearten and harden themselves against all the messages of God , and threats of the Law ; as that franticke Musition fell to tuning his Violl , when his house was on fire about his eares . For most men take no notice at all of the strokes of Gods wrath , but with the mirth and madnesse of wine and pleasures , take away the knowledge of it , and the noyse of conscience when it cryes ; as the Sacrificers in the valley of Hinnon , by the noyse of Instruments , tooke away the cryes of their sacrificed children : and so much the rather , that others may not take notice thereof ; for though their consciences be often in paine , yet they will not complaine that this shoe wrings them . Their consciences would faine speake with them , but they will by no meanes heare them ; whereas if they had wit , and were not past grace , they would both invite , and welcome this Angell , or messinger of the Lord , so soone as the waters be troubled , with sackcloth , ashes , fasting , going into the house of mourning , and pouring forth whole Buckets of water , as is the manner of Gods people , 1 Sam. 7. 6. But many a time is poore Christ ( offering to be new borne in thee ) thrust into the Stable ; while lewd companions , by their drinking , playes , and jests , take up all the best roomes in the Inne of thine heart . Indeed , blind worldlings and besotted sinners , may call it melancholy , or what they will ; but in Gods Dictionary ( the holy Scriptures ) it hath no such name . And they may thinke to drive it away with carnall delights , but this will not doe it : yea , let ten Consorts of musicke be added , it shall not drowne the clamorous cryes of conscience . These are but miserable comforters , and Physitians of no value , and no way a fit expiation for a griefe of this nature ; neither can the world afford an expurgation of this melancholy . Alasse ! this is but like some spritly musicke , which though it advanceth a mans mind while it sounds ; yet leaves him more melancholy , when it is done , as Euripides observes . Yea , I 'le appeale from your selves in drinke , to your selves in your sober fits , whether it fares not with you , as it did with Menippus , who went downe into Hell to seeke content : for what is this other ( in mitigating the pangs of conscience ) then as a saddle of gold , to a gal'd Horse ; or a draught of poyson , to quench a mans thirst . Alasse ! Lot being expuls't Sodom , dranke somewhat freely to drive away melancholy ( as we may conjecture ) but what came of it ? the wine made him commit incest , whereby he became ten times more melancholy , then he was before . And surely , they which strive to cure their present misery , with present mirth ; have not their misery taken away , but changed , and of temporall , made eternall ; thou hast taken thy pleasure , saith Abraham to Dives , therefore art thou now tormented , Luke 16. 25. I love no such change ; I love not to cure one evill by another , yea , by a worse mischiefe : as Empiricks in curing one disease , cause another which is worse . And let them looke to it , for surely if men call for pleasure , to please the conscience , as the Philistins did for Sampson to make them sport , it will but pull downe the house upon their heads . No sooner were the bellies of Adoniah's guests full of meat , and their heads full of wine ; but their eares were full of clangor , their hearts of horror , the Trumpets at once proclame Salomon's Triumph , and their confusion : the feasts of the wicked end in terror , as it fared with Belshazzar , Daniel chap. 5. v. 1. to 7. after the meale is done , ever comes the reckoning . Wherefore let my spirit never come and enter into their Paradise , yea ever abhor to partake of their brutish pleasures , lest I partake of their endlesse woes . And indeed who would buy repentance and misery so deare ? as Demosthenes answered Lais the harlot , when she asked him ten thousand Drachmes of money , for her company but one night ; who would pay so deare for so short a lease ? as the Country man replyed , seeing the great preparation , labour , cost , and study for a great triumph , when they told him it was to last but an houre : for could they have Nectar and Ambrosia to swallow , yea , could they drinke , with Cl●opatra , the riches of Egypt at a draught , and that upon free cost , ( which as Diogines conceived , did adde sweetnesse to the wine ) yet it is but a draught , and quickly downe the throat . Yea , as vaine and comfortlesse are all worldly joyes , when they are used to mitigate the panges of conscience , as it was for Callico to stuff his pillow ( a brasse pot ) with straw to make it soft . Indeed , your charmes may , with their pleasantnesse , bring conscience into some short slumbers ; but it waketh eftsoones , and in spite of all your spells , rageth as before . Yea , if but sicknesse come , these carnall delights will runne from you , affrighted like Rats from a house on fire : pleasure , like Orpah , kisses , but parts ; only griefe , like Ruth , weeps , and tarries with you : no joy will downe till there be hope of a pardon ; so that no hand can heale you , but the very same which wounded you : the wounds of the mind can only be cured by the word of God , which teacheth what may bee said , what is to bee known , what to bee believed , what to bee avoyded , yea , and what not . Thus instead of repenting , and labouring in a lawfull calling , which is the only cure of Melancholy ( Fulgentius aptly terming exercise , the death of diseases , the destruction of all vices , and only cure of Melancholy ) they adde sinne to sinne , leaving Gods remedies , to seeke remedy of the divel ; whose office is not to quench fire , but to kindle it , even the fire of lust , with the fire of drunkennesse here , and with those two the fire of hell hereafter . § 64. SEcondly , they drinke that they may drive away time ; for every houre , seemes a day , and every day a moneth , to an idle person , which is not spent in a Tap-house ; whereby with that Strumpet in the Proverbs , Chap. 7. Vers. 11. their feet can never abide in their owne howses , for you shall seldome finde a drunkard at home , when you need him ; but lay your plot to seeke him in a Taverne ( as whether next , but to all the Tavernes in the Town ) or perhaps at a Play house , ( for a Play-house , or so , onely keeps him sober , and makes him an afternoone's man ) and it stands upon a good foundation . Yea , they seeme to have nailed their eares to the doores of a Taverne , and to have agreed with Sathan , Master it is good being here , let us build , &c. for be they never so long in a Taverne , they thinke not the time long ; yea , they curse the Clock for hast , and are angry that they cannot with Ioshua , make the Sunne stand still , or keepe the Moone from going downe ; not till they confound the Amorites , but till these Amorites work each others confusion : they wish that the day might bee corrupted , and that the night would take bribes , if it proves any way an impediment unto them ; else there they live , nay , there they dye daily , as Chrysostome speakes . As come to a mans house , and where is he ? his wife knowes not ; aske the servants , they know not ; when will he bee at home ? they cannot tell you ; yes , they can , but they blush to speake ; forsooth the matter is this , there is his house , but his dwelling is at the Ale-house , except all his money bee spent ; and then if his wife will fetch him home with a Lanthorne , and his men with a Barrowe , hee comes with as much sense as Michol's image had ; else Sunne and Moone goe over his head , till hee hath s●ept himselfe sober , and watcht himselfe drunke . For as if loosing their times were nothing , while they are in a drinking-schoole , they are bound by their Law of good fellowship ( and would be so , were there no such Law ) to bee powring in at their mouths , or whiffing out at their noses , one serving as a shooing horne to the other ; for Tobacco being hot and dry , must have a qualifier of cold and moist from the pot ; and that again being cold and moist , must have a qualifier of hot and dry from the Pipe ; which makes them like ratsband Rats , drinke and vent , vent and drink , Sellengers-round , and the same againe . To which purpose every one hath his purveyance at either elbow , a Jurden for his Urine , on the one side ; and a Bowle for his vomit , on the other ; that when with their excessive beszeling they have filled their skins , and are full gorged , they may empty themselves at pleasure ; which they can doe , by only putting their finger to their throate ; though some , without ever forcing themselves , will vomit , as if they were so many live Whales , spewing up the Ocean , which done they can drink againe afresh . Yet to whet on their appetites the better , and because it is heynous to all supervisors of the Panchery , either not to goe out full bellied , or not to come in full handed ; up comes a service of shooing-horns of all sorts ; as Rashers on the coles , Red Herrings , a Gammon of Bacon , Caveary , Anchovise , and abundance of such pulle●s on ; and then begins the full pots to go round about the Table , and the empty against the walles . Neither is it possible the appetite of these Leeches should ever bee satisfied , seeing they have a hundred devices , naturall , artificial wickednesse , to make themselves still insatiable : to this end also they use Tobacco , that by drunkennesse they may both expell drunkennesse , and being glutted with wine , they drinke smok● , that by this variety , it may not grow teadious Thus they spend their money , mispend their time , spend good houres in ill actions , and great blessings to bad purposes ; wherby they are foure dayes in the week drunke , and the other three not sober ; never considering that the divell is a fisher ; sinne , his hooke ; pleasure , his baite ; fooles , his fish ; nor weighing the danger they are in , making a recreation of misery , sporting themselves in their sinnes round about the pits brinke without feare , when as they are every howre ready to topple into hell , that bottomlesse gulfe of easeles and everlasting flames . They desire most to passe away time , then which nothing ( though few consider it ) is more precious ; yea , saith Seneca , there is nothing swifter , nothing sweeter then time . But did they know what treasure time offers to their poore soules , they would looke with a jealous eye upon the houre-glasse , and sigh at the dropping of every Sand. And surely they that seeke to mend the pace of time , spurre a free and fast enough running Horse ; which they had more need to redeeme with double care , and labour , then seeke how to hurle it away , yea , hyre the divell and others to helpe them . For my part , I had rather the company would passe away , then the time ; except it bee such company , as may helpe me to redeeme the time . And while I live here , I will study so to use time , as that I may come to live , where time shall be no more : and doubtlesse , those that dare loose a day , are dangerously prodigall ; those that dare mispend it , desperate . § 65. OTher reasons and causes there bee of it , though indeed there is no reason in it , as first , pride is one speciall cause , covetousnesse , another ; cowardlinesse , a third ; evill company , a fourth ; &c. for they will by no meanes grant that they drinke for the love of drink , any more then the hunts man pursues the Hare , in cold , in heate , over mountaines , and dales , for love of her flesh ; no , will these swilbowles say , yea , sweare , that is the basest thing in the world , they are Epicures indeed that will doe so , though they love it , as they should doe God , above all , above health , wealth , cred it , child , wife , life , heaven , salvation , all ; calling for that , as the Pope once for his dish , even in despite of heaven ; for is not their gullet their god ? do they not sacrifice more to their god Belly , then those Babylonians did to their god Bell. Alasse ! they no more care for Wine , then Esau did for his pottage , for which hee sold his birth-right ; no more then Vgacc●o of Luca did for good cheare , who ventured his Dukedome rather then hee would loose a good supper ; then Lysimachus did , who made away a whole Kingdome for drinke ; then VVenceslaus , who after the same manner consumed his Empire ; then Philoxenus and Melanthius did , who , that the drink might yeeld them the more pleasure in going down to their stomacks , wish , the one a Swans throat , the other a Cranes neck ; then Tiberius , who ▪ because hee loved wine above measure , was in derision called Biberius . For let them say , or sweare what they will , I will believe the Prophet Isaiah , who brings in the drunkard saying thus , Come , wee will bring wine , and we will fill our selves with strong drinke , and to morrow shall be as this day , and much more abundant , Isa. 56. 12. and Hanna , who calls drunkards the sons of Belial , 1 Sam. 1. 16. that is , all belly , and for the belly . Yea , let some good fellow or other tell me , whether it would not make his teeth water , and his guts grumble ; yea , whether in envie hee would not feed upon his owne heart , to see his companions drinke their healths round , while he sate by , only to see and heare them ? and if so , confesse that you drink , not to please others , but your selves , as Canus played upon his Harpe ; not for your friend's sake , but for the drink 's sake ; that you drink , not out of need , but lust ; not for health , but for delight . But we will accept of their owne confession , take them at their word , and see whether they mend not the matter as the Divell mended his damms legg , who instead of putting it into joynt , brake it quite in peeces : for I am much mistaken , if they doe not double their shame by so excusing their fault ; for what more aggravates any ●inne , then this , that men commit it ( as I have shewed men usually sweare ) only because it is sinne , and God forbid's it , having neither profit , nor pleasure , nor credit , nor nothing else to induce them to it ? Surely the lesse provocation , the greater the offence ; yea , greater the malice of the offender , and greater his dishonour that is offended : this is not only for a rich man to bee a thiefe and a lier ; an old man , to be a fornicator ; both which are abomination to the Lord ; but it is all one , as if a chast man should force himself to commit a rape upon one whom hee cares not for , onely to spite her Husband , or Parent ; which sinne seemes to out-weigh any ransome . § 66. AGaine , whereas I charge them with covetousnesse , and tell them this is another cause , they will thinke I am madd . What , they covetous ? who so generous , free , bountifull ? yea , they hate a cove●ous hoggrubber with a perfect hatred ; and yet none more cove●ous , for drunkards are not more ryotous in spending , then in gathering they are covetous : and what is it , any one of these melting prodigals will not practise , rather then let his port decline ? yea , what lewdnesse , or basenesse will hee not put in practise , rather then want to satisfie his lusts ? Yea , aske them why they drinke , and keepe company so much ? their most usuall answer is , alasse ! I should have no worke , I should neither get , nor keep my customers , I should never else buy a good bargaine , &c. for it is admirable to think , and incredible to believe , how the divell blindes them in this particular , but I passe it , for an Angel from heaven shal not perswade them to the contrary , but that it is very profitable for them ; though a stander by may plainly see , that they spend more in time , then in money ; and more in money of times then they get by their drunken customer ; as it is usuall with many Dutchmen , to spend the best part of three whole dayes and nights in the Taverne , to drive a bargain ; neither wil they make any bargaine , untill they have sharpened their wits with the essence of good liquor ; and then are they ( as they thinke ) crafty and politicke , that they will deceive any man that shall deale with them . I have heard one of them boast , he had gotten a thousand pounds this way ; and his reason was , when he dranke most , he could bargaine best . But when both the Buyer and Seller goe away with this conceit , that each have over-reach't the other , the Devill must needs delude one of them , and I am sure the Vintner will be paid for his wine . But , alasse ! the Devill hath so besotted them , that they will beleeve him , even contrary to their owne knowledge : as it fares with Witches , who although they know the Devill to be the Father of lyes , yet will trust him . But for my part , I shall as soone beleeve that Adam spake Dutch in Paradise ( according to Goropius Becanus his idle fancy ) as beleeve thee the richer for thy drinking . § 67. ANd as for pride , they know not what it meanes ; it 's an ill signe they are proud , when they goe in rags , being able to spend so much as they doe : and yet any eyes , but their owne , may see , that they care not what they spend , or how much they drinke , ( yea even forcing nature beyond their ability ) for popular applause , and to have others commend them for joviall : as one to get him a name , built D●ana's Temple ( which was one of the worlds wonders ) another to get him a name , burnt it , but failed of his expectation , for to prevent his hopes , they suffered not his name to be put in the Chronicle . But these have their aime , are reputed generous , and brave blades : which commendations is like the praise that Homer gives of Paris , that is , praising the beauty of his Locks , but making him to be the ruine of his country : or like that which is spoken of Pope Boniface the eight , viz. that he was famous , yet for nothing , but his wickednesse . Since they cannot be notable , they would be notorious , and , with Ca●ne , marked , though for murtherers . Opinion is all they stand upon , and that from men more gallant then wise , that have more heart then braine , yea , more lust , pride , and ignorance then either . Yea , the fame and reputation of good fellowship with them is more sweete then life , then salvation ; for they had rather be famous men upon earth ( though it be for infamy ) then glorified Saints in Heaven ; yea , they had rather goe to Hell , then be counted Puritans , for shaking hands with their old associats ; wherin they resemble Saul , who stood more upon the praise of men , then the favour of God ; or Vlysses , who pretended to love his native country Ithaca so dearely , that for it he would refuse to be immortall ; or the Lord Cordes , with whom it was a common by-word , that he would be content to be in Hell seven yeares , so he might have the honour of winning Cales from the English ; or some unconscionable Fathers , who will goe to the Devill , to make their Sonnes Gentlemen , live miserably , and damne their owne soules , that their's may be left rich , they so love their children above themselves ; for as these , so drunkards are proud of basenesse I can feele their Pulses beate hither . But when all 's done , a good name is more to be respected , then a great . Forsooth , they would get a name ; and indeede , they doe get the names of common drunkards , which will never be done away . Or admit they get the name of good fellowes , how ridiculous is that name , when it is gotten ? Achitophel hath a name , Iudas hath a name , Beelzebub hath a name , the powder Traytors have got them a name ; but it were happy for such names if they might dye , for they will stinke while they live , and so doth the drunkards , when he hath obtained the name of good fellow , in my judgment ; and if I cannot beate the Vulgar from their contrary opinion , yet I will be sure , the Vulgar shall never beate it into me . I could here tell you of another pride , which occasions many to drinke , and keepe company , Pride of wit ; not that drunkards are thereof guilty , but , as Narcissus doted upon his owne shadow : so they conceit of their owne Embryan discourse ( as the Crow of her owne Birds ) that it is fairer and better then ordinary , or else they would not be at such charges to have you heare it . If ye doubt his pride , marke whether all his discourse tends not , either to the praise of himselfe , or the dispraise of others ; unlesse his praysing of another may redound also to his owne praise . But wherein doth his vainelye , and the excellency of his braine consist ? The Beane of all his honour lyes in scoffes , and jeeres ; for take from these Aspes but their poyson and sting , you undoe them , they have nothing left of any use ; all their worth lyes in witcrackers , as some in the Netherlands have their wealth in Squibs and fire-workes , others in Mouse-traps and Tinderboxes . Now in case he hath broken a jest well , he sits him downe , and sings plaudits to his own braine , and not onely falls in love with all , as Pygmalion fell in love with his Ivory Image , but if others doe not commend and admire it for rare and excellent , as though it were found in the Phoenix nest , he thinkes he hath great wrong . It is not enough , that he thinkes himselfe wise ; but we also must thinke him so , though he knowes in his conscience wee thinke wrong : as once a Souldier , to have his friends in England thinke him somebody , gave it out that he was Captaine of a hundred , when his conscience told him , and one of the company was able to reply , that they were not men but Vermine , which were under his conduct . Indeed it were happy for him , if he wanted the wit he hath herein ; and Sathan should doe him a greater pleasure , if he did not so prompt him in scoffes ; for , like Absalom's haire , it proves but an ornament to hange himselfe withall : the best office his wit doth him , is either to spit out friends with his tongue , or laugh them into enemies . When one brake a bitter jest upon his friend , he requited him with his Dagger , saying , I cannot breake a jest , but I can breake your head . Now he payes deere for a jest , who spends his time , and mony , and sells his honesty for it : but most unhappy is that wit , which stirres up enemies against the owner , and proves a snare to it selfe ; well may such an one have a good wi● , but sure I am , a foole hath the keeping of it . And so much of the fift cause , for I feare to be tedious . § 68. SIxtly , sottish feare and base cowardlinesse is another maine cause , both of this , and almost all other sinnes : men dare not refuse to goe to the Taverne when the motion is made , ( and they seldome meete one another but they make the motion ) nor refuse when they come there to doe as the rest , that is , to drinke drunke , be it to the wounding of conscience , hazard of health , life , soule , &c. for feare of seeming singular . Oh how hard a thing is it , for a coward to shew his dislike of this sinne in some companies , where he shall be scoft at , and call'd Puritane , if he will not revell it with them in a shorelesse excesse . And indeed , better be possest with any Devill almost , then this bashfull Devill , for it will give a man no respite . But like as Agrippa his Dog had a Devill tied to his coller , and Paracelsus another confined to his Sword pommell : so the Coward hath a Devill alwayes at his elbow , to divert him from good actions , or to provok him to evill . How many men , out of a proud , ignorant , and timerous bashfulnesse , miserably wrong their owne soules , lest the standers by should censure them ? much like that Lacedaemonian child , who suffered his belly and guts to be torne out , by a Cub or young Fox which he had stolne , and kept close under his garment , rather then he would discover his theft : or like Eurydamas the wrestler , who vvhen his Teeth vvere dasht out by his adversary , dissembled the paine , and swallowed downe his Teeth , blood , and all , to the end he which gave the blow , might not perceive the mischiefe : or rather like Herod , who at the request of his Minion , cut off Iohn Baptists head , and why forsooth ( for he was very sory she made that her demand , and had rather she should have required halfe his kingdome ) but because they which sate at table with him , should finde him as good as his word , Marke , 6. 26. 27. O vaine and wicked Herod , not God , not his conscience came into any regard with him , but the people ; as what will the world say , if I should not yeeld to it ? every man vvill laugh at me , &c. Oh the foolish aymes of ambition ! even the misconceits of the points of honour , have cost millions of soules ; this is one notable meanes to fill Hell , lothnesse to displease ; and certainly there must needs be something in it , that the fearefull are placed by the Holy Ghost in the fore-front of the damned crue , vvhich shall have their part in that lake which burneth with fire and brimstone , Revel . 21. 8. wherefore think of it , it is a damnable plausibility , so to regard the vaine approbation , or censure of the beholders , as in the meane time , to neglect the allowance or judgment of God. A good heart will rather fall out with all the world , then with his maker , then with his conscience . It is an ill modesty , that hinders a man in the way to blisse , or that suffers another to outgoe him ; like some travelling Jade , that hearing another Horse come after , stands still till he overtakes him . True love to , and knowledge of Christ will think him worth following through fire and water : but goe thy way , and save thy selfe , to thy losse ; gaine the worlds fauour , and loose God's ; escape derision , and meet w th confusion , and I wil tell thee whom thou are like : thou are like some decayed Gentlemen ; who because descended from an ancient house , will not so disparage themselves as to serve or work ; but which is more for their honour forsooth , take a purse ; and so while they seek to shun disrepute among fooles , purchase infamy , and loose their lives , and how it will fare with thee in the end , Christ Iesus will bee ashamed of thee at the latter day , who art now ashamed for his sake to beare a few scoffs and reproaches from the world , Mat. 10 , 32 , 33 , 39. For in this case , whosoever shall seek to save his credit , yea , his life shall loose it , and his soule too ; but whosoever shall loose his credit , life , and all for goodnesse and conscience sake , hee shall save it , as our Saviour witnesseth , Luk. 17. 33. Lastly , touching evill company , expect to heare more in the reasons of breaking off society with our vicious consorts . § 69. THus what hathbeene spoken , proves them much worse then beasts ; but this is a small evill with them , this is but to worke out their owne damnations : their chiefe delight is to infect others , the Serpents speciall venome , wherewith these his elves be intoxicated , is to make others more beasts then themselves . Indeed this is not the drunkards case alone , for it fares even so with all wicked men . Wherefore give me leave ( yea let me take it ) a little to stirre the earth about the roots of this Science . If it be a digression , to tell you of other tempters , pardon it ; if impertinent , ( though I hope not ) passe on to Section the 75. Wicked men as they are all the seed of the same old Serpent , Gen , 3. 15. and children of the devill , Iohn 8. 44. so they resemble the divill , and imitate him in all things , so farre as corporall creatures can possibly do spirituall substances ; but principally in tempting to sinne , and drawing to perdition , and ever have done , since the Divell their father taught them the way . For even as Sathan himselfe , had no sooner sinned , but immediately ( as ever since ) he laid the plot to draw our first Parents , and in them all their posterity , into sinne with him , Gen. 3. 1. 4. 5. so according to this president , the wicked in all ages have followed his example , and trod in his steps , whose image they beare , and whose members they are . For thus it fared with Eve , who was no sooner tempted to break God's Law , in eating the forbidden fruit , but she becomes a tempter , and draws her husband into the same sinne . Thus with Cham , who when he had discovered , and scoft at his Fathers nakednesse , laboured to bring his brethren into the same disobedience . Tuus with the elder of Lot's daughters , who when shee had made her Father drunk , on purpose to commit incest with him ; the next care shee tooke was to make her younger sister doe the like . And thus it fares with all notorious sinners of all sorts , as with thieves and murtherers , who before they goe to rob and kill , call their Mates , and say , come with us , &c. Pro. 1. 10 , 11. Idolaters , Deut. 13. 6. False Prophets , Ez●k . 44. 12. Persecutors of the godly , Act. 2. 217. 28. and 23 12. ● 16. Covetous wretches , Act. 19. 24. 25. Adulterers , &c. Ge. 39. 7. Wicked men being like so many corns of Powder , for as every corne of Powder flies off , and fires his fellow : so fares it with them , all that are viciously bent , seek after followers ; and it is thought the greatest evill , to be evill alone . § 70. ANd as all kinds of sinners are very industrious to tempt , so are they very politicke , ( in their generation ) to use such meanes as is most likely to prevaile . For as all Fishes are not taken one way , but some with a net , some with a dart , or dragg ▪ others with a hooke ; nor with one baite , but every fish with that baite which is agreeable to their nature and kind , for the wise Fisher baites his hooke according to the appetite of the Fish : so Sathan by these his substitutes , doth most subtilely seduce every man according to the bent and streame of his own nature , and inclinary disposition . For as Iupiter transformed himselfe into the shape of Amphitryo , to embrace Alcmena ; into the forme of a Swan , to enjoy Leda ; into a Bul , to beguile I● ; into a shower of gold , to winne Danäe : or as Neptune changed himselfe into an Heyfer , a Ramme , a Flood , a Dolphin , onely for the love of those hee lusted after : or as Cataline in Rome , gate all the Gentlemen into his faction by feeding their humors , pleasing the covetous , with gold ; the glutton , with belly cheere and dainties ; the ambitious with hope of honour and preferment ; and the like : or as S. Paul became all things to all men , that hee might winne the more , 1 Cor. 9. 22. so doth Sathan and his ●mps , become all things to all men , that they may pervert and seduce the more ▪ To which purpose , and for their greater advantage , they mark how every man is inclined ; as , what hee loves , what hee hateth , what hee feares , what hee wants &c. and when they have the measure of a mans foote , then they will fit him ; yea , let any man aske what he will , it shall goe hard , but he that offered the whole world to our Saviour , will accommodate his humour . As for example . Some Danäe will not be won to play the whore , unlesse her lover appeare in a shower of Gold ; hee hath that way , by meanes of such an instrument , for her . Some Naaman will not bow in the house of Rimmon , crouch at a Masse , but for his masters favour ; he hath that way for him . Another will not betray , or embrew his hands in innocent blood , without large promises of great matters ; he hath that way for him , as promises ( though they are the cheapest things men can part withall ) are yet the strongest inchantments , these bee the strong lines of Rome ▪ whereby she catcheth so many ; promises , whereof she is as liberall , as ever was Antigonus ▪ who was called Antigonus Doson ▪ and let such Asses have no other Provender , but promises . Indeed some are so cunning , that they will do more for a small present benefit , then for the promise of a ten-fold value ; Sathan is faine to stop their mouths with ready money : wherfore Gehazi shall have the Talents , Achan the golden wedge , &c. O that men were so warie , as to say , — timeo Danaos & dona ferentes ! Or is there a Bathsheba , so chast ; an Vriah , so sober ; that the one will not be won to pollute the marriage bed ; nor the other be made drunke , except they are solicited by a King ; he hath that way for them : for even Kings are at his command , and ready to doe him service in the businesse of tempting ; and it 's hard to refuse pledging , where a King begins a health to his subject ; for temptation is then stronger , when it proceeds from a mighty instrument : the requests of great ones are commands , their very sutes imperative . How many sober , and religious Vriahs , have beene wrought to excesse by this meanes ? How many Bathshebahs , and Iane Shores have thus been won , to pollute both a royal and matrimonial bed : the very countenance of authority is authority enough with many . Againe , is none so fit as the wife to tempt the husband ? why then Adam shall be tempted by Eve , Ahab by Iesabel , Iob by his wife . Indeed a seducer dares not shew himselfe , in a noted good mans company , in his owne colours ; yea , vice stands abasht at the glorious Majesty of a soule well confirmed in goodnes : as Catoe's presence stopt the evill practises of the Romane brutish Floralia : wherefore in some cases hee either conceales himselfe , or playes the Hypocrite , by appearing in the garments and habit of vertue . As for example . Is there a holy man of God , that will not vary a haires breadth from what his Maker commands ? Sathan hath another Prophet to seduce him , by pretending that an Angell spake unto him by the word of the Lord , saying , thus and thus , 1 King. 13. 18. Or is none so likely as Peter to prevaile with Christ ? why then Peter shall take upon him the devils office , and , in a great deale of love , tempt his owne Lord and Master , Mat. 16. 22. 23. In a word , as he tempted the high Priests ( those arch-Hypocrites ) by love of glory ; and as the high Priests with money tempted Iudas to betray his Master , and destroy himselfe : so he tempts every man , by that way and meanes vvhich he knovveth most prevalent vvith the party tempted . § 71. INdeed , Sathan is not so lavish , as to hurle away either cost or labour , when it may be spared : wherefore seeing the rude●multitude so brutish and ignorant , that they will be cheated and guld with any thing ; he takes advantage from their darkned soules , and to deceive them , ( knowing he needs doe no more ) onely foules and smeares the beautifull face of vertue , with the blacke soote of those vices which seeme to have some affinity with them ; as by traducing each Grace thus : conscience of sinne , in the Devills language , is called precise nicenesse , and puritanisme ; zeale , madnesse ; faith and confidence , presumption ; syncerity , hypocrisie ; patience , pu●illanimity ; humility , basenesse of minde ; wisdome , craft , &c. And on the other side , painting vices ugly face with the faire colours of vertue , and so present her not in her owne proper colours , but guilded over with some shewes of holinesse , that it may the more easily wind and insinuate it selfe into mens affections , calling lust , love ; enuy , emulation ; pride , magnanimity ; sloth , warinesse ; covetousnesse , good husbandry ; drunkennesse , good fellowship ; ignorance , innocencie ; pestilent heresie , profound knowledge and deepe learning ; Revel . 2. 24. worldlinesse , wisdome and policy ; rashnesse , fortitude ; &c. as for every severall Jemme that vertue hath , vice hath a counterfeit stone , where with she gulls the ignorant ; and there is no precept nor command of God , but the Devill commands the contrary ; he is ever gaine-saying what God saith ; Gen. 2. 17. and 3. 4. 5. And this is enough , for hereby their poore blind hearts are so deceived , with that shadow of resemblance which vice carrieth of vertue ; that they embrace and receive grosse vices , insteed of glorious vertues , and yet thinke themselves as well , and that they shall speede as well as the best . And least one should mistrust another , he hath his cleargy to speake for him , and is never without false Prophets , which are ready to daube over sinne with untempered Morter ; such as for handfulls of barley , and peeces of bread , will sowe pillowes under each arme-hole , prophesie out of their owne hearts , and pretend a lying divination ; such as shall preach unto them , Peace , Peace , and tell them that despise the Lord , though they walke after the stubbornnesse of their own hearts , no evill shall come upon them ; yea , such as shall even slay the soules of them that should not dye , and give life to the soules that should not live , with lyes make the hearts of the righteous sad , whom the Lord hath not made sad ; and strengthen the hands of the wicked , that he should not turne from his wicked way by , promising him life . Eze. 13. Ier. 23. 13. to 22. so shutting Heaven when they should open it , and opening it when they should shut it . And thus are millions deceived , for nothing sooner wins flesh and blood , then a Doctrine which tends to licentiousnesse . Indeed , most men are so greedy , either of profit , or pleasure , that Sathan needs no helpe from others ; for he can no sooner cast out his Angle amongst them , but immediatly , ( like the soules in Lucian about Charons boate , or Coleminers about a line , when the candles burning blew , tells the dampe commeth ) they will fasten upon the bayte . As let Ieraboam onely set up Calves in Dan and Bethel , the people are downe on their knees , yea , all , like beasts in heards , will goe a lowing after them . Yea , were there no harlot , no drunken associate to solicite , no Devill to doe his office , wicked men would beget destruction on themselves . If Sathan should not feede them with temptations , they would tempt him for them , and snatch their owne bane ; in which case , Sathan onely suggests the thought , or sayes the word , and it is done . As if he appoint them to lye , they willy ; if he command them to deceive , they will deceive ; if he bid them slander , they will slander , and that as falsely as he ; if he perswades them to revenge , to persecute , &c. they will doe it , as spitefully and as fully , as he could doe them himselfe ; and so of every sinne , if he but say to any of his servants , let there be an oath , straight there is an oath ; let there be a bribe , instantly there is a bribe ; let there be a quarrell , immediatly there is a quarrel ; &c. just as when God said in the beginning of the Creation , let there bee light , and there was light . § 72. THus Sathan comes to us , and sets upon us both wayes , visible , and invisible ; mediately , and immediatly ; by himselfe , and by others . Yea , this is not all , for that we may the lesse suspect him , he makes us become our owne tempters , as how many temptations come in by those Cinque-ports , the Senses ? how many more by Sathans injections , presenting to the affections things absent from the Senses ? ( as we have an army of uncleane desires , that perpetually fight against our soules ) but most of all by lust it selfe ( a thing not created , yet as quicke as thought , tumbling over a thousand desires in an houre ) for you must know , that the Devill and our Flesh meets together every day and houre to ingender new sinnes , which is the reason our sins are counted amongst those things which are infinite , as the haires of our head , the sands of the Sea , the Starres of Heaven : yea , the Devills trade and occupation all the day , and all the yeare long , is onely to make nets , and gins , and snares , to catch thee , and mee , and each man single ; the wisdome of Heaven deliver us . As there is a Sacred Trinity , provoking to good , the Father , Sonne , and Holy Ghost : so there is a cursed Cerberus , intiseing to sinne , the World , the Flesh , and the Devill ▪ but the chiefe of these tempters is the Devill , whence he is stiled , as by a kind of excellency , the Tempter , as Virgil is called the Poet , Aristotle the Philosopher , and David the King. It 's true , he could not worke his owne ends upon us , if he should professe himselfe , and appeare to us the very same that he is , and not in the persons of men , yea , in our selves , and supposed best friends : yet this hinders not , but Sathan may be the chiefe : for though there be many little seducers besides , which doe us the greatest mischiefe ; yet the Serpent is worse then all his seede . I 'le make it plaine . As there are sundry other crafts , so there is a craft of tempting , whereof Sathan is the crafts-master , and the rest are but his Apprentises , or Factors under him ; for there was never any , of what condition soever , from the first to the last , tempted , but Sathan had a hand in the temptation . Indeed , some make question whether there be a Devill or no , because they never saw him ; but thou maist see him in his effects , tempting thee to lewdnesse , and tempting thee to tempt others ; for what he cannot doe immediately by himselfe , that he doth mediatly by his instruments ; and when he hath tempted some men , he sets them to tempt other men , bestowing his bad office upon them , as once he did upon heedlesse Eve. As , alasse poore soules ! they are but set on by that subtile Serpent , as the woman of Tek●a was by Ioa● . 2Sa . 14. 3. or as Zeb●deas was by her Sons , Math. 20. 20. compared with Mark. 10. 35. it is but his heart in their lips ; for the Devill opens their mouthes , as the Lord , by an Angell , opened the mouth of Baalam's Asse , N●mb . 22. and speakes in , and by them , as once he did by the Serpent , when he opened her mouth , and caused her to speake with mans voice . § 73. THat Sathan the Prince of darknesse , which ruleth in the ayre ( even that false Spirit ) speaketh and worketh by all the children of disobedience , as by his Agents and instruments ; partly , as a workman worketh with his tooles ; partly , as a Client speakes by his Advocate ; and partly , as a Generall ●ighteth by his Army , we have plainely set downe , Ephes. 2. 2. 3. yea , looke but , 2 Cor. 4. 4. and there he is stiled their god ; and being their god , they must use all possible meanes whereby to gaine soules to him , by tempting and seducing others ; to which end , and that they may be the better gifted to doe the same exactly , this great temper helpeth their infirmitie , by infuseing of his owne nature into them ; as when hee put it into the heart of Iudas Iscariot , to betray Christ , Iohn , 13. 2. and when he moved David to number the people , 1 Chro. 21. 1. and spake to our Saviour by Peter , as through a trunke , and infused his subtilty into Herod to destroy all the Males ; for though Herod be called a Fox , yet this old Fox taught him all his subtilty . And this he can easily doe . For as the Load-stone , by a secret in nature , not only●draweth the Iron unto it , as Iet and Amber doth Straw , but infuseth also a faculty into the Iron , whereby one peece of Iron is made apt to draw another peece after it ; yea , the Loadestone being put neere a chaine of Iron , doth not onely draw the link that is next it unto it , but also causeth that link to draw it's fellow , and the next to it it's fellow , and so the rest , until all be drawn : so Sathan , by infusing into some men his serpentine nature , maketh them as apt to tempt others , and they their associates ; as when by the infusion of this divelish nature hee had tempted Eve , and made her his vassall , she proved an apt , exquisite , and ready instrument to seduce Adam to eate the forbidden fruit , at the price of death eternal : and ever since the divell might use the words of God , and say , behold , man is become as one of us . And for number , Sathan hath more servants then any Emperour of the world , yea , more men ( I feare me ) to fight for him , then the Trinity which made us : for whereas few have the courage to speake for God , and his worship , ( even amongst us Christians ) Sathan hath his tempters and seducers in every country , and place , yea , in every corner of each country , like continuall Leigers , to follow his busines ; who both can do it neere as well , even as Witches can doe almost as much as the divel himselfe ; and will do it as faithfully as if he did it in his own person . What Gideon and Abimelech once spake to their troopes , Iudg. 7. 17. and 9. 48. looke on me , and see what you see me do , make hast , and do you likewise , and they did it : the same speaks Sathan to his followers , and they imitate and resemble the divell , as truly as Apes and Monkies will imitate and resemble men ; which though they cannot speake and understand , with such reason as men do ; yet they will counterfeit men in any thing that possible they can compasse . And these his servants are so at his beck , that he needs no more , but hold up his finger ; as the master of a Galley , when he perceives a good gale of winde , that is faire for his voyage , doth with once whisling , make all the Galley-slaves fall to their Oares . So that Sathan hath diverse and sundry wayes to assault us , many strings to his Bow , that if some break , the rest may hold ; many traines of powder , some likely to take fire ; yea , he is like some cunning Enginere , that can invent new instruments , according to the present occasion ; and he inventeth all he can , and puts in practise all that he invent●th . Yea , if men have so many slights to compasse their matters , how can the compasser himselfe hold his fingers ? If the Serpents seed bee so subtile , what doe you thinke of this old Serpent ? Yea so many snares and engines are laid , by the professed enemy of man , to intrap our soules , that wee may with reverence and love wonder at the mercy of God in our delivery ; for wee fall , O God , we fall to the lowest hell if thou prevent us not , if thou sustaine us not ; all our weaknesse is in our selves , all our strength is in thee . Neverthelesse , wee can thanke none , but our selves if wee yeeld ; for though that old Saba blowes many an intiseing blast , to carry us away from our true alleagiance to Christ Iesus , our King ; yet the minde of man is not capeable of a violation , either from man , or Sathan : and who then can I tax for mine owne yeelding , but my selfe ? § 74. NOw to speake of , or nominate all sorts of seducers ; much more to shew the several slights which wicked men use , that they may make us associate them in their lewdnesse , is impossible ; yea , I may as well weigh the fire , or measure the winde ; as well reckon up the moates in the Sun , paint Eccho to the life , make the Moone a new coate , and assoone finde out the motion of a bird in the aire , the way of a Serpent upon a stone ; and the way of a Ship in the midst of the Sea , which are all too wonderfull for me , Prov. 30. 18. 19. yea , had I the gift of prophecy , and knew all secrets touching the same , I should need two hundred tongues , and six hundred pens , and a mouth of steele , with an Iron voyce ; if I should declare their severall diversities . For the foure and twenty letters in the Alphabet make not more variety of words in divers languages : then the Serpents subtilty produceth diversity of stratagems , in severall persons ; and I could easilier tell you what good they omit , then what evill they doe . O the many waies that Sathan ( through mens help ) hath to seduce us ! and the many temp●●rs he hath , in every corner , to set upon us ! where shall a man come and not find a seducer ? and a drunkard of all other tempters , as he never ceaseth to seduce ; so hee seldome misses of prevailing . But though the Springs and Wards of temptation are so infinite , that it is impossible to decypher them all , yet according to the measure of the line , whereof God hath distributed unto me , I will discover how the drunkard seduceth ; and so goe a middle way betweene saying all and nothing ; and by looking upon him , you may more then guesse at the rest . Neither will I undertake to tell all , for that the time would bee too short , or this Treatise too long , if I should stand upon every severall slight which drunkards have to seduce ; yea , talking Fabi●s would be tyred , before hee can relate halfe of what were requisite to be ●poken of them it would require whole volumes ; for not a fewlines , nor leaves , would containe the same . Besides , notions when they exceede , are wont , as nayles to drive out one another ; and these which I have purposely selected out , are the principall , most behovefull , and best deserving our discovery , and the worlds notice . § 75. THat none are either affected , or addicted to seduce like drunkards ; let their deeds ( which come now to bee discovered ) manifest . The drunkards chiefe delight is to infect others , the Serpents speciall venome ( as I said before ) wherewith these his elfes bee intoxicated , is to make others more beasts then themselves : yea , drunkards being the divels deputies , to turne others into beasts , will make themselves divels , wherein they have a notable dexterity ; making the Ale-house or Tavern , their studie ; their circle , the pot ; themselves , the conjurers ; mens soules the hire ; reputation of good fellowship , the char me ; the characters , healths ; the goblin raised , is the spirit of the buttery ; and to drink God , out of their hearts ; health , out of their bodies ; wit , out of their heads ; strength out of their joynts ; all the money , out of their purses ; all the drink , out of the Brewers barrels ; wife and children , out of doores ▪ the land , out of quiet ; plenty , out of the Kingdome ; is all their businesse . These agents for the Divell ( drunkards ) practise nothing but the art of debauching men ; for they will take no pains , unlesse the Divel set them on work ; though in this case , being set like beasts to draw in the divels teame , they will leade captive unstable soules to sinne with c●rds of vanity , and as it were with a cartrope , Isaiah 5. 18. for to sinne , these pernicious sedusers , divels in the shape of men , are no niggards of their paines . Oh how much is hell beholding to them ! yea , seldome ever doe wee finde goodnesse so industrious , the children of light are not alwaies the forwardest in their generation . Besides , they have many obstacles , 1 Thes. 2. 18. we would have come unto you once , and again , saith Paul to his converts , but Sathan hindred us . Our way is like C●shie's , full of rubs : but they , like Ahimaaz , take the plaine and beaten path ; mischiefe is nimble , and he that intends evill , will breake his sleepe to do it . Iudas , and that bench of gray-headed Priests and Elders , will be awake , when Peter and his fellow Disciples ( notwithstanding Christ charged them to watch with him but one houre ) are fast asleepe , Matth. 26. 40. to 51. the 〈◊〉 sower is in the field , when the husbandman is in his bed , Mat. 13. 25 yea , they that worship ●he beast , and his Image , never rest day nor night , Revel . 14. 11. But never did opportunity meet with any , that made more use of it , then doe these seducers , they will husband it to proofe , and like some cunning Antagonist , loose not an inch of their advantage , their dilig●nce is admirable ; the Pharis●es would take great paines , compass● sea and land to make one like themsel●●s , Matth. 23. 15. and Seminary Priests will come from Rome , to draw one from the true religion : so what will not some drunkards do , or spend , to make a sober man a drunkard , or to drinke another drunkard under the Table ; which may cast a blush upon our cheekes , who are nothing so industrious to winne soules to God. § 76. NOw for the effecting of this ( though these Milo's ( be they never so strong ) oftentimes meet with some Titor●us or other , ●●●onger th●● they , who throwes them und●● th● Table ) what comparable to drinking of healths ▪ ( which A●tistbenes cals the only occasion and meane● of surfeiting and d●sord●r another ▪ very f●●ly , thepulley or ●●ooing●horn to al drunkennes and excess● ) ●or th●ir drinking and beginning of healths , is purposely , and serves to no other end , but to draw me● on to drinke more liberally , then els● they would , or should doe , but to allure and forc● such as they finde otherwis● unwilling ; yea , their owne hearts and consciences can tes●ifi● unto them in the sight of of God that they use these healths , but as so many baites , occasions , or pre●●●ses to allure and provoke their guests , and friends to pledge them , even unto surfeit : neither must any refuse their healths , though it be against their natur●s , judgments , hearts and consciences , which doe secretly abhorre and utterly cond●mne them . O how they will wind a man in , by drinking , first , a health to such a man ; then , to such a woman my Mistresse , then to every ones mis●r●● ; then , to such a grea● person ; naming some Lord , or Lady or some neere friend Now by this meanes of drinking their Lords , their Ladies , their Masters , their Mistresses ( and shee for the most part a common strumpet ) their Magistrates , their Captains , Commanders , Kindreds , Parents , friends , or companions healths ; ●hey will wind men in to drinke , even till their braines , their wits , their tongues , their eyes , their feet , their senses , and all their members faile them . For commonly when these friends fal to drinking of healths , it is as enemies fall to fighting with weapons ▪ to shew their valour , and 〈◊〉 get the 〈…〉 and their weapons are 〈…〉 who so carrieth 〈…〉 cleere , 〈◊〉 and leades t●e rest about 〈…〉 ( if they can goe ) in T●●umph ; 〈◊〉 he gets the greatest honour , that 〈…〉 the rest off their leggs . Hereupon their healths must ●ither bee great immeasure , or many in number . Touching the first , you have some like Tricong us Novellus ▪ who dranke three Gallons of wine at once ; or Prot●as who gave valiant Alexander a quaffe of two Gallons , which set him into a disease hee dyed of . Is not Steven●on a Towne within two miles of Abindon , famous for his sake , that dranke a Peck at a draught ? And did not a Dyer , of Barkhamsted in Hartford-shire , doe the like ? as for a drunkard to disrobe the greatest goblet of his liquor , though it be of such weight , that ( as Virgil said once ) the left hand is faine to helpe her sister , he makes nothing of it . § 77 TOuching the second , if they drinke but indifferent healths , then the lesse the healthes are , the more strong the wine ; for the smalnesse of the cup , or glasse , is commonly made up with the strength , vigor , and dearenesse of the wine , or other liquor ; so that these small healthes , will sooner intoxicate and inebriate men , then greater healthes , in cheaper and smaler drinke ; and yet these little healthes , as well as little wedges , make but way for great ones of the same nature . For many of them , hating the mixture of Malt and water , will , by their good wills , let nothing come within them but the purity of the Grape , if they can get it , and that 's as naturall to them ( through custome ) as small beere is to other men : and no wonder , for if physicke be taken too oft , it will not worke like physicke ; yea , poyson by familiar use , becomes naturall foode ; as Aristotle ( in an example of a maid , which would picke Spiders off the wall , and eate them ( shewes . Whence we may learne , that if Tobacco were as wholsome a weede or hearb , as is pretended ; yet being used too commonly , nature entertaines it as a friend , not as a Physitian . Or secondly , when the healthes a●e small and little in quantity or measure ; they are commonly made up and recompenced with the multitude , number , and frequencie of them ; and this they have learned of the Lombards , of whom we reade this story . When foure auncient men of them met together , they dranke an health round , to each others yeares ; in the end , one challenged the rest to drinke severally , so many times , as they had lived yeares , and likewise his companions pledged him : the one was fifty eight ; the second , sixty three : the third , eighty seven ▪ the last , ninety two yeares old ; so he which dranke least , dranke 〈◊〉 eight cups of wine , as Diaconus relates 〈◊〉 . O the audacious , horrible , and f●ar●full drunkennesse ( which would ca●se any Christian heart to bleed and tremble ) th●t is too often caused by these healthes in every place and corner , especially in the solemne time of Christ's Nativity ! § 78. ANd to mend the matter , least Sathan should want of his due reverence and adorati●● , or they abate of their pleasure ( for the more sinfull any action , the more sweete ) these wine-worshippers will be at it on their kn●es , especially if they drinke a great mans health ; and so make gods of others , beasts of themselves , ranke Idolatry . I know it 's no innovation , or new thing ; t●e custome is rather ancient , then warrantable ; our Moderne drunkards have it but by tradition from their Elders , and they did it not without a president : fo● health-drinking upon their knees had it's rise and pedegree , it 's birth and ●riginall , from Pagans , Infidells , and Idolaters , yea , from ●he Devill himselfe , as St. Basil and St. A●s●in witnesse , who affirme that it is but a heathenish custome , savouring onely of Paganisme and Gentilisme ; yea , that it was but the Devills drinke offering , or a part of that honour , worship , sacrifice , and adoration which the Gentiles , Witches , Sorcerers , &c. gave to ●eelzebub the prince of Devills , and those other Devill-gods , to whose honour , name , and memory these adorations were first invented and consecrated . Neither can Sathan say , but Christendome hath alwayes afforded him men , who have yeelded him this homage : for some when they have bene pumpt dry in this case , and blest all their acquaintance , they have ●ranke a health to the Devill , as Pope Iohn the twelfth , alias the thirteenth did . And was there not a Lincolne-shire man well knowne , that in his cups dranke a health to the Devill , who had no sooner dranke it off , but he fell downe dead ? yea , Augustine Lachimer reporteth , that in Germany the yeare 1549. there was three , who after they had taken in their cups , painted with a cole on the wall a loathly Devill , and then dranke freely unto him , talking to him , as if he had bee●● personally present ; but the next morning th●● were all found strangled and dead . Yea , some have proceeded further , even to drinke a health to God himselfe , and have sped thereafter ; as memorable , remarkable , and terrible is that tragicall and strange example of Gods avenging judgment , upon two drunkards and health quaffers in Nekersho●ew , a Towne in Almaine , on the fourth day of Iuly , in the yeare 1580 ; who comming then and there into an Inne , called for bread and wine , which being brought , they disliked the wine , for it's newnesse , calling for some older , and better wine , which being brought in great abundance , they fell to swill and carouse on to another , till they were both as drunke as swine ; then one of them pouring forth wine , dranke a carouse to his fellow , who pledging him , demanded to whom he should drinke ; quoth he , drinke thou unto God ; he hearing this , drinkes a health or carouse to him indeed ; and then demands of his companion , which wine God should pledge him in : upon which he takes the new wine into his hand , and filling the cup therewith , reacheth forth his arme as high as he could , as though God should have pledged him in good earnest , saying , God I would faine know what wine thou likest best , this wine is good enough and too good for thee , if thou hadst sen● b●●ter , thou shouldest have had better , but such as it is , take it , pl●dge me quickly , and carouse it off every swo●p , as I hav● done to thee , or else thou dost me wrong ( the usuall speech and phrase of our drunkards at this day ) but no soon●r had he uttered these blasphemous speeches , but the Lord forthwith proceeds in judgements against him , causing his Arme , which he had stretched out , to stand stedfast and unmoveable , so that he could not pull it in ; and benumming his whole body , so that he could not move it from the place , in which agony he remained a long time after ( his countenance not changed ) rowling his eyes to and fro in a fearefull manner , his breath and speech being taken from him , so that he could not breath ▪ nor speake a word , and yet seemed to every one to be alive ; after this the people ( who flock thick & threefold , to see this wretched spectacle of Gods wrath 〈◊〉 vengeance ) assayed to remove him from the plac● , but they could not stirre him by any strength ▪ in the end they tyed Ho●ses to him to draw him thence ; but ●hey could not move him ; then they assayed to burne him , but no fire would take hold on him : wherefore perswading themselves , 〈◊〉 God had made him a spect●cle , stand●●● president , or fixed stat●● of his wrath●nd vengeance to all drunkards and all 〈◊〉 ages , they surceased their enterpris●s , wishing the will of the Lord to be done , and in this miserable and dolefull mann●● ( saith my Author , Mr. S●●bs in his A●●tomy of Abuses ) he stands to this very day , as a tragicall , dreadfull , and prodigious spectacle of Gods heauy displeasure , wrath , and vengeance , against drunkards ; the very ●ight , nay , the very relation , or thought of which , should strike the hearts and soules of all , who are devoted unto this sinne , with terror and amazement . The other drunken beast his companion , who had escaped the imm●diate hand of God , was , by the just and avenging hand of the People , hanged upon a Gibbet before the dore of the same house , for an example unto others . Now consider this all ye ryotous drunkards , who forget God , least he tare you in peeces , and there be none to deliver . § 79. BUt that it may appeare they are more zealous and charitable , then either to worship Sathan their god , or goe to Hell their owne place alone ; and to prove that their hearts desire is , that others also may be damned , as St. Paul's was , that Israel might be saved , Rom. 10. 1 they are not more forward in drinking healthes , then they are carefull to see that others pledge them : for a health being once begun , they will looke to it precisely , that every one present shall pledge the same , in the same manner and measure , be they thirsty , or not thirsty , willing , or not willing , able , or unable ; for measuring other mens palates , bellyes , thirsts , consciences , constitutions , and dispositions by their owne , they will force them oftentimes to drinke , against their wills , their stomackes , their healthes , &c. For tell them you are not a thirst , which is all the answer I can vouchsafe such , or that it will not agree with your constitution , they will conclude you an arrant foole , and ill bred . Yea , in their judgements , Ahasuerus was none of the wisest , in appointing that none should compell another to drinke . Or tell them that the Goths ordained upon pain of death , how none should drink an health to another , nor be forced , further then their owne free wills induced them ; O this was the basest law that ever was enacted : and yet wise Plato decreed ( for the avoiding of excesse ) that no one should so much as drink to another ; and the Spartans law was , Vt bibat arbitrio pocula quisque suo . Let each mans measure of drinke bee his pleasure . § 80. THeir manner is , either to Intise or Enforce others to pledge them . First , to intise and perswade them , as let but a sober and religious man fall into their company , as a purse of money may fal into a stinking Privie , O how they will conspire to pr●v●ke his unwilling appetite with drunken healths ! and if they can ( like that Babyl●nish Harlot ) make him tast poyson in a golden cup , O then they will sing , and rejoyce as in the division of a spoyle , and bragg that they have drenched sobriety , and blinded the light , and ever after bee a snuffing of this T●pe● , Psal. ● 3. 4. Or if they cannot perswade him , they will hate , and revile him , perhaps stab him that will not pledge their healths , as if it were an offence not to bee forgiven ; for now it is counted an injury not worthy alone of ill words , but also of wounds and stabbs , if a man will not for company grievously sin against God , wrong his own body , destroy his ●oule , and wilfully le●p into hel fire : yea , they wil hate a man more for refusing , or crossing their healths then for abjuring his faith , his religion , or his God ; and are more hot , more zealous , stoute , and resolute , in the defence , or maintainance of a health , then in the cause or quarrel of their Countrey ; and will rather adventure their blood in the field , upon the refusal of , or quarrell about them , then for the chiefest article of their creed ; whence it is they are so much moved and affected , that they are mighty impatient and angry with such as crosse them in this kinde : but nothing so with others , who hinder them in Gods service , or thwart them in their greatest good . § 81. THat they 'le ●ate , revile , and stab h●m who refuseth to pledge their healthes , needs no other proofe then experience : as how many have lost their lives , because they would not be drunke ? though some others ( Vriah-like ) have lost theirs , when they have yeelded to be drunke . Neither is this in use here onely , bu● in other countries the same . It was a great mercy of God , that I had not my braines knockt out in the Low-countries , for not drinking a great mans healthe , and losing mine owne . In the Dukedome of Massovia , it is no more amongst health quaffers , but either drinke to me , or fight with me : hence grow those many murthers , stabs , w●unds without cause ( as Salomon speakes ) quarrels , fightings , co●tentions , and debates which we usually heare of , both at home and abroad . Now what 's the reason of all , but this , long custome , and the pravity and wickednesse of men , hath made it a kinde of affront , indignity , discourtesie , and wrong both to him that begins the health , to those that second it , and to the person that is remembred in it , to refuse or passe it by , and not to pledge it , as St. Austin , Ambrose , Ierom , &c. testifie , besides our own experience . And many men thinke , they cannot doe their absent friends a greater honour ▪ yea , their friends also take it for an high honour . But , O the stupidity both of the one and the other ! for can this be any honour or credit unto any , to be thus dishonoured of every infamous and beastly drunkard , of every pot-companion , Tunne , or Hogshead ; to be the dayly phrase , the Theame the Rhetoricke of every ebrious and luxurious sot ; the occasion , cause , and patronage of drunkennesse and excesse ? yea , what Christian would not scorne to have their healthes , their names , their place and persons made a common Prologue or praeludium , an ordinary bawd or pandor , an usuall in-let , way , or passage to drunkennesse and excesse , a common shoe-horne , baite , or engine to force or draw men on to drinke beyond all measure , a dayly patronage , plea , or sanctuary to justifie and beare out , or else a frequent , but unjust apology or excuse to extenuate , salve , or mitigate the excesse of sinne , and infamous , wicked , base , and swinish men ? It was a noble answer of a great Prince , Doe not drinke my health , but pray for it : and a wise reply of a grave and worthy States-man of this Kingdome , I will pray for the Kings health , but drinke for mine owne . And surely none but sots will bring themselves into grievous diseases by drinking healthes to other men ; and such is the case of health drinkers . What said Callisthenes to one that urg'd him to drinke at Alexanders Feast , as others did ? I will not , for who so drinketh to Alexander , had need of Aesculapius , meaning a Physitian . Nay , it 's well if they prevent not the Physitian , and drinke not themselves past all hope of recovery ; for not seldome doe they save the Physitian a labour , and drinke at once anothers health , their owne death , as I could instance in sundry examples , I 'le onely give you two , but they are as good as twenty . At one supper , which Alexander prepared for his Favourites and Captaines , there was no lesse then one and forty ; which kild themselves in that goodly conflict of carousing healthes . Where Promachus having swallowed downe foure Gallons of wine , got the prize and victory . And at another drinking feast , or combat which he appointed for the Indians , himselfe dranke his death and ruine , in quaffing off a whole carouse or health out of Herc●●es cup , and to beare him company , there was five and thirty more at the same time dranke themselves dead in the place , and never revived more , with carousing healthes and rounds . There is another example recorded , which is so remarkable , that I am loth to passe it , though the circumstances vary . It is recorded of Popelus the second , King of Poland , that having incurred the displeasure of his Nobility through his ill government , for which they intended to depose him ; he feigned himselfe to be very sicke , by his Queenes advice , and thereupon sent for twenty of the chiefe Princes of Pomerania , who had the principall voice in the election of the Pol●nian Kings , to come and visit him in this his sicknesse , which they did accordingly ; the King upon their comming , requested them to elect his sonne to the Kingdome after his decease , which thing they answered they would willingly doe , if the rest of the Nobility would consent ; the Queene in the meane time provides a cup of sudden poyson , of purpose to dispatch them , and presents it to them all , to drinke the King her husbands health ; they to testifie their love and alleagiance to the King , dranke off the cup , as their manner was , unto his health , but to their owne instant confusion and immediate death , and to the subversion of all the stocke and race of the Polonian Princes : a sudden and fearefull , yet a just j●dgement of God upon these Princes , who were much addicted to the drinking of healthes formerly . But loe the infinite justice of God on both hands , for out of the dead and poysoned Carkases of these Princes , there issued such infinite troopes and swarmes of Rats and Mice , as chased Popelus , his wife , and all his children from place to place , both by Sea and land , till at last they were forced to flye to the strong castle of Oraccovia , where they were drowned , and eaten up of these Rats and Mice , in despite of Guard and Garisons , and all those Arts and policies of fire and water-workes that were used to secure them ; as the Polonian Histories doe at large declare . But not to travell so farre for examples ; how many health-sokers and drunkards may we see or heare of every yeare , within the verge and compasse of our land , who doe suddenly consume , perish , and come to a fearfull end , being cut downe by strange and unexpected deathes , in the very act of their sinnes , before they had any time , or space to repent ; whose deathes , even charity it selfe , must needs judge most miserable , seeing they dye in their sinnes , and are taken away in Gods just wrath , even whilst they are sacrificeing their soules to Sathan . And doth not the very Eccho of these drunken and excessive healthes , dayly cry in the eares of God for vengeance , on all that use them , if not upon the whole Land , for their sakes ? yea undoubtedly . § 82. THen let no drunkard force thee , either against thy stomack , or thy inability to pledge his healths : yea , let quaffers quarrell , rage , and scoffe , threaten , curse , and loade thee with a thousand censures , yet hold thou thine owne still . It is true , they will be strangely importunate ▪ what then ? a shamelesse begger , must have a strong denyall . Indeed if the word pledge were used seriously , properly , opportunely ; and not altogether mistaken , and used in a wrong sense , I should grant it a duty , when any shall bee called thereunto . But sotted drunkards understand not what they speake , when they use the phrase : for the word pledge , implies no intention of drinking ; as looke we but to the originall , and first institution thereof , and we shall find , that when in the borders of Wales twelve Welchmen had treacherously stabb'd 12. Englishmen , as they were holding the cups to their mouths ; it grew to that , that none would drinke at any publike meeting , except they had some friend present who would undertake to be their pledge , and carefully see that none should hurt them the while ; but hee who useth the word now , makes himselfe ridiculous , the occasion being taken away , for ( God bee thanked ) we have no such cause of feare , having the Lawes of God to guide the vertuous , and the Lawes of the Land to restraine the wicked . Yet their mistake is no more in this their challenge , then it is in the combate it selfe , and the victory they get by it ; for whereas they make a sport of drunkennesse , counting him a malefactor in the highest degree , that departs without staggering , and fit to be carried before a Magistrate , to render an account of his contumacie ; and delight to make men drink , till they vomit up their shame againe , like a filthy Dog ; or lye wallowing in their beastlinesse , like a brutish Swine ; this is the most sad and woefull spectacle that can be to a rectified understanding . And whereas they brag of the conquest , when with the weapons of full charged cups , they have overcome the rest ; it is both the basest office , and lamentablest overthrow to themselves , that can possibly be imagined . For what a barbarous , gracelesse , and unchristian practise is this , to take pleasure in making others drunke ? as if it were their glory , and pastime , and they tooke delight to see God dishonoured , his Spirit grieved , his name blasphemed , his creatures abused , themselves , and their friends soules damned ; surely such men clime the highest step of the ladder of wickednesse ; thinking their owne sins will not presse them deepe enough into Hell , except they also lode themselves with other mens . And how sottish is their opinion of victory , when even in conquering they are most overcome : for whilst they triumph in a drunken victory or conquest over their friends , Sathan gets the victory over them : in excessive drinking they have overcome all their companions , this they see and boast of ; but they see not how they are overcome , shamefully foyled , and utterly overthrown by the d●vell their chief enemy ; under whose lash they are like to be everlastingly . But let him that delights to make another drunk , reade his doome , Habak●k 2. 15 , 16. where he shall finde , not onely shame and spewing appointed for his glory , but also that a cup of vengeance , even the cup of the Lords right hand is preparing for him . And lastly , what office so base as this for men to resemble Crowes , which live upon carrion , or those winglesse Flies , which sucke a living out of the corrupt blood of uncleannesse , is bad enough : but to bee a tempter , to weare the Livery of Sathan , to bee the Pentioner of hell , at the command of that malignant and degenerous Spirit ; this is the most ignominious and dishonourable name and shame that can be : to be the Hang-mans servant , is an honour to it : for to erre is the part of a man ; but to seduce , is the part of a divell . It is ill to play the wanton , worse to play the beast , worst of all to play the divill . But thou wilt say . This is true onely of the ruder sort , and more debauched ; and so pertaines not to thee ? Yes , it doth . For though thou doest not force men to pledge thy healths ; yet thou wilt intreat , and perswade them to it , by all the Art and oratory thou canst use ; and in case they still refuse , thou wilt think the worse of them , censure them in thy thoughts , and beare them an inward grudg and splene in thine heart , if not slander and revile them with thy tongue . Nay , doest thou not , like the Graecian drunkards , use some such phrase as this ? let him drinke , or else be packing , let him carrouse , or carry him out of the house , whereby a further wrong from others is occasioned ; so imitating the Ephesians , who , ( as Cicero reports ) having banished their Prince Hermodorus , made proclamation , that none should excell another , or if he did so , that hee should no longer there dwell , but else where inhabit . How ever it likes thee well enough , that others of thy company shall by violence enforce them , and this alone makes thee as guilty , as if thou didst it thy selfe ; so that to come fairely off , even from thy company , and neither drink nor quarrell , is impossible , or , at least , a wonder . § 83. ANd thus you see , that drunkards not only traffick to enrich hel with their owne so●les , but others also : yea , that they are so pernicious , that to damne their owne so●les is the least part of their mischiefe , for they commonly draw vengeance upon thousands , by seducing some , and giving ill example to others . O the multitude of drunkards that one true drunkard makes ! especially if he be well accomplished with ingenuity , and gifts of nature : as when Achitophel's head stands upon Simon Magus his shoulders , there is a world of mischiefe towards . A will bent to doe harme , and a wit able to prosecute it , like Cannon shot , makes a lane where it goes . For tryall , let such an one tell me , if he can , how many hee hath drawne into the same sinne with him ? were he willing , I feare his memory would faile him , though his conscience hereafter will not faile to evidence the same against him , with the severall aggravations of each circumstance . As Ovid said of himselfe ; I am second to none in trifles : so the drunkard may truly say , I am second to none in tempting , yea , tell me , who are such pandors to sinne , such factors for hell , as these men ? who doe the Divell such service , who deserve so great pay from him , as drunkards ? A true drunkard is like the Bramble , Iudg. 9. 15. which first set it's selfe on fire , and then fired all the Wood : or like one sick of the Plague , who ( as they say ) is carried with an itching desire to infect others that are cleare : or like a house on fire in the midst of a City , which ( if the winde blowes vehemently ) stayeth not in the burning of an house , or two , but sets on fire al adjoyning , one , on this side ; another on that ; a third , behind it ; a fourth , over against it ; neither doth the fire cease there , but every one which it hath set on fire , kindles as many more , and so one another , till , it may be , half , or all the whole City bee consumed : for this is the drunkards case directly , who is the bane of many poore soules , besides his owne . It is S. Basil's observation , that one whore makes many fornicators ; but experience shewes , that one drunkard makes ten times as many drunkards . Yea , the more they can seduce , the more they glory : as when Theudas had got foure hundred followers , he thought himselfe a jolly fellow , Acts , 5. 36. But this is no other , then the setting a mans owne house on fire , it burnes many of his nighbours , and hee shall answer for all the ruines . And surely he who gives a man wine to deceive him , is first drunke in soule , before he can procure the others bodily distemper : and to glory in giving weake braines a drench , to see them wallow in their filthinesse ; is but to brag how far they are become the Devils children . § 84. TOuching their manner of seducing . A drunkard ( as if his braines were fired with all the plots , projects , and cunning Stratagems that Hell can yeeld ) is as rarely gifted in drawing to sinne , as the Devill himselfe ; and is become the child of Hell , by as proper a right : so that if Sathan would change his office , or were to surrender his place to any man alive , it should be to some good fellow or other , for as the Chamaeleon can change himselfe into any colour that it sits upon , but white and red ; or as the Polypus can change colour at the sight of every object , but blew onely : so a drunkard can be any thing , save good ; he hath learned to handle a man so sweetly , that one would thinke it a pleasure to be seduced ; yea , these Aspes will sting a man so , that he shall dye sleeping . The falsest hearts , will have the plausiblest mouthes ; like to Salomons Curtesan , their lips drop as an Hony combe , and their mouth is smo●ther then Oyle ; but their end is bitter as wormewood ; and such faire and smooth communication , is no other then a trap or snare of Hony , as Diogenes calls it . Their custome is , with a pleasing breath , to waft a man into Mare mortuum , tole him on to destruction , as we tole beasts with fodder to the slaughter house : and to take away all suspition , they will so mollifie the stiffenesse of a mans prejudice , so temper and fit him to their owne mold , that once to doubt them , would require the spirit of discerning . He is such a pleasing murtherer , that he tickles a man to death , and makes him ( like Salomon's foole ) dye laughing . O how many are there , that hate their other enemies , yea , and their friends too , and yet embrace this enemy ; because he kisseth when he betrayeth ; and indeed what fence for the Pistoll that is charged with the Bullet of friendship ? Hilary compares it to a Razor in the hand of a counterfeit Barber : as when Vriah was set in the forefront of the battell , and honour pretended , murther was meant . Which is the sole cause , that drunkards so swarme in every corner of the land , as where shall a man come , and not finde one of these seducers . § 85. INdeed , heretof●re they were as rare as Wolves ; but now they are as common as Hogs : heretofore it was the sinne of Tinkers , Ostlers , Beggers ; &c. now of Farmers , Citicens , Esquires , Knights ; &c. heretofore S. Pa●ls speech was currant , they that are drunken are drunken in the night ; now they feare not the light , the Sunne-shine , no , they make no difference of nights or dayes ; except this , that drunkennesse most rages on the Lords day : heretofore S. Peters argument was more then probable , these are not drunk , for it is but the third houre of the day ; now men are growne such husbands , as by that time they will returne their stockes , and have their braines crowing before day , or at least if you will finde many men sober , you must take them in their beds , for they rise up earely to follow drunkennes : formerly men were so unacquainted with insatiate drinking , that the divell himself was called Robin good-fellow ; now a man is hated as bad as the devill ; if hee refuse to bee a good fellow ( id est , a drunkard ) There was a Streete in Rome called V●cus Sobrius , Sober-street , because there was never a drinking house in it ; finde such a Street in any City or populous Town in England , and some good man or other will put it in the Chronicle : yea , if England plies her liquor so fast as she begins , Germany is like to loose her Charter , for drunkennesse , and the French disease , are upon termes of quitting their Countries aleagiance , and to be made free denisons of England ; nay , have they not already given up the bucklers to the English ; who as in fashions , so in vices , will needs bee the Ape of every Nation . It is a disease , whereof this Nation and generation is sicke at the very heart . Yea , woe is me , how is the world turned beast ? what bowsing and quaffing , and whiffing , and healthing , is there on every bench ? and what reeling , and staggering in our St●e●●s ? what drinking by the yard , the Dye , the dozen ? what forcing of pledges , what quarrells for measure , and forme ? how is that become an excuse of villany , which any villany might rather excuse , I was drunk ? How hath this torrent , yea , this deluge of excesse in drinke drowned the face of the earth , and risen many Cubits above the highest mountains of religion and good lawes ? Yea , would to God I might not say with a Reverend Prelate of ours , that which I feare , and shame , and grieve , to say , that even some of them which square the Arke for others , would not inwardly drowne themselves , and discover their nakednesse hereby . That other inundation scowred the world , this impures it , and what but a deluge of fire and brimstone , can wash it from so abominable filthinesse ? O the drunkennesse that is in one day in this Land , yea , in this City , yea , at some Fayre , or Market to bee seene ! For goe but to the Towns end , where a Fayre is kept , and there they lye , as if some field had been fought ; here lyes one man , there another ; yea , alasse for woe ! a woman , nay , a swine with a womans face : or goe into the backe-Lanes , and there you have them , among Frogs and Toades , their fit matches . And in all probability , this infectious vice of drunken good-fellowship is like to stick by this Nation ; for so long as the multitude of offenders benumes the sense of offending , a common blot is held no staine . Drunkennesse is as odious with us , as Adultery is in that State , wherein no body is chast . § 86. BUt to goe on ( though I dare not shew all their slights they have to draw men on , least in reproving , I become a teacher , as it fared with another in the like case . A drunk●rd for kindnesse is another Iulian , who was oftentimes bountifull , but how ? he never did a man a good turne , but it was to damne his soule : hee so confirmes the profession of his love with vowes , protestations , and promises ( as a large complement , for the most part , ushers in a close craft ) that you would thinke Ionathan's love to David was nothing in comparison , as no faces look lovelier then the painted . But accept of gain from him , and you are lost for ever ; for , with S●s●r● , you can no sooner tast of this I●●l's milk , but you shall feele a nayle in your Temples ; so that the wickednesse of a man which feareth God is better , then the good entreaty of a drunkard ; his proffers are like the Fowlers shrape when he casts meat to birds , which is not out of charity , to relieve ; but out of treachery , to ensnare them , they lay waite , saith Ieremy , as he that setteth snares ; and make a pit to catch men , Ieremiah 5. 26. or like Traps wee set for vermin , seeming charitable , when they intend to kill : and thou mayest answer these cursed tempters , which delight in the murther of soules , as the woman of End●r did Saul , wherefore seekest thou to take me in a snare , to cause me to dye ? 1 Sam. 28. 9. Hee , and the Usurer loves alike , for their charity is no better than cruelty ; if they reach you bread with one hand , be sure there is a stone in the other to do you a mischiefe ; for under the tast of Nectar , hee will poyson you with the water of Styx ; he is another Absalom , who made a feast for Amn●n , whom hee meant to kill ; like some prurient lecher , who provides a rich banquet for one whom he meanes to corrupt and deflour● ; or like the Ivie , that by embraceing the tree sucks out the heart of it ; and ther is no subtilty like that which deceives a man , and hath thankes for the labour ; for as our Saviour saith ; blessed is the man that is not offended at their scoffes , Matth. 11. 6. so , blessed is the man that is not taken with their wiles : for herein alone consists the difference , hee whom the Lord loves , shall bee delivered from their meritricious all●rements , Eccles. 7. 26. and he whom the Lord abhors shall fall into their snares , Prov. 22. 14. § 87. NOw if they cannot seduce us , they wil envie and ●ate us . First , they will envie us , because wee will not run with them to the same excesse of ry●t , 1 Iohn 3. 12. Prov. 29. 27. Psalme 69. 12. Every man is borne a Caine , envying that good in another , which hee wants himselfe ; but a swinish drunkard delights to see the temperance , sobriety , and other eminent graces of him that feares God , and will not doe as he doth ; as sore eyes delight to look upon the Sun. Lot vexed himselfe , because hee saw men bad ; these , because men are good ; not that God's Law is broken , but because others keepe it better than themselves . It is true , envie knowes what it will not confesse ; but experience shewes that sordid drunkards are as full of envie , towards such as will not consort with them , as a Serpent is full of poyson . And you may know it by this token , doe they not make it their Grace , both before and after dinner , to disgrace such an Innocent ? O that so many Loayes and Fishes , as did feed five thousand in the Wildernes , would but stop their mouths , that envie and speake evill of such as they know no other fault by but their vertue ; they pick their owne sorrowes , out of the joyes of other men ; and out of others sorrowes likewise , they assume their owne joyes : whereas worth begets , in those that are magnanimous , emulation ; in base minds , it contrarily begets envie ; will you know the reason ? Hee that hath lost all good himselfe , is vexed to see it in another , and can no way be pacified , except that other become as bad as himselfe : as Demon●des having himselfe crooked feet , and losing both his shoes , to be even with him that had found them , desired the gods , that the parties feete might he as crooked as his shoes were . But how just is it with God , that this fire of enuy , should be punished with the fire of Hell ? § 88. 2 SEcondly , as is their enuy , such is their hatred and malice : they hate the good , because they will not be so evill as themselves , Micha . 3. 2. Mathew , 10. 22. Iohn , 15. 19. 1 King. 22. 8. Proverbs , 29. 27. The temperance and sobriety of a good man , is as great a vexation to them ; as their conversation is to him : for as if Nature had made them antipathites to vertue , they so hate righteousnesse , that they will hate a man for it , and say of good living , as Festus did of great learning , it makes a man mad ; but they cannot know who are sober , that are mad themselves . Neither is this of theirs an ordinary hatred , for they even eate their owne hearts in anger , that they cannot eate ours in revenge ; we pray for the opening of their eyes , and they pray for the pulling out of ours ; we desire the turning of their hearts , and they wish the outting of our throats : no such concord , no such discord ( saith one of the Learned ) as that which proceeds from Religion ; My name , ●aith Luther , is more odious unto them , then any thiefe , or mutherer ; as Christ was more detestable to the Iewes then Barrabas . Behold s●●h David , mine en●●ies , for they are many , and they hate me with a ●ruell hatred , Psal. 25. 19. yea , so cruell , that it makes their teeth gnash , and their hearts burst againe , Acts , 7. 54. which made the truth's adversaries give St. Paul stripes above measure ; and the Heathen Emperours to devise such cruel Tortures for all those , which but : profest themselves Christians . You cannot anger a sotted drunkard worse , then to doe well ; yea , he hates you more bitterly for this , and the credit you gaine thereby , then if you had cheated him of his patrimony , with your owne discredit . That there is no hatred so virulent and bitter , as that which is occasioned by ver●uous living , and professing of Christ's name , our Saviour himselfe proves copiously , Math. 10. L●k . 21. where he shewes , that it makes them forget all naturall affection ; wheth●r it be that which descends , as of Parents to children ; or that which which ascends , as of children to Parents ; or that which is mutuall , of Friends , Kindred , or Brethren one to another ; so that be they never so neere allied , they shall betray ●●ch other , and cause them to dye , even for his names sake , as the Text hath it . Neither doth their malice extend it selfe to this or that person onely , but these Hamans so hate the Religious , that they wish , as Caligula once did of the Romans , that they had all but one head , tha● so they might cut it off at a blow , were it in their power , Ester , 3. 6. 8. 9. 13. Micha , 3. 2. Psal. 83. 4. But our comfort is , they have not so much authority as malice , resembling the Serpent Porphyrus , which abounds with poyson , but can hurt none , for want of ●eeth . § 89. NOw you must know that this envy and hatred of theirs is too strong to containe it selfe , within the heart , and thereupon breakes forth at their mouth and hands . Besides seeing the former stratagems will not prevaile , and that they cannot allure , nor perswade to drunkennesse , and the like sinnes , and so worke their wills upon the sober and conscionable by subtilty & faire meanes ; they wil seek to compel and enforce them to do as they do : like as when lustfull Amnon could not winne Tamer by faire meanes , he deflowers her by force . For as the Devill , who raignes as a Prince in the world of the ungodly , Eph. 2. 2. is for strength , a Lyon , and a Fox for wit : so is the world it self , if it cannot infect us , it will afflict us ; if it cannot corrupt our soules , it will taynt our good names ; it is ( not like some bashfull Suter ) easily answered , but so impudent , that while we have breath , it will never give us over , thinking that so long as there is life , there is hope . Now to effect their end , and bring about their purpose , they use divers and sundry meanes , venting their hearts at their mouthes in words , and by action in their hands : with their mouthes they wil censure , scoffe at , revile , raile on , nicke-name , slander , falsely accuse , curse , threaten &c. and with their hands they will ( at least if they may be permitted ) imprison , smite , hurt ; and lastly , if all this will not doe , they will kill us ; as there be more wayes to the wood then one . To reckon up all the trickes they doe , and would use , if the law restrained them not , and to reckon up how many Creatures in the Vniverse , were a taske equally possible and endlesse : besides , it would overmuch swell the heape ; and the Pages , like fish , would grow into a multitude , wherefore I will select out onely two verball properties of their enuy and hatred , and passe over the rest . The malice and enuy of drunkards vents it selfe at their mouthes , either . 1 By censuring or 2 By slandering us § 90. 1 FIrst , they will strangely censure us , if we refuse to doe as they doe , Psal. 35. 16. and 69. 10. 11. 12. If a man will not sweare , drinke drunke , and conforme to their lewd customes , he is an Arch-puritan , by the law which the Iewes had to kill Christ ; yea , for this very cause , they will definitively censure one for an hypocrite , though they scarce know him superficially ; at least , if a man be but carefull of his society , they will tax and floute him with stand farther off , for I am holier th●n thou ; they call piety pride , for not going with them to the Taverne ; as indeed there is no goodnesse in man , but such will ascribe it to vaine glory . The beastly Sod●mit●s thought Lot a proud and imperious f●llow , Gen. 19. 9. And so Elia● censures David , I know the pride of thine heart , saith he , when nothing but the zeale of Gods glory , and desire of his Brethrens good , made him so forward . 1 Sam. 17. 28. 29. But as all are not Theeves that Dogs barke at ; so all are not hypocrites which they terme so . The Pharisie censured the Publican , and the Infidells Paul , who were more precious in Gods sight , then themselves . But basenesse , what it cannot attaine to ; it will vilicate and deprave ; and prejudice casteth a false colour upon the best actions : whence it is , that if our righteousnesse , doe but exceede the righteousnesse of a swearer , or drunkard , we are sure to be censured , yea , persecuted for our righteousnesse , as Abet was of Caine , because his owne workes were evill , and his Brothers good . If a man makes but the Word of God a rule to walke by , he is too precize ; if he will be more then almost a Christian , he is curious , fantasticall , factious , and shall , with David , Psal. 69. 11. 12. be made the song and laughing stocke of every drunken beast : whereas , if he would be drunke , sweare , mispend his time , haunt Tavernes , play the good fellow , and doe as they doe , he should have their love , approbation , and good word ; yea , if all men would be prophanely wicked , and make no bones of sinne , their censures would cease , and there would not be a Puritane , with some of them , in all the world . But it is the custome of lewd men , ( I confesse a lewd custome ) to measure all others by their owne Bushell , to forme both their opinions and censures of us , acc●rding to the mold of evill in themselves , yea , all ( for the most part ) judge others by themselves ; and hence drunkards doing all their good in hypocrisie , doe thereafter judge of others , Saint Chrysostome hath given the rule . As it is , saith he , a hard thing for one to suspect another to be evill , who is good himselfe ; so it is more hard , for him to suppose another to be good , who is himselfe evill . As we see in Nero , who being monstrous incontinent himselfe , verily beleeved , that all men were most foule libidinists , yea , that there was not a chaste person in all the world , saving that men cloaked their vice with hypocrisie . I11 dispositions , cause ill suspicions ; and surely he that suspects another to be ill , without just ground , by so doing proclaimes himselfe to be guilty ; for in things uncertaine , a bad construction must needs flow from a bad mind : suspicion , for the most part , proceeds from a selfe defect : vertuous men rarely censure ; as great labourers rarely sneeze : so that to censure and traduce anothers worth , is to question thine owne : besides , it is an uncharitable and ridiculous thing , for where I want experience , charity bids me thinke the best , and leave what I know not to the Searcher of hearts . § 91. INdeed , other reasons may be given why they so censure us , as , first , their Ignorance causeth suspicion ; yea , there is nothing so makes a man suspect much , as to know little ; children in the darke suppose they see , what they see not ; you shall have a Dog very violent in barking at his owne shadow , or face in a glasse . An ignorant Rusticke seeing a Geometritian drawing of lines , not knowing to what end he doth the same , is apt to judge him foolish and fantasticke . Tell a plaine country fellow , that the Sunne is bigger then his cart wheele , and swifter in course then any of his Horses ; he will laugh you to scorne . The Duke of Vondozme one day looking into his Well with others , and seeing face answer face ( having never before observed the like ) went home in all haste , and called for ayde against the Antipodes . Paglarencis was amazed , and said his Farmer had surely coosened him , when he heard him tell that his Sowe had eleven Pigs , and his Mare but one Foale . Yea , I have read of a silly country fellow , that kil'd his Asse for drinking up the Moone . But their owne hearts can tell them , how fruitfull a mother of jealousies their ignorance of spirituall things is , and how it conceives upon first ●ight of every object which they cannot skill on , and that being once conceived , it makes the party so travell ▪ to bring forth the same in words and actions of enmity , that for the interim , he is as busie headed as if a hive of Bees were in his pate , not considering , that repentance ever followes rash judgment . Secondly , their passions and affections infatuate and besot them , and makes them infinitely partiall . For as in an ill pact Jury , whereof there is one wise man , another honest man , five knaves , and five fooles , the greater part over-rules the better part , these ●en , over-beares those two : so fares it with a wicked man , the five senses , and as many affections are the knaves and fooles , science is the wise man , conscience the honest ; now neither science the wi●e , nor conscience the honest , can be heard , nor give their verdict , but all goes with the mad senses , and frantick affections . We know when a man lookes upon any thing directly through the aire , they appeare in their proper formes , and colours as they are ; but if they bee looked upon through a glasse , be it greene , blew , yellow , or of any other colour , all the things we see , seemes to us to be of the colour of the glasse , through which we do behold them : even so , a wicked man houlding the false spectacles of his several passions and affections before the dimme sight of his judgement , all things appeare to him in a contrary colour . The eye that is blood-shot , thinkes every thing red ; those that have the Jaundise , see all things yellow : so these drunkards , being overgrown with malicious passions , thinke us in fault , when themselves are only too blame . O how the passions of anger , and affection of love over-rules and over-perswades our judgements ! wee may truly say , that love , hatred , and indifferency , lookes through three paire of eyes : what we see , or heare , being passionately transported either by love , oranger , wee neither see , nor heare it as it is . The object which we love , seemeth much more faire unto us , and that much fowler , which we loath . Yea , even Zaleuchus-like ) will make a man put out one of his owne eyes , that so he may see his friends vertues not see his crimes . Hath not his affection rob'd him of his judgement , wh●●hinkes better of a filthy strumpet , then of his own chast wife ? yea , surely if hee did not looke through the false spectacles of his flesh , it could not be . But anger especially robs a man of his judgement , and lifts reason out of her seate , which makes these beastly , sensuall swilbowles so partial in judging between themselves and the godly . As for example , ( indeed the Scriptures afford not mamy examples of it , in them which were drunkards , for drunkennesse was then as rare , as now it is common , but what is true of all the Serpents seed , must needs be true of Sathans peculiar ones . How did anger rob Haman of his judgement , who thought Mordecae's not bowing the knee to him , a more heynous offence , then his owne murthering of thousands ? And Iezabel of hers , who thought it a greater sinne in El●ah to kill Baals Prophets , then in her selfe to slay all the Prophets of the Lord ? And the Phari●is of theirs , who could see more unlawfulnes in the Disciples plucking a few eares of corne , and the Palsie● mans carrying his bed on the Sabbath ▪ then in their own devouring of widowes houses ; and could better afford themselves to murther Christ , then others to believe in him ; yea , they could better afford themselves to be the greatest of sinners , then our Saviour to be in company with sinners . And lastly , Ahab , who thought Eliah troubled Israel more , in doing the wil of the Lord , then himselfe , in provoking the Lord , above all the Kings of Israel which were before him ? which is the case of our drunkards , they censure more deeply , our fearing of God , then their owne blaspheming of him , ; and thinke it a more heinous offence , for us to be sober , then for themselves to be drunke . What then are their censures of us , when wee do offend ? Yea , if mens passions and affections did not make them strangely partiall ; how could they suffer their faithfull and painfull Minister ( who lies ledger for the great King of Heaven and Earth ) to feed upon Crusts , and spinne out twenty or forty Marks a yeare , into a thread as long as his life ; yea , murmure at his great meanes , and boast of their large contribution , and complaine he keeps no hospitality , though indeed even books would require ten pounds of the money : I speak not of their blockish stupidity , who think none live more idly then Schollers ) when yet themselves , being undeserving Attorneys , or silly Tradesmen , who doe little else , but stand in their Shops , or ungodly Ale-house-keepers , whose whole life is but a vicissitude of filling and emptying , will get , and spend one hundred , two hunderd , three hundred pounds per Annum a peece , and yet complaine of a hard world ? surely they think Ministers can preach without study , as the Apostles did ; or live by miracle , as Iohn Baptist did , who was in his diet , habit , and carriage indeed a miracle . 3. Another reason is , as these drunkards can see us , but not themselves : ( without a glasse ) so they looke to us , not to themselves : it faring with them as it did with the ●airies , called Lamiae , who made use of their eyes , when they went abroad ; but put them in a box when they came home ; and they have much the more quiet for so doing , a wicked mans conscience being like a bad wife , that wil either bee gadding abroad , or scoulding at home . In surveying their owne evill actions they are beetle eyed , or like him , Iohn the 9. who had never a seeing eye ; or at least like Polyphemus , who had onely one eye ; but in spying ours , they have the eyes of a Basiliske , and are as quick sighted as Argos , who had his head compassed with an hundred eyes ; yea , as Lynceus ( who as Varro speakes ) could see through a wall ; or if they have two seeing eyes , yet , like the purblind , they see double , or like those women of Scythia called Bithiae , they have two sights in each eye : for if they looke upon our actions , it is with an evill eye , judging of us by what wee should bee ; if upon their owne , it is with a tender eye , and so judge by what they are in their owne opinion , and the judgement of sense . And to mend the matter , Sathan , like our cunning men , presents unto them spirituall things in a false glasse , stamping his own image on Gods silver , and Gods Image on his owne drosse , and so comes their often mistake in censuring . Neither are their memories lesse partiall , for in remembring our faults , they are like Clement the sixth , who never forgat any thing he had once learned ; but touching their own , they resemble Claudius the Emperor , who presently forgat whatsoever he did , or spake . Now put all together , and tel me whether it fares not with drunkards , as it did with Pentheus in Euripides his Bacchus , who supposed he saw two Sunnes , two Thebes , every thing double , when his braine alone was troubled ? § 92. SEcondly , if wee refuse to participate with them in their sinne , it shall goe hard , but they will make us partake with them of their shame : as if Ioseph will not commit adultery with his Mistris , shee will accuse him for an adulterer , and make him worse thought of then her selfe . Innocency is no shelter against evil tongues ; malice never regards how true any accusation is , but how spitefull . The baggage World desireth nothing more then to scarre the face that is fairer then shee ; and it is Sathans policie , ( because report both makes jealousies , where there are none , and increaseth those that there are ) to abuse our eares , in hearing ; our tongues , in speaking ; and our hearts , in believing lies , to disable us from discerning the truth . Yea this of slander , like a ●uge and mighty Polypheme , hath done such service to the uncircumcised , that examples therof in Scripture , are like moates in the Sun ; as whom have wee mentioned therein , without mention of some false accusation ? Naboth was a blasphemer upon record , and proved so by affidavit ; Eliah , was a troubler of Israel ; Ieremiah , an enemy to the State ; Susanna , a Whore ; Iohn Baptist , had a Divell ; Paul , was a polluter of the Temple ; Stephen , was a destroyer of the Law ; all the Disciples , sectaries , subverters of the State , &c. Acts 28. 21. Yea , Christ himselfe was a Wine-bibber , a seducer of the people , a Beelzebub , and what not ? And the same divell who spake in Iezabel , and those wicked ones of old , now speaks in our debauched drunkards ; and deboyshed swearers , who resembling the Divell , Rev. 12. 10. Iob 1. 7 , 9 , 11. will charge a man ( if hee bee not for their turne ) with many things , as the Iewes did Paul , Acts 24. but proving nothing , verse 13. Neither needs their any proofe ; for the common people as good as thought so before . Worldly mindes looking upon Iordan with Syrian eyes , thinke none can be of any other , then their owne diet , ( as some Moores thinke there is no other complection then their owne , because they never saw men of more temperate Clymates ) and because they finde their owne filthy lusts , so strongly prevailing with themselves ; they cannot conceive how they should be capeable of a repulse from others ; and indeed , it is hard for a wicked heart to thinke well of any other , because it can thinke none better then it selfe , and knowes it selfe evill . Wherein also is another disadvantage , that cannot be helped ; the multitude will sooner believe them , then our selves , affirmatives being apter to winne beliefe , then negatives are to uncredit them . You know the high Priests and Elders were not more ready to aise a slander upon our Saviour CHRIST , after his death , Matthew 28. 12. 13. then the common people were apt to believe the same , vers . 15. yea , the lewes believe it to this day . Calumny supports her selfe by lying , and shee may doe it safely among evill minded men , because they are Judges , that , for the most part , will inquire no further , but believe at first . Yea , saith Luther , they hunger and thirst after these scandalous reports of the Godly , and if at any time they heare of the disgrace of some good and eminent person , like hungry Hogs , they muzzell in their excrements , and feast upon them , as upon dainties ; there being nothing that so glads their hearts , that so opens their mouths , with so much insolency and triumph : O what care they take to spread the same abroad by a common fame ! as let conscience say whether this be not so , yea , whether they will not censure , and condemne all the generation of Gods people , because they heare ill of some few , that care only to bee thought good . As true it is there are such monsters , such white divels , who make Religion a very stalking-Horse to villany ; yea too many men , that dishonour God , by wearing of his livory . But what was Sathan to the children of God ? Iob. 1. 6. though he thrust himselfe into their company ? or what wise man will tax all the Apostles , because one was a Iudas ? To argue , because some are so and so , therefore the rest are alike , is a saplesse reason , onely becomming a foole : yea , to condemne all , for a few that are bad , is as equall and just , as it was for Simeon , and Levi , to murther all the Sechemites , for the offence onely of Hamor's Sonne , Gen. 34. 2. 25. 31. But to goe on . Drunkards feede themselves with others adversity , as Beetels are fed with their fellowes dunge ; and like flesh-flies , make the wounds of Gods children their chiefe nourishment ; yea , Crocodile like , they would , if they could , fatten themselves with our warmest blood ; and no wonder , when there are some that naturally feed upon poyson , and are fatned with it . But they must needs be filthy creatures , that feede upon nothing but corruption . To delight in mens supposed sins , is the sport of Devills ; recovery from sinne , is the joy of good men and Angells . Cham derides his Fathers nakednesse , it should have beene his sorrow , he makes it his sport ; but it is ill for a man to make himselfe merry , with that which angers God. § 93 IF you will know the manner of their dealing in this case , it is lively exprest by the Author of the booke of Wisdome , Chap. 2. 12. to 23. which is a glasse more cleare then Chrystall , to shew the face of every drunkards heart . As first , they will lie in waite to finde faults in us , and pry more narrowly into our actions , then the best man would willingly they should : and a reserved mans behaviour , you know , is like a verse , wherein every syllable is measured ; yea , what is scarce thought a fault in other men , they will hold in us a heinous crime , and thereafter take occasion in every company to erect our faylings very high , like St. Pauls , for the gaze of all , whereas they hide our good parts under ground , like St. Faiths , that none may note them ; for these Flyes will skip over all a mans sound parts , to wit , his excellencies , to fasten on a scab or ulcer ; resembling our Prognosticators , that are more diligent to make mention of foule weather , then of faire ; stormes and thunder they much harpe upon , but calme and serene dayes passe them unobserved ; dealing by good men , as one did by Homer , who ( as Erasmus relates ) collected all the lame and defective Verses out of his workes , but past over infinite others , which were by him most excellently made . Or , if in case they finde not spots , they will feigne them ; for malice makes them so nimble eyed , that they 'le finde a knot in a Bullrush , staying , or going , we know , one , or the other , is offence enough , to those that seeke quarrells ; a crooked staffe will serve to beate a Dog , when a streight one cannot be found ; Cambyses but dreamed that his Brother should be King of Persia , and put him to death . Yea , these Spiders will turne every thing into poyson , and picke out of the most premeditated action , something to cavill at , either by misinterpreting things , and so turne good into evill , ( as an easie invention may put false matters into true Syllogismes ) or if they cannot wrest them sufficiently , they will remit them unto dissimulation , and coyne others , devise of him some slander or other , as Turtullus did of Paul , Acts , 24. 5. And indeed , if they did not so , they should want colour to persecute us . The which if thou well considerest , will make thee so farre from beleeving evill reports of good men , especially from the Devills servants , ( drunkards ) that thou wilt thinke so much the better of them , for ( though the blind eate many a flye ) yet , in the judgement of the wise , not he that is accused , but he that is convicted , is guilty , as Lactantius hath it . Hereupon when those rayling lewes brought Paul to the Barre , Gallio drave them from the judgement seate , because he knew they had more malice then matter against him . In the Chancery are many accu●ations , they never meane to proove ; yea , upright Cato was fifty times undeservedly indited , and accused by his fellow Citizens , yet every time acquitted , and found innocent ; and Aristophanes ninty five times by the Athenians , and every time pronounced innocent . If it be enough to accuse , who shall be cleare ? which occasions our Saviour to say , not , which of you can accuse ? ( for they accused him of many things ) but , which of you can convince me of sinne ? who can prove that I am a Conjurer , a Samaritane , a wine bibber , &c. as Erasmus upon the place . In a word , as I never yet read , or heard of a conscionable Israelite that hath not past under some calumniation , so I cannot yeeld him a true Israelite that deserves it . § 94. NOw sundry reasons may be given , why drunkards and vicious followers of their owne lusts , like Miners , are ever working to blow up our untainted names : as doing it , either , with the Lapwing , to divert , by their false cryes , the traveling stranger from finding the nest of their filthinesse ; or , with the curtayled Fox in the Fable , to endeavour to have all Foxes cut tayld ; or , with the Fish Sepia , to darken with the pitchy inke of aspersions all the water , that so themselves may escape the net of censure , justly cast to catch them ; or , they speake evill of us , because they cannot doe evill unto us ; or , they doe it to incite and stir up others to doe the like ; or , because God hath put an enmity betweene the men of the world , and his children ; or they doe it , because Sathan will have them doe it ; or else to have themselves thought as good as any other ; they will not have any thought good that dwells neere them , &c. But the chiefe reason and end why they doe the same , is , that they may discourage us in the way to Heaven , floute us out of our faith , and draw us backe to the world ; that so they may have our company here in sinne , and hereafter in torment , as I shall prove anon . But first see the former reasons explained ; onely let me premise this ( and it may serve as an hand in the Margent ) that as Cham was worse then Noah , whom he derided ; and Ishmael worse then Isaac , whom he mocked ; and Saul worse then David , whom he persecuted ; and Iezabel worse then Naboth whom she defamed and murthered : so you shall ever see , that they which are wont to scoffe , and jeere at , traduce , and persecute others , have greater faults themselves , and cause to be jeered , and flouted at , traduced , and evill intreated ; which they cannot tell how to cover , but by disgraceing of others . Whereas by this meanes , while the people laugh at us , by reason of their odious aspersions , they never mind them : as when a great man objected to the Player , his saucinesse , in that he durst personally tax men on the Stage ; his answer was , be content , for while the people laugh at our foolery , they never mind your villany . As , is it not usuall for them ( being conscious of their owne defects ) to be ever defaming good men , that by this meanes , they may draw away the thoughts and consideration of the beholders , from climing up into their faults , while they are fixed and busied upon a new object ? One colour we know , being laid upon another , doth away the former , and remaines it selfe . A cut-purse in a throng , when he hath committed the fact , will cry out , My masters , take heede of your purses ; and he that is pursued , will cry , Stop Theife , that by this meanes he may escape unattached : and so in every like case , there is none apter , to cry , Treason , Treason , then Ahaliah , who hath slaine all the Kings seede . Yea , so it is , that the smallest spot in a sober mans face , shall excuse all the sores and ulcers of their bodies . § 95. SEcondly , seeing the drunkards wicked and sinfull life , is reproved by the others Godly conversation : as how is a vicious person discredited , and made contemptible , by the vertuous life of a holy man ? seeing straight lines helpe to shew the crooked , as doubtlesse Pharaoh's fat kine , could not choose but make the leane ones more ill favoured : for the whiter the Swanne is , the more blacke is the Crow that 's by her ; hence a swarthy and hard featured visage , loves not the company of cleare beauties . Whereas on the otherside , were all the world ugly , deformity would be no monster : among the Myconians baldnesse is no unseemely thing , because they are all so borne : yea , a base person may come to preferment , if none be thought better then himselfe : he which hath but one eye , may be King amongst the blinde : even Heliogabalus , that beastly monster , thought to make himselfe the sole god , and be onely worshipped , by banishing all other Religions out of the world . At least , as the splendor of the others vertues , doth obscure the meanesse of his credit ; ( as the Sunnes brightnesse obscures the light of a candle ) so by depraving him , and all his fellowes , himselfe shall be judged vertuous , very cheape accounted a man of honesty and honour , though a drunkard or an Homicide . And indeed , how should Naboth be cleanly put to death ; or Ioseph fairely clapt in Irons , if first the one be not accused of blasphemy , and the other of treacherous incontinency ? Whereas by using these meanes , those ends were easily atchieved : you know , if a man would have his Dog kild , he needs but give it out that he is mad : which leades me to a third reason , for . § 96. 3 THirdly , drunkards censure and slander such as are sober and conscionable , to incite and stirre up others to doe the like : as those ancient enemies of the Gospell , clad the Martyrs in the skinnes of wild beasts , to animate the Dogs to teare them : which is an old and cunning practice of theirs . We reade that Maximinus set certaine vile persons on worke , to accuse the Christians of heinous crimes , that so he might persecute them , with more shew of Reason : and what any one of them does , is a law to the rest . For as one Dog sets many Dogs on barking ; or as one Beacon set on fire , occasions many to be kindled : so one tongue set on fire from Hell , ( as St. Iames speakes ) sets many others on fire . The ignorant multitude ( as if , with the Zigantes , they fed onely upon Apes flesh ) are just like so many Apes , which will imitate any thing they see others doe , though it be to the cutting off a lim : they are like a Kennell of hounds , for if they but heare a good man censured , slandered , or but nicke-named , Puritane , they runne away with the Crye , and barke out the terme against every honest man they meete , to the disgraceing even of vertue and true Religion . The force of Example prevaileth strongly to produce the likenesse of manners in any ; much more with that ignorant fry , the multitude , who can scarcely discerne betweene their right hand and their left , as it fared with those six score thousand Ninivites , Iona , 4. 11. And whose judgments are so light , that ( like Philetas Chous , who was faine to tye lead to his heeles , or the bird Cepphus ) every least wind that blowes , is enough to carry them away : for like a flocke of sheepe , which if they see but one take a wrong way , all the rest will follow , and it 's easier to drive a flock of them , then one single , as Cato Censorius once spake of the Romans . As for example , let Corah but kindle a fire of conspiracy , two hundred and fifty Captaines will bring wood to encrease it ; let but Demetrius the Silversmith begin a quarrell against Paul and his companions , for preaching against Idolatry ; when he perceiveth his profit to cease , and his craft in danger to be set at nought , all the workemen of like occupation will joyne with him , and others with them , till the whole City be filled with uproare and confusion , every one taking Diana's part , and not one taking part with God , Act , 19. 23. to 41. you know a stone throwne into the water , makes of it selfe but one circle , but that one begets a hundred : in a word , if but some godlesse persons in Sodom assault just Lot , and his two Angells , before night all the men of the City , from the young even to the old , from all quarters , will compasse the house round about , revile him , and seeke to breake open the dore upon him , yea , though they are strucken with blindnesse , they will still persist , till they have wearied themselves , and feele fire and brimstone about their eares , Gen. 19. 4. to 25. We give but a touch here ( when we could be large ) for I speake to those that understand ; and plaine things , which our selves are dayly witnesses of , neede no proofe . It is but too well knowne how many blaspheme and persecute the Godly , because they see others doe so ; as many will yawne , when they see others yawne ; and make water , when they see others doe so before them ; that most men yeeld themselves ( like dead Images , or engines ) to be mooved onely with the wheeles of custome and example . Like so many fooles , they know their heads are insufficient to direct them , and therefore they resolve that custome shall : whence it is that we are censured , laughed to scorne , and counted silly fooles of the greatest number , that we are made the But of every ones malice , and the subject of all their discourse : for should the world be barred this practice , should we , or could we gag people from censuring , talebearing , slandering , detractions , &c. there would be silence at our boards , silence at our fire ●ides , silence in the Taverne , silence on the way , silence in the Barbers shop , in the Mill , in the Market , every where silence , yea , our very Gossips would have nothing to whisper . Indeed , every visible act of vice , should be our encouragement to vertue ; but woe is me , we are Cesternes to sinne , Sives to grace . § 97. Fourthly , 4 our infamous drunkards censure and slander us , that they may mitigate their owne shame , with our discredit ; having lost their owne , they so vex , if they heare or mee●e another which hath got a good name , that presently they will set upon him , and seeke by all meanes to take it away , as Panus having lost his Boate , sued every one for it that he met . Their cunning is to condemne others , that themselves may be justified : as Caligula tooke off the heads from the images of the gods , to set up his owne : or as Merchants , who to raise the prices of their owne commodities , beate downe the prices of others : we know the twinkling starres at the approach of the Sunne lose their light , and after regaine it not , untill darkenesse be upon the deepe . Bad natures , whom they cannot reach by imitation , they will endeavour to doe by detraction : and doe so in some measure , for by making vertue contemptible , and depraving the Godly , they seeme to be upon the same ground with them ; being out of hope to attaine to the vertues of the Religious , they seeke to come at even hand , yea , have the better , by depressing them : for like Gamesters at play , what the one loseth , the other wins ; or like two buckets in a Well , as the one dryeth , the other dippeth . Yea , their dealing with us , is like that of a Theife , who meeting with a full purse , not onely takes it away , but returnes a stab . Pride was ever envious and contumelious ; thinking she adds so much to her owne reputation ; as she detracts from others . And is it not good policy , for a swinish drunkard , or a beastly liver , to fling dirt in a holy mans face , seeing any colour seemes the fairer , when blacke is by ? . But let these depravers take heede , least imitating the fact of Censor Fulvius ( who as the Heathens feigne , untiled Iuno's Temple , to cover his owne house ) they partake not of the like judgement , runne mad and dye despairing . § 98. Fiftly , these drunkards speake evill of us , because they can not doe evill unto us ; and traduce us , because they cannot otherwise hurt us . Because the Law binds their hands , they will be smiting with their tongues ; and because they dare not smite us on the mouth , ( as Annanias served Paul , Act. 23. 2. ) they will smite us with the mouth , which is as bad , or worse . For as these spitting Adders wil smite their stings very deepe ; so their wounds are commonly incureable . Many particular persons know to their smart , that a slander once raised will scarse ever dye , whereas truth hath much a doe to bee believed , a lye runs far , before it can be stayed ; yea so far , that even death it self , which delivereth a man from all other enemies , is not able to deliver him from this of the tongue . A report once comming into the mouth of the vulgar , whether true , or false , like wild-fire , can never be quenched ; why ? report and heare-say is the alone oracle of the common people , and what they speake , is hard to disprove , would any undertake the same ; for it is the jealous mans misery , hee may prove his wife false , hee can never prove her true ; besides , the evill minded would have it true , and what men would have to be , they are apt to believe . Yea , in this case a wicked drunkard will beleeve that to bee true , which lately hee knew to bee false ; for a lyer may tell his lyes so often , till in the end ▪ hee forgets that himself was the deviser and so believeth them himself ; wherin men are parties , they are apt to be partiall . But this is not all the mischiefe , for their evill reports will increase , as well as continue : a mans good name is like a milk-white Ball , that will infinitely gather soyle in tossing : for this is there manner , one , begins a whisper ; another , makes it a report ; a third , enlargeth it to a dangerous calumny ; a fourth , adds somewhat of his own , the which is augmented and divulged for a truth by a thousand . So that as a stone cast into a pond , begets circle upon circle : or as a little Ball rowled in the Snow , gathers it selfe to a great lump : so the report that is but a little sparke of fire at the first , proves a great flame , by that it hath past through many mouths . Or admit the best that can come , I am sure a man once wounded in his good name , is seldome cured , without skarres of suspicion : as fine linnen being once stained with black Inke , though it be wash'd never so , will retaine an Iron-mould ever after . O the malice and mischiefe of aslanderer , for he not only woundeth the party of whom he speaks , but the party likewise to whom hee speakes , if hee either rashly believes it , or is delighted in hearing it , or further divulgeth it , or doth not defend the absent wronged party ; so slaying three at once , with the one Arrow of his viperous and venimous tongue , himselfe being one of the number , as Luther well observes : wherein hee puts downe Menelaus , that Romane Archer , in the warres betweene Constantius and Magnantius ; for although hee could shoote three Arrowes at once at one loo●e , and therewith wound three at the least , yet he could kill but one , with one Arrow . Yea , in case this slander spreades it selfe ; the first relater may have to answer for the sinnes of a thousand , wherefore no marvaile if after those words , Deut. 27 24. Cursed be he that smiteth his neighbour secretly , it bee added , and let all the people say , Amen : no marvaile if , Psalm . 101. 5. it be written , him that privily slandereth his neighbour , will I destroy . § 99. SIxthly , drunkards traduce and slander us , because they must doe what Sathan will have them : yea , it is hee that speaketh by them , as once he did by the Serpent ; neither could hee speake for want of a tongue , if it were not for wicked men . A calumny , saith one of the Fathers , is the Divel's mind , in the mouth of a man , his Arrow , shot by mans Bow ; he lendeth him his lyes and malice , and borroweth his tongue to utter them , because the Divell wants a tongue : heare this all yee , whose tongues runnes so fast on the Divells errand ; it is but his heart in your lippes . The accuser of the bretheren makes use of wicked men , to traduce those , whom hee cannot seduce as hee desireth : he makes them drunke with malice , as well as with Wine , and they spew out cursing and slander against such as are better , or would have them better then ver they meanes to be , Mat. 5. 44. whence it is , that the Divell is not more blacke-mouthed then a slanderer ; nor a slanderer lesse malicious than the Divell , Ioh. 8. 44 where they are proved his children , and hee their father . Yea , they shew themselves to be of the same house , who easily and willingly believe their slanders , neither doth Sathan lesse profit , or advantage himselfe by them . For first , while he fils their eares , he kills their soules , as one of the Fathers hath it . Secondly , as he which reports a slander , hath the Divell in his tongue : so hee that receives it , hath the Divell in his eare , as Bernard excellently ; the one , is the Foot-post , and messenger of Sathan ; the other is the Recorder or Register of Hel : and were their no receivers in this kinde , there would bee no theeves ; if some had not itching eares to heare false rumours , others would not have scratching tongues , like the pens of Libellers , to make and move them ; for see we not , that the least check or frowne of a stander by , will silence the barking tongue : and indeed , had they both their due , tale-bearers should be hanged by their tongues , and tale . hearers by their eares , as Plautus speaks . And so I have given you the subordinate reasons , the principall follow . § 100. SEventhly , the maine reason and end wherefore they do all this , and a great deale more , is , that they may discourage us in the way to heaven , flout us out of our faith , and draw us back to the world ; that so they may have our company here in sin , and hereafter in torment . The which that themselves may acknowledge ( and a faire print it must bee , that a drunkard can wel read seeing hee weares his eyes in his tongue ) much more must proofes be plaine , if they acknowledge this for a truth ; I will take leave to expatitate , and where as I have hither to but spoken of them strictly , as drunkards ; now I will speake of them more largely , as they are wicked men , seed of the Serpent , and children of the Divell . First , they do it that they may discourage us in the way to heaven , flout us out of our faith , and draw us backe to the World , that so they may have our company here in sinne As why doth the World cast such a number of blockes in our way , to hinder us , but because in every one that repenteth , shee looseth a limme or member ? all these things will drunkards do to the man whom the King of heaven and earth will honour with adoption , conversion , and regeneration : but so long as we remaine in our naturall condition ; and vvill pledg them in their finnes , they have no quarrell against us . As Holofernes said to I●deth , feare not in thine heart , for I never hurt any that are willing to serve Nebuchadnezzar , the King of all the earth , Iudeth 11 1. so these drunkards , never molest any , that are content to serve Sathan , the Prince of this world . As let any experienced Christian tell me , vvhether he was ever scoft at , or molested by drunkards , so long as hee marched under sathans colours : whether they ever hated him , untill Christ had chosen him , Iohn 15. 19. Againe let him tell me , whether hee was not made a by-word of the people , Iob 17. 6. A song of the drunkards , Psal. 69. 12. and generally hated of all . Mat●h . 10. 22. so soone as he became religious and conscionable . For all wicked men are like the women of Lemnos , who when they had every one slain their husbands and kinsmen ; exiled Hypsiphyle the Kings daughter , for that shee alone saved her Father alive . So that a Christian in respect of his hard straits , betweene Gods Law , on the one side , and the malignant world , on the other ; may fitly be compared to the Gibbeonites , who if they made not their peace with Ioshua , must dye by strangers ; and if they did make their peace with him , they must dye by neighbours : or to Susanna , who if shee did yeeld unto the two Elders , must lose her chastity , and hazzard her soule ; and if shee did not yeeld , shee must loose her life : for we have a Wolfe by the eares , which wee can neither stay nor let go with safety : if we seek to please God by a holy life , wee displease the world , and that will hate and vex us ; if we seek to please the world , we displease God , and he will hate and condemne us ; for their commands are diametrically contrary , Acts 4. 18. 19. When our affections , like wild and mad Horses , are violently gallopping to Hell , if the Spirit of God , by repentance ( as with a bridle ) suddenly gives a jerck and turnes them , yea sets them going as fast the other way , in the more narrow path towards heaven ; presently those our companious in the broad way , stand marvelling at us that wee breake off company , and envie to see themselves casheered ; and good reason , for the world as you have heard looseth a limme or member in every one that repenteth . The men of the world thinke it quarrell enough to the children of God , that they will no longer continue miserable with them ; if the Gibeonites but turn to Ioshua , then there is quarrell enough for the Amorites against Gibeon ; they cannot abide to loose any of their community ▪ neither is it otherwise with the head of this hellish complicies , there needs no other cause of his utmost fury , then to see a poore soule strugling to get out of the reach of his tyranny . That great Dragon , the Divell , and these his subjects , drunkards , make warre , and are wrath with none but the woman , and the remnant of her seed , which keepe the Commandements of God , and have the testimony of Iesus Christ , Revel . 12. 17. The Divell and the World are much like the proscription of the Inquisition , or the Athenian Ostracisme , which throweth out none but the best and worthiest among men . Nothing is more distastfull to the World , then for a man to seperate and divorce himselfe from her evill society , and wicked customes : It seemeth to them strange , saith Saint Peter , that you runne not with them , to the same excesse of ryot , therefore speak they evill of you , 1 Peter 4. 4. He that refuseth an health , or wil not sweare , hee that cannot conforme to the vices of lewd men , is more taken notice of , then a great Personage ; as a blazing Sarre is more gazed upon then the Sunne , because the one is strange , the other common ; and he had need bee much more carefull of his actions , then another man ; for they will lie in wait to finde faults in him , and let him slip never so little , if it bee not a wonder , it is strange , and all strangers wee observe more strictly , then wee doe those that have dwelt among us . § 101. IT is betweene the seed of the Serpent ; and the seed of the Woman , as betweene Turkes and Chrictians , the Turkes call and account Christians as Dogs ; but let the same Christians turne Turkes , and they shall bee highly reckoned of : so let us turn openly prophane , their quarrell is at an end ; nothing but our goodnesse is the whetstone of their envie : so that one notable proofe of saving grace in us , is , the exercise of their malice against us , Iohn 15. 19. Alasse ! had we continued the Divels subjects , we should have beene let alone . The Israelites were never set upon by Pharaoh and all his forces , untill they were gone out of his land : the blind man , nor his parents were ever troubled of the Iewes , untill Christ cured him of his blindnesse : nor the diseased man grudged at for eight and thirty yeares together , till Christ said unto him , take up thy bed , and walke ; but then as hee carries his bed , so he carried reproaches : so long as S. Paul joyned with the high Priests and Elders to make havock of the Church , hee was no whit molested by them ; but when hee became a Convert , and preach'd in the name of Iesus , who so hated and persecuted as he ? If the Church travell , and bring forth a male , it is in danger of the Dragon's streames , but not else ; that Goliah defies none , but the Host of the liveing God ; Sathan meddles not with his owne , they are as sure as temptation can make them , they meddle not with repentance , and hee meddles not with them : to sinne hee would have our paths smooth , and calme , and pleasant , winning us forward ; but if wee turne our feet towards S●on , then he encounters , and blocks up our way with temptations , yea , then this Ahab will wage cruell war with , and fight against us , untill hee recovers his Ramoth Gilead , that is , our soule , I Kings 22. 3. otherwise he is more subtile , then to spend his malice on them that doe him ready service : carnall drunkards need no entreaty ( much lesse be forced ) to bee officious , for they have a free will to that which is evill , it is only a Iob that the divell delights to vex with anguish , hee knowes an Absolom will runne laughing to hell ; it is some Peter whom Sathan desires to winnow , Luk. 22. 31. some are all chaff ; he wil not meddle with them ; Ephraim is joyned with Idols , let him alone , Hosea 4. 17. let him alone , saith God , let him alone , saith Sathan ; he is as fast as I would wish him , so all is in peace , Luk. 11. 21. But let them take it for a fearefull signe of a dead heart , when they feele not Sathans buffetings , for there is not a greater temptation , saith Gregrory , then not to bee tempted , why ? they shall not feele his hate , till they feele his heate , even his unquenchable fire in the burning lake . Alasse ! hee ceaseth to tempt them whom hee hath already wonne , but the godly are enemies , therefore they must looke to be assaulted . Neither were he his craftsmaster , if he did otherwise . Doth any Prince or Generall make warre with his owne subjects or souldiers , that march under his colours ? no , but with rebells and enemies . What Jayler layes more bolts upon the shackled malefactor , that loves his Prison , and would not change ? this is for such as have attempted to breake Prison . Besides , there is great reason why the godly are tempted more then the wicked , because the wicked doe him service in this particular , and tempt others . Again , the crafty thiesfe will not break into an empty house , but where he may finde some good booty : the empty Traveller sings before the thiefe , and may passe unmolested ; it is the ful purse which invites the highway man. The Pirat never spends his shott upon Cole-Ships , but le ts flie at the rich Merchant : so if the Divell and his instruments , drunkards , set upon us , it is a good argument , and we may presume there is the Treasure of grace , at least the beginnings of it ; for where there is no light , there is no shadow . As Christ was no sooner baptised , and the Spirit descended on him , but presently Sathan had a bout with him ; yea , as lacob was no sooner conceived in the wombe , then Esau strove with him , Gen. 25. 22. so every true Christian begins his warre with his being , both our births are accompanied vvith teares ; so that vvhen once vvee put our endeavours to godlinesse , expect no quiet , for a Christians life can no more bee vvithout sorrovves , then the Sea can bee vvithout vvaves and flovvings . And yet our case vvould be far vvorse , if vve should yeeld unto them , both here , in respect of our consciences ; and hereafter , in respect of our soules . As I have read of a Christian , that to save his life , turned Turke ; but this could not save him , for they presently in derision hanged him up , vvith these vvords , Morieris in fide , Turca , hovv ever thou livest , thou shalt dye a Turke . § 102. ANd so you have the drunkards heart and tongue delineated , and therein vvhat they doe to us , in case vve vvill not runne with them to the same excesse of ryat , Novv see , vvith the like patience , vvhat they vvould doe , in case the Lavv restrained them not , and hovv the malice and envie of their hearts , would break forth at their hands ; for having done all this , and not finding the issue to answer their expectation , viz. that they cannot discourage us , but that we still persevere and hold out in our peremptory course of well doing , and will not reconcile our selves unto them , nor the world , doe they what they can ; they would proceed further , if they durst , and might bee allowed by the Law , as . First , they would combine themselves together , and cunningly undermine us : 1 Samuel 18. 17. 21. 25. Ieremiah 18. 18. Acts 6. 9. 10. yea , lay divellish plots to destroy us : Daniel 6. Exodus I. 9. 10. Psalme 83. 3 , 4 , 5. Acts 4. 26 , 27. and 19. Chap. and 23. 10 , 14. Secondly , they would deliver us up , and falsely accuse us to the Magistrates , I Sam. 22. 9. 10. and 23. 19. 20. and 26. 1. Acts , 6. 8. to 13. and 24. 13. Thirdly , they would perswade , and give devilish counsell to them against us , Rev. 2. 14. Ier. 38. 4. Act. 17. 13. and never leave untill they had , in the fourth place , shut us up in Prison , I Kings , 22. 27. ler. 36. 5. and 15. 10. Luk. 21. 12 , Acts , 5. 18. and 12. 4. and 4. 3. and 22. 25. and 28. 17. 2 Cor. 11. 23. and in case we would not yet yeeld to associate them in evill doing , nor conforme to their lewd and wicked customes , then would they give us bodily correction , as , First , they would strike us , 1 Kings , 22. 24. Ier. 20. 2. and 37. 15. Acts , 23. 2. 2 Cor. 11. 23. 24. 25. Secondly , they would hurt and mayme us , Numb . 14. 10. ludges , 16. 21. Acts , 14. 19. Thirdly , if all this would not doe , in the last place these drunkards and vicious livers would kill us , for being so refractory , they would make us either bow or breake ; they would kill our bod●es , if they could not corrupt our soules ; if we would not part with our innocency , we should part with our lives ; as it fared with the three children , that were put into the fiery furnace , because they would not worship the golden Image , as others did , Dan , 3. and all the Prophets of the Lord , whom Iezabel slew , because she could not bring them to her owne bow , I King. 18. 4. and those numberlesse Martyrs , whose soules St. Iohn saw under the Altar , Rev. 6. which were killed , because they would not doe and say as the rest , yea , even for the word of God , and for the testimony , which they maintained , ve . 9. And why fares it not so with us ? why doe not the same drunkards , vicious liveers , and other enemies of holinesse , which now enuy , hate , censure , scoffe at . nicke-name , raile on , and slander us , even strike , maime , and kill us , but because their hands are tyed by the Law ? I dare say it fares with many of them ( because they cannot have their wills ) as it did with Achilles , who is feigned to eate his owne heart , because he might not be suffered to fight . Why are not our Sanctuaries turned into Shambles , and our beds made to swim with our bloods long before this , but that the God of Israel hath crossed the confederacy of Balack . It is no thank to wicked men , that their wickednesse doth not prosper ; the wo●ld would soone be over-runne with evills , if men might be so ill as they would . Alasse ! if our Gracious King and State did not maintaine true Religion , and countenance the s●me , it would be otherwise then it is with the people of God ; as the Word of God , and former experience witnesseth . § 103. 1 FIrst , the word of God witnesseth the same , as looke but , Rev. 13. and you shall find it foretold by the Holy - Ghost , that so many should be killed , as would not worship , and give honour to the Image of the Be●st , that man of sin , that man of pride , that opposeth and exalteth himself above all that is called god , or that is worshipped , 2 Thes. 2. 4. and our Saviour foretelleth , that we shall not onely be hated of all men and Nations for his names sake , but be killed and put to death , Mat. 24. 9. Yea , he affirmeth expressely , that we should not onely receive this hard measure from strangers and enemies onely , but from our deerest and neerest friends ; that the Brother should betray the Brother to death , the Father the Sonne , and that children should rise up against their Parents , and cause them to dye , even for his names sake , Mat● . 10. 21. 22. meaning , when they are not restrained by godly Kings , and their wholesome Lawes . Neither doe we want examples to make good these testimonies , for by whom was upright Abel persecuted and slaine , but by his owne Brother Caine ▪ Who scoffed at righteous N●ah , but his owne Sonne Cha●m ? By whom was that vertuous and religious Lady Barbara put to death , for embracing the Christian faith , but by her owne Father Dioscorus ? And lastly , by whom was our Saviour Christ betrayed , but by his owne Disciple ludas ? 2. But to goe on ; experience , as well as the Scripture , proves it . In the time of the tenne persecutions , it was no more , then sacrifice , or dye . In the time of Queene Mary , the Martyrs must either deny their faith , disclaime their pure Religion and service of God , worship that bloody whore of Rome , according to her damnable traditions , or be chained to a stake and burnt ; either part with their faithes , or part with their lives ; if they would not obey them , rather then God , they had a Law , by which men ought to dye . Yea , at this present , although we ( blessed be God , and our Gracious Protector for it ) endure little , but the lash of evill tongues , which is the most favourable persecution , yet in Spaine , and other places , our brethren doe groane under a mercilesse Inquisition . Oh the quintessence of cruelty that they have wrung out unto them ! the rehearsall whereof would make a mans eares to tingle , and his heart to tremble . For as in the time of the ten persecutions , it would cost a man his life , to professe himselfe a Christian , the Heathen Emperors making it death by their Edicts ; and as in the time of Queene Mary , if one profest himselfe a Protestant , he was sure to be burnt : so in Spaine , at this day , some have beene burnt , and others put into an agony of seven yeares continuance , which is worse , for having a Testament about them in the English tongue , or a Bible in their house , or declaring their faith some other way . And can any doubt , but drunkards would deale as cruelly with us , if they might be permitted ? It is easie to guesse how cruell their hands would be , in case the Law restrained them not , who even draw blood with their tongues : as how will drunkards shoot their shafts up to the feathers , in the disgrace of such as will not humor them , and never give over , so long as they have an Arrow in their Quiver ; to heare them would even make a man think they were generated out of the Dragons tooth , as Orpian is said to be made by Pallas . In briefe ( for I might be endlesse in the prosecution of this ) take one example , which might serve insteed of all that hath beene spoken . What was the reason our Saviour Christ the Master himselfe was envied ? Math. 26 , 15 ? contemned ? Math. 12. 24. and 13. 55 ? rejoyced at in his misery and distresse ? Math. 27. 29. hated ? Iohn , 7. 7. murmured against ? Luk. 15. 2. had his Doctrine withstood and contraried ? Luk. 5. 21. Math. 9. 34. his actions misconstrued ? Math. 11. 19. tales carried of him ? Math. 12. 14. devilish counsell given to Pilate and the people against him ? Math. 27. 20. scoft at ? Math. 27. 42. nick-named ? Math. 13. 55. rayled on ? Luk. 23. 39. slandered ? Math. 28. 13. which slander is beleeved amongst the Iewes unto this day , ver . 15. cursed ? Gal. 3. 13. threatned ? Iohn , 11. 53. undermined in talke , that they might accuse him ? Math. 22. 15. why did they use disdainefull gestures before him ? Math. 27. 29. 39. combine together , and lay devilish plots to destroy him ? Math. 12. 14. take him Prisoner ? Math. 26. 57. smite him ? Luk. 22. 64. hurt and wound him ? Mat. 27. 29. Iohn , 19. 34. and lastly , put him to death , even that cursed death of the Crosse ? Math. 27. 35. Not for any evill they found in him ; for their owne words are , he hath done all things well , Mark. 7. 37. He hath done , such was his power ; all things , such was his wisdome ; well , such was his goodnesse ; and yet crucified , and abused every way , he must be ; it was onely indeed for his zeale , purity , and holinesse , and because his life and practice was cleane contrary to theirs , his Doctrine too powerfull and pure for such carnall hearts to embrace , or endure ; so that it 's plaine , and all men may see , who are not dead in sense , how it would fare with us , might our enemies , Drunkards , Swearers , &c. have their wills . § 104. VVHen Politicians Rhetorick once failed , Carters Logicke should doe the feate ; their Arguments should be all Steele , and Iron , they would speake Daggers points , as Ioab discoursed with Amasa in the fift rib ; or as Zedekia disputed with the Prophet , a word and a blow , yea , a blow without a word ; for he smote him first , and spake to him afterwards . Every wicked man , especially a drunkard , is like Iulius the second , who threw St. Peter's keyes into the River Tiber , protesting , that thence forth he would use and helpe himselfe with St. Peter's sword ; if reason should faile , and rayling would doe no good , they would come to Plow-mans Logick , Gun-powder arguments , open violence , they would take up swords to strike , or stones to cast at us . But our comfort is , they cannot do as they would , though their punishment shall bee never the lesse . For as the will to doe God acceptable service , is accepted , as if it were service indeed : so the intent and offer of wrong , shall be judged for wrong in that Court of Justice ; good and evill thoughts and desires , in Gods account , are good and evill workes ; and hee which in good , accepts the will for the deed ; condemnes the will for the deed , in evill : now these men in their hearts , and Gods account , are murtherers , and for murtherers they shall be arraigned at the great day of accounts ; for they would kill us , if they durst , they doe kill , so farre as they can . It were no living for godly men , if their enemies hands were allowed to bee as bloody as their hearts ; if they were not stinted by a divine and supreame power : but for our comfort as men and divels are under the restraint of the Almighty ; so blessed bee God , and blessed bee our Gracious Soveraigne ( the very breath of our nosthrills ) feare of authority swayes thousands , who are not guilty of a conscience . Alasse ! if lewd men should not feare the Magistrate , more then they feare God , or the Devill , there were no living among them . Besides , how often are they curbed by a Divine hand ? How often doe the Angells ( those ministring Spirits , sent forth for the good of the Elect ) resist their Actions , even in those sinnes which their hearts stand to . It is no thanke to lewd men that their wickednesse is not prosperous : whence is it that the world is not over-runne with evill , but from this , that men cannot be so evill , as they would ? It is with these men , as it was with Zoilus , that common slanderer , who being demanded why he spake evill of such , and such answered , because I cannot do them evill , or else like another Parisian Vigils , we should feele their swords , before we heard their alarums . Wicked men have courage above their strength , and their dareing is above their skill ; they have courage to attempt much more then their ability is to performe ; not like David , who did as much as he undertooke , in killing Golish . When the Devills hands are bound , he vomits a stood of reproaches with his tongue , Rev. 12. 15. The Master keepes the Mastive chain'd up from hurting his friends , yet sets him on the theise , if he see cause : so God doth by Sathan , it is not that Mastives fault , that he tares not all in peeces ; wherefore we may be glad we scape so as we doe , as a Iustice , upon the Bench , told a condemned person at the Barre , who sued to him for mercy . § 105 NOw of this their savage disposition , there are five maine reasons to be rendered . 1. First , because they would doe the workes of their Father the Devill ; he is a murtherer , and so his children are given to blood , Iohn , 8. 44. and what can the Lambe expect of the Butcher , but killing ? yea , and so given to it , that often times it contents them not to shed the blood of others , except also they shed their owne blood : as Nero , who was so artificiall in cutting of throats , that at last he runnes upon his owne sword , saying , I have lived dishonourably , I will dye shamefully : and Saul , who being blooded against David and the Priests , became as unmercifull to himselfe , by wreaking his teene on his owne bowells : and ludas that was so cruell against the innocent blood of his Master , became as cruell against the nocent blood of himselfe : and I wonder how the murtherer can expect any other doome , that either heares how many have done the like , or reades , Gen. 9. where God saith , who so sheddeth mans blood , by man shall his blood be shed ; for in the image of God hath he made man , vers . the 6. The meditation whereof , if it did throughly sincke into mens hearts , would make them more cautious ; how much more , if they did read and understand , Gen. 4. 10. where God indit●ing Cain for murthering his Brother , saith , What h●st th●u done ? the voice of thy Brothers blood cryeth unto me from the earth . In which place the Originall hath it in the plurall number , bloods , and so signifieth , the voice of the blood shed , and of all the blood which might have come of that blood , if it had not beene shed ; which being so , implyes that a man may kill a thousand , in killing of one . Secondly , that their deeds of darkenesse might not come to l●ght . Vriah must be put to death , least Davids Adultery be discovered , and himselfe disgraced : a living Curre , you know , will doe more harme then a dead Lyon. The Genealogies of the Iewes must be burnt , that Herod may be taken for a lew , and one of the blood royall : and it 's a sure rule , that of eggs fryed in the pan , come no ill Chickens . 3. Thirdly , the wicked through malice would seeke by all meanes to cut off the godly , because their wicked and sinfull lives are reproved by their godly conversation ; neither can they follow their sinnes so freely as they would , nor so quietly , without detection or check ; now if Abel's good workes reprove Cain's evill deeds , let Cain but take away the cause , kill Abel , and the effect shall not follow . 4 Fourthly , whereas the Godly are too hard for them in disputing ( take Steven for an instance ) they would be even with them by casting of stones , stop their mouthes with brickbats , fetch Arguments from the Shambles ; and this they are sure would doe , when all other hopes and healps faile , they would not stand to argue the case with us ; for let the accused plead what he could for his owne innocency , the Wolfe would answer the Lamb , indeed , Thy cause is better then mine , but my teeth are better then thine , I will devoure thee ; so they would put off the Fox , and put on the Lyon , and make their party good , if not with Argument● of reason , yet with Arguments of steele and Iron ; but this is a very hard way of confuting . 5 Fiftly and lastly , their glory and credit with the world is eclipsed by suffering those which excell in vertue . We know the Moone hath so much the lesse light , by how much it is nearer the Sunne , yea , so long as the Sunne shines above the Horizon , the Moone is scarc●ly s●e●e : which made Adrian and Nero to kill all such as eclipsed their glory by any demerit : and for this cause Mercine was murthered of her fellowes , because she did excell the res● in beauty . Yea , this hath made wicked men , in all ages , to deale with the godly , as I●lia● the Apostate did by our Saviour Christ ; who tooke downe his Image in contempt , that he might set up his owne in the same place , and have the people worship it ; which he knew they would never doe , so long as the other was reverenced . You know Herod thought he could not be King , if Christ should raigne ; yea , as though he had beene of the race of the Ottom●ans , he thought he could not raigne , except , the first thing he did , he killed all the Males in Beth●m from two yeares old , and under ; and the Pharisees , that they should be despised , if Christ were regarded ; and hereupon they put the old Carinthians Law in execution , that hang'd a man in the forenoone , and sate in judgement on him in the afternoone . § 106. ANd so I have showne how Drunkards doe intise , how they would enforce to sinne , what they doe , with their tongues ; what they would doe , with their ●ands , if they were not manacled by the Law ; and prooved that the cause of all is , they cannot have our company in sin . But one thing , of no lesse consequence , is behind , namely , the cause of this cause , which followes ; for before I speake of their drawing to perdition , and desire of community in the burning Lake , I will make the way cleare , by giving you the Originall ground of all . The maine ground or reason why drunkards ( and indeed all naturall men ) hate and persecute the Religious , and none else , is , the one are the seede of the Serpent , children of the Devill , and partake of his nature , I Iohn , 3. 8. 10. 12. 14. Acts , 13. 10. Iohn , 6. 70. and 8. 44. and 14. 30. and 16. 11. Math. 13. 38. 39. 2. Co● . 4. 4. 2 Tim. 2. 26. Gen. 3. 15. and 5. 3. Eph. 2. 1. to the end , and 5. 14. 1 Cor. 15. 22. Rom. 5. 12. 18. Titus , 33. to 8. 1. Peter , 2. 9. 10. 25. Iohn 3. 3. 5. 6. And the other , children of God , and members of Christ , and partake of the divine nature , 2 Cor. 6. 18. Gal. 3. 26. Iohn , 1. 12. 13. and 3. 5. &c. 2 Pet. 1. 4. Iames , 1. 18. 1 Pet. 1. 15. Rom. 8. 9. 16. 17. 29. 1. Cor. 6. 19. and 12. 27. Ep●sians , 5. 30 This is the cause upon which indeede all the former reasons and causes doe depend , as the lesser wheeles in a clocke depend on the great one ; or as the branches of a Tree depend on the stock and roote , and spring from it , as the Arteries of mans body do from the Heart , and Veynes from the Liver : for in reason , if it be so , they must needs be very contrary ; and if contrary , no marvell they should so ill agree ; for there can be no amity , where there is no sympathy , no reconciling of Turkes and Christians , no neighbourhood , no alliance , no conjunction is able to make the cursed seed of the Serpent , and the blessed seede of the Woman ever agree , since God and the Devill are everlastingly falne out ; one blood , one belly , one house , one education , could never make Cain and Abel accord , Iacob and Esau , Isaac and Ishmael at one ; yea , though they be Man and Wife , Parent and Child , yet , if they be not like , they will not like : and indeed , what is the Father , or Mother , or Brother of our flesh , to the Father &c. of of our spirits ? Can there be such a parrity betweene the Parent and the Child , the Husband and Wife , as ther is a disparity betweene God and Sathan ? no certainely , the corporall sympathy is nothing , in comparison of the spirituall antipathy , which is between the two natures , Divilish , and Divine . If Athens and Sparta could never agree , for that the one was addicted to serve Minerva , the other Mars , being each of them Heathens : there must needs bee a greater enmity betweene a regenerate man , and him that is wholly carnall : for what fellowship , as the Apostle speaks , can there be betweene righteousnesse and unrighteousnesse ; what communion betweene light and darknesse ; and what concord betweene Christ and Beliall ; and what peace between the Believer and the Infidel ? 2 Cor. 6. 14. 15. and wherein doe these godlesse persons , drunkards , ( though they live in our Church ) differ from infidels ? onely in name . An enemy may be reconciled , enmity cannot . A vicious person may bee made vertuous , but vice and vertue can never accord ; these are so diametrically opposite , that the two Poles shall sooner meet , then these be reconciled . A wicked man , saith Salomon , is abomination to the just ; and he that is upright in his way , is abomination to the wicked , Prov. 29. 27. and S. Iames witnesseth , that the amity of the world , is the enmity of God , and that whosoever with bee a friend of the world , maketh himselfe the enemy of God , lames 4. 4. Michael and the Dragon cannot agree in one heaven ; nor ●ehemiah and Sanballat in one City ; nor the cleane and the Leprous in one Campe ; nor the Arke and Dagon in one house ; nor God and Idols in one Temple ; nor Iohn and Cerinth●s in one Bath ; nor Isaac and Ishmael in one family ; nor Iacob and Esau in one wombe . In vaine then shall any man attempt , to make an agreement betwixt a wicked and a godly man ; except the one , of wicked becomes godly , or the other , of godly becomes wicked : for there is such an enmity , or mutuall malevolence between person and person . That as the fish Lexus , is poyson to man , and man to him : so these can no way brooke one another . Yea , that cannot properly bee said to ridd this enmity out of them , which rids them out of the world , death it selfe : for what wee reade of those two Birds , Aegitbalus and Achanthus , namely , that they so hate one another living , that being dead their bloods will not mix , but presently separates : and that which is recorded of Florus and Anthus ; Polynices and Etheocles , viz. that the two former being killed , their bloods would not bee mixed ; the two latter being burnt together , their ashes instantly parted ; is truly verified in this enmity and antipathy , which is in the seed of the Serpent , against the seed of the Woman ; for it is so deadly and mortall , that dureing life it is altogether irreconcileable , and after death , they part and separate as farre asunder , as is hell from heaven , Ma● . 25. 32. 41. and 10. 16. § 107. AWicked man can agree with all that are wicked , be they Papists , or Turks , or Athiests , prophane and loose persons , for all these agree with him in blindnesse and darknesse , yea , they are all , haile fellow well met ; but with sincere Christians , and practisers of piety , he cannot agree ; the Religious shall be sure of opposition ; because their light is contrary to his darknesse ; grace in the one , is a secret disgrace to the other . Yea , let wicked men bee at never so much odds one with another , yet they wil concurre and joyne against the godly . As for example . Edom and Ishmael , Moab and the Hagarins , Gebal and Ammon , Amal●ck and the Philistims , the men of Tyre and Ash●r , each had severall gods ; yet all conspire against the true God , Psalm . 83. 5. to 9. Manasses against Ephraim , and Ephraim against Manasses ; but both against Iudah . Herod and Pilat ( two enemies ) will agree , so it bee against Christ ; they will fall in one with another , to fall out with God. The Sadduces , Pharisies , and Herodians were Sectaries of diverse and adverse factions , all differing one from another ; and yet all these joyne together against our Saviour , Matth. 22. the Libertines , Cyrenians , Alexandrians , Cilicians , and Asians , differ they never so much , will joyne in dispute against Steven , Act 6. 9. Herod neither loved the Iews , nor the Iewes Herod ; yet both are agreed to vex the Church . Thus wicked men , like Sampsons Foxes , though they be tyed taile to taile , yet they joyntly set on fire and burn up the Barley field of Gods Church . I cannot think of a fitter Emblem of a naturall man , then Lyme , which agreeth well with all things that are dry , and of it's owne nature ; but meeting with water ( a thing directly opposite ) it breaks , burns swels , smoaks , crackles , skips , and scatters , so nature will give a man leave to be any thing , save a sound Christian , and agree well with all others , bee their conditions never so contrary , provided they agree in the maine , are all seed of the same Serpent : but let the naturall man meet with one that is spirituall , they agree like heat and cold ; if the one stayes , the other flies ; or if both stay , they agree like two poysons in one stomack , the one being eve● sick of the other , bee they never so ne●re allied . And no marvaile ; for though they dwell in the same house , yet they belong to two severall Kingdomes ; and albeit they both remaine on earth , yet they are governed by two severall Laws ; the ones Burgueship being in Heaven , Phil. 3. 20. and the other being a Denison belonging to Hell ; as Irishmen are dwellers in Ireland . but Denisons of England , and governed by the Statutes of this Kingdome . Neither is it strange , that wicked men should agree one with another ; for even savage beasts agree with themselves , else the wildernes would soone be unpeopled of her foure footed inhabitants : we know the Lion , is not cruell to the Lion ; nor the Leopard , to the Leopard ; nor one Tiger , to another ; nor the Dragon , to the Dragon , ●aith Aristotle , but every one will fight with , and against the Lambe ; one Crow never puls out another Crows eyes ; on Wolfe will not make war with another ; but every Wolfe will make war with a Sheepe : yea , the Snakes of Syria , the Serpents of Tyrinthia , and the Scorpions of Arcadia , are gentle and sparing to them of their naturall soyle , though cruell to others , as Plini● reports . Yea , even Divels themselves , while they so mortally hate , and violently oppose God , and his Image in all the sonnes of Adam , are not at enmity with themselves , but accord in wickednesse : and Iudas , the very worst of men , he that would be false to his owne Lord and Master , would yet be true to his chapmen , the high Priests : even evill Spirits , and the worst of men , keepe touch one with another . § 108. THis also is the sole cause , why they strive so after perfection of evill , ( if it be a digression , either pardon it , or passe on to Section 113 ) they being the Divels children , must imitate him in all things , yea , partaking of his cursed nature , they can doe no other : as the children of God , partaking of the Divine nature , can not but resemble God , and in nothing more , then in being holy , as he is holy , and in striving after perfection of holinesse . Abundance of men giving the raines to their wicked nature , and wanting both the Bit of Reason , and the Curb of Religion , more then i●itate Iehu ; for as Iehu said in dissimulation , Aha● served Baal a little , but Iehu shal serve him much more : so these , in the uprightnesse of their heart● , seems to say , such and such a wicked wretch serves the divel a little , but I wil serve him much more . Yea , knowing the divel is like that King , which Montaigne speaks of , with whom that Souldier only , which in one , or diverse combates , hath presented him with seven enemies heades , is made noble ; many of them count it the greatest honour to commit the greatest sinnes , and are sorry they cannot commit a sinne unpardonable , and without , or beyond a president ; imitating Aristides of Locris , who dying of the biting of a Weasell , was grieved , that he had not beene bitten by a Lion . I have heard a cauterised Gallant , boast of his lying with women of all conditions , save Witches ; and protest that should be his next attempt : but what doe I mentioning such a novice , or speaking of that , which was only heard by a few . I would faine know , I say , how men in this and other ages before us , could wholly imploy their time , and strength , and meanes ; how they could take such paines , and be at such cost , to commit robberies , rapes , cruell murthers , treasons , blow up whole States , depopulate whole Towns , Cities , Countries , seduce millions of soules , as Mahomet and the Pope have done , make open war against the Church of God , as Herod , Ant●ochus , and others did ; persecute the known truth , as I●lian the Apostate did ; invent all the new vices they can , and destroy the memory of all ancient vertues , as Heliogabalus did ; make it their trade to sweare and for-sweare , if any will hire them , as our post-Knights do ; not unlike those Turkish Priests , called Seitie and Cagi , who for a Ducket will make a thousand false oathes before the Magistrate , and take it to be no sinne , but a worke deserving praise , by lies , swearing , and forswearing , to damnifie Christians what they can ; did they not strive tooth and naile ( as wee use to say ) to imitate their father the Divel ? O that our Land had not such monsters , who , upon an howers warning , can lend Iezabel an oath , to rob poore Naboth of his life and Vineyard ! that we had not such Vultures , irreligious harpies , that have consciences like a Barne-doore , and seldome wake , but to doe mischiefe ! some men and women that will bee bauds to their owne wives and daughters ! O that the Sunne should shine upon her , that will sell for gaine unto hell , that body which she brought forth with such pains to this earth ! certainly , there was never woman more deserved to bee called the Divells damme then shee : some that dare the day to witnesse their ungodlines , and doe their villanies , as the Phari●ies gave their almes , and said their prayers , to be seene of men ! who ( Z●mry-like ) dare bring whores to their Tents openly ; yea , like Absalom , dares spread a Tent on the top of the house , and goe in to their Concubines in the sight of all men ! yea , Gallants , that in a bravery , will assemble themselves to their Minions by companies , ( I must not say they are harlots houses ) and there commit their adulteries in the presence of each other ! not much unlike Diogenes the Cynick , an impudent fellow , who would openly commit filthinesse even in the streets . And when their bodies have beene the Organs of unrighteousnesse , their mouths shall after be the Trumpets to proclaime it : much like those savage women which ( as Montaigne relates ) for a badg of honour , weare as many fringed tossells fastned to the skirt of their garment , as they have lyen with severall men : you shall often heare old men glory in their fore passed whoredomes , boast their homicides , &c. yea , perhaps , if it be possible , make themselves worse then ever they were : yea , rather then men will want matter of oftentation , they will boast of the fowle●t vices , as Agesilaus bragd of his stumpt foote , Sertorius of his one eye , and Rathro●d of his scabs ; for their excrements they account ornaments , and make a scarf of their halter ; but this is a cursed commemoration . Againe , men there are , who ( like them of Gibeah , I●gd . 19. and the Sodomites , Gen. 19. ) are not content with the common way of sinning , but are mad with a prodigious and preposterous lust , bring forth the men that wee may know them , verse 5. And hath not this age some , whoequall Lycaon , that was turned into a Woolfe by Iupiter , for his cruelty ? who seeme to have beene suckled with the milke of Woolfes , as it is reported of the first founder of Rome ? who , through custome , have made sinne so familiar unto them , that the horror of it is turned into a pleasure ? who being inured to blood , make killing of men but a sport , as it fared with Abner , who called it playing , when every one thrust his sword into his fellowes side ? 2 Sam. 2. 14. 16. some you shall haver hazard land , life , soule , ( yea , more , if more could bee ) on the fortune of a Rapiers point , when but aske whence the cause of that contention ariseth , they cannot tell you without blushing , so vaine , and so frivolous is the occasion : many men had rather see a combate fought , wherein one man kills another , then heare a Sermon , or partake of a rich banquet ; being of Hannibal's humour , who seeing a ditch swim with mans blood , profest never to have seene a fight which more delighted him : or of Herods , who thinking hee could not shed blood , and bee cruell enough while hee lived , and to make the lewes sorry for his death , whether they would or no , commanded , and made sure that they should slay all the Noble-mens children in Iury , as the breath went out of his body : some resemble Cajus Caligula , who , amongst other tyrannies , caused at his meales ordinarily one to cut off before him the heads of poore prisoners , wherein hee tooke great pleasure : or Nero and Domitian , who studied strange deaths , to afflict the Saints , and to suppresse the Gospell : or Iustinian , who , being restored againe to his Empire , as oft as hee moved his hand to wipe the filth from his nose , which was cut off , he commanded one of his enemies , or some of their allies to be put to death : or lastly , the Numantines , who being besiedged by the Romanes , and brought to great misery , made a vow , no day to eate meat , unlesse the first dish might bee of a Romans flesh ; nor drinke any drinke , unlesse their first draught were Romans blood . Againe , are there not some as blasphemous , as impudent Pharaoh , who being bloodied with his unresisted tyranny , could belch out defiance in the face of heaven ( who is God ? ) thinking he might be bold with heaven , because he was great on earth : or Nicanor , who being perswaded from cruelty upon the Sabboth day , in that God had appointed it holy , answered , if God be m●ghty in heaven , I am also mighty on earth ; though the same tongue that spake it , was cut into little peeces , and flung to the Fowles , and the hand that smote , was cut off and hung before the Temple : or lastly , Pope H●ldebrand , who asked the Sacrament of Christ's body , before all the Cardinalls , how he should destroy Henry the Emperour ? and having no answer , flung it into the fire , saying , could the Idol gods of the Heathens tell them what should succeed in al their enterprises , and canst not thou tell me ? And many the like ; for the time would be too short for me to speake of all I might , who being past feeling , have given themselves to worke all kinds of wickednesse , even with greedinesse , Eph. 4. 19. Besides , I cannot ( without red cheeks ) name the things that are commonly done by them , not in secret , but openly , and that without blushing , yea , not without boasting ; and the report of sinne , is oft as bad as the commission ; I am ●oth , I say , to speak of that , whereof the very speech is lothsome . Wherefore to shut up with a word of application . Do we not know , or have we not heard of such as these , who are indifferent in nothing but conscience ? I would there were none such to be knowne , or heard of , or , at least , I would they were thrown out of Christ's Crosse-row , but if there be , and ever hath beene such , let any reasonable man judge , whether they could bee thus desperately wicked , if they did not emulate I ate Sathan , strive after the perfection of evill , to be superlative in sinne , to h●ve , as it were , the lowest place in hell , and who should come there first ; as Gods people desire to imitate God , strive after perfection of holinesse , and to have a greater degree of glory in the Kingdome of Heaven . § 109. QUestion . But how doth Sathan work men to this height of impiety ? Answer . Not at all once , but when custome of sinne hath deaded all remorse for sinne . A man at first goes into sinne , as a young swimmer into the water , not plunging himselfe over head and eares at first dash , but by degrees , till he come in profundum , and then co●temnit . The imbellick Peasant , when he comes first to the Field , shakes at the report of a Musket ; but after hee hath ranged through the fury of two or three Battels , he then can fearelesse stand a breach , and dares undaunted gaze death in the face : so the first acts of sinne , are for the most part trembling , fearefull , and full of the blush ; it is the iteration of evill , that gives forehead to the foule offender : it 's easie to know a beginning swearer , he cannot mouth it , like the practised man ; he oathes it , as a cowardly Fencer playes , who as soone as he hath offered a blow , shrinks backe , as if his heart suffered a kind of violence by his tongue ; yet had rather take a step in vice , then be left behind , for not being in fashion . The first time the Fox saw the Lyon , he feared him as death ; the second , he feared him , but not so much ; the third time , he grew more bold , and passed by him without quakeing . There is no man suddenly very good , or extreamely evill , but growes so : as a River is small and foredable at the head , but greatens as it runnes on , by accession of new waters . Salomon first takes two wives , then three , then hundreds ; and having once got beyond the stakes of the Law , and all modesty , he is ready to lose himselfe amongst a thousand bedfellowes . As men eate divers things by morsels , and digest them with ease , which if they should eate whole , would choake them : so fares it with sinners . We deale with our consciences , as with our Apparell , when we have got on a new sute , fresh and faire , we are very chary of abusing it , we take heede where we sit , what we touch , or against what we leane ; but when it is once growne a little old , soyled and sullied , we have no such regard of it , we little passe what we doe with it , nor minde where we cast it ; so the uxorious husband , at the first idolizeth his wife , no noyse must disturbe her , the cold wind must not blow upon her , the Sunne must be shaded from her beauty , her feete must scarce touch the earth , nothing must offend her , she commands all , her will is a law ; it may be , after a while none of all this , but the contrary : even such is our dealing with conscience ; as we see in David , who at first was so tender of it , that the lap of Saul's garment onely troubled him to the heart ; but giveing way to his owne corruptions , and Sathans temptations , to what a height of sinne was he risen ? at first he onely loosed the raynes to idlenesse ; from idlenesse , he proceedes to lust ; from lust , to drunkennesse ; from drunkennesse , to murther , &c. Murther shall be imployed to hide adultery , the fact which wine cannot conceale , the sword shall ; yea , what a brood of sinnes hath the Devill hatched , out of this one egge of Adultery ; Vriah shall beare his owne Mittimus to Ioab , and be the messenger of his owne death ; Ioab must be a traytor to his friend ; the Host of God must shamefully turne their backes upon their enemies , much blood of Israel must be spilt , many a good Souldier cast away , that murther must be seconded with dissimulation , and all this , to hide one Adultery . O how many , by this meanes , have declined from a vigorous heate of zeale , to a temper of lukewarme indifferencie ; and then from a carelesse mediocrity , to all extremity of debauchednesse ; and of hopefull beginnings , have ended in incarnate Devills ! resembling Domitian , who ( when first chosen Emperour ) did so abhorre cruelty , that he would not suffer any beast to be kill'd for sacrifice ; yet after by degrees , and when custome had brought an habit , he thought no cruelty too much , to put in execution against men : or Dionisyus , who so long as he was beloved , and well reported of , was a good man ; but when the priuy talke to his defamation came to his eares , he fell by degrees to exercise all manner of cruelty : or Nero , who at first being required to signe ( as the manner was ) the sentence of a criminall offendors condemnation , earnestly wished of God , that he ●ould not write , rather then be forced to doome a man to death ; and yet after , became the most lively Image of cruelty that we reade of . Vice is a Pere patetike , alwayes in progression ; yea , both grace , and sinne , are of a growing nature : for as it is in wealth , he that hath much , would have more : so in vertue , and vice ; but evill men especially , and deceivers wax worse and worse , deceiving , and being deceived , 2 Tim. 3. 13. they goe first over Shoes , then over Bootes , then over shoulders at length over head and eares in sinne , as some doe in debt . § 110. O The dangerous and insensible insinuations of sinne ! if that crafty tempter can hereby worke us but to one dram of lesse detestation to a familiarity in evil , he promiseth himselfe the victory . Custome brings sinne to be so familiar , that the horror of it is turned into delight ; and as men doe at first lesse like sinne , so with continuance they doe lesse feele it : frequency in sinne , takes away the sense of sinne ; as a man may looke so long upon the Sunne , that he shall become blind , and then he is not sensible of any light it hath ; or heare a great noyse so long ( as they which live neare the fall of the River Nilus ) that it may make him starke deafe : for even so it fares with the notoriously wicked , who being familiarly accustomed to all manner of lewdnesse , can commit foule sinnes with lesse touch of conscience , then others can heare of them : as you shall have Blacke-smiths that are used to the frequent and dayly handling of hot Iron , hold a scorching fire brand in their hands , and laugh whilst another would rore out ; Estrich-like , they can concost Iron , and put it off , as easily as another weake stomacke can doe jelly . Oh hovv the soule , that takes a delight in levvdnesse , is gained upon by custome ! Neither vvill any meanes restraine such a Sampson , for let him be bound vvith greene vvithes ( the shame of men ) they vvill not hold him ; with new Ropes , ( the feare of authority ) they will not hold him ; vvith the pinne and vvoofe ( of Lavv and Gospell ) none of these vvill hold him . Indeed , for a time shame it selfe may hold them in , though sinne holds them under ; but shortly after they have brazen faces , so bloodlesse , that they cannot blush ; and then farewell all good . There is some feare to offend , some knowledge of good and evill , some remorse , some conscience , while shame lasts : but if shame once depart , knowledge goes , and feare goes , and remorse goes , and conscience goes , none will tarry behind shame ; at least , where the feare of God ( which is the bridle and curbe to sinne ) is absent , all vices will there be present and abound ; and when they are once crusted over with perseverance , no hope of returning : like as the Tortise ( delighting in the Sunne ) swimmeth on the top of the water so long , untill the heate hardeneth her shell , that she cannot sinck , and then she is taken . Wherefore let not this point part with us , till it hath taught us two things , to wit , to make conscience of small sinnes ; not to reiterate , or allow our selves in the practice of any knowne sinne . § 111. ANd so you have the maine ground , foundation , roote , or spring of their opposition ; which yet is not all , for , admit their natures were not contrary , this alone were omni-sufficient , God , from the beginning , hath proclaimed an enmity between the seede of the Serpent , and the seede of the woman , which is irreconcileable and endlesse : for as it hath beene from the beginning of time ; so it shall last to the end of all time : when time , saith one , began , this malice first began ; nor will it end , but with the latest man. It is an everlasting act of Parliament , like a Statute in Magna Charta , Gen. 3. 15. where even in Paradise , Iehova , the eternall God , and Lord of Hosts , saith unto Sathan , I will put enmity betweene thee , and the woman ; and betweene thy seede , and her seede ; hee , or it shall bruise thine head , and thou shalt bruise his heele ; whereby Sathans seede , is meant the wicked of all ages ; and by enmity , bitter , immoderate , inveiterate , irreconcileable , and endlesse hatred , and division , opposite to that amity and familiarity , which formerly had beene betweene the Woman and the Serpent ; as Expositors universally conclude . So that there was a twofold kingdome set up in this world ( both spirituall ) a kingdome of sinne and darkenesse , and a kingdome of light and holinesse ; the King and cheife commander of the one , being Sathan , the Prince of darkenesse , the god of this world , and chiefe of evill Spirits ; his subjects , all unregenerate men : and the King of the other , being Christ , called in Scripture , the wonderfull Counsellor , the mighty God , the everlasting Father , and Prince of peace , the Lords of Lords , and King of Kings , Isay , 9. 6. Rev. 17. 14. who is also the chiefe of men , even the chiefe Sonne of man ; his subjects , the godly and regenerate alone : betweene which Kings , and their Regiments , God himselfe having proclaimed a perpetuall warre , saying , I will put enmity betweene the one , and the other , how can we expect lesse ? for with God , neither doth his word disagree from his intention , because he is truth it selfe ; nor his deede from his word , because he is power it selfe ; God is not as man , that hee should lye , neither as the Sonne of man , that hee should repent : hath he said , I will put enmity betweene the men of the world , and his owne people , and shall he not doe it ? or , hath he spoken the word , and shall not he accomplish it ? Numb . 23. 19. Heaven and Earth shall passe away , but one jot , or tittle of his word shall not passe , till all be fullfilled , Math. 5. 18. So that to be without temptations , reproaches , and persecutions , we may rather wish , then hope : for what peace can wee looke for , betweene the seede of the Serpent , and the seede of the woman , since God himselfe , from the beginning , hath set them at enmity ? yea , once to expect it , were an effect of frenzie , not of hope . § 112. THat Sathan is their King , you have it , Iohn 14. 30. and the Prince of this world , it is plaine , Iohn , 12. 31. and that he ruleth by , and worketh in all the children of disobedience , Eph. 2. 2. makes cleare : and that they are his servants , kept by the Devill in a snare , and taken Captive of him ? at his will , are the very words of the Holy-Ghost , 2 Tim. 2. 26. which being so ( considered together with the former proclamation ) how should they not seeke his wealth , and honour by fighting for him ; How should they not strive to enlarge his kingdome , and the territories of Hell , by winning all they can from Christ , by a continuall warre and skirmish , as they have not beene wanting hitherto in any age ? Yea , I could produce testimonies and examples till darke night , to prove that there hath beene in all ages , is now , and ever shall be ( betweene these two Kings , Sathan and Christ , and their regiments , the wicked , and the godly ) a perpetual war enmity and strife , according to the Lords prediction , or proclamation ; for there is scarce a Page in the Bible , which doth not either expresse , or imply , somewhat touching this warre : yea , as if the Scriptures contained nothing else , the Holy-Ghost ●ignificantly calls them , the booke of the battells of the Lord , Numb . 21. 14. as Rupertus well observes . But because it would take up much roome , and none , except they are blind , will question the same I will wave that . Satan is not a Captaine of forties , nor of fifties nor of sixties , nor of hundreds ; 〈◊〉 he is Generall over all which fight not under Christ's Banner ; which is but a little flocke . It 's true , every Christian in his Baptisme hath taken presse-money of Christ , to be his Souldier , and to serve him in the Field of this world , against his , and our enemies : yea , I confesse , amongst us Christians , Christ is the subject of all tongues ; O that he were the object of all hearts : but whereas the Schoole disputes of him , the Pulpit preaches of him , Hypocrites talke of him , time-servers make use of him , Politicians pretend him , prophane men sweare by him , millions professe him ; few love him , few serve him , few care to honour him : godly men , even amongst us Christians , are like timber trees in a wood , here one , and there one . Yea , it is to be feared , that , as once in Israel a thousand followed Baal , for one that followed God ; so now many serve the world , and the flesh , and the Devill , for one that truely serves God in sincerity , truth , and holinesse . Now as when Abimeleck raigned , downe went Gideon's children : so where wicked men beare sway , and sin raignes , downe goes Christ's friends , and the fruits of faith . And when hath the visible Church kept her owne so well , but it might truely be said ( not as the women of Saul and David , Saul hath slaine his thousand , and David his tenne thousand , but ) Sathan by himselfe and his Host , hath slaine more then his hundred thousand . Yea , of these drunkards , who have taken the Devills oath of allegiance , he is a very meane souldier , that hath not won some from Christs Standard : as amongst the Hungarians , he is not held worhty to weare a weapon , nor reputed a brave gentleman , who hath not kil'd a Turke : Yea , some there are that have wonne more men from him , then they have beene weekes at their owne dispose ; as Cato Censorius boasted , he had taken more townes in Spaine , then he had beene dayes in the country . Nay , hath not the Devill made as good use of some famous drunkard , as Sampson did of that Jaw-bone of an Asse , Iudg. 15. wherewith he slew a thousand men ? § 113. NOw wherein doe they overcome , and what is it these spirituall Kings , and their Regiments chiefely fight for ( for having made cleare way , I come now at length to prove the second part of my former proposition , namely , that their utmost aime and end ( whether they seeke to intise or enforce us to sinne with them ) is , that they may have our company hereafter in the burning lake ) but to win soules each from other ? and what thinke you doe drunkards , the seede of the Serpent , and children of the Devill , more delight in , then the murther of soules ? and why doe they so subtilly perswade , and so violently enforce us to sinne with them , but that they may pluck us out of Christs fould , and bring us into the same place of torment , whether they are going ? This is the very end and purpose of all their warring against the seede of the woman . For as nothing but the dishonour and rape of Tamer , could please Amnon ; and nothing but the blood of Amnon , could satisfie Absalom ; and nothing but the heart of Absalom , could content Ioab ; and nothing but the death of Ioab , could pacifie Salomon : so nothing but our soules , will satisfie the Serpent and his seede . This is the very Pricke , White , and Butt , whereat they shoote all their Arrowes , and lay their levell . If any shall say , this word is too big for my mouth , I wish them , first heare , and then determine . The Devill by these , as through so many Bowes , shootes a deadly Arrowe at thy soule , as Lycian Pandorus did at Menelaus the Grecian ; but God , like Pallas , turneth by the Shaft , and makes it hit upon the body , goods , or good name ; as that upon the buckler of his girdle . Why thinke you are all their frownes , and frumps , and censures , and scoffes ; Why so many slanders , and stigmaticall nick-names raised and cast upon the Religious ? why are they the alone object of their scorne and derision , but that they may flout them out of their faith , dampe , or quench the spirit , where they perceive it is kendled , but that they may baffle them out , and make them ashamed of their holy profession and religious course , and consequently pull them back to the world ; Why did the Heathen Emperours so violently oppose , and so cruelly persecute the Christians , but to make them become Heathens too ? Why did Bonner and Gardiner , with the rest of that crew , in the time of Queene Mary , burne at the stake all that truely profest the purity of Religion , but to winne them from Christ ? Why did St. Paul , before his conversion , breath out threatnings and slaughters against the Disciples ; why did he persecute them , even to strang cities , shut up in Prison , and punish them throughout all the Synagogues , but that he might make them renounce Christ , and his religion , and compell them to blaspheme ? as himselfe confesseth , Acts , 26. 10. 11. Why did the high Priests so consult and contrive about putting Lazarus to death , after he was raised ; and Christ also , that raised him , but because for his fake many of the Iewes went away , and beleeved in Iesus ? as the Holy-Ghost affirmes , Iohn , 12. 10. 11. see also Chap. 11. 48. Lastly , if there were not many men so cursedly wretched , as to delight in the murther of so●les ; what should holy David so much , and in so many places , use these , and the like expressions , They have laid waite for my soule , Psa. 59. 2. 3. They rewarded me evill for good , to have spoyled my soule , Psal. 35. 12. Mine enemies , the wicked , compasse me round about for my soule , Psa. 17. 9. They gather themselves together , and lay waite for my soule , Psalme 56. 6. and many the like , which was not more his case , then it is ours : for all their ayme , when they either tempt , or afflict us , is , that they may make us square our lives , according to their rule , ( as that Gyant did proportion the bodies of all his guests , to the bed of his Harlot ; either by stretching out , if they wanted in length ; or cutting off , if they did exceed ) and consequently , draw us to perdition . They rather wish all damned with themselves , then any to bee freed from their owne Prison : and as in the blessed , there is perfect charity ; so in the damned , there is perfect envie ; neither the good would be saved , nor the wicked would be damned alone ; wherefore they seeke to winne all they can . § 114. WHen once a man is got out of the snare of the Divell , he will doe what he can , to pluck others after him . As by his sinnes and bad example , hee hath drawn others from God : so now he will , all hee can , draw others with himselfe to God ; Saul converted , will build up , as fast as ever he plucked downe ; and preach , as zealously , as ever he persecuted . But take a view of each case in severall persons , and first of the godly . We read that Noah and Lot , hazarded their own peace and safety , ( such was their charity , to preserve theirs that afflicted them ) they did admonish others , like Prophets ; and advise them , like Fathers ; but both in vaine ; these holy men seemed to them as one that mocked , and they did more then seeme to mocke them againe . We read likewise , how Andrew was no sooner converted , and become Christ's Disciple ; but instantly hee seeketh out his brother Simon , to gaine him also to the same faith , Iohn , 1. 41. And of Philip , that he did the like to Nathaniel , verse 45. And of the woman of Samaria , that she did the like to many of her neighbours , Iohn 4. 28. to 41. And of the twelve Apostles , that so soone as they were endued with the Holy Ghost , they spread the Gospell throughout the whole world , and with so good successe , that wee reade of three thousand soules converted , by one of them , at one time , namely , by Peter ; so well did he obey Christ's command , who said unto him , when thou art converted strengthen thy brethren , Luk. 22. 32. Yea , Moses so thirsted after the salvation of Israel , that rather then hee would bee saved without them , hee desired the Lord , to blot him out of the Booke of Life , Exodus 32. 32. and Paul to this purpose saith , I could wish my selfe to be separated from Christ , for my brethren , that age my kinsmen , according to the flesh , meaning the Iewes , Rom. 9. 3. Their charity , and spirituall thirst after salvation , was much like the naturall thirst of Alexander , who being with his troopes in the Field , and in extremity of thirst , when one presentted him an Helmet of water , he refused it , saying , si solus bibero , hos maeror occupabit : or that of Rodolphus the Emperour , who in his warres against Octocarus , King of Bohemia , being offered drink by a rusticke that attended his harnesse , when both he , and his whole Army were ready to perish with thirst ; refused it , saying , that his thirst was for all his Army , and not alone for himselfe . There is a greate dearth of reason and charity in that man , who would bee happy alone ; much more doe they desire the blessednesse of others , that are of the communion of Saints : all heavenly hearts are charitable , and it is a great presumption , that hee will never finde the way to heaven , who desires to go thither single : yea , a desire to win others , is an inseparable adjunct , or relative to grace ; for it is impossible , that a man should be converted , but having got himselfe out of Sathans clutches , he will seeke to draw others after him ; yea , where the heart is thankfull , and inflamed with the love of God and our neighbour , this shall be the principall aime : as that vertuous Lady , which Camden speakes of , having beene a Leper her selfe , bestowed the greatest part of her portion , to build an Hospitall for other Lepers . Neither can enlightened soules choose but disperse their rayes : we are no whit thankfull for our owne illumination , if we doe not looke with charity and pity , upon the grosse misse-opinions and misprisions of our brethren . It is a duty commanded by God , Iud. 22. 23. 2 Tim. 2. 25. 26. Heb. 3. 13. And every good mans meat and drink , is to doe the will of him that sent him ; and though he cannot do , what he would ; yet he will labour to do , what he can , to win others ; not to deserve by it , but to expresse his thanks . § 115. ANd as Gods people would not bee saved alone , but winne all they can , knowing , society no small part of the very joyes of heaven : no more would wicked men be damned alone , but mislead all they can , thinking it some ease and comfort in misery , to have companions . As for example . What made the Scribes and Pharisies compasse Sea and Land , to make one of their profession , but that they might make him twofold more the child of hell , then themselves ? as out Saviour expresly witnesseth , Matth. 23. 15. Yea , they shut up the kingdome of heaven ( so farre forth as they could ) and would neither goe in themselves , nor suffer others , that would have entred , to come in , v. 13. And what else , but this love of community , made Baalam ( being a cured reprobate himselfe ) so willing ; first , to curse all Israel , and after , when that would not fadge , to give such divellish counsell against them ? Nnmb. 22. Or what is the reason thinke you , of all their practises against the just now of their , tempting them , and attempting what they can against them , but this , they would discourage us in the way to heaven , beat us off from our holy profession , or being religious , and draw us backe to the world , that so they might have our company here in sinne , and hereafter in torment ? as if this were not to carry brimstone to their own fire , and to make their own bed in hell . And let such know , that how many Novices , or Apprentises of Religion soever , have beene beaten off , by meanes of their scoffs , slanders , reproaches , or other their malicious practises against the godly ; how many soever they have forestalled with prejudice against the religious , by making their favour to stinke before their neighbours , and acquaintance , through their lies and forgeries ; so putting a sword into their hand , to slay them , as the children of Israel unjustly charged Moses and Aaron , touching Pharaoh , and his servants , Ex. 5. 21. or how many soever are drawn to do and commit the like sinnes , by their example ; even so many of Christs band ▪ they have ( as much as in them lyeth ) diminished , and shall one day be arraigned and condemned , not only for high treason , against our Soveraign Lord Christ , but also for slaying so many soules with death eternall ; which sin , having a reward of torment answerable , ( as I shall shew anon ) must of necessity , bring upon them more then double damnation . Wherefore let them , more wisely then Dives , looke to it in time , take heed of powring water upon the fire of the Spirit , which had more need of kendling , then of quenching ; and beating down the weake hands and knees , which should rather bee listed up for God , and against Sathan . And thus you see that drunkards , and all wicked men , ( whose meat and drink it is , to doe the will of their Father ) ayme at our eternall ruine , as the divell did at the ruine of our first Parents , and their off-spring ; and how could they doe so , if they did not partake of the divells nature yea , if they were not quite changed from men into divels ? § 116. BUt see other two reasons , why they desire community in the burning lake , and why they make no bones of soule-murther , the first is this , they know themselves irrecoverably lost , and therefore they are desperate , because they cannot rise themselves , they would ruine all ; they know , they have so grievously offended God , and so despited the Spirit of grace , so ●inned against knowledg , and conscience , and so often reiterated theirabominations , that they are become so incurable , and past hope of remedy , that no medicine , can helpe them , as God speaks , touching the sorrowes of the Iewes by Ieremiah , Chap. 30. 12. 13. 15. as sometimes it fares with a sicke patient , who while he hath hope of cure , is willing to abstaine from such meats as are dangerous ▪ and hurtfull for him ; but knowing his disease incurable , forbeareth nothing that he likes , and likes onely those things which are most forbidden him ; so the Proverb is verified in them , Over Shoes , over Bootes , yea , which is desperate , over shoulders . As a man sinking into the deepe water , catcheth hold of him that is next him : so men diving into the bottome of iniquity , pull downe their adherents : and how can they more lively prove themselves the Divells children , whose ayme it hath ever beene , seeing hee must of necessity bee wretched , not to bee wretched alone ? It is little content to them to bee reprobates , except they have company . Wherefore as falling Lucifer drew numerous Angells with him : so all his agents and adherents , as firebrands , in burning themselves , burne others ; the Divell out of malice misleades them , and they others : what wretched companiouns then are these men ! the Lord grant wee may know no more of them , then by hearesay . § 117 SEcondly , there is another winning reason , why they strive so after community : for you must know , the Devill propounds to them and they to themselves , some appearance of good in every thing they doe . They thinke it some ease and comfort , in misery to have companions , yea , the more , the merrier , thinke they , as sorrowes devided among many , are borne more easily : it is some kinde of ease to sorrow , to have partners ; as a burthen is lightned , by many shoulders : divers backs will carry a greater burthen , with lesse paine ; or as clouds scattered into many drops , easily vent their moysture into ayre : many small brookes meeting , and concurring in one channell , will carry great vessells : yea , our griefes are lessened , our joyes enlarged , our cares lightned , by one friendly associate . In all heates of anguish , good assistance and society breathes some coole ayre of comfort : when Paul must answer before Nero , he complaines , that no man stood with him , but all men forsooke him , 2 Tim. 4. 16. And certainely , it was a plague upon a plague ; to the Leper , that he was condemned to live alone : it cannot but aggravate their sicknesse , which are now pent up , by reason of this visitation , and compelled to be sicke without any visitant , either to ease , or pity them . The comfort of fugitives is , that ther● be many fugitives ; we know nothing seemes to fall , where everything falls ; a generall disease , is a particular health : whereupon the Curt taild Fox , in the Fable , endeavoured to have all Foxes curtaild . They have a whimsie in thei● braines , much like that of Amurath , who , at the taking of Isthmus , sacrificed six hundred young Grecians to his Fathers soule , to the end , their blood might serve as a propitiation , to expiate the sinnes of the deceased . Wherein they imitate the Dragon , which is very desirous of the Elephants blood , for the coldnesse of it , wherewith she desires to be cooled ; or the great Cham , who whensoever he dyeth , takes order , that ten , or twelve thousand Tartars be slaine , to accompany his death . But ala●●e poore soules ! they are much mistaken , in thinking it will either comfort , or ease them , to have fellowship in torment : for though by the multitude , of participants , the joyes of Heaven are enlarged ; yet hereby the sorrowes of Hell are much increased ; for know this , thou Tempter , that thou dost not more increase other mens wickednesse on earth , ( whether by perswasion , or provocation , or example ) then their wickednesse shall increase thy damnation in Hell , as is plainely seene in the case of Dives ; for what made that damned churle move for his brethren ( seeing there is no charity in Hell ) but that he felt , every step they followed of his leading , to increase the pile of his torments , Luk. 16. Non fratres dilexit , sed seipsum respexit , he desired not their salvation , but his owne lesse damnation . Againe , this is made good , Gen. 3. where the Serpent is cursed , for makeing Eve transgresse ; and Eve , for makeing her husband sinne . Yet such is the implacable enmity , and unchangeable malice of the Serpent , and his seede ; of the Prince of darkenesse , and these his adherents , against the children of light , that they will enhance their owne damnations , to procure other mens ; rather make their owne fire hotter , then not labour to bring others to the participation of their owne torments ; Yea , though their consciences tell them , that such a bitter roote shall answer for it selfe , and for all the corrupt branches , yes they will endure more grievous misery , to have a more numerous society . And so much of the warre which God proclaimed , betweene Sathan and Christ , and their Reigiments , the wicked and the Godly . If you would know the originall , and meritorious cause of this proclamation ; it was Adam's sinne , in eating the forbidden fruit ; and Sathan's malice , in moving and seduceing him thereunto ; the Originall of this discord , is from originall sinne . § 118. VVEe have got through the greatest part , and are past by the principall stages of the drunkards progresse ; there is but one mile further , of about eight short furlongs , to goe , and we have overcome it ; yea , to speake truth ▪ I am now at the top of the hill , and shall , after a short pause , goe downe faster then I went up . But let us make a stand here , and looke backe upon what we have past , since Section ( 75. ) from which stage hitherto , I have shown how drunkards imitate that old Serpent the Devill . In Tempting Enforceing to sinne , and in drawing to perdition . After a review taken , let any stander by ( for being no wayes a party , I referre it to him ) say , whether Sathan be so much beholding to any men alive as to them ; whether he hath any servants , that doe him such faithfull service ; any factors , that make him a better returne of soules ; any Generall , that subdues so many souldiers to him ; any Advocates , which pleade so hard for him , as the true drunkard ; I presume he cannot nominate , or thinke of one ▪ I consesse , a beautifull whorish woman ( another of the Devills lime-twigs ) who hath a flattering tongue , Pro. 6. 24. smooth and enticeing words , Pro. 7. 5. lips which drop like an hony combe , and a mouth 〈◊〉 soft then oyle , Pro. 5. 3. as Salomon speaks ▪ doth the Devill singular good service in the businesse of tempting ; for infinite are the soules , which these artificial Paradises have beguiled ; yea , it cannot be denied , but Sathan is more beholding to the face , then to all the body besides . For as through an Hell upon earth , God brings many to Heaven : so through an Heaven upon earth , many bring themselves to Hell. And she hath one priviledge above other tempters , for , Cockatrice-like , she killeth with her very ●ight ; yea , she is able to take a man , with her very eye-lids , Pro. 6. 25. which makes the wise man say , that many have perished by the beauty of women , Ecclus. 9. 8. yet neverthelesse , let her have as many lovers , as Toringa once had ( who attempting to count them upon her fingers , was forc't to call for a bushell of Pease , before she could number them all ) and strength like Rotorus , who contracted with a notable Pirate , to serve the turne of him and him hundred souldiers : and 〈◊〉 will as free as Dunkerke , which bids 〈◊〉 to all commers , so that any 〈◊〉 Fellow may ride her post to the Devill , with a golden bit ; she shal never be able to fil Hel ( her body wil not hold out ) nor help to people that infernall Kingdom ; as some drunkards doe , that are gifted thereafter . The which considered , together with his other sinnes of idlenesse , epicurisme , adultery , murther , his vaine babling , scurrilous jesting , wicked talking , impious swearing , atheisme , &c. ( for he hath treble heads to Cerberus , that ugly Porter of Hell ) proves him the King , or chiefe of sinners , as the Basiliske is called the King of Serpents ; and not onely shewes them to be children of the Devill , as they were long since , but to be really metamorphosed into Devills , as lots wife was really metamorphosed into a pillar of Salt , and Vlysses companions into Hogs and Dogs , and Cadmus , with his wife , into Serpents : yea ; certainely , if the Devill would change his properties , he would put himselfe into the person , and appropriate to himself the very qualities of some drunkard ; how ever , he chooseth drunkards to be his instruments , to t●mpt , rather then other sinners , because they are more fit for it , then any other ; as of all the creatures which God made , he chose the Serpent , an instrument , to tempt Eve , because it was more subtile then any beast of the field . Gen. 3. 1. As also for the naturall affection which they bare to him , above other men ; for the drunkard loves Sathan so extreamely , that , for the most part , he either swims to him in blood , or sailes to him in a vessell of wine , before nature summons him to depart , and will needs be tormented before the time . All which their zeale , industry , and fervent affection , to doe the will of their Father , should teach and stirre up Go●s people to the like zeale , industry , and fervent affection , to doe the will of their Father . Their voluntary lewdnesse , calls for our dutifull and more zealous obedience ; that our God may have as faithfull ●ervants , as he hath unfaithfull enemies . Shall wicked men be at more cost and paines , to please an ill master ; then we can afford to please so good a God , so gracious , so loving a Father ? Shall they labour so hard , for that which shall confound them ; and shall we thinke any paines too much , for that which shall 〈◊〉 us ? Is it their meate and drinke to doe mischiefe ; and shall good duties downe as a Potion with us ? This were to acknowledge more venome in the seede of the Serpent , then there is health in the seede of the woman . Indeed , the world could not stand before us , if our truth might be but as hotly followed as their falsehood . O that our God , whose cause we maintaine , would inkendle our hearts , with the fire of holy zeale , but so much as Sathan hath inflamed theirs , with the fire of fury and faction O Saviour , it was thy meate and drinke to doe the will of thy Father , how doe we follow thee , if we suffer either pleasures , or profits to take the wall of thy services ? But of this elsewhere . § 119. FOr I consider , that both by Gods , and mans Law , next after inditement and conviction , followes sentence ; and after sentence is past , comes execution ; if a reprive , or pardon be not use out , in the 〈◊〉 . Wherefore , as drunkards have seene their sinne laid open , so let them now hearken to their punishment ▪ If there be any of these Antipodes to God and his Kingdome , who like Trees , have rooted both head and heart into the earth , and set heaven at their heeles , that have in this Treatise , as in a picture , taken a full view of his owne horrid and detestable condition , and with B●palus the Pain●e● , read the lively character of his odious and deformed demeanour ; and after hee hath seene , as in a cleare glasse , the ugly face of his foule heart , with those spots and wrinkles , which otherwise hee could not have confest in himselfe , and further seene how miserably hee hath been deluded in his judgement , touching the religious ; and shall notwithstanding resolve against yeelding , and presence the humouring of his soule , before the saveing of it , and shall thinke it a disparagement to repent him of his errors , and would rather obstinetely continue in them , then disclame them ; so shutting his eyes , that hee may not see ; and stopping hes eares , that hee may not heare ; and hardening his heart , that he may not consider ; presumptuously , as Pharaoh did ; maliciously , as 〈◊〉 did ; desperately , as Ahab did ; and blasphemously , as Iulian did ; let him know this , that he shall surely perish . The reason of it , is taken out of the Proverbs , an Arrow drawne out of Salomen's sententions Quiver , read the words , and tremble , A man that hardneth his neck , when he is rebuked , shall suddenly be destroyed , and cannot be cured , Prov. 29. 1. yea , faith the Lord himselfe , Prov. 1. 24. 25. 26. because I have called , and ye refused ; I have stretched out mine hand , and ye would not regard , but despised al my counsell ; I will also laugh at your destraction , and mock when your feare commeth . And of this we have sundry instances . The Sonnes of Ely would not harken unto , nor obey the voyce of their father , why ? because ( saith the Text ) the Lord was determined to destroy them , 1 Samuel 2. 25. Their hearts must be hardened , that they may be destroyed . I know , ( saith the Prophet to Amaziah ) that God hat determined to destroy thee , because thou hast done this , and hast not obeyed my counsell , 2 Chr. 25. 16. 20. O remember that there is a day of account , a day of death , a day of judgement comming , wherein the Lord Iesus Christ shall bee revealed from heaven , with his mighty Angells , in flaming fire , to render vengeance unto them which obey not unto his Gospell , and to punish them , with everlasting perdition from the presence of the Lord , and from the glory of his power , 2. Thes. 1. 7 , 8 , 9. Iude 15. Wisdome 5. 1. to 10. at which time thou shalt heare him pronounce this fearefull doome , Depart from me ye cursed , Matth. 25. 41. which is an everlasting departure , not for a day , nor for yeares of dayes , nor for millions of yeares , but for eternity ; and that from Christ to the damned , to the divells , to hell , without either end , or ease , or patience to endure it ; at which time , within thee shall bee thine owne guilty conscience , more then a thousand witnesses , to accuse thee ; the Divell , who now tempts thee to all thy wickednesse , shall on the one side , testifie with thy conscience against thee ; and , on the other side , shall stand the holy Saints and Angels , approving Christ's justice , and detesting so filthy a creature ; behinde thee , an hidious noyse of innumerable fellow damned reprobates ; tarrying for thy company ; before thee , all the world burning in a flaming fire ; aboue thee , that irefull Judge of deserved vengeance , ready to pronounce the same sentence upon thee ; beneath thee , the fiery and sulphureous mouth of the bottomlesse pit , gaping to receive thee ; into which being cast , thou shalt ever bee falling downe , and never meet a bottome ; and in it thou shalt ever lament , and none shall pitie thee ; for thou shalt have no society but the Divell and his Angells ; who being tormented themselves , shall have no other ease , but to wreak their fury in tormenting thee ; thou shalt alwayes weep for paine of the fire , and yet gnash thy teeth in indignation , for the extremity of cold ; thou shalt weep to think , that thy miseries are past remedy ; to think , that to repent is to no purpose ; thou shalt weep to thinke , how for the shadow of a few short pleasures ( if they could bee called pleasures ) thou hast incurred these sorrowes of eternall paines , which shall last to all eternity : thy conscience shall ever sting thee , like an Adder , when thou thinkest , how often Christ by his Preachers offered thee remission of sinnes , and the Kingdome of Heaven freely , if thou wouldest but believe and repent ; and how easily thou mightest have obtained mercy in those dayes , how neere thou wast many times to have epented , and yet did dest suffer the divell and the world to keep thee still impenitent ; and how the day of mercy is now past , and will never dawne againe , for thou shalt one day finde , that conscience is more then a thousand witnesses , and God more then a thousand consciences . § 120. IF you will not believe mee , yet at least believe Pharaoh , who in the rich mans scalding rtorments hath a Discite a me , learne of me ; he can testifie , out of wofull experience , that if wee will not take warning by the word ( that gentle warner ) the next shall be harder ; the third and fourth , harder then that ; yea , as al the ten plagues did exceede one another , so the eleventh single , exceeds them all together : innumerable are the curses of God against finners , but the last is the worst , comprehending and transcending al the rest ; the fearefullest plagues God still reserves for the upshot , all the former doe but make way for the last . When the Dreame , and the Miracle , and the Prophet had done what they could upon Nebuchadnezzar ; God calls forth his temporall judgements , and bids them see what they can doe ; if they will not yet serve , he hath eternal ones , which will make them repent every veine of their hearts and soules , that they did not repent sooner . Oh that I could give you but a glimpse of it , that you did but see it , to the end you might never feele it , that so you might be won , if not out of faith , yet out of feare ; for certainly , this were the hopefullest meanes of prevention : for though diverse theeves have robd passengers , within sight of the Gallowes ; yet if a sinner could see but one glimpse of hell , or bee suffered to looke one moment into that fiery Lake ; hee would rather choose to dye tenne thousand deaths , then commit one sinne : and indeed , therefore are wee dissolute , because we doe not thinke what a judgement there is after our dissolution ; because wee make it the least and last thing we thinke on ; yea , it is death , wee think , to think upon death , and we cannot indure that dolefull bell , which summons us to judgement . Something you have heard of it here , and in Section the 44. But , alasse ! I may as well with a Cole paint out the Sunne in all his splendor , as with my pen , or tongue , expresse the joyes of Heaven ( which they willingly part withall ) or those torments of hell ( which they strive to purchase ) For as one said , that nothing but the eloquence of Tully could sufficiently set forth Tullie's eloquence : so none can expresse those everlasting torments , but hee that is from everlasting , to everlasting ; and should either man , or Angell , goe about the worke , when ( with that Philosopher ) hee had taken a seven-nights time to consider of it , hee might aske a fortnight more , and at the fortnights end , a moneth more , and be at his wits end , at the worlds end , before he could make a satisfiing answer , otherthen his was , that the longer he thought of it , the more difficult he found it : alasse ! the paine of the body , is but the body of paine ; the anguish of the soule , is the soule of anguish . § 121. BUt to be everlastingly in Hell , to lye for ever in a bed of quenchles flames , is not all : for as thy sinnes have exceeded , so shall thy sufferings exceed ; as thou hast had a double portion of sinne to other men here , so thou shalt have a double portion of torment to them hereafter ; the number and measure of torments , shall be according to the multitude and magnitude of offences ; mighty sinners shall be mightily punished , for God will reward every man according to his workes , Revel . 20. 12. 13. and 22. 12. As our workes are better or worse , so shall our joyes in heaven , our paines in hell bee more or lesse ; as every one hath beene more wicked , he shall bee more wretched ; Capernaum exceeding Sodome and Gomorrah in sin , shall feele also an excesse of punishment ; and the willfull servant shall receive more stripes , then the ignorant , Luk. 1● . 47. 48. Mat. 10. 15 which being so , viz. that every man shall be punished according to merit ; what will become of thee ? surely thy sins are so prodigious , that they scorne any proportion under a whole volume of plagues . But see wherein thy sinnes exceed other mens , that shall go to the same place of torment , how every sinne receiveth weight and increase in regard of circumstances , and how thou , after thine hardnes and heart which cannot repent , heapest unto thy selfe wrath against the day of wrath , and of the declaration of the just judgment of God , who will reward every man according to his workes , Rom. 2. 5 , 6. The particulars which greaten , aggravate , and adde weight to thy sinnes , and make them above measure sinfull , are so diverse and sundry , that I may not insist upon all ; yet some are of such import , that I dare not omit them . First , the civill justitiary , who omi●t●th the performance of those good duties which the Law require●h , is in a damnable condition ; but thou in a farre worse , who wilfully runnest on in the commission of those sinnes , which the Law flatly forbids . It was the not slaying of Agag . 1 Sam. 15. that lost Saul his Kingdome , and the favour of God. The not circumcising of Moses his first borne . Exodus 4. had like to have cost him his life . The not relieving of poore Lazarus , Luk. 16. was the rich mans ruine . It was not the evill servants spending his Masters money , which cast him into prison , but the not gaining with it ; he did not evill with his Talent , no , it was enough to condemne him , that he did nothing with it . Now if barrennesse bee sent into the fire , how can rapine looke to escape ? if omission of good works be whipped with Rodds , surely commission of impieties shall be scourged with Scorpions . The old world did but eat , and drink , build , and plant , marry and bee merry , and were swept away with the Beesom of an universall deluge : which things were in themselves lawfull : what then shall become of Lyers , Swearers , Drunkards , Adulterers , malicious monsters , scandalous sinners , whose workes are in themselves simply unlawfull ? If the civily righteous shall not bee saved in that great and terrible day , where then shall all ungodly drunkards , and deboyshed swilbowles appeare ? Heaven is our Goale , we all runne : loe the Scribes and Pharisies are before thee ; what safty can it bee to come short of those , that come short of heaven ? Except your righteousnes exceed , &c. Meroz was cursed by the Angell , because they came not to helpe the Lord , in the day of battell , Iudges 5. 23. they fought not against God , yet because they did not fight for him , they are cursed . And if they that stand in a luke-warm neutrality shall be spewed up , sure the palpable and notorious offender , who takes up armes against God , and opposes all goodnesse , shall bee trodden under foot of a provoked justice . O consider this , and lay it to heart , you , that commit sinnes of all sorts and sizes ; you , that can tear heaven with your blasphemies , and bandy the dreadfull name of God in your impure mouthes , by your bloody oaths and execrations ; yee that dare exercise your saucy wits in prophane scoffes at Religion ; yee that can neigh after strange flesh &c. § 122. SEcondly , the sinnes which thou committest are against knowledge and conscience , and so farre greater then the same sinnes , if another should doe them ignorantly . The servant that knowes his masters will , and if he doe it not , is a greater sinner , and shall indure a greater punishment , then hee which neglects the same , not knowing it , Luk. 12. 47. 48. to know and not obey , doth but teach God how to condemne us ; the greater light wee have , the more shame it is for us to stumble . Anaxagoras that saw the Sunne , and yet denyed it , is condemned , not of ignorance , but of impiety . The infidell disputes against the faith , the impious lives against it , both deny it ; the one in termes , the other in deeds ; both are enemies to the Gospell ; but of the two , it is worst to kick against the thorns , wee see , then to stumble in the darke at a block , which we see not : it shall go ill with sinnefull Pagans , but worse with wicked Christians ; for the Thistell in the Forrest shall not fare so ill , as the barren Figgtree in the Vineyard , the Vine fruitlesse , is of all Trees most uselesse : the daughter of Sion would never have beene so notorious an Harlot , had shee not first beene so rare a Virgin : Iulian and Lucifer had been lesse damned , if the one , had not beene a Christian ; and the other , an Angell of light . Reade wee not that the sinnes of the Iewes were greater , then the sinnes of the Gentiles ? because , in Iury God was known , and his name great in Israel ; it was not so , saith the Holy Ghost , with other Nations , neither have the Heathen knowledge of his wayes ; so the sinnes of us Christians ( other circumstances being matches ) are greater , then the sinnes of the Iewes ; because our knowledge is more , or may be more ; they had but an aspersion , line to line , here a little , and there a little ; we have an effusion , Asts 2. 17. I will powre out my spirit upon all flesh . For if simple ignorance find no mercy ; what Cloak is long enough , to cover wilfull and affected ignorance ? certainly , if nescience be beaten with stripes , willfull impiety shall be burned with fire ; sinne , even in ignorance , is a Talent of leade ; but sinne , after knowledge , is a milstone , to sinke a man to the lowest . If flaming fire be their portion that know not God , and could not ; how terrible shall their vengeance be , that might know him and would not ? howsoever men live , or dye , without the pale of the Church , a wicked Christian , who either doth , or may know the whole revealed will of God , shall bee sure of plagues . O how many at that dreadfull day ( when God's revenges have found them out ) shall unwish themselves Christians , or wish that the Gospell and they had never beene acquainted ? yea , how will they in hell curse their knowledge , and unprofitably wish , that they had beene Ideots or infidels , and never had so much as heard of Christ ; when they shall find this glorious light , a meanes to promote them to a higher place in the kingdome of darknesse , and procure to them , a greater revenew of torment then others have , who know lesse ? for he who is ignorant of , or neglects his owne salvation , all his knowledge tendeth to his greater condemnation : to know good , and doe evill , makes a mans owne mittimus to Hell. If with Baalam and Iudas , we have knowledge in the head , without holinesse in the heart ; we shall , with Vriah and Bellerophon , but carry letters to cut our owne throates ; or with that servant in the comedy , carry Sathan a speciall warrant , to bind us hand and foot , and cast us into everlasting fire . § 123. THirdly , as in sin there is sundry steps and degrees , whereby one and the same sinne , may be lessened , or increased ; so thou doest mightily increase the guilt of thy sinne this way . As for example . It is a fearefull thing to omit good ; more fearefull , to commit evill ; ( as I have shewed ) but worse , to delight in sinne ; worse then that , to defend it ; but worse then worst , to boast of it ; which is an usuall thing with thee . Or thus , hee doth bad enough , that sins through infirmity , being led captive against his will , to doe foule crimes ; but thou doest incomparably worse , who sinnest presumtuously , and of se● purpose , yea , of obstinate and resolved malice against God , and his image ( as I shall in due place prove ) sining , not only without all shame , but not without malice ; insomuch that it is thy least ill , to doe evill ; for behold , thou speakest for it , joyest in it , boastest of it , enforcest to it , mockest them that dislike it ; as if thou wouldest send challenges into heaven , and make love to destruction . Fourthly , thy sinnes exceed and weigh downe other mens , that shall goe to the same place of torment , because they are so open and scandalous ; for he that sinnes publikely , to the dishonour of God and religion , is a greater offender , then if hee did the same at home , and in private . Sinne that is done abroad , ceaseth to be single , for it is many sinnes in one , and that in a double respect ; it stumbles others , it infects others . First , it stumbles others , and this doth much to increase it . It did wonderfully aggravate David's sin , that it caused the enemies of God to blaspheme : and made the sinne of Elie's sons ( whose scandalous lives , made men abhorre the offerings of the Lord ) so heynous , that God even swore unto Ely , that the wickednesse of his house should not bee purged with sacrifice , nor offering for ever , 1 Sam. 3. 14. O the difference between thy practise , and what it ought to be : Christians ought to be blameles , pure , and without rebuke , yea , to shine as lights to other men , in the middest of a naughty and crooked nation , Phil. 2. 15. whereas thou by thy deboyshed life : and abominable licenciousnes , doest scandalize the Gospell and true religion , yea , make it odious to Turkes and Infidels , according to that of the Apostle Rom. 2. 24. Secondly , it infects others , in which regard , saith I siodore , It is a greater offence to sinne openly then secretly ; for he is doubly faulty , who both doeth , and teacheth the same . To sinne before the face of God , is to dishonour him ; but withall to sinne before the face of men , whereby others are taught and incouraged to doe the like , is doubly to dishonour him . An exemplary offender , is like a malicious man sicke of the plague , that runs into the throng to disperse his infection , whose mischiefe outweighes all penalty : Many an Israelite committed fornication , and yet upon repentance got pardon ; but Zimry that would doe it impudently , in the face of God and man , was sure to perish . § 124. FIftly , this aggravates thy guilt exceedingly , in that thou addest sinne to sinn ; as first , thou committest drunkennesse , and then in the necke of that thou blasphemest God , slanderest thy neighbour , seducest thy friend , committest adultery , murther , &c. as thou best knowest the wickednesse , whereunto thy heart is privie : when for a lesse matter then one of these , that worldling forfeited his soule , Luk. 12. 20. Againe , thou aggravatest thy guilt , by multiplying of sinne , that is , by falling often into the same wickednesse ; and hereby Sathan makes sure worke , for though the Devill be the father , lust the mother , consent the midwife , sinne the child , and death the portion ; yet all is like to miscarry , if custome become not an indulgent nurse , to breede up the ●ame till it come to an habit . Sathan first twines certaine small threads together of seeming profit , pleasure , &c. and so makes a little cord of vanity , therewith to draw us unto him ; and afterwards composeth of such lesser cords twisted together , that cart-rope , or cable ( custome of iniquity ) and therewith he seekes to bind men fast unto him for starting ; for when ●inne , by custome and long practice , is growne to an habit , this is sinne in perfection , or the perfection of sinne ; because custome in sinne , brings hardnesse of heart ; hardnesse of heart , impenitency ; and impenitency , damnation . Yet this by the way is to be noted and remembred , that men of yeares liveing in the Church , are not simply condemned for their particular sinnes , but for their continuance and residence in them : sinnes committed make men worthy of damnation , but liveing and abiding in them , without repentance , is that which brings damnation upon them : such as live within the precincts of the Church , shall be condemned for the very want of true faith and repentance . § 125. SIxthly , thy judgment shall not onely be increased , according to thy sinnes ; but God will therefore adjudge thee , to so much the f●rer and severer condemnation , by how much thy meanes of repentance hath beene greater . If I had not come and sp●ken unto them ( saith our Saviour ) they should not have ●ad 〈◊〉 ; but now have they no cloake for their sinne , Iohn , 15. 22. Ordinary disobedience in the time of grace ; and wilfull neglect of Gods call , in the abundance of meanes , is a great deale more damnable , then the commission of sinne in the dayes of ignorance and blindnesse , when the like meanes are wanting . Those Gentiles , the Ninivites , were more righteous then the Iewes , in that they repented at the voice of one Prophet , yea , and that with one Sermon ; whereas the Iewes refused and resisted all the Prophets , which God sent among them ; but the Iewes who resisted our Saviour Christ's doctrine , and put him to death , were more righteous then such as amongst us are scoffers at Religion , and Antipodes to the power of grace , they were never convinced that he was the Messias , sent from God to redeeme the world , as all , or almost all are , that call themselves Christians , because they professe themselves members of Christ , and Protestants , in token that they are ready to protest against , and resist all such as are professed enemies to , and opposers of Christs Gospell . As for the Heathen Philosophers , who knew not God in Christ , they are more righteous then wicked Christians beyond compare , for they beleeved as Pagans , but lived as Christians : wheras such beleeve as Christians , but live like Pagans : yea , many of them would have beene ashamed to speake that , which many of these are not ashamed to doe : and though we are unworthy to be called Christians , if we professe him in name , and be not like him in workes ; yet the most part of men amongst us proclaime to the world , that they have never thought whether they are going to Heaven or Hell. There be many professed Christians , but few imitaters of Christ : we have so much science , and so little conscience ; so much knowledge , and so little practise ; that to thinke of it , would move wonder to astonishment , had not our Lord told us , that , even amongst those that heare the Gospell , three parts of the good seede falls upon bad ground . The common Protestant is of Baalam's Religion , that would dye the death of the righteous : but no more , Ioshua's resolution ; I and my house will serve the Lord , is growne quite out of credit with the world : and there are more banquerupts in Religion , then of all other professions : but let men take heede , least by their disobedience they lose their second Paradise , as our originall Parents did their first . If we are commanded to exceede Scribes and Pharisees in our righteousnesse , then those that come short of the Ethnick Pagans , what torments shall they suffer ? Ierusalem is said to justifie Sodom ; yet were the Sodomites in Hell ; now if we justifie Hierusalem , sure we shall lye lower in Hell , then either the Sodomites , or the Iewes ; for we are so much the worse , by how much we might have beene better . § 126. BUt see how many wayes God hath called thee , how many meanes he hath used , that he might winne thee to repentance . First , the holy Scriptures are , as it were , an Epistle sent unto thee from Heaven , and written by God himselfe , to invite and call thee to repentance : and therein Christ himselfe no lesse saith unto thee from Heaven , when thou art drinking , swearing , mocking , scoffing , deriding , enuying , hateing , opposing , and persecuting any that beleeve in him , then once he did to Saul , why persecutest thou me ? I am Iesus whom thou persecutest ; it is hard for thee to kicke against the prickes : for whatsoever the Spirit speaketh generally , or specially in the Word , is the voice of the whole Trinity , and intended particularly to thee , and to me , and to every man single , his case being the same : What ▪ dost thou looke for Caine or Iudas to come out of Hell to warne thee ? it is sufficient their sinne and punishment is written for thy learning . But this is not all ; for though he calls chiefely by his Word , yet he doth not call onely by it ; for never any thing happened unto thee in thy whole life , whether thou receivest benefits , or punishments ; hearedst threatnings , exhortations , or promises , from any his Embassadors of the Ministery , but all , whether faire meanes , or foule , have beene sent from God , to invite and call thee to faith and repentance ; He even therefore threatens Hell , ( saith St. Chrysostome ) that he may not punish thee by the same . All Gods blessings are like so many suters , woing thee to repentance ; yea , they put on even the formes of Clyents , and petition thee for repentance ; his afflictions are Embassadors , sent to treat with thee about a league , which cannot be had without repentance ; all the creatures of God , ordained for thy use , are so many silent Sermons , so many trumpets , that summon thee to repentance ; in briefe , wherefore doth the Spirit of grace knock at the dore of thine heart , with such infinite checks , and holy motions , but that he would come in ? and he will not come in , till repentance hath swept the house . Why wast thou not with thy harlot , like Zimry in the armes of Cozby , smitten in the act of thy Adultery ? Why was not thy soule and hers , sent coupled to the fire of torment , as your bodies were undevided in the flame of uncleannesse ? While thy mouth is opened to sweare and blaspheme , why is it not instantly fild with fire and brimstone ? When thou art dead drunke , why art thou suffered to wake againe alive , but this , God waites ( as in the Parable of the Fig tree , Luk. 13. ) another , and another yeare , to try whether thou wilt bring forth the fruit of repentance , and new obedience ? yet presume not ; for as when men give long day , they expect larger payment ; so does God , or for default thereof , conferres a heavier doome ; the first fellony may s●ape , in hope of amendment ; but the second , much more the seventh , meetes with ( as well it deserves ) a halter . Yea , of this be sure , if Gods long suffering workes no reformation , this silent Judge will at last speake home . The Elephant suffers many injuries from the inferiour beasts ; but warre being too farre provoked , his revenge is more extreame , then his patience was remisse : and the higher the Axe is lifted up , the deeper it cuts . But what doe I nominating particulars , when thou hast had more warnings , and invitations , then thou hast haires on thy head : Gods benefits offered thee in Christ ( and they all solicit thee to repent ) are without number , though thy sinnes strive with them , which shall be more . If thou couldest count the numberlesse number of creatures , they would not be answerable , to the number of his gifts ; though the number of thine offences , which thou returnest in liew of them , are not much inferiour . Not to enter into particulars , which were endlesse , but to give you the summe or epitomy of them ; for I had rather presse you with weight , then oppresse you with number of Arguments . The Lord Christ hath not onely ransomed thee from infinite evills here , and everlasting torments hereafter ; but also purchased every good thing thou dost enjoy , whether for soule , or body , even to the very bread thou eatest , and that with the price of his owne precious blood ; and , as if all this were too little , he reserveth for thee such pleasures at his right hand , as never entred into the heart of man to conceive ; and to the end onely , that thou shouldest serve , and set forth the praise of his Name , who hath done all this . As he descended into Hell , that we might never come thither ; so he ascended into Heaven , to prepare a place for us , which we have no right unto . What should I say ? If we looke inward , we finde our Creator's mercies ; if we looke upward , his mercy reacheth unto the Heavens ; if downeward , the earth is full of his goodnesse , and so is the broad Sea ; if we looke about us , what is it that he hath not given us ? Ayre , to breath in ; Fire , to warme us ; Water , to coole and cleanse us ; Cloathes ▪ to cover us ; Foode , to nourish us ; Fruits , to refresh us ; yea , Delicates , to please us ; Beasts , to serve us ; Angells , to attend us ; Heaven , to receive us ; and , which is above all , his owne Sonne to redeeme us . whithersoever we turne our eyes we cannot looke besides his bounty . O consider of these his mercies , you that forget God ; and then , though there were no Hell , no punishment for sinne , yet you would not transgresse . Hast thou any braines , or heart to conceive what it is he hath bestowed , what thou hast received , what thou hast deserved ? No surely , for if thou hadst braines , and wert a wise man , it would make thee mad , as Salomon speakes in another sense , Eccl. 7. 7. or if thou hadst a heart not like a stone , or an Adamant , the consideration of Gods love , and thy odious unthankefulnesse , would make it split and breake in peeces . But heare it againe . First , thou wert created by him a man , and not a beast : in England , not in Aethiopia ; in this cleare and bright time of the Gospell , not in the darkenesse of Paganisme , or Popery . Secondly , thou wert redeemed out of Hell by his precious blood ; he spared not himselfe , that his Father might spare thee . Oh thinke what flames the damned endure , which thou mayst escape , if thou wilt thy selfe ; me thinkes this should melt a heart of Adamant . Thirdly , he hath preserved thee here from manyfold dangers of body and soule . Fourthly , he hath all thy life long plentifully and graciously blessed thee with many and manifold good things . And lastly , promised thee not onely felicity on earth , but in Heaven , if thou wilt serve him . § 127. BEsides , as these mercies are great in themselves , so our unworthinesse doth greater them more , being shewed to us , who are no lesse rebellious to him , then he is beneficiall to us . And is all this nothing to move thee ? dost thou thus requite him ? art thou so farre from loveing and fearing him , that thou hatest others , which doe ? O monstrous ingratitude ! oh foolish man , to looke for other , then great , then double damnation ! O that such soveraigne favours as these , should not onely not profit thee , but turne to thy destruction , through thy wilfull , blind , and perverse nature ! He is thy Lord , by a manifold right ; his tenure of us is diversly held , and thou his servant by all manner of obligations ; indeed our tenure of him is but single , he is ours onely by faith in Christ , Gal. 3. 26. First , he is thy Lord by the right of creation , thou being his workmanship , made by him . Secondly , by the right of redemption , being his purchase , bought by him . Thirdly , of preservation , being kept , upheld , and maintained by him . Fourthly , thou art his by uocation , even of his family , having admitted thee a member of his visible Church . Fifthly , his also ( if it be not thine owne fault ) by sanctification , whereby he possesseth thee . Sixtly , and lastly , he would have thee of his court by glorification , that he might crowne thee every way his . Yea , he hath removed so many evills , and conferred so many good things upon thee , that they are beyond thought or imagination ; for if the whole Heaven were turned to a booke , and all the Angells deputed writers , they could not set downe all the good , which Christ hath done us . Now favours bestowed , and deliverances from danger , binds to gratitude ; and the more bonds of duty , the more plagues for neglect . Hath God contrived so many wayes to save us , and shall not we take all occasions to glorifie him ? Hath he done so much for us , and shall we deny him any thing that he requires , though it were our lives , yea our soules , much more our lusts ? we have hard hearts , if the blood of the Lambe cannot soften them ; stony bowells , if so many mercies cannot melt us . Was he crucified for our sinnes , and shall we , by our sinnes , crucifie him againe ? Doe we take his wages , and doe his enemy service ? Is this the fruit of his benificence , of our thankfulnesse ? Is this th● recompence of his love , to doe that which he hates , and hate those whom he loves ? O for shame thinke upon it , and at his instance be perswaded , by whose blood you were redeemed from all these evills , and interrested in all these good things . The Apostle could not finde out a more heart-breaking argument , to enforce a sacrificing of our selves to God , then to conjure us by the mercies of God in Christ , Rom. 12. 1. and indeed , we could not be unthankefull , if we thought upon what the Lord gives , and what he forgives : but if the thought of these things will not move thee , Lord have mercy upon thee . For , as it is a fearefull marke of a reprobate , alwayes to abuse Gods mercy and patience , to the hardening of our selves in our evill courses : so good turnes aggravate unkindnesses , and our offences are increased with our obligations : yea , there is not one of these favours , of those warnings , which I have mentioned , or which thou hast received , that shall not once be a wirnesse against thee , as appeares by , 1 Sam. 2. where God saith unto Ely , by the Prophet , Did not I doe such and such things for thee , and thy fathers house , wherefore then hast thou done thus and thus ? And likewise by Chap. 15. where the Lord reproving Saul for his disobedience , exceedingly aggravates his sinne , by what he had formerly done for him : yea , how doth the Lord by the Prophet Nathan aggravate Davids fact , by repeating the many and severall favours , and deliverances , which formerly he had extended to him , 2 Sa. 12. 7. to 13. § 128 YEa , even this very Booke shall be a witnesse , and rise up in judgement against thee ( as Plutarch told Trajane the Emperour , touching his letter of advise ) and those very eyes that read it , and that understanding , and will , which hath conceived , and consented unto the equity and truth of it , shall be cited as witnesses against thee . And , in the meane time , thou shalt never hereafter drinke , sweare , whore , seduce , hate , persecute , or reproach any for well doing , but thy conscience , as a sergeant , shall arrest thee upon it ; yea , this Booke shall gnaw thee at the heart , with a Memorandum of Hell , that thou shalt with , O that I could abandon my sinnes , or else that I had never had such a warning . But then , perhaps , the gate of mercy will bee shut , and though thou wouldest gladly repent , yet it will be too late , then shalt thou begin to say ; O what a warning had I such a time , what an opportunity did I then let slip ! woe is me , that ever I was borne ; and woe is me , that ever I had such a warning , which cannot choose but double my damnation hereafter , as now it doubles my feare and horror . Even thus , and no otherwise will it fare with thee , when once thine eyes are opened : and opened they shall be , for though Sathan , and thy corrupt conscience doe sleep , and suffer thee to sleep for a while , yet , at least upon thy death bed , or in hell , when there shall bee no more hope , or meanes of recovery , they will both wake against thee , and awaken thee up , to everlasting anguish and unquietnesse : yea , God shall once enliven , and make quick the sense of thy benummed conscience , and make thee know his power , which wouldest never take notice of his goodnesse ; he will then teach thee with a vengeance , as Gid●on taught the men of Succoth vvith briers and thorns . Those carelesse guests made light of their calling , to come unto the marriage of the Kings sonne ; but they found at last , ( vvhen they vvere shut out ) that there vvas no jesting ; and the rich man lift up his eyes in hell , Luke 16. 23. those scorching flames opened them to purpose , they vvere never opened before . § 129. THis is the difference between a godly wise man and a deluded worldling : that which the one doth now judge to be vaine , the other shall hereafter finde to be so , when it is too late . O the want of consideration what is spoken , and who speaks , is the cause of all impiety , and neglect of obedience . The reason why Samuel returned to his sleepe one time after another , when God called him , was , he ignorantly thought it was only mans voyce : and for the same reason , thou wilt not listen to what justice and truth speakes in this behalfe , otherwise , thou wouldest search the Scriptures and try , whether my doctrine and allegations be of God , or no , Acts 17. 11. and being of God , and agreeing with the pensell of the Holy Ghost ( for otherwise thou art free ) entertaine these lines , as if they were an Epistle sent unto thee from heaven , and writ by God himselfe , to invite and call thee to repentance : and though thou canst not imitate Zacheas , who was called but once , and came quickly to Christ ; yet thou wouldest imitate Peter , and at this last crowing of the Cocke , remember the words of Iesus , which saith , take heed to your selves , least at any time your hearts he oppressed with surfeiting and drunkennesse , and cares of this life , least that day come on you at nnawares , Luke 21. 34. and againe , whatsoever ye doe unto the least of mine , ye do it unto me ; and weighing them with thy selfe , goe out of thy ●innes by repentance ; as he went out of the high Priests Hall. And so doing , it should bee unto thee as Ionathans three Arrowes were to David , which occasioned his escape from Saul's fury : or as David's Harpe was to Saul , which frighted away the evill spirit from him , 1 Samuel 16. 23. yea , as the Angels was to Peter , that opened the Iron gates , loosed his bands , brought him out of Prison , and delivered him form the thraldome of his enemies ; yea , if thou beest thine owne friend , it shall serve thee as a Buoy , to keep thy the ship of soule from splitting upon the Shelf of presumption ; which is my prayer , and hope , and should bee my joy to see it ; these things have I said , that ye might be saved . You know , the good counsell of Sauls servant , ledd him , in a doubt , to the man of God ; but his owne curiosity , ledd him to the Witch of Endor , 1 Sam. 9. 6. And that little , which Craesus King of Lydia , learn'd of Solon , saved his life : and if Pilate would have taken that faire warning which his wife gave him , as hee sate to judge Christ ; it might have saved his soule , Matth. 27. 19. and so may this thine , if thou wilt be warned by it . But if this , nor no other warning wil serve thee , if neither present blessings , nor hope of eternall reward will doe any good ▪ if neither the Preachers of God , in exhorting ; nor the goodnesse of God , in calling ; nor the will of God , in commanding , nor the Spirit of God , in moving can prevaile with thee ; tr●●ble to think what a fearefull doome will follow ; for they shall tremble at the voyce of his condemnation ; that have shut their eares , at the voyce of his exhortation , Prov. 1. 24. to 32. And so much of the sixth aggravation . § 130. SEventhly , this will above measure aggravate thy doome , and adde to thy torment , that thou seducest , yea , enforcest others to sinne , and drawest them to perdition with thee ; for the infection of sinne , is much worse than the act ; and misleades into evill sinne more , and shall suffer more , then the actors ; and although to commit such things as thou doest , single , and alone , were enough , yea , too much to condemn thee ; yet because thou drawest others with thee to the same sins , thy damnation shall be farre greater . For they whom thou hast taught to doe ill ; increase thy sinne , as fast as they increase their owne . Now if their reward in heaven be so great , that save one soule from death , Dan. 12. 3. how great shall their torment bee in Hell , that pervert many soules to destrustion ? Matth. ● . 19. they shall bee maximi in inf●rm , greatest in the kingdome of hell : he that can dam● many soules , besides his owne , supererogates of Sathan , and hee shall give him a double fee , a double portion of hell fire for his paines . Who then , without a shower of teares , can think on thy deplorable state ; or without mourning meditate thy sad condition ? Yea , if Ely was punished with such fearefull temporall judgements , onely for not admonishing , and not correcting others which sinned ; what mayest thou expect , that doest intise others ▪ yea , enforce them ? though to intise others were wicked enough . Let me say , to the horror of their con●●rences that make merchandize of soules , that it is a question , when such an one comes to hel , whether Iudas himself would change torments with him . How fearefully think you , do the seducer and seduced greet one another in hell ? me thinks I heare the Dialogue between them , wher the best speaks first , and saith ; Thou hast beene the occasi●●● of my sinne ; and the other , thou art the occasun of my more grievous torment , &c. Evill men delights to make others so ; one sinner maketh another , as Eve did Adam : but little doe they thinke how they advance their owne damnations , when the blood of so many soules as they have seduced , will be required at their hands : and little doe sinners know their wickednesse , when their evill deeds , infect by their example , and their evill words infect by their perwasion ; and their looks , infect by their allure ments ; when they breath nothing but infection ; much lesse do they know their wretchdnesse , till they receive the wages of their unrighteousnesse , which shall not be paid , till their work be done ; and that will not be done , in many yeares after their death . For let them dye , they sinne still . For , as if we sowe good works , succession shal reape them , and we shall be happy in making them so : so , on the contrary , wicked men leave their inventions and evill practises to posterity , and , though dead , are still tempting unto sinne , and still they sin in that temptation ; they sinne as long as they cause sinne . This was Ieroboam's case , in making Israel to sinne ; for let him bee dead , yet so long as any worship his Calves , Ieroboam sinned ; neither was his sinne soone forgotten ; Nadab his sonne , and Basha his successor , Zimry , and Omry , and Ahab , and Ahaziah , and Iehoram all these walked in the wayes of Ierob●am which made Israel to sinne ; and not they alone , but the people with them . It is easie for a mans sinne to live ; when himselfe is dead ; and to leade that exemplary way to hell , which , by the number of his followers , shall continually aggravate his torments . The imitaters of evill , deserve punishment ; the abetters , more ; but there is no hell deepe enough , for the leaders of publike wickednesse : he that invents a new way of serving the divell , hath purchased for himselfe a large patrimony of unquenchable fire . Though few men will confesse their sinnes ; yet many mens sins will confesse their master . To beget a president of vice , is like the setting a mans own house on fire , it burnes many of his neighbours , and he shal answer for al the ruines . Alas ! while I live , I sinne too much ; lerme not continue longer in wickednesse ; then life . Sin hath an ubiquity ; one sinners example infects others , and they spread it abroad to more ; like a man that dyes of the Plague , and leaves the infection to a whole City ; so that hee must give an account even for the sinnes of a thousand ; yea , they have so much to answer for , that have thus occasioned so much ill , that it had beene happy for them , if they had never beene at all , then being , to be laden with the sinnes of so many . O what infinite torments doth Mahomet endure , when every Turke that perisheth by his jugling , doth daily adde to the pile of his unspeakable horrors ! And so each sinner , according to his proportion , and the number of soules , which miscarry through the contagion of his evill example ; for they shall speed at last , like him that betrayed a City to a Tyrant ; who when he had conquered it , first hanged up the party that help'd him to it . Yea , perhaps God will even in this life make them an example of his just vengeance , and provoked indignation ; as he did Pharaoh and Iulian as their sinne hath perverted many , so their fall and ruine may perchance convert many : the life of Iulian , made many Infidels ; the death of Iulian , made many Christians : God will teach men to feare him ; even by their ruine , that taught them not to feare him . Yea , the D vell , who now is their good master , will in the end reward these his subjects , as that Emperor , which Plutarch speakes of , did by one that kild a great man , who first crowned him , for his valour ; and then caused him to bee executed , for the murther : or as the Wolf does by the Ewe , who sucks her , while she is a little one ; and devours her , when she is growne a great one : Nutritus per me , sed tandem saevtiet in me . So that it were happy for all seducing drunkards , whors , &c. if they were prevented of doing this great mischiefe , and in their non-age throwne alive into the Sea , as the Citizens of Rome threw Heleogabalus into the river of Tiber , with his mother Sem●a , to bear him company , for that she bear and brought forth such a gulfe of mischiefes , as Lampridius reports : yea , the whole State should fare the better for such riddance , for so they should become ( though not profitable ) yet infinitely lesse hurtfull , to such as should remaine . § 131. THe eight circumstance which aggravates thy sinne , is the object , or party which is offended ; and in this respect , thou art liable to the greater condemnation , in that thou injurest those whom God tenderly loves , which is farre more displeasing unto him , then if the same were done unto others : they are as the signet upon his right hand , yea , as the Apple of his owne eye , he that toucheth you , saith God , meaning the Iewes , his chosen and beloved people , toucheth the Apple of mine owne eye , Zach. 2. 8. And who are they which thou scoffest at , traducest , nicknamest , revilest , and persecutest , but the best of men , such as are most religious and conscionable , such as wil not sweare , nor be drunke , nor commit such wickednesse as thou doest ? Now he which doth these things to evill men , who are Gods enemies , grievously offend him ; for what saith the Scripture ? him will I destroy , that privily slandereth his neighbour , Psa. 101. 5 and the word neighbour includes very heathens . How heinously then doe they offend , which doe the same , and worse to his children ? 2 Cor. 6. 18. Galat. 3. 26. Iohn 1. 12. who partake of the Divine nature , 2 Peter 1. 4. and are like God in hol●nesse , 1 Pet. 1. 15. members of Christs body , 1 Corinth . 12. 27. bone of his bone , and flesh of his flesh , Ep. 5. 30. and being Temples of the Holy Ghost 1 Cor. 6. 19. If the Goates at the great day , shall bee bid depart into everlasting torment , for not feeding , cloathing , visiting , Matt. 25. 41. to .46 . what shall be done to those that persecute Christ in his members ? But let as many as have eares , heare what God hath threatned in his word against such . I will produce but a few of many , the Holy Ghost affirmes , that hee will destroy them for ever and root them out of the land of the living , whose tongues imagine mischiefe , and are like a sharpe Razor , that cutteth deceitfully ; loving to speake evill , more then good , Ps. 522. to .5 . that hee will confound such as persecute his children , and destroy them with a double destruction , Ier. 17. 18. yea , that he will render unto their enemies , sevenfold into their b●some , their reproach wherewith they have reproached the Lord , Psal. 79. 12. O consider this yee that forget God , least he teare you in peeces , and there be none that can deliver you . In fine , that hee will raine upon them snares of fire and brimstone with stormes , and tempests , Psal. 11. 6. and after all , cast them into a furnace of fire , where shall be wailing ; and gnashing of teeth for evermore ; when the just , whom they now despise , shall shine as the Sunne in the Kingdome of their Father , Matthew 13. 42. 43. Men may dip their tongues in venome , and their pens in poyson , to speak against the righteous ; but the Lord will once revenge the cause of his poore ones , he will not alwayes hold his peace , nor hide his face ; well may the vengeance of this sin sleepe , but it can never dye : yea , as truly as God hath threatned , to curse all them that curse his children , Gen. 27. 29. so as truly will he performe it , in one kind or other ; either cursing them in their bodies , by sending some foule disease ; or in their estates , by suddenly consuming them ; or in their names , by blemishing and blasting them ; or in their seed , by not prospering them ; or in their minds , by darkening them ; or in their hearts , by hardening them ; or in their consciences , by terrifying them ; or in their wits , by distracting them ; or in their soules , by damning them . It were endlesse ( for the Sea of examples hath no bottome ) to recite all , which Scripture , and Ecclesiasticall history makes mention of , with the variety of fearefull and incredible judgements , both spirituall and corporall , which God hath executed upon them , even in this life ; though I count it a mercy to smart here , ( if they dye penitent ) rather then bee reserved to those flames , which are easelesse and endlesse , that fearefull damnation , made up of an extremity , universality , and eternity of torments . Yea , if God caused two and forty little children to bee devoured of wild Beares , for calling Elisha bald-head , 2 Kings 2 24. how can these aged persecutors hope to escape ? yea , what vengeance shall bee prepared , or is enough for them ? If God will come in flames of fire , to render vengeance unto them which knowe him not ; how terrible will hee appeare to these his profest enemies , who wittingly , willingly and maliciously oppose him , and his image , all they can ? § 132. OBjection . But thou hast only used thy tongue against them ; whereas some have shed the blood of the Saints . Well , suppose it bee so , yet what should they suffer from thee , if they were at thy mercy ? It is not so materiall what thou doest , as what thou desirest : the very purpose of treason , though the fact bee hindered , is treason : not the outward action , but the inward affection is all in all with God , who measures the work by the will , as men measure the will by the worke . But to take only what is confest : the persecution of the tongue is a greater evill , then thou art aware of . Wee reade that Chams scoffing only , brought his Fathers curse , and God's upon that . And that their sinne , which brought a scandall upon the holy Land , and made all the people to murmure against Moses , dyed by a plague from the Lord , and was the cause that they never entered into it ; they found it was no jesting matter , Numbers 14. 37. Now wee may judge of their sin , by their punishment : yet their sinne was not halfe so bad , as theirs is , who amongst us , cause the way of truth to be evill spoken of ; for this is either atheisme , or frenzie , or blasphemy , or rather all these ; and thou shalt one day wish , with Hecebolus , that thy tongue had been rivetted to the roof of thy mouth from thy conception , rather then thou haddest sinned so against the brethren , wounded their weake consciences , and so risen up against Christ , 1 Cor. 8. 12. yea to be a scoffer , is the depth of sinne ; such an one , is upon the very threshold of hell , as being set downe in a resolute contempt of all goodnesse . Besides , some men will better abide a stake , then some others can a mo●k . Zedechiah could happily have found in his heart , to have harkened to the Prophets counsell , but that this lay in his way ; I am afraid of the Iemes , least they deliver me unto the Chaldeans hands , and they mocke me , Ier. 38. 19. It was death to him to be mocked . A generous nature is more wounded with the tongue , then with the hand ; yea , above hell , there is not a greater punishment , then to become a Sanni● , a subject of sc●rne . Sampson bore with more patience the boring out of his eyes , then the 〈…〉 of the Philistims ; they made a feast to their gods , no Musitian would serve , but Sampson , he must now be their sport , that was once their terror ; every wit , every hand playes upon him , who is not ready to cast his bone , and his jest at such a captive● so as doubtlesse he wished himselfe no lesse dease , then blind , and that his soule might have gone out with his eyes : oppression is able to make a wife man mad , Eccl. 7. 9. and the greater the courage is , the more painefull the insultation . Alcibiades did professe , that neither the proscription of his goods , nor his banishment , nor the wounds received in his body , were so grievous to him , as one scornefull word of his enemy Clestiphon . Yea , O Saviour , thine eare was more painefully pierced , then thy browes , or hands , or feete ; it could not but goe deepe into thy soule , to heare those bitter and girding reproaches from them , Thou camest to save . And hereupon good Queene Esther , in her prayers to God for her people , doth humbly deprecate this height of infelicity , O let them not laugh at our ruines . And David acknowledg'd it for a singular token of Gods favour , that his enemies did not triumph over him , Psal. 41. 11. Thou thinkest not tongue-taunts to be persecution ; but thou shalt , one day heare it so pronounc't , in thy bill of inditement . Ishmael did but flout Isaac , yet St. Paul saith , he persecuted him , Gal. 4. 29. God calls the scorning of his servants , by no better a name then persecution : and whatsoever thou conceivest of it , let this fault be as farre from my soule , as my soule from Hell. Alasse ! this is no petty sinne ; for one malicious scoffe made F●lix nothing , day and night , but vomit blood , till his unhappy soule was fetcht from his wretched Carkasse . And Pherecydes did no more but give religion a nick-name ( a small matter , if thou mayst be made judge ) yet for that small fault , he was consumed by Wormes alive . And Lucian for barking , like a dog , against Religion , was by a just judgment of God , devoured of Dogs . Yea , suppose the best that can come , namely , that God gives thee an heart to repent of it , beforethou goe hence , and that thy soule hath her pardon sued out in the blood of Christ , as it fared with St. Paul , that chosen vessell ; yet know , that thy body and mind shall smart for this sinne above all : doe but heare the Apostles owne testimony of himselfe , 2 Corinthians , 11. 23. to 34 : did he make havocke of the Church ? the world made havocke of him for it ; did he hale men and women to prison ? himselfe was often imprisoned : did he helpe to stone Steven ? himselfe was also stoned : did he afflict his owne countrimen ? his owne countrimen no lesse afflicted him : did he lay stripes upon the Saints ? the Iewes layd stripes upon him : was he very painefull and diligent to beate downe the Gospell ? he was in wearinesse , and painefulnesse , frequent watchings , and fastings , in hunger , and thirst , cold , and nakednesse , to defend the Gospell , &c. Thus he endured when he was Paul , what he inflicted as he was Saul ; and yet he did it out of ignorance , 1 Tim. 1. 13. from whence we may argue , by way of concession , thus . If he that found mercy , felt the rod , which scourged him so smart : what shall their plagues be , in whose righteous confusion God insulteth ? Pro. 1. 26. Isay , 1. 24. If he who had his booke , felt so much paine ; what shall they feele , that are sentenced to eternall death ? If he that did it of ignorance , and out of zeale , was lasht with so many stripes ; what will become of them , that doe the same knowingly , and maliciously ? If Christ will be ashamed of them , when he comes to judge , that onely were ashamed to confesse him , when he came to suffer : how will he reject those with indignation , that rejected him with derision ? If the wretched Gergasites , who repelled Christ for feare , are sent into the fire : what doe they deserve , who drive him away with scorne ? § 133. NOw the reason why God punisheth this sinne so severely , is this . What wrongs and contumelies are done to his children , he accounts as done to himselfe ; as we may plainely perceive , by , Psal. 83. 2. 5. 6. Pro. 19. 3. psal . 44. 22. and 69. 7. Rom. 1. 30. and 9. 20. Math. 10. 22. and 25. 45. Luk. 21. 17. Zach. 2. 8. 1 Sam. 17. 45. Isa. 37. 4. 22. 23. 28. Psal. 74. 4. 10. 18. 22. 23. Psal. 89. 50. 51. Acts , 5. 39. and 9. 4. 5. Psal. 139. 20. Isa. 45. 9. Iob. 9. 4. Isa. 54. 17. 1 The. 4. 8. 10. 15. 18. 20. 21. 24. 25. 23. Num. 16. 11. 1 Sa. 8. 7. And well he may , for they that hate and revile the Godly , because they are godly , as these doe , hate and revile God himselfe ; and they that fight against the grace of the Spirit , fight against the Spirit , whose grace it is ; and whatsoever wrong is done to one of Christ's little ones , is done unto him , Math. 25. 45. It is an idle misprision , to sever the sense of an injury , done to any of the Members , from the Head : there is that straite conjunction betweene Christ and beleevers , that the good , or evill offered them , redowndes to him ; Christ is both suffering , and triumphing in his Saints ; in Abel , he was slaine of his Brother ; he was scoft at by his Sonne , in Noah ; he wandred to and fro , in Abraham ; in Isaac , he was offered ; sold , in Ioseph ; driven away , in Moses ; in the Prophets , he was stoned ; in the Apostles , tossed up and downe by Sea and Land. What did Ioseph's brethren , in going about to kill him , but in effect , and so farre as they could , they kild their father in him : Ioab smot Absalom's body , but therein David's heart . The Rebell saith , he meanes no hurt to the person of the King , but because he doth it to the Subjects , he is therfore a Traytor : thus when the proud Philistine defied the Army of Israel , David said directly , that he had blasphemed God himselfe , 1 Sam. 17. 45. and Rabsheka defying the Iewes , is said , by Hezekiah , to have rayled on the living God , Isa , 37. 4. 23. 24. as eager Wolves will houle against the Moone , though they cannot reach it . Saul , Saul , saith Christ , seeing him make havocke of the Church , why persecutcst thou me ? I am Iesus whom thou persecutest , Act. 9. 4. 5. and Iesus was then in Heaven , but we know , the head will say , and that properly , when the foote is trod upon , why tread you upon me ? Wicked men are like that great Dragon , that old Serpent , called the Devill , and Sathan , Rev. 12. who when he could not prevaile against Michael himselfe , nor pursue that man child , Christ , he being taken up to God , and to his Throne ; waged spitefull and perpetuall warre with the Woman , who had brought forth the man Child , that is , with the Church , and the remnant of her seede , which keepe the Commandements of God , and have the testimony of Iesus Christ. History reports , how one being to fight with a Duke in a Duel , or single combat ; that he might be more expert , and doe it with the greater courage , got his picture , and every day thrust at it with his sword : and onely to deface the picture of an enemy , when we cannot come at his person , hath a little eased the spleene of some . It contents the Dog , to gnaw the stone , when he cannot reach the thrower . It was well pleasing to Saul , since he could not catch David , that he might have the blood of Ahimelech , who used him so friendly , and relieved him in his great distresse , 1 Sam. 21. so though these men cannot wreake their malice upon God , he being out of their power and reach , yet , that they may doe him all the mischiefe they can , have at his Image , they will wreake it upon his children , in whom his Spirit dwells : as Mithridates kild his Sonne Siphares , to be revenged of the mother : or as Progne slew her Sonne Itys , to spite her husband Tereus ; or as the Panther , that will fiercely assault the picture , for the inveterate and deadly hatred which he beareth to man : or as Calignla caused a very faire house to be defaced , for the pleasure his Mother had received in the same ; it being as true of malice , as it is of love , that it will creepe , where it cannot goe . Which being so , shewes that this thy sinne is not small : for if one revile or slander his equall , it is an offence , and may beare an action of the case ; but if a Noble man , it is Scandalum Magnatum , deserving sharper punishment ; and if the King , it is Treason , and worthy of death : then how foule must that sinne be , which is a trespasse committed directly against God , the King of Kings , 1 Sam. 2. 25. and how fearefull the punishment ? Wherefore take heede what thou dost , for as verily as Christ is King of Kings , and Lord of Lords , so will he dash all those peeces of earth , which rise up against him , as a potters vessell . § 134. TRue it is , they are so blind that though they doe hate God , and his graces , where everthey finde them , and desperately fight against the most high , yet they thinke they love God , or , at least , doe not hate him ; yea , what one is there of them , not ready to call for a Bason , with Pilate , and to wash his hands from this foule evill , with many faire pretences ? yea , if they had no answer to frame , no false plea to put in , we might well say that Sathan were turned foole , and that his schollers had no braines left : but let the sacred truth of holy Scripture be judge , and all the powers of their soules and bodies doe fight against him ; not a ●inew , nor a veine , of theirs , but it wars against their Creator , Iohn , 15. 23. 24. which at last shall appeare , for ( though they may dissemble it for a time , yet ) when vengeance shall seize upon them , then shall they openly and expressely blaspheme him to his face , Revel . 16. 9. 11. common eyes may be cheated with easie pretexes , but he that lookes through the heart at the face , will one day answer their Apologies with scourges : yea , if a man could but feele the very pulse of these mens soules , he should find , that the foundation of their hatred and enmity to 〈◊〉 , is their hatred against God , and Christ , the chiefe of the Womans seede : even as when Sathan slew Iob's servants , his malice was against Iob : or as when Saul darted a Speare at Ionathan , his spite was against David , 1 Sam. 20. 33. or as when Sampson burnt the corne , vineyards , and Olives of the Philistins , his quarrell was against his Father in Law , who was a Citizen of Timnah , Iudg. 15. He that loves not the Members , was never a friend to the Head ; he that wrongs the wife , is no friend to the husband ; he loves neither , that vilifies either ; lip-love , is but lying love ; if thou lovedst God heartily , thou wouldest love the things and persons that he loves ; vertue is the livery of the King of Heaven , and who would dare to arrest one that weares his cloth , if he were not an Arch-Traytor and Rebell ; if we loved him , we would love one another . When David could doe the Father Barzillay no good , by reason of his old age , he loved and honoured Chimham his Sonne , 2 Sam. 19. 38. And to requite the love of Ionathan , he shewed kindnesse to Mephibo●heth : so if thou bearest any good will to God , whom it is not in thy power to pleasure , thou wilt shew thy thankefulnesse to him , in his children , who are bone of his bone , and flesh of his flesh . Is our Ionathan gone ? Yet we have many Mephibosheths ; and he that loves God , for his owne sake , will love his Brother , for Gods sake , especially , when he hath loved us , as it were , on this condition , that we should love one another ; whereas thou hatest the children of God , even for their very graces and vertues ; for thou couldest love their persons well enough , if they were not conscionable . And so much of the eighth aggravation . § 135. NInthly , againe touching the party wronged , thy sinne is incomparably greater , in as much as thou makest that the subject of thy derision , which is the onely meanes of thy preservation . Knowest thou not , or mayst thou not know , how the wicked owe their lives unto those few good , whom they hate and persecute ? It were bad enough to wrong enemies , but to wrong such , by whom thou art preserved alive , is abominable : but see it proved , for this may seeme incredible to thee , The religious , whom thou persecutest , keepe off judgements from thee , and the whole land . 1 By their innocency . 2 By their Prayers . First , by their innocency . The Innocent ( saith El●phas ) shall deliver the Iland , and it shall be preserved , by the purenesse of his hands , Iob. 22. 30. Runne to and fro by the streets of Hierusalem , ( saith God to Ieremiah ) and behold now , and know , and enquire in the open plac●s thereof , if ye can find a man , or if there be any that executeth judgment , and seeketh the truth , and I will spare it , Ier. 5. 1. to which testimonies , I could add a world of examples , even all Noah's family , were preserved from drowning in the generall Deluge , for Noah's sake . In the destruction of Sodom , if ten righteous persons could have beene found , the whole City had beene spared ; ten , had saved ten thousand , Gen. 18. 29. 32. yea , when there was no remedy , but destroyed it must be , the Angels promised Lot , whomsoever he brought forth should escape for his sake . Againe , God saved Zoar , a City belonging to Sodom , for Lot's sa●e , Gen. 19. 21. Now Zoar might happily be as bad as Sodom ; but here was the difference , Zoar had a Lot within it ; Sodome had none . Potiphar was a Heathen , yet his house shall be blessed , because Ioseph is in it : a whole family , yea , a whole Kingdome , shall fare the better for one despised , traduced , imprisoned Ioseph , though he were sold for a slave . Laban was cruell , churlish , wicked , yet he shall be blessed for Iacob's sake , Gen. 30. 27. Among two hundred three score and sixteene soules , there was but one Paul ; yet behold , saith the Angell , God hath given thee all that saile with thee , Acts , 27. 24. 44. Zacheus alone beleeved , yet this brought salvation to his whole house , Luk. 19. O the large bounty of God , which reacheth not to us onely , but to ours ! § 136. SEcondly , good men by their prayers keepe off judgements from them . The Saints are like Sampsons haire , the strength of the Land , and the very pillars of a State , even such pillars , that ten of them would have supported Sodom from falling , and their prayers would have cried lowder in Gods eares for mercy , then the sinnes of those thousands did for vengeance : the prayer of a righteous man availeth much ( saith St. Iames ) if it be fervent , Chap. 5. 16. I need not tell you what prayer hath done ; as that it hath shut up the Heavens from rayning , and opened them againe , made the Sunne stand still in the firmament , one while , goe backe , another , devided the Sea , and made it stand as a wall , fetch fire and hailestones from Heaven , throwne downe the wales of Ierico , subdued Kingdomes , stopt the mouthes of Lyons , quenched the violence of fire , raised the dead , let out of prison , &c. onely see what it hath done in this very case . Was not Abraham's prayer so powerfull , that God never left granting one request after another touching Sodome , untill he left asking ? Gen. 18. 32. Was not Moses prayer for the people , when they had made the golden calfe , and imputed their deliverance to it , so powerfull , that God was faine to say unto him , Let me alone , Moses , that my wrath may wax hot against them , and consume them , and yet Moses would not let him alone , but pleads his promise , what the Aegyptians would say , &c. untill he had obtained their pardon , though God promised to make of him a mighty people ? Exod. 32. 10. to 15. was not Lot's prayer touching Zoar so powerfull , that God saith unto him , I have received thy request concerning this thing , that I will not overthrow this City , for the which thou hast spoken , adding this moreover , that he could doe nothing to Sodome , untill he was entred into Zoar ? Gen. 19. 20. 21. 22. Thus the prayer of Abraham removed that judgement from Abimelecke his wife , and women servants , when the Lord had shut every wombe , Gen. 20. 17. 18. Thus Moses prayer removed the leprosie from Mirriam , Num. 12. 13. 14. 15. and kept off sundry judgements from the Israelites , as when they murmured against him at the Red Sea , Exod. 14. 11. 15. Againe , at the waters of Marah , Chap. 15. 25. then at the Desart of Zim , Chap. 16. then at Repidim , Chap. 17. 4. then , when they fought with Amalecke , ver . 11. after , when the Lord would utterly have consumed them , Chapter , 32. 10. to 35. then he removed from them that judgement of fire , which burnt among them , Num. 11. 1. 2. againe , when they murmured for flesh , vers . 4. 10. 31. after that , he saved them from being consumed by the Pestilence , Num. 14. 12 to 21. then from another plague , Chap. 16. 45. to 49. and lastly , he tooke away the Serpents by his prayer , Num. 20. 6. 7. 8. Againe , how many severall plagues did he remove from Pharaoh and all Aegypt , by his prayer ? As first , the judgment of Frogs , Exod. 8. 8. then , the judgement of Flyes , ver . 30. 31. then , the Thunder , Hayle , and Fire , Chap. 9. 33. then , the Grashoppers , Chap. 10. 18. 19. &c. Thus by the prayer of Iehoahas , all Israel was delivered from the oppression of the King of Syria ; 2 King. 13. 4. 5. And by Samuel's prayer , the Israelites were delivered out of the hand of the Philistines , 1 Sam. 7. 8. 9. And by the prayer of Esay . and Hezekiah , the Israelites were delivered from the great Host of Senacharib , under the conduct of Rabshekah , and that miraculously , for the Angell of the Lord , in one night , smote in the campe of the Assyrians , an hundred foure score and five thousand , 2 King. 19. 4. 20. Many the like examples I could give you . § 137. ANd are not the like faithfull prayers of godly men amongst us , alike prevalent with God , both for the averting and removing of judgements , which now have beene , and daily hang over our heads , through the many and grievous sinnes , which wicked men daily commit , and which cry in the eares of God for vengeance ? yes , undoubtedly , for if there were not some Abrahams , and Lots , and Ezraes , and I●shuas , Isaiahs , Ioels , and Ieremiahs , amongst us , powring out there soules before God , in cryes and lamentations for our iniquities , what should become of us , Eze. 9. 4. 8. Nothing wil do it but prayer , and fasting , and repenting ; and the fasting and prayers of faithlesse people , God regardeth not , Ier. 14 , 12. yea , the sacrifice of the wicked is abomination to the Lord , only the prayers of the righteous is acceptable unto him , Prov. 15. 8. And this they will confesse in their affliction : wherefore when Godlesse persons are in any distresse , they ever praythe people of God to pray for them , and commonly those too , whom they have most hated and abused : for the oppressor is in no mans mercy , but his , whom he hath trampled upon : and injuries done us on earth , give us power in heaven . Hereupon Ieroboam's hand being dryed up , for stretching it out against the Prophet , he sueth to the man of God , saying , I beseech thee pray unto the Lord thy God , and make intercession for me , that my hand may be restored unto me ; and the man of God besought the Lord , and the Kings hand was restored , 1 Kings 13. 4. 6. Thus the Israelites pray Samuel , to pray for them , 1 Sam. 12. 19. and againe cease not to cry to the Lord our God for us , that he may save us out of the hands of the Philistims , 1 Sam. 7. 8. and he did so , and the Lord heard him , delivered them , and slew their enemies , verse 9. 10. Thus Mirriam , though shee grudges at , and contests with Moses , was forcst to be beholding to Moses for his prayer , before shee could bee cured of her Leprosie , Numb . 12. 13. Thus when the Lord's wrath was kindled against Eliphaz , and his two friends , nothing would appease the same , but the prayer of Iob , whom they had so contemned , as the Lord himselfe witnesseth Iob 42. 7. 8 Thus Elimas the Sorcererprayes Peter to pray for him . Yea , of whom did Dives , being tormented in the flames of hell , expect and seeke for ease , but from Lazarus , whom lately before hee despised● Luk. 16. 24. For though the wicked scorne and despise the godly , in their prosperity ; yet in their distresse they only are set by , to pray unto God for them ; who are more ready to solicit God for their mortallest enemies and persecutors , then they to desire it , be it at the time , when they wrong them most ; witnesse Steeven , who when the Iewes were stoning him to death , kneeled down and cryed with a lowd voyce , Lord , lay not this sin to their charge , Acts 7. 60. And our Saviour Christ , who when hee was scoff'd at , scornd , scourged , beaten with Rodds , crowned with Thornes , pierced with Nailes , nailed to the Crosse , fild with reproaches , as unmindfull of all his owne griefes , prayeth for his persecutors , and that earnestly , Father forgive them : they cry out , crucifie him ; he out cries , Father pardon them : yea , they account it a Sinne to cease praying for their worst enemies , 1 Sam. 12. 23. § 138. NEither ( in time of calamity ) do they thinke it enough to bee freed themselves ( as they are sure , a judgement shall be no judgement unto them ) as we see in Moses , who fared well himselfe , what ever the rest suffered : what needed he to have afficted himselfe with the affliction of others● himselfe was at ease and pleasure in the Court of Pharaoh ; but a good heart can not abide to bee happy alone , and must needs , unbidden , share with others in their miseries ; and at severall times after : for when God threatens to consume the Israelites , with the same breath , hee promiseth to make of Moses a greater Nation , and mightier then they , Exod. 32. 10. 11. and againe , Numbers 14. 12. 13. All which ( when their enemies have the wit to discerne ) forceth them to confesse their owne folly , wickednesse , unthankfulnesse ; the godlies superlative goodnesse , &c. As once Laban to Iacob , Gen. 30. 27. and Pharaoh to Moses , Exodus 9. 27. 28. and againe Chapter 10. 16. 17. saying , I have sinned against the Lord , your God , and against you ; forgive mee my sins , only this once , and pray unto the Lord your God that hee may take away from mee this death only . And Saul to David , saying , I have sinned , I have done foolishly , and have erred exceedingly , thou art more righteous then I , for thou hastrendered me good , and I have rendered thee ●vill , &c. 1 Sam. 24. 18. and 26. 21. Though afterward , when the rod is off their backes , they are apt to harden againe , and returne to their old byas , as did the same Pharaoh and Saul . For no longer then they smart , no longer can they see ; and unlesse affliction opens their eyes , there is no perswading them , but the righteous man is worse then his neighbour ; yea , none so vile , no such enemies tothe State , as the religious . What though it were but Haman's pretence , yet it was Abab's very case , who peremptorily thought Eliah the cause of all his misery , when it was himselfe , his sinne brought the famine ; Eliah's prayer , brought the raine ; yet Ahab tells Eliah ( and speakes as he thinkes ) thoutroublest Israel . And nothing more usuall , then for wicked men , to hate , persecute , and complaine most of those , to whom they are most bound , and beholding . Saul received more benefit from David , then from any one man in his Kingdome besides , both in frighting away the evill spirit from him , killing Goliah , and many the like ; yet none was so hated , persecuted , and evill spoken of by him , as hee was . Thus Laban and Potiphar were most angry with Iacob and Ioseph , for whose sakes only they prospered . § 139. ANd thus you see , that the righteous man keepeth off judgements , and procureth blessings , not only to himselfe , but others , his family , friends , enemies , to the whole City , and Nation wherein he lives , yea , his posterity for many ages fare the better for him ; as God promiseth to establish David's house , for his sake , and blesse it for ever , 2 Sam. 7. 12. 13. 15. 16. And promiseth to Phineas the sonne of Eleazar , who turned away the Lords anger from the children of Israel , and saved them from being consumed , that hee would give unto him his covenant of peace , and to his seede after him , together with the Priests office for ever , Numb . 25. 11. 12. 13. Thus Israel , from time to time , were blest and fared the better for Abraham , Isaac , and Iacob's sake , even many yeares after they were dead , De. 4. 37. 1 Kin. 11. 12. as Abraham , Is●ack , and Iacob , yea all the posterity of Adam , are blessed , for Iesus sake , for else all , even the best , should have perished , all were apostates , Adam did forfeit his Patent , and none but a Saviour could renew it ; but see the different natures of the godly and the wicked . God forbeareth the wicked for the godlies sake . As when Augustus had conquered Antheny , and taken Alexandria , the Citizens expecting nothing but present massacre , the Emperor proclaimed a generall pardon , for Arrius his sake , a Philosopher of that City , and his familiar friend . Whereas the wicked , in requitall , persecute the godly , for whose sake they are forborne ; and contemne those , to whom they owe their very lives : like as Brutus , Cassius , Domitius , Trebonius , Cimber Tullius , and many others , slew Iulius Caesar , with 23. wounds in the Senate house ; albeit hee had lately pardoned them for sighting against him on Pompi●'s side : or as they , whom William the conqueror most advanced , had the speciall hand in his destruction ; or as Pompilius Lan● , whom Marcus Tullius Cicero , saved from the Gallowes , by pleading his cause before the judges , when he was accused for murthering his Father , was the prime man , that puld his head out of the Litter , and cut it off . But , O foolish and unwise ! is this any other peece of policy , then if the Sodomites should make hast to turne out Lot , and his familie , that fire and brimstone may make hast to destroy them● for as when the Prophets went from Hierusalem , then Sword , and Famine , and Pestilence , and all plagues rained upon them ; even as fire came downe upon Sodome , so soone as Lot was gone out . Or as when Noah , and his family , were once entred the Arke , the Flood came , and destroyed the first world , Gen. 7. 11. 13. so the number of Christs Church being accomplished , fire shall come down to destroy the second world ; yea , the raine should not fall , nor the earth stand , but for the elects sake , the earth should burne , the elements melt , the heavens flame , the divels , and all reprobates bee laid up in hell , the elect men and Angels imparadised in heaven all , but for this , Gods number is not yet full ; till this be done , Sathan may range abroad , the wicked domineere , the righteous suffer misery , and sinne walke their round , the heavens move , the Seas ebb and flowe , the world stand , and the Lord suffers all . Wherefore cease yee malicious sinners , to vex the religious ; you are beholding to them for your very breath : if they were taken away , you should be tormented before your time : yea , make you friends of such as feare God , for it is no smal happinesse to be interrested in them , who are favourites in the Court of Heaven ; one faithfull man on these occasions , is more worth , then millions of the wavering and uncertaine . Indeed , you may so long provoke the Lord , that he will not suffer his people to pray nor intreat for you , as is well set forth , Ier. 7. 13. to 17. and then can you expect nothing but death and hell . Yea , the time will come , when all Christs enemies shall be dragged out of the prison of their graves , to behold him whom they have pierced , Revelation 1. 7. at whattime , there shall be no Moses to stand in the gap for them ; no Aaron , to stand betweene the living and the dead ; no , Noah , Daniel , or Iob to pity , or pray for them ; yea , when there shall bee no more mercy , no more patience , no more repentings in God towards them , but judgement without mercy or mitigation , but God laughing at their destruction , and the Saints , which shall judge the world , 1 Cor. 6. 2 , 3. rejoycing to see the vengeance , that they may at length wash their feet in the blood of the wicked , Prov. 1. 26. Psal. 58. 1 ● . when there shall be no Rocks , nor Mountaines to fall upon them , when the earth shall melt with heate , when the day of the Lord shall burn as an oven , and eat their flesh as it were fire , Revel . 6. 16. 2. Pet. 3. 10. Mal. 4. 1. 2 , 3. lam . 5. 3. § 140. TEnthly , thy sinne is incomparably greater , and consequently , thy punishment shall be , in that the hurt which thou doest to thy neighbour , is against his soule . For as the hurting and endamaging of the person and life of another , is a more hainous offence , then is the diminishing of his goods , and outward estate : so the hurt which redowndeth , by our meanes , unto the soule of any , is much more abominable every way , both in it selfe , and in the sight of God , then is that wrong , which is offered unto his body . Now thou art a soule murtherer , yea , many are the soules which thou hast ( intentionally , and as much as in thee lyeth ) slaine with death eternall : and what canst thou expect ( without repentance , and an answerable endeavour to win soules as fast to God , as formerly thou hast to Sathan ) but to bee many fathoms deeper in Hell , then other men● will God powre out his curse and vengeance on them , which make the blind stumble , to the hurt of his body , Deut. 27. 18. and will he not much more , do this to soule-destroyers● Objection . But thou , like those Disciples , Iohn 6. 60. wilt think this a hard saying ; neither canst thou believe , that thou art a soule murtherer , though I have made it undeniable , in Section the 100. 101. 113. 134. 115. 116. 117. Answer . But it will one day be a harder saying , if you take not heed , when Christ shall answer all your apologies , with depart from me into everlasting fire , prepared for the Divel and his Angels , Mat. 25. 41. Luk. 13. 25. to 29. As for further proofe of what I lay to thy charge , I could easily shew thee , how The daily scoffes reproaches &c of thee and thy fellowes . 1. Detaines many From entering into a religious course . 2. Staggers many Which have made some progresse in the way . 3. Keepes many From doing the good which they would , or appearing the same which they are . 4. Beates many Clean off from their profession . 5. Hardens many And makes them resolve against goodnesse . For there is no such rub in the way to Heaven , as this ; Sathan hath not such a tryed shaft in all his quiver ; which makes our Saviour pronounce that man blessed , that is not offended in him , Matth. 11. 6. But of these severalls elsewhere , least I should overmuch seeme to digresse : only I grieve to see how they wrong themselves , in thus wronging others : for in that wicked men doe so mock and deride such as are in love with heavenly things , it is hard to say , whether they doe most offend , in hindering the honour of God thereby , or their neighbours wellfare , or their own salvation . What are the waters of thine own sinns so low , that thou must have streames from every place , to run into thine Ocean● thy owne bu●then is unsupportable , yet thou wilt adde to the weight other mens , that thy rising may be irrecoverable . Content thy selfe , for assuredly , thou shalt once pay deare for it , either by teares , or torment . Yea , let such take heed , for the fire of Hell will be hot enough for a mans owne iniquities ; he needs not the iniquities of others , like fuell and Bellowes to blow , and increase the flame : which if they well considered , would make them cherish all good desires in the weake , and to deale in this case , as we use when we carry a smal Light in the winde , hide it with our lap , or hand , that it may not go out . Oh how much easier is it to subvert , or cast down a thing , then to erect it , when even a base fellow could destroy that Temple in one day , which was six and thirty yeares in seting up . True it is , if the barking of these Currs shall hinder us from walking on our way , it is a signe we are very impotent ; yea , if our love be so cold to Christ , that we are ashamed for his sake to beare a few scoffs and reproaches from the world , it is evident we are but counterfeits : for , for our comforts , it shall not bee so with those whom God hath any interest in , notwithstanding all the scoffes of Atheists and carelesse worldlings , they shall not onely loose their labours herein , but themselves too . The faithfull will neither buy peace with dishonour , nor take it up at interest of danger to ensue : wel may they serve as Snuffers , to qualifie our zeale , andmake it burne brighter , but never become such Extinguishers , as to put it quite out , either by persecutions , or by perswasions . So that their spitefull adversaries imagine but a vaine thing , they shall be no more able to hinder any one from salvation , whom God hath chosen to his Kingdome of grace and glory , then Saul with his Courtiers , could hinder David , from attaining the promised Kingdome of Israel : they may move the godly , but not remove them ; They have often times afflicted me , from my youth , may Israel now say , but they could not prevaile against me , Psal. 129. 1. 2 It is given to the great Dragon , and the Beast , in the thirteenth of the Revelation , to make warre with the Saints , as well as with the rest which dwell upon the earth ; but hee shall not prevaile with any , save those , whose names are not written in the Booke of Life , vers . 8. if so , let them not spare to doe their worst ; the winds may well tosse the Ship wherein Christ is , but never overturn it : if Christ have but once possest the affections , there is no dispossessing him againe : as that Cloth which is throughly dyed black , will afterwards take no other colour . The League that Heaven hath made , Hell wants power to break : who can separate the conjunctions of the Deity , Whom God did predestinate , saith Paul , them also hee called ; and whom he called , them also he justified ; and whom hee justified , them hee also glorified , Rom. 8. 30. They shall sooner blow up Hell with traines of Powder , then breake the chaine of this dependant truth . No power of man is able to withstand the will of God , it shall stand firmer then the Firmament : it is as possible to stop the motion of the Sun , as the course of Gods predestination . A fire in the heart overcommeth all other fires without , as wee see in the Martyres , which when the sweet doctrine of Christ had once gotten into their hearts , it could not bee got out again , by all the torments , which wit , and cruelty could devise : and the reason is , they over-looke these bug-bears , and behold Christ calling , the Spirit asisting , the Father blessing , the Angels comforting , the Word directing , and the Crown inviting . Alasse ! if their scoffes , and all they can say , could flout us out of the integrity of our hearts , when our fore Fathers feared not the flames , we were feareful cowards . Indeed , the timorous Snaile puts out her hornes to feele for danger , and puls them in againe without cause . If the sluggard heares of a Lion in the way , hee quakes ; but tell it to a Sampson , or a David , they wil go out to meet him : yea , let Aggabus tel Paul of bands at Ierusalem , he answers , I am ready not only to be bound , but to dye at Ierusalem , for the name of Iesus , Act. 21. 13 The Horse neighs at the Trumpet , the Leviathan laughs at the Speare : so tell the resolved Christian of enemies , or danger , hee feares not , hee cares not ; to carnall friends he sayes , I know yee not ; to diswaders , get yee behind me Sathan . But what of all this What though none of Christs owne band can be diminished . When thou dost the utmost of thy power , and , so farre as in thee lyes , flout men out of their faithes , and slay them with death eternall and when the intention , and offer of this mischiese , shall be judged , as if thou hadst done the mischiefe ? God regards not so much what is performed , as what was intended ; and measures what we doe , by what we meant to doe . He that shot at a Marke , and kild a man , by the Law of God , was not held a murtherer ; but he that shall purpose to kill a man , though he be prevented , is as guilty of his blood , as if he had actually killed him . One man wills the knowledge of anothers wife , he never attaines it , perhaps never attempts it ; yet he is an Adulterer . A man would steale , if he durst , he is a Thiefe , though he have stolne nothing . A strang thing ; saith Augustine wittily , the man is still alive , and yet art thou a murtherer ; the woman is still chast and untouched , and yet art thou an Adulterer . Good and evill thoughts and desires , in Gods account , are good and evill workes ; and as mostly he accepts the will for the deed ; so usually hee mesures the deed by the will. Men indeed looke on the outward appeareance , 1 Sam. 16. 7. and so measure the will by the worke , but God beholdeth the heart , Ier. 11. 20. and measures the worke by the will : for though our persons shall be judged according to our workes , yet our workes shall be judged according to our hearts ; as was the widdowes Mite , Marke , 12. 43. the Lord accepts affecting , for effecting ; willing , for working ; desires , for deeds ; purposes , for performances ; Abraham had onely an intention to offer Isaac , and yet the Holy-Ghost tells us , that Abraham did offer Isaac , and 't was rewarded as done . Neither had David beene lesse guilty of Vriah's death , in that he wrot to Ioab , to put him in the fore-front of the battell , that he might be smitten and dye , although he had escaped the sword , then he was , it being performed , 2 Sam. 11. 15. nor Iesabel of Naboth's , in that she sent her Letters to the Elders of his City , to that purpose , 1 King. 21. 10. 19. so he that murthers soules intentionally , is as guilty , as if he had done the same actually , and shall speed thereafter ; for God ( who pnnisheth , or rewardeth nothing but the will ) will even arraigne and condemne thee for doing the same in fact . § 141. TO which may be added ( as another aggravation , belonging to this circumstance ) the extention of it . And herein thou dost out-strip almost all other sinners , in the heynousnesse of thy offence : for whereas other sinnes , viz. swearing , theft , murther , &c. may be compared unto a single Bullet , which kills but one at once , namely , the party offending : one of thy sinnes , viz. drunkennesse , may be compared to chaine-shot , which sends men by clusters to Hell ; the other , I meane , thy scandalizing the way of truth , and turning good into evill , is like that plot of the gunpowder Treason , which , if it had taken effect , would have destroyed a multitude at one blow . Yea , thereby thou dost not onely thy utmost , but even sufficient without Gods great mercy , to murther and destroy all that heare of thy milicious slanders , and bitter invectives , make them ashamed of their holy profession , and flye from Christs standard , backe to the world . Now injuries are so much the more intollerable , as they are dilated unto more : those offences which are of narrow extent , may receive an easie satisfaction : the amends are not possible , where the wrong is universall ; as may be collected from the story of Queene Vashti , Esther , 1. 16. 17. 18. And thou dost not inveigh against this , or that particular person , or congregation , but against all the faithfull throughout the land : wherein thou more then resemblest a mad Dog , who spareth none , but bites at all that come neere him : for this thy ill report of the way of truth , like poyson , disperseth it selfe into every veine of the body politicke . Now he is monstrously malicious , and deserveth grievously to be punished , that casts poyson into one cup , with an intention to poyson one alone ; but he more , which throweth it into the whole vessell , whereof all the family drinkes , with a purpose to speed every one in the house ; but he is desperatly and prodigiously wicked , beyond expression , who hurleth deadly poyson into the fountain , whence the whole City is served ( as once the Iewes served this City ) and even such , and no other is thy case , it differs not a haires breadth ; only thou poysonest soules , the other bodies , and therein transcendest . Now as this is an heinous offence , above any I can think upon ; so great offences , if ever they obtaine forgivenesse , had need of answerable satisfactions : notorious offenders , may not thinke to sit downe with the taske of ordinary services ; the retributions of their obedience , must bee proportionable to their crimes ; as was that of Paul's , who as he had done more evill to the Saints , then all the rest of the Apostles ; so he laboured more then they all , in adding to the Church such as should be saved ; yea , faith God to Ananias , I will shew him how many things hee must suffer for my Names sake , Act. 9. 16. § 142. THus I have unfolded thy severall and superlative sinnes ; and laid before thee the punishment due unto them single : I have also shown thee how they are greatned and aggravated by sundry circumstances , which will also adde weight to thy torment , and ( without repentance ) double thy doome . All which me thinks being put together , and duely considered should make thee loath and abhorre thy present condition , and not onely awaken thy conscience , but fetch blood from thy secure heart ; yea , if thou wishest , or carest to bee saved , or ever hopest for entrance into Gods Kingdome , thou wilt with Ephraim , strike thy selfe upon the thigh , Ier. 31. 19. smite thy breast , with the Publican , Luk. 18. 13. and with amazement and indignation say , what have I done● what shall I doe to be saved● at least if it be possible . But as there is no hole to bee found in all the Barke of Popery , but some popish Proctor , or other , will finde a peg to stop it : so though this Pot hath so wide a mouth , that , as one would thinke , no Pot-lid could bee found big enough to cover it ; yet thou hast a shift for thy persevering , or rather , the enemy of mankind hath furnished thee with an evasion ; for , that he may make smooth the way to perdition , hee will tell the procrastinator , that the Thiefe upon the Crosse was heard by our Saviour , at the last howre ; and that God is mercifull , therefore he may go on boldly ; aud let the worst that can come , repentance at the last howre , and saying , Lord have mercy upon me , ( which the common people make their necke-verse ) will make all even ; otherwise , God is not so good as his word , who saith , at what time soever a sinner repenteth &c. for hee can take liberty to continue his sensuall lusts , by a warrant of Scripture : what is written for his consolation , hee turnes to poyson , making of his restorative Physicke , a drinke to intoxicate him to desperatenesse : yea , he can apply Christ's Passion , as a Warrant for his licentiousnesse , not as a remedy ; and takes his Death , as a Licence to sin ; his Crosse , as a letters Patent to doe mischiefe : so they not only sever those things , which God hath joyned together , sin , and punishment ; and joyne together , what God hath severed , sinne , and reward ; but even turn the grace of God into want onnesse , as if a man should head his Taber with his pardon . Wherein the Divell deales with them , as once with our Saviour , Cast thy selfe downe headlong , for the Angels shall beare thee up ; so plung your selves into this , or that sinne , the mercy of God shall helpe you out ; poyson thy selfe , here is a counterpoyson ; break thy head , here is a plaister , surfeit , here is a Physitian . Upon which ground , the most impudent and insolent sinners , Drunkards , Adulterers , Swearers , Mammonists , &c. presume , that though they live like Swine all their life long , yet a cry for mercy at last gasp , shal transform them into Saints , as Circe's charmes transformed Men into Swine . We are all willing to believe what we wish . The Divell makes large promises , and perswades his they shall have what they desire , but ever disappoinrs them of their hopes : as what a liberty , what wisdome , did hee promise our first Parents● when indeed , hee stole from them that liberty and wisdome they had : even as Laban promised Iacob beautifull Rachel , but , in the dark , gave him bleare-ey'd Leah : or as Hamor promised the Sechamites , that by their circumcision , all the goods of the house of Israel should be theirs , wheras in deed , the goods of the Sechamites fell to the house of Israel , Diabolus ●entitar , ●t fallat ; vitam pollicetur , ●t peri●at , saith S. Cyprian . The condition of an inconsiderate worldling , is much like as Alchymists ; who projecting for the Philosophers stone , distils away his estate in Limbecks , not doubting to find that , which shall do all the World good ; yea , hee dares promise his friends before hand Gold in whole Scuttles : but at last his glasse breaks , and himselfe with it . Thus when Agag was sent for before Samuel , he went pleasantly , saying , the bitternesse of death is past ; but his welcome , was immediately to be he●en in peeces , 1 Sam. 15. 33. The rich man resolves when he hath filled his Barnes , then soule rest ; but God answers , no , then soule come to judgement , to cverlasting unrest , Luk. 12. 19. 20. The hope of an hypocrite is easily blown into him , and as soone blowne out of him ; because his hope is not of the right kind ; yea , it is presumption , not confidence , viz. hope frighted out of it's wits ; an high house , upon weak pillars , which upon every little change , threatens ruine to the inhabitant , for a little winde blowes down the Spiders-web of his hope , wherby , like the foolish builder , he comes short of his reckoning . That heart , which Wine had , even now , made as light as a feather , dyes , ere long , as heavie as a stone , 1 Sam. 25. 36 , 37. § 143 IT is Sathans method , first , to make men so senselesse , as not to feele their sins at all ; and then so desperate , that they feele them too much . In the first fit , men live , as if there were no Hell ; in the last , they dye , as if there were no Heaven . While their consciences are asleepe , they never trouble them ; but being stirred by Sathan , ( who , when he sees his time , unfolds his Ephemerides , and leaves not the least of all theit sinfull actions unanatomized , but quoats them like a cunning Register , with every particular circumstance , both of time and place ) they are fierce , as a mastive Dog , and ready to pul out their throats . This Serpent may bee benummed for a time , through extreamity of cold , but when once revived , it will sting to death . The Divell is like Dalilah , who said to Sampson , the Philistims be upon thee , when it was too late , and she had taken away his strength , Iudges 16. Wicked men are altogether in extreams ; at first , they make question , whether this or that be a sin ; at last , they apprehend it such a sin , that they make question whether it can bee forgiven : either God is so mercifull , that they may live how they list ; or so just , that hee will not pardon them , upon their repentance : no meane with them , betweene the Rocke of presumption , and the Gulfe of despaire : now presumption encourageth it selfe , by one of a thousand ; and despaire , will not take a thousand for one . If a thousand men be assured to passe over a Foord safe , and but one to miscarry , desperation sayes , I am that one ; and if a thousand Vessels must needs miscarry in a Gulfe , and but one escapes , presumption sayes , I shall be that one●as we read of but one sinner , that was converted at the last howre , of millions that had lesse iniquity , yet have found lesse mercy . But see further the strength of their argument . The Thiefe was saved at the last howre ; and therefore , I shall . Thou maist as well conclude , the Sunne stood still in the dayes of Ioshua ; therfore , it shall doe so in my dayes : for it was a miracle , with the glory whereof , our Saviour would honour the ignominy of his Crosse : and wee may almost as well expect a second crucifying of Christ , as such a second Thiefes conversion at the last howre . Hee were a wise man that should spurre his Beast till hee speake , because Baalams Beast did once speake : yet even so wise , and no wiser is hee , that makes an ordinary rule , of an extraordinary example . Againe , the Thiefe was saved , at the very instant of time when our Saviour triumphed on the Crosse , tooke his leave of the world , and entered into his glory . Now it is usuall with Princes , to save some heinous malefactors at their Coronation , when they enter upon their Kingdomes in triumph ; which they are never knowne to doe afterwards . Besides , the Scripture speaks of another , even his fellow in that very place , and at that very instant , which was damned . There was one faith S. Augustine , that none might despaire ; there was but one , that none should presume . That suddaine conversion of one , at the last howre , was never intended , in Gods purpose , for a temptation ; neither will any , that have grace , make mercy a Cloak or warrant to sinne ; but rather a spurre , to incite them to godlinesse ; well knowing , that to wait for Gods performance , in doing nothing , is to abuse that Divine providence , which will so worke , that it will not allow us idle : and yet by Sathans policie , working upon wicked mens depraved judgements , and corrupt hearts , in wresting this Scripture , it hath proved , by accident , the losse of many thousand soules . The flesh prophesies prosperity to sin , yea , life and salvation , as the Pope promised the Powder traitors , but death and damnation ( which Gods Spirit threatens ) will prove the crop they will reape ; for God is true , and all flesh is a lyer . § 144. BUt God sets forth himselfe to bee incomparably gracious , mercifull , long-suffering , abundant in goodnes , &c. Ezo . 34. 6. and is acknowledged to bee so by David , Psalm . 86. 5. by Ioel , Chap. 2. 13. by Ionah , Chap. 4. 22. by Micha Chap. 7 18. and in many other places . It is very true , for it is a part of his title , Exodus 34. 6. hee is mercy in the abstract , 1 Iohn 4. 16. 2 Cor. 1. 3. 1 Tim. 4. 10. rich and abundant in mercy , Ephesians 2. 4. 1 Pet. 1. 3. 19. his love is without height , or depth , or length , or breath , or any dimensions , even passing knowledge , Ephes. 3. 18. yea , the Scripture advanceth God's mercy above his justice , Psa. 36. 5. to 12. not in it's essence ( for God in all his Attributes is infinitely good , and one is not greater then another ) but in it's expressions and manifestations . It is said of mercy , that it Pleaseth him , Micha 7. 18. whereas justice is called his strange worke , Esay 28. 21. Lamentation 3. 33. that he is slow to anger , but abundant in goodnesse , Exedus 34. 6. hee bestowes mercyes every day , inflicts judgements but now and then , sparingly , and after a long time of forbearance , when there is no remedy , 2 Chron. 36. 15. Esay . 65. 2. that he visiteth the iniquities of the fathers upon the children , to the third and fourth generation onely ; whereas hee shewes mercy to thousands , Exodus 20. 5. 6 so that by how much three or foure come short of a thousand , so much doth his justice come short of his mercy , in the exercise of it . Againe , that his love to his people outstrips a Father's love to his sonne , Matth. 7. 11. and a Mothers too , Esay 49. 15. for he is the Father of mercies , 2 Cor. 1. 3. as being himself most mercifull ; and the author of mercy and compassion in others . In fine , he is so mercifull , that the Kingly Prophet repeates it over six and twenty times together in one Psalm , that his mercy endures for ever , Psal. 136. But what makes this for thee , except thou repentest● Indeed , let the wicked forsake his wayes , and the unrighteous his owne imaginations , and returne unto the Lord , and he will have mercy upon him , and to our God , for he is very ready to forgive , saith Esay , Chap. 55. 7. and that we should not doubt of this , he redoubles the promise , Ezekiel 18. and confirmes the same with an oath , Chapter 33. 11. Yea , he is more ready to shew mercy upon our repentance , then we are to beg it , as appeares in that example of the Prodigal son , Luk. 15 20. Do but repent , and God will pardon thee , bee thy sinnes never so many and innumerable , for multitude ; never so heynous , for quality and magnitude ; for repentance is alwayes blest with forgivnes ; yea , sinnes upon repentance are so remitted , as if they had never been committed , I have put way thy transgressions as a cloud , and thy sinnes as a mist , Esay 44. 22. and what by corruption hath beene done , by repentance is undone , as abundance of examples wi●●esse . He pardoned David's ad●ltery ; Salomon's idolatry ; Peter's apostacie ; Paul did not only deny Christ , but persecuted him ; yet hee obtained mercy upon his rep●●tance . Yea , amongst the worst of Gods enemies , some are singled out for mercy : witnesse 〈◊〉 , Mary Magda●en , the Thiefe , &c. many of the lewes did not only deny Christ , the Holy one , and the Just , but crucified him ; yet were they pric●ed in heart at Peter's Sermon , gladly received the word , and were baptized , Ast. 2. 41. And a very Gentile , being circumcised , was to be admitted to all priviledges and prerogatives , concerning matters of faith , and Gods worship , as well as the children of Israel , Gen. 17. 13. But on the other side , unlesse we repent and amend our lives , we shall all perish , as Christ himselfe affirmes , Luk. 13. 3. 5. § 145. FOr though mercy rejoyceth against justice , Iames 2. 13. yet it de●troyeth not Gods justice : though hee is a boundlesse Ocean , flowing with mercy ; yet he doth not overflow ; he is just as well as mercifull ; yea , saith Bernard , Mercy and Truth are the two feet of God , by which he walketh in all his wayes : his mercy , is a just mercy : and his justice , is a mercifull justice ; he is infinite in both ; hee is just , even to those humble soules that shall be saved ; and he will be merciful , while presumptuous sinners go to hell : and therefore in his word , hee hath equally promised all blessings , unto those which keepe his Commandements ; and threatned all manner of judgments , to those which break them ; with their severall extreames , according to the measure and degree of every sin , Deut. 28 Neither is salvation more promised to the godly , then eternall death and destruction is threatned to the wicked : and as Christ is a Saviour , so Moses is an accuser , Iohn 5. 45. Alasse ! though to all repentant sinners , he is a most mercifull God ; yet to wilfull and impenitent sinners , hee is a consuming fire , Heb. 12. 29. Deut. 4. 24. doth not the Apostle say , that neither fornicators , nor idolaters , nor adulterers , nor buggerers , nor thieves , nor covetous , nor drunkards , nor railers , nor extortioners , to which number S. Iohn , Revelation 21. 8. addeth , the fearefull , and unbeliveing , and murtherers , and sorcerers , and all lyers , shall not inherit the Kingdome of God , 1 Corinth . 6. 9. 10. Galathians 5. 21. but shall have their part in the Lake , which burneth with fire and brimstone , which is the second death ? And doth he not likewise affirme , that all they shall be damned , which believe not the truth but had pleasure in unrighteousnes ? 2 Thes. 2 , 12. doth not the Lord say , Ier. 16. 13. that he will have no mercy , for such as are desperately wicked ? And again , Deut. 29. 19. 20. that if any man blesse himself in his heart , saying , I shall have peace , although I walke according to the stubbornnesse of mine owne heart , that he mill not be mercifull to him ? &c. Doth not our Saviour himself say , that the gate of heaven is so strait , that few find it ? Mat. 7. 13. 14. and will hee not at his comming to judgement , as well say unto the disobedient , Depart from me ye cursed , into everlasting fire , prepared for the Divell and his Angels : as to the obedient , Come ye blessed of my Father , inherit the Kingdome , &c. Yes , they are his owne words , Matth. 25. 34. 41. and S. Iames saith , that he shal have judgement , without mercy , that hath shewed no mercy , Iames. 2. 13. In fine , he that believeth in the Son , hath everlasting life ; but he that obeyeth not the Sonne , shall not see life , but the wrath of God abideth on him , Ioh. 3. 36. For , as mercy , in the second Commandement , is entailed only to believers , and to those which love God , and keepe his Commandements : so God , at the last day will reward every man according to his righteousnesse . 1 Sam. 26. 23. as hee did David , 2 Sam. 22. 21. though not for his righteousnesse , Deut. 9. 4. 5. 6. which is as a menstruous cloth , Esay . 64. 6. Yea , hee hath sufficiently manifested his justice and severity already in punishing sinne , and powring vengeance , upon others that have provoked him : as , ( 1. ) upon the Angels , ( 2. ) upon our first Parents , and all the race of mankind , ( 3. ) upon the old World , ( 4. ) upon whole Monarchs and Empires , ( 5. ) upon whole Nations , ( 6. ) upon whole Cities , ( 7. ) upon whole Families , ( 8. ) upon divers particular persons , and ( 9. ) upon his owne Sonne , that no sinne might goe unpunished ; which may make all impenitent persons tremble , for As the Locrians might once argue ; if our King is so just , to his owne onely son , in punishing adultery , that he caused one of his eyes to be pul'd out , and another of his owne , how can wee his subjects expect to be dispensed withall ? so may I argue ; if God was so just and severe , to his own Son , that nothing would appease him , but his death on the crosse ; how can the wicked , his enemies , looke to be spared ? If he spared not a good and gracious Sonne , saith S. Bernard , will he spare thee , a wicked and ungracious servant , one that never did him a peece of good service all thy daies ? If he punished David's adultery and murther so sharply , ( a man after his own heart , yea , and that after his sinne was remitted ) what will hee doe to his enemies , but send them to that devouring fire , that everlasting burning ? If a. 33. 14. If Gods own children ( who are as deare and neer to him as the aple of his eye , or Signet on his right hand ) suffer so many and grievous afflictions here ; what shall his adversaries suffer in Hell ? if Sampson be thus punished ; shall the Philistims escape ? Yea , if judgement begin at the house of God ; where shall the ungodly and wicked appeare ? If many shall seeke to enter in at the strait gate , and shall not be able ; how shall they be able , who seek not at all ? Luk. 13. 24. And if the righteous scarcely be saved ; where shal the ungodly and sinner appeare ? as the Scripture speakes , 1 Pet. 4. 18. And thus you see , that mercy is for vessels of mercy , Mat. 5. and not for vessels of wrath : that he , which is truth it selfe , hath a like threatned the eternal death and destruction of the wicked ; as promi sed the salvation of the godly . § 146. BUt thy carnall heart , which is flint , unto God ; wax , to the divell ; will believe the promises , let goe the threatnings : you shall dye , saith God , is heard ; but you shall not dye , saith the divell , is believed ; as it fared with Eve , when she eate the forbidden fruit : yea , thou believest his promises , that thou shalt have them ; but thou believest not his precepts , to doe them ; nor his threatnings , that thou shalt suffer them , for thy not believing and disodedience : which sheweth , that thou truly believest neither : yea , this makes it apparant , that either thou believest there is no God at al , or else that God is not just and true , nor speakes as hee meanes in his Word , which is worse ; or if thou doest believe that hee is a just and true God , thou believest also , that thou shalt bee punished , ( as hee threatens ) for thy provoking of him ; and thou provokest him , that thou mayest be punished , which is worst of all : so that take thee in the best sense , thou art but one of David's fooles , which say in their heart , there is no God , and livest therafter ; which is never a whit strange , for it is usuall with them to thinke there is no God , for whom it would make that there were none ; what we would have to bee , we are apt to believe . I confesse , it is hard for men to believe their owne unbeliefe , in this case ; much more hard to make them confesse it : for he , whose heart speakes Atheisme , will professe with his tongue , that he believes there is a God , and that hee is just and true , and that every tittle of his word is equally true ; which being but granted , this must necessarily follow , that God will as well punish the impenitent , as pardon the repentant . Wherefore bee no longer faithlesse , touching what is threatned against obstinate sinners , but faithfull : for he that will not believe these witnesses of Gods severity against sin , shall everlastingly perish . But , suppose the Scriptures were lesse expresse and cleare in this point : the Law must not be interpreted according to the delinquents judgement , but after the will and meaning of the Law-giver , which made the same . Indeed , a world of men believe , with Origen , that God is so mercifull , that al in the end shall bee saved , both reprobate men , and Divells : they presume that God must needs save them , because hee made them , without any other ground ; though in another fit , they are as apt to despaire , and to say with the same Origen , should all other sinners obtain mercy , yet not I : yea , it is to be feared , that many die with this fond presumption of mercy in their minds , as the Israelites with meat in their mouths ; but shall they therefore be saved , because they think they shal be saved ? no , no more then Esau had the blessing , and Agag his life given him , because they confidently thought they should . § 147. SEcondly , looke upon the promises single , ' and thou shalt finde , that they are not made indefinitely , to al ; but with a restriction , to such only , as are qualified and made capeable thereof , by grace from above . The Penmen of holy Writ , have set out Gods mercy in high and stately termes , Heb. 4. 17. . 18. Ion. 4. 2. 1 Pet. 1. 2. 3. Ephesians 3. 18. but withal , they declare that hee resembles Augustus Caesar , in his dispensing the riches thereof , of whom they which write his life , note , that in his military discipline , hee was exceeding liberall and lavish in his gifts , to such as were of any de●ert ; but withall , as sparing and straite handed , to the undeserving . What though Christ in the Gospell , hath made many large and precious promises ? there are none so generall , which are not limited with the condition of faith and the fruit therof , unfained repentance ; and each of them are so tyed and entailed , that none can lay claime to them , but true believers , which repent and turne from all their sinnes , to serve him in holinesse , without which no man shall see the Lord , Heb. 12 14. Esay 59. 20. So that hee must for sake his sinne that will have God to forgive it , 1 Samuel 2. 30. As for instance , our Saviour hath made publike Proclamation , Mark. 16. 16. that whosoever shall believe and be baptized , shall be saved ; but marke what withall is added , he that will not believe , shall be damned . Againe , Heb. 5. 9 , he is said to be the author of eternall salvation , unto all that obey him ; not unto them , which continue in their rebellious wickednes , and never submit themselves , be ruled by the scepter of his word . These and many the like promises , yeild joyful assurance to the sinner that repents ; no comfort to him that remaines impenitent . Or in case the condition of faith andrepentance is any where unexprest , yet every promise must be understood with such condition : yea , it was never heard , that any ascended into heaven , without going up the staires of obedience , and good works ; that any have attained unto everlasting life , without faith , repentance , and sanctification : for , even the Thiefe upon the Crosse believed in Christ , and shewed the fruits of his faith , in acknowledging his owne sinne , reproving his fellow , in confessing our Saviour Christ , even then , when his Apostles denyed and forsooke him , in calling upon his Name , and desiring by his meanes everlasting life . For know this , that whosoever Christ saveth with his blood , he sanctifieth with his Spirit ; and where his death takes away the guilt and punishment of sinne , it is also effectuall for the mortifying of sinne , Romans 6. 5 , 6. Christs blood , saith Zanchie , was shed , as well for abl●tion , as for absolution ; as well to cleanse from the soyle and silth of sin , as to cleare and assoyle from the guilt of sin . God hath thosen us in Christ before the fou●dation of the world , that wee should be holy and without blame before him , in love , Eph. 1. 4. they therefore that never come to be holy , were never chosen . Hee is said to have given himselfe for us , that hee might redeeme us from all iniquity , and purge us to bee a peculiar people unto himselfe , zealous of good workes , Titus 2. 14. and Luk. 1. 74 , 75. Yea , the Lord binds it with an oath , that whomsoever hee redeemeth out of the hands of their spirituall enemies , they shall worship him in holinesse and righteousnesse , all the daies of their life , 1 Peter 2. 24. Other Scriptures , to this purpose are many ; as Matth. 19. 17 hee that will enter into life , must keepe the Commandements , viz. so farre forth as hee can . And Titu● 2. 12. The grace of God which bringeth salvation , teachethus that we should ●eny ungodlines , and worldly lusts , and that we should live soberly , and righteously , and godly , in this present world . By all which it is plain , that as Christ's blood is a Charter of pardon , so withall , it is a covenant of direction ; and hee that refuseth to live , as that covenant prescribes , may perish , as a malefactor that is hanged , with his pardon about his necke . And yet every drunken , dissolute , and deboyshed person , doubts not to fare well while they feare not to doe ill . § 148. BUt secondly , what else did thy vow in Baptisme ( which is a seale of the covenant ) import , but that there are Articles and conditions , viz. certaine duties , on thy part , to be performed , aswell as promises on Gods part to be fulfilled ? A Sacrament is the sealing of a League , with Covenants betweene party and party , saith Pareus , Now as God hath covenanted , and bound himselfe by his Word and Seale , to remit thee thy sinnes , adopt thee his child by regeneration , and give thee the Kingdome of heaven , and everlasting life , by , and for his Sonnes sake : so thou didest for thy part , bind thy selfe by covenant , promise , and vow , that thou wouldest forsake the Divel , and all his workes , constantly believe Gods holy Word , and obediently keep his Commandements , the better thereby to expresse thy thankfulnesse towards him , for so great a benefit , 1 Pet. 3. 21 : Ps. 116. 12. 13. 14. And we know , that in Covenants and Indentures , if the conditions be not kept , the Obligation is not in force ; whereby many even ( Magus-like ) after the water of Baptisme , goe to the fire of Hell. Yea , except wee repent and believe the Gospell , that holy Sacrament ( together with the offer of grace ) instead of sealing to us our salvation , will bee an obligation under our owne hand and seale against us , and so prove a seale of our greater condemnation . § 149. BUt , for ought thou knowest , thou art regenerate , hast repented , and doest believe in Christ , as well as the best . Indeed , some will not believe they have the Plague , till they see the Tokens : but to put this out of question , know that to be regenerate , is to bee begotten and borne anew , Iohn 1. 13. by the ministery of the Word , Iames 1. 18. 21. and the Spirits powerfull working with it , Ioh. 3. 3. 5. 8. and of the children of wrath , and bondslaves of Sathan by nature , to be made , by grace , through faith in Christ , ( the Sonnes of God , Titus 3. 3. to 9. and that they which are thus borne , have Christ formed in them , Galathians 4. 19. are led by the Spirit of God , Rom. 8. 14. and live uprightly , 1 Iohn 3. 9. and exercrse righteousnese , ver . 10. Regeneration will alwayes manifest it selfe by a just and holy life , by the innocency of our actions , and the sobriety of our speeches : God's children are known by this marke , they walke not after the flesh , but after the Spirit , Rom. 8. 1. they are translated from the raigne of sin ; to the raigne of grace ; they confesse him , ore , with the mouth ; professe him , opere , with the life ; love him , corde , with the heart ; for these are the three objects of a Christians care , the devotion of his heart , the profession of his mouth , and the conversation of his life . It is the summ of all Religion , to imitate him we adore : he that follows Christ's ex ample , is a true Christian ; hee that squares his life according to the rule of Gods Word , is godly , and none else : for otherwise if we be drunkards , and swearers , wel may we boast that wee are the Sonnes of God , as the Spanyards did to the West Indians , when they came first amongst them : but he that knowes any hing , will certainly conclude with those poore Salvages , that hee cannot bee a good God , who hath such evill Sonnes ; well may he be the god of this world , as the Divell is called , 2 Cor. 4. 4. If Christ be formed in any , he destroyeth the Divells power , which formerly he had in them , Heb. 2. 14. 15. and his wicked works , 1 Ioh. 3. 8. he is not subject to the dominion of sin , sinne doth not raign in him , Psa. 19. 13. wherefore be resolved against transgression , as you would be resolved of your regeneration , and salvation . True conversion workes a manifest change ; the old man , changeth with the new man ; worldly wisdome , with heavenly wisdome ; carnall love , for spirituall love ; servile feare , for Christian and filiall feare ; idle thoughts , for holy thoughts ; vaine words , for holy and wholsome words ; fleshly workes , for workes of righteousnesse , &c. as if a man were cast into a new mould . Otherwise , if godlinesse hath not made us good , what power hath it wrought ? A feeble godlines it is , that is ineffectual ; if it hath not wrought us to bee devout to God , just to men , sober , and temperate in the use of Gods creatures , humble in our selves , charitable to others , where is the godlinesse , where is the power ? When the heart is changed , and set towards God , all the members will follow after it ; as the rest of the creatures after the Sunne , when it ariseth ; the tongue will praise him , the foot will follow him , the eare will attend him , the hand will serve him , nothing will stay after the heart , but every one goes , like hand-maides , after their Mistresse ; which makes David ( presenting himself before God , ) summon his thoughts , speeches , actions , &c. saying , all that is within me praise his holy name , Psal. 103. 1. Prov. 23. 26. so that it is a true rule , he that hath not in him all Christian graces , in their measure , hath none ; and he that hath any one truly , hath all . For as in the first birth , the whole person is borne and not some peeces : so it is in the second , the whole person is borne againe , though not wholly ; how much the regenerate man is changed from what hee was wont to be , may be seene , 1 Corinth . 6. 9. 10. 11. Tit. 3. 3. to 8. Rom. 6. 4. to 23. and here upon Christ is compared to purging fire , and Fullers Sope ▪ to signifie , how hee should fine and purg , purifie and cleanse his people Mal , 3. 2. 3. God never adopteth any his children , but he bestowes love tokens upon them , which are the earnest of his Spirit in their hearts , 2 Cor. 1. 22. and his saving graces , as an earnest , and for a signe : that they shal overcome their Ghostly enemies , and live everlastingly with him in heaven : as he gave Hezekiah , the going backe of the Sunne tenne degrees , for a signe , that hee should be delivered out of the hands of the King of Ashur , and have added to his dayes fifteene yeares , 2 Kings 20. 6. 8. 11 Alasse ! though there bee scarce a man on earth , but he thinks to goe to heaven ; yet heaven is not for every one , but for the Saints , would any man have a lot in Canaan , let him bee a sure to bee a true Israelite . And so we see , there must of necessity bee a manifest change ; that fruitfulnesse , is the best argument , he hath begotten us anew ; that the signes of salvation , are to be sought in our selves , as the cause in Iesus Christ ; that wee must become new creatures , as S. Paul hath it , 2 Cor. 5. 17. talk with new tongues , Mar. 16. 17. and walk in new wyaes , Matth. 2. 12. hating what we once loved , and loving what we formerly hated , then shall we have new names , Rev. 2. 17. put on new garments , and have a portion in the new Ierusalem , Revel . 21. otherwise not . Take notice of this , all ye carnall worldlings , who are the same that yee were alwayes , even from the beginning ' , and think the same a speciall commendations too , though you have small reason for it , for that wee need no more to condemne us , then what we brought into the world with us . Besides , doe you live willingly in your sinnes ? Let mee tell you , ye are dead in your sinnes , this life is a death ; and wee need no better proofe , that you are dead , then because you feele not your deadnesse . § 150. SEcondly , that thou hast not repented , nor doest yet believe , is plaine ; for as faith is a gift of God , whereby the elect soule is sirmly perswaded , not only that the whole word of God is true , but that Christ , and all his benefit doe belong unto her : so it is an honourable , and an operative grace , alwayes accompanied with other graces , over bearing fruit : and repentance , being a fruit of faith , is a whole change of the mind , and a very sore displeasure against a mans selfe for sinne , as it is sin , and a breach of God's holy Lawes , and for offending so good a God , so mercifull a Father , with a setled purpose of hateing and for sakeing all sinne , and yeilding universall obedience for the time to come : wherefore , hast thou a true , lively , and a justifying faith ? it will manifest it selfe , by a holy life . For , as fire may bee decerned by heat , and life by motion : so a mans faith may bee decerned by his workes : for , though faith alone justifieth , yet , justifying faith is never alone , but ever accompanied with good workes , and other saving graces : as the Queene , though in her state and office shee be alone , yet shee goeth not without her Maids of honour , Tttus 3. 8. spirituall graces , the beauties of the soule , and good workes , the beauty of graces : and our justification is to bee proved by the fruits of our sanctification : faith and workes are as inseparable , as the root and the sap , the Sun and its light ; and wheresoever they are not both present , they are both absent , I am . 2. 17. 24. faith purifies the heart , Act. 15. 9. worketh by love , Galath . 5. 6. and sanctifieth the whole man throughout , 1 Thes. 5. 23. Act. 26. 18. for as if our repentance bee sound , it will make us grieve for sins of all sorts , secret , as well as known ; originall , as well as actuall ; of omission , as of commission ; lesser ( viz. thoughts ) as well as greater ; yea , as well for the evill , which cleaves to our best workes , as for the evill workes . Rom. 7. 21. and as heartily and unfainedly desire , that we may never commit it , as that God should never impute it , 2. Tim. 2. 19. Againe , it will worke tendernesse of conscience , and such a true filiall feare of God , that we shall feare to displease him ; not so much because hee is just , to punish us , as for his mercy and goodnesse sake ; and more feare the breach of the Law , then the curse : which we may know , by asking our owne hearts these questions . Whether we would refuse a booty , if we had as fit an opportunity to take it , and no man perceive the same , as Achan had ? Whether wee would refuse a bribe , like Elisha , though wee should meet with one , which were as willing and able to give it as Naaman ? Whether we would not deceive , though we were in such an of fice as the false Steward , whose Master referred all unto him , and knew not when he kept any thing backe ? Whether wee would not yeeld , in case it should be said unto us , as the Divell said to Christ , all this will I give thee , if thou wilt commit such a sinne ? Whether we have a Spirit without guile ? Psa. 32. 2. and be the same in Closet and Market , as being no lesse seene in the one , then in the other ? Whether we more love to be , then seeme , or be thought good , as Plato spake of his friend Phocion , and seeke more the power of godlinesse , then the shew of it , Iob 1. 1. For Christians should be like Aples of gold with Pictures of silver , whose inside is better then their outside , but both good : and hee serveth God best who serveth him most out of sight ; that wheresoever hee is keepes a narrower watch over his very thoughts , then any other can doe of his actions ; and no mans censure troubles him more then his owne . Againe , whether wee are as carefull to avoide the occasions of sinne , as sinne it selfe , and not now and then , but continually ? Whether we seare our own corruptions , as well as Sathans temptations ? Whether we esteem the Word , as if God immediately spake to us in particular ? &c. So likewise if our saith be true , our obedience is constant , like the fire of the Temple , which never went out , Rev. 21. 7 and universall , making conscience of all Gods Commandements , one , as well as another ; the first table , as well as the second ; and the second , as well as the first ; Matth. 5. 19. for a regenerate minde cannot consist with a determination to continue in any one sin ; as when Christ cast out one divell , we read that he cast out all , even the whole Legion , Marke 5. 12. God loves those best , that stick closest to his Word in every tittle : and as Parents most affect those children , that most resemble them : so doth God. It is true ( saith Saint Augustine , ) God gives us Commandements impossible to nature , that wee may the rather seeke unto him for grace : and corruption will mix with our purest devotions , imperfection swayes in all the weake dispatches of our palsied soules . In all we do , we something doe amiss : And our perfection , imperfection is . Neither is it to any man given , to be absolute in any thing : yea , the very best of us , have not done one action Legally justifiable all our dayes ; so , that we are as farre from perfection , as the center of the earth is from the circumference , which semediameter or space is judged , by the most expert , to bee three thousand five hundred miles . What then , because we cannot obey in all , shall we obey in nothing ? if we cannot performe our duty , as we ought ; let us do our good will , and endeavour what wee can : for it is better to hault in the right way , then runne in the wrong ; especially , when God expects no more then wee can do , and accepts of what we are willing to doe ; for if we purpose before hand not to sin , and in the act doe strive against sinne , and after the act be sorry for the sinne , sin shall never bee laid to our charge ; if wee hate our corruptions , and strive against them , they shall not be counted ours . It is not I , saith Paul , but sin that dwelleth in me for what displeaseth us , shal never hurt us ; and wee shall bee esteemed of God to be , what we love , and desire , and labour to be . Now let this point bee argued in the Court of the conscience ( for although others may give a shrewd guesse , yet the mother knowes best , whether the child bee like the Father or no ? ) Say , whether thou art guilty of these graces , or not guilty ? He who makes not conscience of sin , hath no true faith ; and the true method of grace is , first , cease to do evill , then , learne to do well , Isa. 1. 16. 17 for , as we die to nature , ere we live to glory : so we must dye to sin , ere we can live to righteousnesse ; there can be no fellowship , between light , and darknesse , Christ and Belial , the Arke and Dagon cannot lodge under one roof ; the house must first be cleansed , ere it can be garnished ; in a payre of Tables nothing may well bee written , before the blots and blurs be wiped out ; the good husbandman first stubs up the thorns , and puls up the weeds , then soweth the good seed : if the wax receive a new image the old doth cease : at least , as the increase of light , makes a decrease of darknesse ( it being impossible , that two things of contrary natures should bee together in one subject , the one not expelling the other , either wholly or in part ) so it is betweene grace and corruption . In a word , if thou canst say , I deprecate all sin , I repent heartily of that is done , I abhor to commit it , I earnestly pray against it , I strive , with all my power , to avoid it , I thirst for more grace , I am ready to all good works , I rest wholly and onely on my Saviours merits , thou mayest goe on , and say , I therefore rightly believe , I believe , and therefore am justified ; I am justified , therefore called ; I am called , therfore elected ; I am elected , therefore I shal be glorified . Otherwise , if thou beest , as it were , a dead man , continuing under the burthen of notorious crimes , without forrow , or feare , or remorse , or care of amendment , Ephes. 2. 1. If thou art a drunkard , if thou art frequent in the language of hell , viz. swearing , cursing , & 6 , without feare , or sorrow , or striving to leave it ; if thou delightest to boast of sinne , and mischiefe , or seekest to defend it , Psal●2 ●2 . 1 if thou art of a reprobate judgement , touching actions and persons , esteeming good evill , and evil good : if the divell hath so bewitched thee , that thou preferrest hell to heaven , and blamest those that do otherwise : if thou imitatest a bad stomack in turning every thing to an evil construction , so making a temptation of every thing Titus 1. 15. if , Ishmael like , thou mockest , or , Cham-like , thou scoffest at the religious , or usest bitter jests against them , Psal. 1. 1. Ephesians 5. 4. if thou raisest slanders of them , or furtherest them , being raised , Psalme 4. 2 , and 31. 18. and 35. 20. as the red Dragon , Revelation 12. cast a flood of water out of his mouth , after the woman , when hee could not reach her with his clawes , verse 15. or any way opposest them ( for the opposition of goodnesse , gives thee the title of wickednesse , which alone is the enemy thereof , and shewes thou art a souldier of the great Dragon , who goes out to make warre with that blessed seed , that keepe the Commandements of God , Revel . 12. 17. ) these or any one of these , especially the last , shew that thou never camest where regeneration , repentance , and faith grew ; that thy soule ( like Venus Altar in the I le Paphos ) was never yet rained upon by grace from above , for if the Image of God by faith were repaired in thee , thou couldest not but bee delighted with those that are like thy selfe , thou couldest not but love the godly , because they are godly ; for the very first part of conversion is , to love them that love God , 1 Iohn 3. 10. And in vaine shall a mans heart absolve him , that is condemned by his actions : for vertue and vice are both Prophets , forewarning us of things to come ; the one , of certaine good ; the other , of paine , or penitence . § 151. BUt behold an other starting hole . For if the evill spirit sees thee convinc'd of the necessity of repentance ; he will perswade thee to deferre it untill hereafter , knowing that if he can prevaile therein , it is all one , as if thou hadst never purposed to repent at all ; for as experience may informe us , not one of a thousand , which take this course , ever attaine unto it ; for either they adjourne the time prefixt , from next yeare to next yeare , &c. or else they attaine not to that repentance which is true and sound . But see the particulars laid open . Thou promisest thine owne soule that thou wilt repent , when thou art sicke , ( though indeed the farthest end of all thy thoughts , is the thought of thy end ; and to make thy reckoning at the last day , the last and least thing thou makest reckoning of . ) But hark in thine eare : Oh secular man , thy life is but a puff of breath in thy nosthrils , and there is no trusting to it ; yea , the least of a thousand things can kill thee , and give thee no leasure to be sicke . Surges may rise on suddaine ere wee think , And whiles we swim secure , compel us sink . S●ul being minded to aske counsell of the Lord , concerning the Philistins , was prevented for want of time , 1 Samuel 14. 19. And commonly wee never have so much cause to fe●re , as when we feare nothing . When Sampson was sporting w●th his Dal lah , he little thought that the Philistins were in the chamber , lying in waite for his life , Ind 16. Full little doe sinners know how neare their jollity is to perdition ; judgement is often at the threshold , while drunkennesse and surfeit are at the table . § 152. BUt admit what thou imaginest ; namely , that death be not sudda●ne : much the better , for is it not commonly seene , that the purpose of proroging for a day , or a weeke , doth not onely last for a yeare ( as the suspension of the Councell of Trent , made for two yeares , lasted tenne ) but as ill debtors put off their creditors , first , one weeke ; then , another : till at last , they are able to pay nothing . so deale delayers with God , they adjourn the time prefixt , from next yeare , to next yeare , whereby they , and that good howre never meet : as you shall observe one Coach wheele followes another , one minute of a Clock hastens after another , but never overtake each other . In youth , men resolve to afford themselves the time of age to serve God ; in age , they shuffell it off to sicknesse ; when sicknesse comes , care to dispose their goods , lothnesse to dye , hope to escape , &c. martyres that good thought , and their resolution still keepes before them . Or else it fares with them , as with many an unthrifty Trades-man , who is loth to turne over his books , and cast up his debts , least it should put him into sad dumps , and fill him with melancholly cares . When Christ went about to cast out divels , they said , he tormented them before the time , Matthew 8. 29. so , whensoever thou goest about to dismisse thy sinnes , and pleasures , though thou stay till thou be an old man ; yet they will still say , thou dismissest them before the time ; but then is the time , when the divell saith the time is not yet , for the divell is a layer . Alasse ! how many men post off their conversion , and at twenty , send Religion before them to thirty ; then , put it off to forty ; and yet not pleased to overtake it , they promise it entertainment at three score ; at last , death comes , and will not allow them onehowre : and perchance when their soule sits on their lips , ready to take her slight , then they send for the Minister , to teach them how to die well . But as , in such extremity , the Apothecary gives but some opiate Physick : so the Minister , can give but some opiate Divinity , a cordiall that may benum them ; no solid comfort , to secure them : here is no time to ransack for sins , to search the depth of the ulcer , a little balme to supple , but the core is left within ; for though true repentance is never too late , yet late repentance is seldome true . But here is great hope , thou wilt say , as it is the Divinity of diverse , let men live as they list , in ignorance , and all abominable filthinesse , so they call at last , and but say , Lord have mercy upon me , we must infallibly conclude , their estate as good as the best ; as though the Lord had not said , you shall cry , and not bee heard , Prov. 1 I know the mercy of God may come , inter pontem & fontem , inter gladium & jugulum , betwixt the bridg and the brook , betwixt the knife and the throate ; and repentance may bee suggested to the heart in a moment , in that very instant ; but this only may bee , there is no promise for it , many threatnings against it , little likelihood of it ; it were madnesse for thee to break thy necke , to try the skil of a Bone-setter . But how many , on the other side , dye in Spira's case● who being willed in his sicknesse to say the Lords prayer , answered , I cannot find in my heart to call him father : whereas , not one of many leave a certaine testimony , or sure evidence behind them , that their repentance is true and sound . And indeed , how is it likely they should dispatch that in half an howre which should be the busines of our whole life● For as hee which never went to Schole , will hardly , when he is put to it , reade his neck-verse : so hee , that never learn'd the doctrine of repentance , in his life ; will find it very hard , if not impossible , at his death . Let men therefore repent while they live , if they would rejoyce when they dye : let them with Noah , in the dayes of their health , build the Arke of a good conscience , against the floods of sicknesse ; yea , if they have spent a great part of their time in the service of sinne , as Paul did , let them , for the residue of their life , make the world amends , by their double , yea treble endeavour , to redeeme that time , by a holy life , and godly conversation ; for else we may justly suspect the truth and soundnesse of their repentance , and conversion . We seldome reade of any , that were long barren , either in soule , or wombe , but they had the happiest issue afterwards ; witnesse Sarah , Manodh's Wife , Hannah , Elizabeth , Saul , Mary Magdalen , &c. As for the purposes of repentance , which men frame to themselves at the last hour● , they are but false conceptions , that ( for the most part ) never come to bearing ; and indeed , millions are now in hell , which thought they would repent hereafter ; not being wise enough to consider , that it is with sinne in the heart , as with a Tree planted in the ground , the longer it groweth , the harder it is to be pluck'd up , it is too late to transplant Trees after two seaven years : or a Nayle in a Post , which is made faster by every , stroke : or a Ship that leaketh , which is more easily emptied at the begining , then afterwards . Or a ruinous house , which the longer it is let runne , the more charge and labour will it require in the repairing . Yea , sinne out of long possession , will plead prescription ; custome of any evill , makes it like the lawes of the Medes and Persians , which may not be altered , or removed : an old vice , is within a degree of impossible to be amended ; which maketh the Lord say ; by his Prophet ; Can the Black-more change his skin , or the Leepard his spots ; then may ye also doe good , that are accustomed to do evill ler. 13. 23. All other men have but three enemies to encounter with , the Divel , the World , and the Flesh ; but he that hath long continued in the practise of any evill , hath a fourth , which is worse then the worst of them , even custome , which is a second , or new nature . § 153. BUt suppose after many yeares spent in the service of sinne , and Sathan , thou art willing to relinquish thy lusts , and offer thy seruice , and best devotions at the last gasp to God ; will he accept them● no , in al probability he will not : for heare what himself saith , Pro. 1. Because I have called , and ye refused , I have stretched out mine hand , and ye would not regard , but despised all my counsell , and would none of my correction : I wil also laugh at your destruction , and mocke when your feare comm●th ; when your feare commeth like suddaine desolation , and your destruction like a whirlewind . When affliction and anguish shall come upon you , then shall you call upon me , but I will not answer ; you shall se●ke me early , but you shall not find me ; because you hated knowledge , and , did not choose the feare of the Lord. You would none of my counsell , but despised all my corrections , therefore you shall eat the fruit of your owne way , and bee filled with your owne devises , ver . 24. to 32. And this is but justice , if God be not found , of those that were content to loose him : if he heare not them , that would not heare him : if he regard not them , that disregarded him ; if he shut his eare against their prayer , crying to him for pardon , that stopt their eares against his voyce , calling upon them for repentance , as Salvian speakes . Alasse ! no child would bee whipt , if he might scape for crying ; but hee onely findes helpe in adversity , that sought it in prosperity : and ther can be no great hope of repentance at the houre of death , where there was no regard of honesty in the time of life● : God useth not to give his heavenly and spirituall graces at the houre of death to those , who have contemned them all their life : yea , it is sensles to think , that God should accept of our dry bones , when Sathan hath suckt out all the marrow ; that he should accept of the lees , when we have given to his enemy all the good Wine . But , heare what himselfe saith , by the Prophet Malachy , c. 1. 8. and S. Ierome upon the place , it is a most base and unworthy thing , to present God with th●t , which man would disdaine , and th●nk sco●●e to accept of . Wherefore , as you tender your owne soule : even to day heare his voyce , set upon the work presently ; he that begins to day , hath the lesse work for to morrow . And proroge not your good purposes , least ye saying unto God in this life , with those wicked ones in Iob , depart thou from mee for a time ; God say unto you in the life to come , depart from me ye cursed , and that for ever . Hee hath spared thee long , and given thee already a large time of repentance ; but he will not alwayes wait for denyals ; his patience at length wil turn into wrath . Time was , when hee stayed for the old world , an hundred and twenty yeares ; he stayed for● a rebellious Nation , forty yeares ; he stayed for a dissolute City forty dayes : but when that would not serve , his patience was turned into fury ; and so many as repented not , were cast into hell . If in any reasonable time wee pray , hee heares us ; if we repe●t , he pardons us ; if we amend our lives , he saves us : but after the houre prefixt in his secret purpose , there is no time for petition , no place for Conversion , no meanes for pacification . The Lord hath made a promise to repentance , not of repentance : if thou convertest tomo●row , thou art sure of grace ; but thou art not sure of to morrowes conversion : so that a fit and timely consideration is the onely thing , in every thing ; for , for want of this , Di●es prayed , but was not heard ; Esau wept , but was not pitied ; the foolish Virgins knockt , but were denied : and how many , at the houre of death , have offered their prayers , supplications , and services unto God , as Iuo as offered his money to the Priests , and could not have acceptance , but they died as they lived , and went from despaire unto destruction . § 154. BUt thou wilt say unto me ; if this be so , that all the promises are conditionall ; that mercy is entayled onely to such as love God , and keepe his Commandements ; that none are reall Christians , but such as imitate Christ , and square their lives according to the rule of Gods word ; that of necessity we must leave sinne , before sinne leaves us ; and that God will not heare us another day when we call to him for mercy , if we will not heare him now , when he calls to us for repentance ; how is it , that so few are reformed , that most men minde nothing but their profits , and pleasures , yea , count them fooles , that doe otherwise ? I answer , there be two maine reasons of it , though one be the cause of the other . 1 Ignorance . 2 Vnbeleife . First , few men beleive what is written of God in the Scripture , especially , touching his justice and severity in punishing sinne , with eternall destruction of body and soule : for , did they really and indeed beleive God , when he saith , that his curse shall never depart from the house of the swearer , Zack . 5. they durst not sweare , as they doe . Did they beleive , that neither Fornicators , nor Idolaters , nor Adulterers , nor Theeves , nor Murtherers , nor Drunkards , nor Swearers , nor Raylers , nor Lyers , nor Covetous persons , nor Extortioners , nor Vnbeleivers , nor no Vnrighteous men shall inherit the Kingdome of Heaven ; but shall have their part in the Lake that burneth with fire and brimstone , which is the second death . 1 Cor. 6. 9. 10. Rev. 21. 8. they durst not continue in the practise of these sinnes , without feare , or remorse , or care of amendment . Did they beleive , that except their righteousnesse doe exceede the righteousnesse of the Scribes and Pharisees , they shall in no case enter into the Kingdome of Heaven , Matth. 5. 20. and that without holinesse no man shall see the Lord , Heb. 12. 14. with many the like , it were impossible they should live as they doe . Yea , if they did in good earnest beleive that there is either God or Devill , Heaven or Hell , or that they have immortall soules , which shall everlastingly live in blisse or woe , and receive according to that they have done in their bodies , whether it be good or evill , 2 Cor. 5. 10. they could not but live thereafter , and make it their principall care , how to be saved . But alas ! they are so farre from beleiving what God threateneth , in his Word against their sinnes ; that they blesse themselves , in their heart , saying , we shall have peace ; we shall speede as well as the best , although we walke according to the stub●ornnesse of our owne wills , so adding drunkennesse to th●rst , Deut. 29. 19. yea , they preferre their condition before other mens , who are so abstemious , and make conscience of their wayes , even thinking that their God deceiveth them with needlesse feares , and scruples , as once Rabshek●h would have perswaded the Iewes , touching their trust and confidence . 2 King. 18. 22. 25 30. 32. 33. 35. The beleive what they see , and feele , and Know ; they beleeve the lawes of the Land , that there be places and kinds of punishment here below , and that they have bodies to suffer temporall smart , if they transgresse ; and this makes them abstaine from Murther , Fellony , and the like : but they beleeve not things invisible , and to come ; for if they did , they would as well , yea , much more , feare him that hath power to cast both body and soule into Hell , as they doe the temporall Magistrate , that hath onely power to kill the body : they would thinke it a very hard bargaine , to winne the whole world , and lose their owne soules , Luk. 9. 25. but enough of this , having proved the Drunkard an Atheist , Sect. the ( 146. ) § 155. SEcondly , another maine reason is ignorance ; yea , ignorance , if we rightly consider it , is the cause of all sinne ; sinne indeed ; at first was the cause of ignorance but now ignorance is the cause of sinne . Swearing , and lying , and killing , and stea●eing , and whoring , ( I may well adde drunkennesse ) abound , saith the Prophet , because there is no knowledge of God in the Land , Hosea , 4. 1. 2. It is a people that doe erre in their hearts , saith God , why ? because they have not knowne my wayes , Psal. 95. 10. yee are deceived , saith our Saviour , because ye know not the Scriptures , neither the power of God , Matth. 22. 29. when Christ wept over Hierusalem , what was the cause ? even their blindnesse ; If thou hadst knowne , saith he , at the least , in this thy day , those things which how are hid from thine eyes , Luk. 19. 42. Because men know not the wages of evill , therefore they doe it ; and because they would securely doe it , therefore they refuse to know it . Oh that men knew how good it is to obay , to disobay how evill , then should we have a new world ; but the Devill takes an order for that , where he can prevaile ; and therefore he hath the Po●e , in one part of the world , who will allow his subjects ( I meane the Layty ) no divine learning ; the Turke in another , who denies to his any learning at all : and this is no small advantage unto him , for that Edict of Iulianus the Emperour , whereby it was interdicted unto Christians , to be admitted into Scholes , Lectures , and other exercises of learning , was esteemed a more pernicious engine and machination against the Christi●n faith , then were all the sanguinary per●ecutions of his predecessors . Ob : But blessed be God , and our gracious Soveraigne , may some say , this is not our case , we have plenty of light in our Horizon , our Land abounds , both with humane and divine learning . A●sw . Very true , and it is a blessing , which we can never be sufficiently thankfull for ; and yet the Devill takes such an order , that the odds is not much , betweene our light , and their darknesse : for , either , Wizard-like , he prese●●s things in a false glasse ; or , Sorcerer-like , he makes things appeare other then they are , by deception of our spirituall sight ; or , Sophister-like , he darkens the truth ( which the Word will not suffer to bee conceald ) with subtils distinctions , as a man that puts out the candle with snuffing it ; or , Casuistlike , he fills mens heads , with a world of Problemes and Paradoxes ; their hearts and consciences , with a thousand needlesse and endlesse questions , unprofitable , cold , and bloodlesse impertinencies , whereby the sound and saving knowledge of Iesus Christ , and him crucified ( which was the onely care and studie of St. Paul : I Cor. 2. 2. ) is the portion but of a few , even amongst us , as the effect shewes : for , are not most men , to whom the Gospell is so gloriously preach't , cheifely guided according to the Rudiments of the world , and not after Christ ? Col. 2. 8. Quest. But will any now , in this cleare Sunne-shine of the Gospell , be perswaded that they know not Christ crucified ? Answer . It is too true , that few know him , for if they knew Christ , they could not but love him ; and loving him , they would keepe his commandements , Iob. 14. 15. for hereby , saith St. Iohn , is it knowne that we know him , if we keepe his Commandements , 1 Ioh. 2. 3. but he that saith , I know him , and yet keepeth not his Commandements , is a lyer , and there is no truth in him , ver . the 4. Rightly , a man knowes no more then he practiseth ; it is said of Christ , 2 Cor. 5. 21. that he knew no sin , because he did no sin ; in which sense , he knowes no good that doth no good ; and he may know much , that cannot utter much , as a Martyr answered Bishop Bonner , My Lord , I cannot dispute for the truth , but I ca● dye for the truth : a good argument , to prove that he knew Christ , for mens actions expresse their knowledge better then their words . Vertue is ordained a wife for knowledge , and where ●hese two joyne , there will proceede from them a Noble prodiene , a generation of good workes : but they that wander in by pathes , declare themselves ignorant of the right way of salvation , Rom. 3. 17. That is but a raw knowledge , which is not digested into practise . What 's the difference , betweene Christianity and infidelity , but holinesse ? For as Rhetoricke , is the Art of speaking well ; and Logicke , the art of disputing well ; and Magistracy , the art of governing well : so Christianity is the art of liveing well . It is not worth the name of knowledge , that may be heard onely , and not seene : good discourse is but the froth of wisdome , the pure and solid substance of it , is in well framed actions ; when we are wise in our hands , as the Dutch are said to be . These things if ye know , happy are ye if ye doe them , Iohn , 13. 17. and in Deut. 4. 6. keepe the Commandements of God , and doe them , for this is your wisdome and understanding before God and men . The Knowledge that saves us , is more then a bare apprehension of God ; it knowes his power , and therefore feares him ; knowes his justice , and therefore serves him ; knowes his mercy , and therefore trusts him ; knowes his goodnesse , and therefore loves him ; &c. for he that hath the saving knowledge of God , hath every other grace ; there is a sweete correspondence betweene every one , where there is any one in truth . As in the generation , the head is not without the body , nor the body without each member , nor the soule without it's powers and faculties : so in the regeneration , where there is any one grace in truth , there is every one , 2 Cor. 5. 17. but see it in particulars . They that know thy name , saith the Psalmist , will trust in thee , Psal. 9. 10. there 's saith . Let him that rejeyceth , rejoyce in this , that he understandeth and knoweth me , Ier : 9. 24. ther 's joy . Hee that knoweth God , heareth us , I Ioh. 4. 6. there is an awfull attention to the Word preach't . If thou knewest me , saith our Saviour , thou wouldest have asked of me , Iohn , 4. 10. ther 's the Spirit of prayer and supplication . He that knoweth God , loveth God , and the children of God. I Iohn . 4. 7. 8. He that knoweth God , keepeth his Commandements , I Iohn , 2. 3. Now I know thee , saith Iob to God , I abhorre my selfe , and repent in dust and ashes , Iob. 42. 5. 6. He that knoweth God , is borne of God , I Iohn , 4. 7. there is love , obedience , hurnility , godly sorrow , regeneration , I might goe on , and instance in every other grace . For as feeleing is inseparable to all the Organs of sense , the eye , sees and feeles ; the care , heares and feeles ; the palat , tastes & feeles ; the nosthrills , smell and feele : so knowledge is involved in every grace , faith , knowes and beleives ; charity , knowes and loves ; patience , knowes and suffers ; temperance , knowes and abstaines ; humility , knowes and stoopes ; repentance , knowes , and mournes ; obedience , knowes and does ; confidence , knowes and rejoyees ; hope , knowes and expects ; compassion , knowes and pities . Yea , as there is a power of water in every thing that growes , it is fatnesse , in the Olive ; sweetnesse , in the Figg ; cheerefulnesse , in the Grape ; strength , in the Oake ; talenesse , in the Cedar ; rednesse in the Rose ; whitenesse , in the Lilly , &c. so knowledge . is in the hand , obedience ; in the mouth , benediction ; in the knee , humility ; in the eye , compassion ; in the heart , charity ; in the whole body and soule , piety . Alasse ! if menhad the true knowledge of Iesus Christ , it would disperse and dispell all the blacke clouds of their raigning finnes in a moment : as the Sunne doth no sooner shew his face , but the darknesse vanisheth : or as Caesar did no sooner looke upon his enemies , but they were gone . Egypt swarmed with Locusts , till the west winde came , that left not one . He cannot delight in sinne , nor dote upon the world , that knowes Christ savingly . § 156. OB. But the objection , which as they thinke cannot be answered , like the invincible Nauy in 88. is this . We see by experience , that the strictest livers are seldome the wisest men ; yea , who more vicious , then many that know most ? Answ : I am not ignorant , that some Fooles have made other Fooles beleeve , that none trouble themselves about Religion , but the simplest ; yea , the most holy and religious , in all ages , have beene accounted Fooles and mad men , El sha was counted no better , by that man of the Sword , 2 King. 9. 11. in Hosea's time , the Prophet was esteemed a foole , and the spirituall man mad , Hosea , 9. 7. yea , our Saviour Christ , with open mouth , was proclaimed mad , by his carnall hearers Iohn , 10. 20. Mar. 3. 21. and Paul the like , by Festus , Acts , 26. 24. yea , all the Apostles were reputed Fooles , 1 Cor. 4. 10. and this hath beene the worlds vote ever since ; the sincere Christian was so reputed in Pliny's time , and after in St. Austins time , yea , Iulian the Pelagian could gibe St. Austin , that he had none of the wise Sages , nor the learned Senate of Philosophers on his side , but onely a company of meane trades-men and handycrafts-men , of the vulgar sort , that toke part with him ; whose answer was , thou reproachest the weake things of the world , which God hath chosen , to confound the things which are mighty . And is it otherwise now ? Is not the honest , devout , orthodox Christian , the plain dealing and religious man , hee that declares his meaning by his words , that cannot , or will not lye , and desemble , shift , and flatter , temporise , and accommodate , buy promotion , supplant , growe rich , take bribes ; he that will rather suffer then do evill , ordinarily esteemed an idiot , or silly asse ? yes , by all that are craftily wicked , as you may heare out of their owne mouths , Wisd. 5. 3. to 9. To worldly men Christian wisdome seemes folly , saith S. Gregory ; and well it may , for even the wisdome of God is foolishnesse with the world , 1 Cor. 1. 18. 23. But shall we therfore take it for grant , that they are wisest , because they suppose and say they are ? no , for first , as he must have a sweet breath , that can judge who hath a sweet breath : so to judge who is a wise man , is onely the office of a wise man. Secondly , the Lawes of our Land , wil not admit a delinquent for a witnesse , af-after he is found guilty ; neither will Irand they stand convicted of folly , Sections the 34. 38. 39. 40. 51. 91. 157. 184. 190. But if they will put themselves upon a faire tryall , they shall have an equall proceeding ; or if they will heare the case argued , if reason give not sentence on the good mans side , let mee suffer as a slan●erer . Indeed , wisdome hath alwayes carried that shew of excellency , that not only the good have highly affected it , as Salomon , who prayed for wisdome ; and Moses , who studied for wisdome ; and the Queene of Sheba , who travelled for wisdome : but the very wicked have laboured for it , who are ashamed of other vertues : so that wisdome is not only justified of her children , but also of the children of folly . Knowledge is so faire a virgi●● , that every cleare eye is in love with her ; it is a pearle , despised of none , but Swine●O the pleasure that rationall men take in it ! they that care not for one dramme of goodnesse , would yet have a full scale of knowledge , though they never mind to do good , yet there is no good which they would not know ; among all the trees of the garden , none so pleaseth them , as the tree of knowledge . As wisdome is excellent above all , so it is affected of all : as oyle was both of the wise and foolish Virgins ; it hath beene a mark , which every man hath shot at , ever since Eve sought to be as wise a● her Maker . But as an hundred shootes , for one that hits the marke , some short , some over , and some aside : so an hundred ayme at wisdome , for one that lights upon it , ●cclesiastes 7. 28. Yea , as many thinke themselves good fellowes , for one that is a good-fellow indeed ; so many thinke themselves wisemen , for one that is wise indeed . Of all sorts of men in the world , none repute themselves , or are reputed by others wiser , then the profound humanist , and cunning politician ; and the yet neither of these , may compare with the go●ly 〈◊〉 for wisdome and knowledge . § 157. FIrst , not the humanist ; for they are not alwayes the wisest , which know most as I have proved at large ● . 50. 51. I will further confirme it . There are a generation of men , that mightily thirst after wisdome and knowledge ; and to get it , they are no niggards of their labour , for they leave nothing unstudied , but themselves ; they know all parts and places of the created world , can discourse of every thing , visible , and invisible , divine , humane , and mundane , whether it bee meant of substances , or accidents , are ignorant of nothing , but the way to heaven ; are acquainted with all Lawes and customes , save the Law of God , and customes of Christianity ; they are strangers no where , but in the Court of their own consciences ; yea , they build as hard , and erect as high , as did the Babel projectors , but never come to the roofe ; they spend alltheir time in seeking after wisdome ; as Alchymists spend all their present estates to finde the Philosophers stone , but never find it ; for their thirst after knowledge being a natural thirst ( which stands more upon the quanity , then the quality , themselves being like Ballances , which make no difference betwixt Gold and Lead , but in the weight ; for a worldling is as well pleased with the handmaid , humane , or mundane wisdome , as with the Mistresse , divine and supernaturall ; wheras none but this will content the generous Christian ; natural men resembling the three lower elements , of Aire , Water , and Earth , which are pleased with lower romes ; the regenerate , the element of Fire , which no place will content , but the uppermost , it 's owne Region ) they never attaine to that which is true wisdome indeed . For as the ragged Poettold Petronius , that Poetry was a kind of learning , which never made any man rich ; so may I tell these , that humane learning , of it selfe , never made a wise man. For so long as men desire knowledge , and not a blessing with it , for no other end , but to remove their ignorance ; as Pharaoh used Moses , but to remove the plagues ; and studie the Scriptures and other bookes , only to make gaine thereof , or to bee the abler to dispute and discourse , as boyes go into the water to play and paddle there , not to wash and be cleane , as many , with Eue , doe highly esteeme the tree of Knowledge , but regard not the tree of Life , they may heape up knowledge upon knowledge , bee ever powring into their brains , as the fifty daughters of King Da●●us , who killed their husbands , are faigned to bee alwayes filling of a Tunn , with water , that is bored full of holes , but labour they never so much about it , yet they can never bring it to passe ; for whensoever they dye , they are undone , that houre , like Penelope's night , will undoe all that ever the day of their life did weave ; wherein they resemble Albertus Magrus , who bestowed thirty yeares stud●e and pai●es upon an Image , or St●t●● , till with engines and wheeles within , he had made it able to speake divers words very distinctly , the which Aquin●●●t●terly ●t●terly spoyled in one minute But to make it more plaine . I would faine know , what it is , or what it profits a man , to have the Etymology and derivation of wisdome and knowledge , without being affected with that which is true wisdome indeed : to be able to decline vertue , yet not love it ? to have the theory , and be able to prattle of wisdome by roate , yet not know what it is by effect and experience ? to have as expert a tongue , and as quicke a memory , as Portius , who never forgat any thing that hee had once read ? A perfect understanding , great science , profound eloquence , a sweet stile , to have the Force of Demosthenes , the depth of Theseus , the perswasive art of Tully , &c. if withall he live a wicked life ? with the Astronomer , to observe the motions of the Heavens , while his heart is buried in the earth ? with the Naturalist , to search out the cause of many effects , and let passe the consideration of the principall , and most necessary ? Viz. 1. Sinne the cause of all Misery and wretchednesse . 2. Grace the cause of all Good and happines . 3. God's will of all other causes , the cause 4. God's glory of all other causes , the effect With the Historian , to know what others have done , and how they have sped , while hee neglects the 〈◊〉 of such as are gone the right way ? with the Law-maker , to set downe many Lawes in particular ; and not to remember the common law of nature , or law generall , that al must dye ? or lastly , with Adam , to know the nature of all the creatures , as appeared in his naming of them ; and with Solomon , to be able to dispute of every thing , even from the Cedar to the Hysope , or Pellitory , when in the meane time hee lives like Dives , dies like Nabal , and after all goesto his owne place , with Iudas ? ●lasse ! many a foole goes to hell with lesse cost , lesse paines , and more quiet . That is true knowledge , which makes the knower blessed ; to be wise and happy , are 〈◊〉 termes , saith Aristotle in his Ethicks ; and mans happinesse , ●aith another , consists in believing the Gospell , and obeying Gods commands , which is sure to be crown ed with everlasting felicity : yea , Socrates could say , that learning pleaseth me but a little , which nothing p●ofits the owner of it to vertu● ; and being demanded who was the wisest man ? he answered , he that offends least . Hee is the best scholler that learnes of Christ obedience , humility , &c. he is the best Arithmetician that can adde grace to grace ; he is the best learned , that knowes how to be saved ; yea , all the Arts in the world are artlesse Arts to this . But few are thus wise and learned ; because they thinke that to bee wisdome , which is not ; like Eve , who thought it wisdo●e to eat the forbidden fruit ; or Absalom , who thought it wisdome to lye with his Fathers Concubines , in the sight of all the people ; or the idle servant , who thought it wisdome to hide his Talent ; or the false Steward , who thought it wisdom to deceive his Master : for , if a man take his marke amisse , hee may shoot long enough , ere he hit the White : and these men , are as one that is gone a good part of his journey , but must come backe againe , because he hath mistaken his way : for however these mens knowledge may seeme wisdome , ( as a Bristow stone may seeme a Diamond ) yet it only seemes so , it is not so ; for if they were wise , saith Saint Bernard , they would foresee the torments of hell , and prevent them : yea , Epaminondas could say , that of all men he was the wisest , that lived well , and died well ; for , quoth hee , the art of dying well , is the science of all sciences , and the way to learne this art , is to live well . We only praise that Mariner , which brings the Ship safe to the Haven . Againe , if thou wert a wise man , thou wouldest know what wisdome is , and not mistake one thing for an other : as Iacob in the dark mistooke Leah for Rachel , and then chose the best : as a traveller for his provision & convenience in his journey , carrieth his money in Gold , thou wouldest like a wise Merchant fraight thy felfe with that commodity , or coyne , which for mettall and stamp will passe for currant , both in this world , and in heaven : wheras thy lip-learning , and tongue - wisdome , and braine-knowledge , is perishing , and wil stands thee in no stead in the next life , nor any way further thee in the way to blisse . For thou art but like a Powder-master , who hath provision against an enemy , but is ever in danger of being blown up : or some covetous churle , who though hee have lights good store , yet is content to sit in the dark : or an irregular Physitian , who prescribes a wholsome diet to others , when himselfe feeds foully , and surfets with intemperance : which in reason is to play the foole , and to imitate the Miletians , who as Aristotle writeth , were not fooles , but did the selfe samethings that fooles were accustomed to doe : wherein this is all the difference , a man shall be the rather punished , and the more , because he hath knowne good , and done evill , for knowledge without grace , will but sinke men lower in Hell. And great reason shall all such have , who either know , and believe not ; or believe , and repent not ; or repent , and amend not ; or amend , and persevere not in well doing , to cry out upon their death-beds , as Tully did in his latter age , would God I had never known what wisdome meant . Again , as themselves are never the better for their great wisdome and learning : so , no more are others : for commonly they resemble dark Lanthornes , which have light , but so shut up and reserved , as if it were not : and what is the difference betwixt concealed skill , and ignorance ? It is the nature and praise of good , to be communicative , whereas if their hidden knowledge do ever looke out , it casts so sparing a light , that it onely argues it self to have an unprofitable being . Wee know the Unicorne hath bu● one horne , but hee doth more good with that , then other beasts do with two : so an holy man doth more good with a little knowledge , then a worldling with a great deale ; yea , he thinks himselfe as happy , in giving light to others , as in receiving it into himselfe . Now suppose a mans greatest learning . be religion , and his knowledge only lyes in the best things , as the weaker vessell may hold the better liquor ; yet a competent estate well husbanded , is better then avast patrimony neglected . Never any meere man , since the first , knew so much as Salomon ; many that have known lesse , have had more command of themselves . True it is , in some kind of skill they out . strip even the best of Gods people ; who , if they are put to it , may answer as Themistocles did , when one invited him to touch a Lute for , as he said , I cannot siddle , but I can make a small Town a great State : so may the godly say , wee cannot give a solid reason in nature , why Nilus should over flow only in the Summer , when watersare at the lowest : why the Load-stone should draw Iron , or incline to the Pole-starre ; how the heat of the stomack , and the strength of the net her chap , should be so great : why a flash of lightning should melt the Sword , without making any impression in the Scabbard ; kill the child in the wombe , and never hurt the mother : how the waters should stand upon an heape , and yet not overflow the earth : why the clouds above , being heavie with water , should not fal to the earth suddainly , seeing every heavie thing descendeth , except the reason which God giveth , Gen. 1. 6. and Iob 26. 8. but we know the mystery of the Gospell , and what it is to be borne anew , and can give a solid reason of our faith , wee know that God is reconciled to us , the law satisfied for us , our sins pardoned , our soules acquitted , and that we are in the favour of God : which many , with their great learning , doe not know . And thus the godly are proved wiser , then the wisest humanist , that wants grace . § 158. SEcondly , they are wiser then the most cunning Politician that lives . For to judge aright , the greatest Politician is the greatest foole , for he turnes all his religion into hypocrisie , into statisme , yea , into atheisme making Christianity a very footstoole to policy . Indeed , they are wiser in their generation , then the children of light , and are so acknowledged by the Holy Ghost : Luk. 16. 8. But why ? not that there is a deficiency of power in the godly , but will : for could not David go as far as Achitohpel ? could not Paul shew as much cunning as Tertullus ? yes , surely if they would . But because their Master Christ hath commanded them to bee innocent as Doves , they have vowed , in an Heroicall disposition , with Abraham , Gen. 14. 22. that the King of Sodome shall not make them rich ; no crooked , or indirect meanes shal bring them in profit , they will not be beholding to the King of Hell for a Shoo tye ; and hereupon , the Foxes wiles never enter into the Lions head . But take these Politicians as they are in their owne Element , and it may peremptorily bee spoken of them , as one speakes of women ; that in mischiefe they are wiser then men , neere upon as that old Serpent the Divell ; yea , they are so arted in subtilties , through time , and practise , that they will have trickes in their sconces to over-reach the Divell himselfe : indeed , he hath one trick beyond all theirs , for like a cunning fencer , hee that taught them al their tricks , kept this one to himselfe , namely , how to cheat them of their soules . But to go on . These are not wise as Serpents , according to our Saviours counsell , but wise Serpents , that is , wise in evill , not wise in that which is good ; or , if you will , wise in goods , not wise in grace . For as that old Serpent seemed to boast , that he was richer then Christ , when he said , all these are mine : so the politician may truly say , for the most part , I am wiser then my plain dealing neighbour , by five hundred pounds , but see their wisdome displayed . They are such cunning dissemblers , that like Pope Alexander the sixth , what they think , they never speake : why is this cast away ? saith Iudas , crafty cub ! he would have had it himself : as the Fox would disswade other beasts from that booty , which hee meanes to make his owne : or like a fellow that rides to the pillory , they go not the way they looke ; they will cut a mans throat under colour of curtesie : as Vlysses by gold and forged letters , was the means of stoning Palamedes , even while he made shew of defending him : and then , to wipe off all suspicion from themselves , their gesture and countenance shall be like Iulius Caesar's , who seeing Pompie's head , fel a weeping , as if he had beene sorry for it , when by his onely meanes it was cut off ; so , like Rowers in a Boat , whilst , in their pretence , they looke one way , in their intent , they go the quite contrary . It is observed of the Fox , that he will stand by the river and let his taile play in the water , till the Fish come flocking about it ; and then with a jerke , he swoopes them out with his paw : these are such Foxes , they will not looke towards the booty they ayme at ; yea , they are so politicke , that no man shall be able to determine , either by their gesture , vvords , or actions , what they ●esolve ; for their vvords , like an Italian Torch , vvill prove your bane , vvhen they seeme to give you most light , and best direction ; they vvill say , as Elisha to the Syrian Army , follow me , and I will lead you to the man whom yee seeke , vvhen they lead you into the lap of your enemies . 2 Kings 6. 19. And sutable to this is their gesture and actions , for like Acco , they will evermore seeme to refuse , what they most desire ▪ and to desire , what they most despise . Yea , they can hardly be read , though , like Hebrew letters , you spell them backwards : for admit the stander by conceives their going to be like that of a Crab-fish , contrary to the way they looke , as our Saviour knew it fared with the Pharisees and Sadduces , Mat. 16. 1. 3. which made him conclude with , O Hypocrites ! yet having not the spirit of discerning , he can but guesse at it , and so give over ; onely this he may be sure of , that they doe not intend , what they pretend ; like as in jugling feates , though we know not how they are done , yet we know well , that they are not done , as they seeme to be . Now if they can any way advantage themselves by anothers ruine , and doe i● cunningly , as Iesabel did , when she kild Naboth , by suborning false witnesse against him , and proclaimed a Fast , before the murther ; though all such policy , be but misery ; and all such knowledge , ignorance ; yet , ô how wise they thinke themselves , now they are able to blind the Devill with a Cushion : but they are grossely mistaken , for wherein doth this their great wisdome consist , but first , in being wise to deceive others , as the old Serpent did our first Parents ; or , secondly , in the end to deceive themselves , as the same Serpent did , which brought a curse upon himselfe for so doing , Gen. 3. The crafty Fox hug'd himselfe , to thinke how he had cosened the Crow of her breakfast : but when he had eaten it , and found himselfe poysoned with it , he wish't the Crow her owne againe . Wealth got by deceit , is like a peece of buttered sponge , ( an Italian tricke ) it goes downe glib , but in the stomack swells , and will never be got out againe . The gaines a man gets by deceiving , at last , he may put in his eye , and yet see himselfe miserable . Sinne is the greatest cheater in the world , for it deceives the deceiver . That it is so with them , and all others , who goe to counsell , and leave the God of wisdome behind them , let their case be viewed in other persons . What ●aith Pharaoh to his deepe counsellers ? Come , let us doe wisely , when indeed he went about that which destroyed him , and his countrey . The Scribes , Pharisees , and Elders tooke counsell against Christ , as though they would most wisely prevent their owne Salvation . Ioseph's Brethren to prevent his having dominion over them , as his dreames imported , thought they had taken a very wise course , in selling him to the Ishmalitish Merchants , which was indeed the only meanes to effect it . See here in these three examples , you have the depth & solidity of our great est and wisest politicians ; and yet lewd men , most absurdly , and ridiculously , call wicked policies , wisdome ; and their successe , happinesse ; but herein Sathan makes them of all Fooles the superlative , in mistaking villany and madnesse , for the best vertues . And what is the summa totalis of all , but this , Faux - like , they project other mens over-throw , purchase their owne : neither hath any man beene wise to doe evill , but his wisdome hath had an evill end , as , O the multitude of examples which are recorded , to give credit to this Doctrine ! Was not the wisdome of the Serpent turned into a curse ? the wisdome of the Pharisees into a woe ? the wisdome of Achitophel into folly ? the wisdome of Nimr●d into confusion ? the wisdome of the unjst Steward into expulsie● out of Heaven ? the wisdome of Iesabel into a shamefull death ? and shall not the deceivers wisdome , the extortioners wisdome , the sorcerers wisdome , the hypocrites wisdome , the matchevilians wisdome , and the persecutors wisdome have their severall ends answerable ? yes undoub●edly ; for in the issue , their case will be but like the Spiders , that was weaveing a curious net to catch the Swallow , who when she came , bore away both net , and web ▪ and weaver too . Wherefore O God make me but soule wise , and I shall never enuy their knowledge , that pity my simplicity : yea , let me be weake in policy , so I may be wise to salvation . But to make it more manifest , that they are starke Fooles , come we to particulars , though I 'le give you but one of ten , being loth to surfer my Reader . § 159 The particulars wherein the Pol●tician is a Foole , are these six . 1 He is improvident and without foresight . 2 He saith in his heart there is no God. 3 Let him be brayed in a Morter , he will not depart from his foolishnesse . 4 Uertue is in farre lesse esteeme with him then riches . 5 He proves cruell to himselfe . 6 Hee rates not things according to their true value . FIrst , like a naturall Foole , he is improvident and without foresight , Matth. 7. 26. never bethinking himselfe , what a reckoning he is to give , untill it is too late , untill he is bearen with his owne Rod : for if such an one have wealth , which lasteth but for the present day of this natural life , it may be , but a day naturall , as the same Sunne saw Iob both rich and poore , to a proverbe ; and as sometimes , by reason of fire or water , there hath beene but one day , betwixt a great City , and none , as Seneca observes ; or an earth quake , ( which this present yeare , hath in the Province of Calubria the inferiour , in the Kingdome of Naples , utterly destroyed many Cites , Townes , and Castles , kild , drowned , and suncke into the earth about fifty thousand persons , within the circuite of 70. miles compasse , in one instant of time , viz. betweene three and foure of the clock in the afternoone , being Saturday , the 17. of March , 1637. ) they take no care , or thought for the morrow of eternity , how they shall fare then ; yea , they runne on in sinne , and so upon score with Sathan , without feare or wit how they shall satisfie the same ; yea , all that he offers them , whether it be this Orphant's good , or that Heires lands , this enemies life , or that great mans office , be the meanes never so indirect , and horrid , they will greedily embrace the same , and never thinke what a wofull reckoning will come in the end ; As , Item , for falsehood ; Item , for forgery ; Item , for hypocrisie ; Item , for bribery ; Item , for sacriledge ; Item , for murther and treachery : but come they once into those flames with Dives , and finde that of Samuel to Agag , 1 Sam. 15. 33. verified upon them , as thou hast done to others , so shall it be done to thee , O then I had not thought , but now I see , I have spun a faire thread , when I must answer for all my sinnes , that am not able to answer for one of the least of them ; then , woe is me that ever I was borne ; and then , gladly would every Ahab restore to Naboth his Vineyard , every Iudas his bribes , every Achan would willingly cast downe his gold gotten by Sacriledge , and every Gehazi his goods gotten by forgery and deceit . But which of these Fooles will beleive this , before the feeles it , and before it be too late ? Secondly , like David's Foole , he saith in his heart there is no God , Psal. 14. 1. yea , as if he were a brute beast , he will beleive nothing but what he is led to by sense . For suppose you tell such a covetous Laban , or cruell Pharaoh , that God seeth him , when he is contriving his secretest plots against his people , and withall takes notice of his oppression , Gen. 31. 12. Exodus , 3. 7. he will not regard it ; for , Marius-like , he esteemes it a great point of vertue to be skillfull in cosenage , and Mammon is all the god he worships ; yea , and herein he applauds his choyce no lesse , then that Popish dolt did , who having got the picture of St. Franc is curiously painted in his Closset , said , they talke of the Rhode at Rome , and our Lady of Lauretta , and Katherine of Sienna , and Iames of Compostella ; but I have a picture at home , meaning yellow pictures , worth ten of them . Thirdly , Idiot-like , bray him in a Morter , as wheate is bray'd with a Pestell , yet he will not depart from his foolishnesse , Pro. 27. 22. for let God send never so many messengers to him , and plagues upon him , as he did upon Pharaoh , he will not depart from his sinnes ; he must retaine , if not all , yet , at least , this his beloved sinne , untill he is overwhelmed in the bottomlesse Ocean of his wrath : yea , let him heare , even our Saviour himselfe say , that he shall give an account at the day of judgement , for every idle word , Matth. 12. 36. yet he will goe on in his helli●h plots , and perswade himselfe , he shall give no account at all ; or let some Prophet of the Lord tell him , what traines are laid to catch his soule , and how many Principalities , spirituall wickednesses , and powers of darknesse lye in ambush against him , Ephes. 6. 12. As El sha disclosed the traines and ambushments of the King of Syria , against the King of Israel , 2 King. 6. 9. 10 which was as good a peece of service as could be , he makes nothing on 't he shall speede as well as his fellowes , and indeede so he sh●ll , even as Laban , or Nabol , or Dives doe in Hell , if in due time he repent not , and so restore what he hath wrongfully gotten ; as the worst of them would doe , if they were suffered to returne out of Hell , to their former riches . Now that thou mayst repent while the day of thy life lasteth , take one motive from the damned in Hell , who would gladly repent now , but cannot . St. Augustin asketh this question , what we thinke the rich glutton in Hell would doe , if he were now in this life againe ? would he take paines , or no , quoth he , would he not bestir himselfe rather then returne into that place of torment againe ? yes , his teares should even strive with the sand in the hour-glasse , he would doe any thing , to seeke the Lord while he may be found . Wherefore to day if ye will heare his voice , harden not your bearts . Yea , as our Saviour Christ said , to forewarne all revolters , Remember Lot's wife : so say I , to forewarne all Arch-politicians , and cunning Machevillians of the world , remember poore Naboth's Vineyard . § 160. FOurthly , vertue is in farre lesse esteeme with the cunning Politician , then riches . As it fares with a naturall foole , he is so farre from selling all that he hath , to buy the rich Pearle of faith , with the wise Merchant , Matth. 13. 46. that he will sell this rich Pearle , and all other grace to boote , to purchase the triviall commodities of white and red earth ; and good reason , as temporising States-men , politicke Machevilians , and hypocriticall Ambidexters thinke , who make a shew of Religion , but in their hearts laugh at it ; he knowes no other coyne , he desires no other stampe ; yea , to be rich , thinkes this worldling , is to be three parts of the way on-ward to perfection . Indeed , gold is the onely coverlet of imperfections , t' is the fooles curtaine , that can hide all his defects from the world , yea , from himselfe : for though he have a want of all good , and which is worse , a sense of want of that want , yet he thinkes himselfe in a very good estate and so much neerer to Heaven , for having abundance of earth . And yet if God did not give to some of them their riches in wrath he would not deny them the use of their owne ; as how often are men baser by being wealthier , like Pierce Gavistone , who ( as the Chronicle reports ) the more he was enriched , the worse was his estate ; or whether it be , that they have not so much wit , as to know their money will buy them all necessaries of meate , drinke , apparell , and the like ; or whether , by a just judgment of God , the Devill makes them his drudges , to get and bring him in gold ( as the King of Spaine doth the poore Indians ) that he may keepe it in banke , for the next prodigall to spend , as ill as the other got it , ( as how oft is that spent upon one Christmas revelling , by the Son , which was fourty yeares a getting , by the Father ? ) I know not ; but sure I am , that though with that Priest , 2 King. 12. 9. they can put a world of gold and silver into their chests , yet they cannot take it out againe , to doe themselves good ; for the Devill keepes the key , as Iehoash the King of Israel did of that chest , vers . 10. So that a covetous griper is like Tantalus , who standeth up to the chin in water , and hath all kinds of fruits hanging over his head , but is not suffered to tast them . Or like an Asse , who is laden with gold , but feeds upon thistles . Or like the Indians , who though they have all the gold amongst them , yet are the most beggerly and naked people alive . For what is he other then a rich begger , or a begger in the midst of his riches , when upon all his estate there is set a spell , and his wealth sayes to him in effect , touch not , tast not , handle not ? But O fooles incomparable ! Aristippus cared onely for the body , as if he had had no soule : Zeno but for the soule , as if he had had no body : Achitophel for his family alone , as if he had had neither body , nor soule of his owne to care for : but these care neither for soule , nor body , nor family , ( for he both tyres and starves them ) but for a little mucke to leave behind them . Fiftly , as a foole can finde in his heart to be surety for a stranger , yea , yeild himselfe to Prison for anothers enlargment , Pro. 17. 18. so the politick worldling , and cruell oppressor , can finde in his heart to goe to Hell for another ; he will damne his owne soule , to leave his Sonne rich : yea , what a deale of paines and care doth the covetous man take , for his owne damnation , he scarce weares a good garment , or eates a liberall meale , or takes a quiet sleepe , but torments himselfe to get that , for getting whereof he shall be tormented : so himselfe is voluntarily miserable here , and elsewhere , that others may be happy . And yet let him , with Pope Iohn the 22. leave behind him 250. Tunnes of gold , even all this will not make his Sonne happy , ' it s well , if it make him not more unhappy . No , neither it , nor the whole world , without grace , shall ever make him contented : as it fared with Alexander , who having conquered this world , was troubled that there was no more worlds , for him to conquer . Besides , in a short time , this Sonne of his must part with his wealth also : for either his r●ches shall be taken from him , as they were from Iob , or else he from his riches , as the rich man was from his substance and wealth . Wherefore it were more policy a great deale , for him to make his Sonne good , then great ; for godlinesse is great gaine , as the Apostle well phraseth it , 1 Tim. 6. 6. because it gaines God himselfe , and so his blessing upon all outward meanes , Hagg. 1. 6. &c. O that thou hadst the wit , to know how , when all is done , to be saved ; and to have thy children saved , is the best plot , to know that the Proverbe , which saith , Happy that child , whose father is gone to the Devill , is farre from being Canonicall . Sixtly and lastly , he estemes not of things according to their true value , but preferreth bables and trifles , before things of greatest worth ; which is the most remarkable property of a naturall foole , that is . As Iudas preferred thirty peeces of silver before Him that was the price of the world , and ransome of mankinde : so the Politician preferres earth , yea , Hell , to Heaven ; time , even a moment of time , to eternity ; his body , before his soule . ( which if a man have once lost , he hath nothing else to loose ) yea , his outward estate , before either soule or body . Whereas the godly care for the soule , as for the cheife jewell and only treasure ; and for the body , for the soules sake ; and for this world , for the bodies sake , and settle their inheritance in no land , but the land of promise , their end being to possesse a kingdome without end . They are not like Shebna , who built his Sepulcher in one countrey , and was buried in another : but like our English Merchants , that traffique in Turkie , and get wealth in Turkie , yet plant not in Turkie , but transport for England . Gods people are not like the first Indians , that hang'd Bugles at their eares , while they left their gold on the dunghills . It cannot be said of them , as it may of the most , that they worship the golden Calfe ; because they consider , that pecunia the world 's Queene ( I meane that world , whereof the Devill is King ) extends her regiments but to the brim of the grave , and is not currant one step farther . Yea , they are so farre from being of these mens minds , who are of Alexander's mind ( who ( as the Philosopher said ) yesterday the whole world did not content him , now ten cubits containe him ) that they thinke him none of the wisest , who being askt , whether he would rather be Socrates , or Croesus , the one , an industrious and painfull Philosopher , the other ▪ 2 man flowing in all abundance ; was so discreete as to answer , that for this life he would be Croesus , but for the life to come Socrates . But to returne to the worlds wiseman , let him be offered his choice ( as oftimes he is ) whether he will forgoe himselfe , I meane his faith , which is the summe of all , or such a booty : he will forgoe his faith , and consequently his soule , himselfe , and all that is truely his ; like the foolish Ma●iner , that seeing a fish in the Sea , leaps into the water to catch that , which , together with his life , he looseth : or like Narcissus , who to embrace his shadow , drowned himselfe : yea , set life and death before him , as Moses did before the Israelites , Deut. 30. 15. 19. 20. and withall shew him , from Matth. 25. 46. that this life offered is eternall felicity , that death threatned everlasting woe , and misery , which words are of such extent , that as a worthy Writer hath it , though all the men that ever have , or shall be created , were , Briareus-like , hundred handed , and should at once take pens in their hundred hands , and should do nothing else , for ten hundred thousand millions of yeares , but summe up in figures , as many hundred thousand millions as they could , yet never could they reduce to a totall , or confine within number this trisillable word ( e-ter-nall ; ) or that word of foure sillables ( e-ver-last-ing ) and then bid him choose which of the two hee likes best , his heart , which is harder than an Adamant , will make answer , take Heaven , Paradise , that eternal felicity , and future happines , who will , it is good for me to be rich and happy while I live : much like Cardinall Burbonius who said , hee would not leave his part in Paris , for his part is Paradise : or , Themistocles , who was not ashamed of this damnable speech in his mouth , If a man should shew me two severall wayes , the one leading to Heaven , the other to Hell ; of the twaine I would choose the latter : wherin he is more sottish , then the Indians ; and more heathenish , then the infidels of Florida , Virginia , New-England , and Kanida , who for a Copper Kettle , and a few toyes , as Beades and Hatchets , will depart from the purest Gold , and sell you a whole country , even the houses and ground which they dwell upon ; for the whole world is not worth one soule . But worldly hearts are penny wise , and pound foolish ; they know how to set high prises upon the worthlesse trash of this world , but for heavenly things , or the God that owes them , this they shamfully under-value : like Iudas , who valued Mary's oyntment , which she bestowed upon the feet of Christ , at three hundred peeces of silver , and sold his Master on whom that odor was spent , at thirty : And this is one reason . As the affection which an adulterer beareth to a strumpet , doth exceedingly diminish the love , which he should beare to his lawfull wife , so the love that wicked men beare to these vain , and transitory things , wondrously diminish that zeale and affection , which they should bear towards Christ and heavenly things . But it is farre otherwise with the godly ; for as they that are after the flesh , savour the things of the flesh : so they that are after the Spirit , savour the things of the Spirit : and our opinion onely endeareth and increaseth the price of things . When one boasted how faire a shee-slave hee had bought for a pound ; another made reply , that she was to deare , of a groat . Commodities are but as they are commonly valued . Now because transitory things , in the next life , beare no value at all ; and because there is nothing firme under the firmament , they hold it very good coveting what they may have , and cannot leave behind them . And though others most love , what they must leave ; and think that money will buy any thing , like foolish Magus , who thought the Holy Ghost himselfe might be had for money ; or the Divell , who presumed that this bait would even catch the Son of God ; yet the wise and religious can conceive no reason , why it should bee so doted upon , as it is ; especially , since riches can no more put off the Gout , or asswage griefe , or thrust out cares , or purchase grace , or suspend death , or prevent hell , or bribe the divell , then a Satten sleeve can heale a broken Arme. They think it the best purchase , that ever was in the world , to buy him who bought them ; in comparison of whom , all things are drosse and dung , as S. Paul speaks Philip. 3. 8. for if we once have him , wee have all things : If , saith Paul , God hath given us his own Sonne , how shall he not with him give us all things also ? Rom. 8. 32. and againe , 1 Corinth . 3. All things are yours , whether it be Paul , or Apollos , or Cephas , or the world , or life , or death ; whether they be things present , or things to come ; even all are yours , and you are Christs , and Christ Gods , v. 21. 22. 23. And indeed , if God give the substantive , Christ , we may be sure he wil likewise afford the adjective , things , necessary for this life , Matth. 6. 33. so that the godly man , is only rich , the servant of Christ , is Lord of all . § 161. ANd thus you have the wisdome of humanists and Politicians decyphered , together with the wisdome of Gods people : you see the difference betweene them , and therein , as I suppose , that the former are none of the wisest , and that the later , viz. the vvisest politician upon earth , the most ample and cunning Machevilian that lives , be he a doctor in that deep reaching faculty , is a starke foole , in six main particulars : ergo , not so vvise as the godly man , nor so vvise as the vvorld reputes him , or he himselfe . Yea , he is vvorse then a foole , for , saith Saint Augustine , If the Holy Ghost tearmes him a foole , that only laid up his owne goods , Luke 12. 18. 20. find out a name for him , that takes away other mens . Yet by the way , mistake me not , I am farre from advising thee to trust them ever the more , for their simplicity : I would rather wish thee to beware them ; for though the Divell makes fooles of them , yet withall , he makes them wise enough , to make fooles of us ; and though they be but one eyed , with Gorgon , yet have they also iron talons ; and though with the Osprey , a ravenous bird , they have one flat hand to stroake , yet have they another with clawes , which wil cruelly gripe ; yea , though they have the faces and tongues of men , yet they have the talons of Gryffons , full of rapine , cruelty , and oppression . But you will tell me , that the world is of another Judgement . I answer . So shall we if we looke upon them sidewayes , as most men doe , ( like as Apelles pictured Antigonus , making shew only of that halfe of his face , which was perfect , but hiding the other side , wherein he was blind and deformed ) then we shall take them for wise men , and so be mistaken . I confesse , the one speak Latine , Greek and Hebrew ; the other Statutes , History , and Husbandry well enough , to make their neighbours think them wise men ; but the truth is , they seeme wiser then they are , as we use to say of the Spanyards : whereas the godly , like the French , are wiser then they seeme ; as thus , they are wise men in foolish things , and foolish men in wise things ; sharp eyed , as Eagles , in the things of the earth , but as blind as Beetles , in the matters of heaven ; and may be compared to Bats , Night-crowes , Owles , and Cats , which can see better in the darke , then in the light : their wisdome is like that of Moles , which will dig under ground with great dexterity ; but are blind when they come into the Sunne ; or Cats ( especially the later sort ) that are onely gifted to catch Mice , being in every thing else the simpliest creatures that live : or the fish Polypus , which is a most stupid and foolish fish , yet useth great skill , in taking of other fishes : yea , these are directly like witches , and that in foure particulars . First , a witch is rarely pregnant in doing that which is evill , 2. a witch neither can , nor will doe good : 3. a witch will sell her soule to the divel , that shee may a little excell others in mischiefe ; 4. both they , and these , are indeed blind and in darknesse , as having their beginning from Sathan , the Prince of darknesse , and their end in hell , which is the pit of darknes : for as they and witches , do the same worke ; so they shall have the same wages , because they are wise to evill , their wisdome shall have but an evill end . Againe , if innocency be acknowledged meere simplicity , then none are so simple as the religious ; for , as it seemes , their ignorance will not suffer them to doe evill . Yea , as Plistonax the Sonne of Pausanias , when an Orator of Athens said , the Lacedaemonians were unlearned and ignorant : answered , thou sayest true , for we only , of all the Grecians , have learned none of thine ill conditions : so may I say to these ; the godly , of all others , have learnt none of your Atheisticall practises . But let the Holy Ghost determine , that knowes better how to judge then any : and then , he is most wise , that is most holy : for goodnesse , in the Scripture , is tearmed wisdome ; and vice , folly ; sinners and fooles , Synomina , Prov. 1. 7. In the dialect of the wise man it is plaine , that the greatest sinner is the greatest foole : and David thinkes there is no foole to the Atheist , Psa. 53. 1. whose wayes utter his foolishnesse , Ps. 49. 13. And though worldly men call the simple , fooles , yet God calls the crafty , fooles , Ieremiah 8. 9. Luke 12. 18. 20 Mat. 6. 23. and of all Atheists , which seeme wise , there bee no such fooles in the world , as they which love money better then themselves . To conclude , the feare of the Lord , is wisdome ; and to depart from evill , is understanding , Iob 28. 28. and hee that is truly wise , thinks that to be wisdome and folly , which God thinks so . § 162. IF you would know what to judge of them , and how to call them ; they are properly subtile persons , as the Holy Ghost stiles Ionadab , who gave that wicked and crafty counsell to Amnon , 2 Sam. 13. 3. 5. and the woman of Tekoa 2 Sam. 14. 2. and Elimas Acts 13. 10. being rarely gifted to deceive , and more crafty and wily then is usuall ; but not wise men , or if it may be termed wisdome , ( as sometimes the Scripture terms it wisdom ) in an holy derision , as , Ge. 3. 22. is to be understood : or else calling it wisdom , because worldly men deeme it so , as in another place , it calls preaching , the foolishnesse of preaching , because wicked men esteeme preaching but foolishnesse : and as Christ calls the Pharisies , just , because they justified themselves , Luke 15. 7. or thirdly , meaning by wisdome , the wisdome of the flesh , or of the world , and that is as much , as if it should say in other words , foolishnesse ; for the wisdome of the world is foolishnesse with God , saith Paul , as the wisdome of God is foolishnesse with the world , 1 Cor. 2. 14. I am sure , to be wise to evill , is an evil wisdom , or rather wisdome backward : for , where as God saith , if any man will bee wise , let him become a foole , that hee may bee wise : these , on the contrary , become wise , that they may bee fooles ; they studie the dangerous art of selfe-Sophistry , to the end , that they may bee wily to beguile themselves , and to plot selfe-Treason , then which there is no greater , when the betrayer and betrayed spell but one man. There is , yea , this is a kind of wisdome , which is more contrary to wisdome then ignorance : and indeed , whence proceeds the subtilest folly , but from the subtilest wisdome ? For as from the extreamest friendships , proceeds the extreamest enmities ; and from the soundest healths , the mortallest diseases : so from the rarest and quickest agitations of our mindes , ensue the most distempered and outragious frenzies ; there wants but half a pegs turn , to passe from the one to the other . In mad mens actions we see how fitly folly suiteth , and meetes with the strongest operations of our mindes ; who knowes not how unperceivable the neighbourhood is , betweene folly and the liveliest elevations of these wits ; yea , their crafty wisdome , the occasion of their folly , thy wisdome and thy knowledge , saith Isai●h , they have caused thee 〈…〉 47. 10. and what is rebellion but folly ? as Iob 28. 28. Proverbs 9. 10. 12. and 11. 3. Deut. 4. 6. Hosea 14. 9. Iames 3. 13. 17. 2 T●m . 3. 15. and other the like places shew . If then ( to use our Saviours words ) the light that is in them be darknesse , how great is that darkn●sse ? Matth. 6. 23. If their wisdome and knowledge be ig●orance ; how great is that ignorance ? yea , how inconceivably great is the folly of that ignorance ? surely in my judgment it is such , that if the Law admit any to be beg'd for fooles , these are the fittest ; and I cannot but wonder to see , how the most are mistaken in them : but being thus discouered , I hope it will appeare , that as love and lust are not both one ; so a cunning man , and a wise man are not both one . Wee have seene some that could packe the cards , and yet cannot play well . Now as I have shewen these two sorts of men their folly ; so it were as easie to shew , that the voluptuous are fooles also ; though , of all men , they are the wisest in their owne conceits , because they live the merriest and freeliest of all others . Yea , I could make it plaine to them , that the very worst thing in religion , even the reproach of Christ , is better then the best pleasure , that is in the sweetest sinne ; for so it was to Moses , a man of a right esteeme : and that one day in the courts of God , viz. his holy Temple , is better then a thousand elsewhere ; for so it was to David , a man of a refined and reformed judgement : yea , S. Paul , a sanctified man , after hee was rapt up into the third heaven , reckoned so meanly of the things below , that he could hardly find forth a comparison for them homely enough . Philipians 3. 8. It is true , carnall men think that if they once embrace religion , farewel all joy aud delight : but they only think so , it is not so , for a good conscience , when it is at the worst ; is even filled with joy , Act. 5. 41. 2. Cor. 1. 5. thus it fared with Steven , Act. 7. 55. 56. and those disciples , Chapter 13. 52. yea , a good conscience made Peter more merry , under stripes , then Caiaphas upon the Judgement-seat ; and Paul happier in his chaine of iron , then Agrippa in his chain of gold . Neither have Gods children a lesse portion of outward blessings , then the wicked , when God knowes the same good for them . Abraham was as rich as any of our Aldermen ; David as valiant as any of our Gentlemen ; Salomon as wise in humane skill , as any of our deepest Naturians ; Susanna as faire , as any of our painted peeces , &c. But I feare mee Egypt hath beene so teadious to you already that you aske for Goshen ; though , indeed , you have beene all this while in the light , that you have look'd upon darknesse ; for darknes could never be seene by it self , but by the light . Besides , I have search'd and rubd enough this sore , only the plaister is wanting ; wherefore I will winde up this objection , with a few helpes to , or meanes of true wisdome , and saving knowledge ; that so each one may bee able to understand the Scriptures , and what qualifications God requireth in such , to whom he will shew mercy : and so much the rather , because the worke of regeneration begins at illumination ; a man desires not , that he doth not know , saith Chrysostome , neither are unknowne evils feared . § 163. I● any would ob●aine this excel lent grace of saving knowledge , let him use these six helps and further ances , 1. Discard all filthy lusts and 〈◊〉 affections . 2. Get an humble heart . 3. Procure the eye of a lively faith . 4. Bee constant in Prayer . 5. Be irequent and studious in the Scriptures . 6. Advise with others . First , let him be careful to dispell and remove al filthy lusts and lewd affect●on● , for these are our Eues , which doe deceive us ; our Dalilahs , which ●ull us asleep , while wee are deprived of the strength of our reason ; our enemies , that are ever fighting against our soules , as Peter speakes , 1 Peter 2. 11. Yea , there needs no more to besot a man , then the inordinate love of money ; for had one as many eyes as the Poets feign of Argus , the melody of gaine would play them all out , or fast asleepe . Our affections , like fire and water , are good servants , but evill master ; for being corrupted and overswayed by lusts , there be no such enemies , as these home-bred , and of a mans owne houshold . Sinne is like the Albug● , or white spot in the eye , which dims our understandings , and makes fooles of Catoes and Platoes , and Tullies , and Achit●phels , leaving them never an eye to see withall . For as the Arke would not stay with the Philistins : so wisdome and grace will not stay with sinners , but ●lieth from them , as believers would doe from a persecuting Tyrant . If Ierusalem forgets her first love , presently her right hand forgets her cuning , and her tongue cleaves to the roofe of her mouth , Psalm . 137. 5. 6. If sinnes come in at the fore-dore , graces will go out at the postern : what communion hath light with darknesse ? they will not keepe company together : vertues drop from such a tree , like leaves and fruits in a great wind : yea , one sin openeth the doore for many vertues to goe out . If one vertue be offended , she lureth away all her fellowes ; as when ner , was offended , he drew away many of Ishbosheth's friends , and they shrunk from him . As a Judge to acquit his office , must be free from passion and affection , touching either party ; and as our eyes , could not aright judge of colours , except they were void of all colours ; nor our tongues discerne of tastes , unlesse freed from tasts : so no man can jndge aright of passions , except his mind be altogether free from passions . Wherefore bee not so much led by lust passion , or affection , as by reason . Wee know appetite in a burning Feavor , will call for cold drink , even to the overthrow of our lives , if reason gainsay it not . But as they that would see more sharply and certainly , shut one eye : so doe thou , let the eyes , or windowes of thy affections bee shut to the allurements of the world , and the flesh , least they draw thee from the right line of obedience : yea , shut to humane reason also , least it make thee mistake and swerve from faiths injunctions . And then if thou canst but bring thy flesh with it's lusts , a little asleep , while thy soule is waking , thou hast entred ●hrough the gate into the porch of this heavenly Palace . But he that will doe this , must shunne all dispute with Sathan : of which else where . Secondly , he must get an humble conceit of his owne wisdome . The first step to knowledge , is to know our owne ignorance ; we must become fooles in our owne judgements , before we can be truly wise , 1 Cor. 3. 18. And indeed , the opinion of our knowing enough , is one of the greatest causes of our knowing so little : for what we presume to have attained , we seeke not after . Humble eyes are most capable of high mysteries , he will teach the humble his way , saith David , Psal. 25. 9. yea , the first lesson of a Christian is humility , Matth. 11. 29. Pro. 1. 7. and he that hath not learnt the first lesson , is not fit to take out a new . One would thinke , that a worldly wise man , might most easily also make a wise Christian : but St. Paul saith , no , except first he becomes a foole , that is , acknowledge his cleare light and wisdome , which he hath so magnified for clearenesse , to be blindnesse and ignorance , he cannot be wise in this case , 1 Cor. 3. 18. Yea , saith St. Cyprian , it is as much lost labour , to preach unto a man the things of God , before he be humbled , with the sight of hi● wants , as to offer light to a blind man , to speake to a deafe man , or to labour to make a brute beast wise . Pride is a great let to true wisdome , for God resisteth the pro●d , a●d onely gives grace to the humble , Iames , 4. 6. 1 Pet. 5. 5. hence it comes to passe , that few proud wits are reformed . I am come unto judgement into this world , saith our Saviour to the Pharisees , that they which see not , might see ; and that they which ●ee , meaning in their owne opinion , might be made blind , Ioh. 9. 39. which was the reason he propounded his woes to the Pharisees , and his Doctrines to the people . An heart full of Pride , is like a vessell full of aire : this selfe-opinion must be blowne out of us , before saving knowledge will be powred into us . Humility is the knees of the soule , and to that posture only the Lamb will open the booke : Christ will know none but the humble , and none but humble soules truly know Christ. Now this grace of humility is obtained , by taking a serious view of our wants : the Peacock's pride is abated , when she pe●ceives the blacknesse of her legs and feete . Now , suppose we know never so much ; yet that which we doe knovv , is farre lesse then ●hat which we are ignorant of ; and the more we know , the more we knovv vve vvant , at all , both vvise and holy ●en , have felt and confest : yea , this vvas the judgement of the vvisest , even amongst the Heathen ▪ 〈◊〉 being demanded vvhy the Oracle of Delpho● should pronounce him the vvisest man of Greece , made ansvver , I know nothing , but this , that I kno● nothing ; neither can there be any thing in me to ●●rifie the Oracle , e●cept this , that I am not wise , and know it ; whereas others are not wise , and know it not ; and to be ignorant , and knovv it not , is by farre the greater ignorance . So the renovvned Orator Cicero , even bevvayled his own emptinesse , I would , quoth he , I could light on the truth , as easily , as I can 〈◊〉 fasehood : a negative knovvledge , vvas the greatest knovvledge , he vvould acknovvledge in himselfe . He is wise , that can truly see and acknowledge his ignorance ; he is ignorant , that thinkes himselfe wise : I 'le cleare it by a similitude , being here below , we thinke one Iland great , but the whole earth unmeasurably ; if we were above in the firmament , with these eyes , the whole earth , were it equally enlightned , would seeme as little to us , as now the least Starre in the firmament seemes to us upon earth : and indeed , how few Stars are so little as it ? even such is the naturall mans mistake , in judging of , and comparing what he hath , with what he wants ; naturall wisdome , with spirituall and Heavenly . Wherefore , if thou perceivest not more strength and wisdome to be in the weaknesse and foolishnesse of Gods truth , 1 Cor. 1. 25. ( which therefore only seemes weaknesse and foolishnesse , because the strength and wisdome of it is not perceived by the fleshly eye ) then in the strength and wisdome of the profoundest Naturian , and , if thou beleivest not the godly to be most wise ; doe not blame them for foolishnesse , but thy selfe for blindnesse , and desire the Lord ( as Elisha did for his servant ) to open thine eyes . Thus , as by mortification and dying unto sinne , we come to vivification and living unto grace ; or , as by dying the death of nature , we obtaine the life of glory : so by becomming a foole , a man may attaine to wisdome . Wherefore get humility , and thou hast mounted another step toward wisdome , entred a second roome of this Palace . § 164. THirdly , let him get faith . For as without faith , no man can please God : so without faith no man can know God. Faith doth clearely behold those things , which are hid both from the eye of sense , and the eye of reason . I am come into the world , saith our Saviour , that whosoever beleeveth in me , should not sit in darknesse , Iohn , 12. 46. Reason and faith are the two eyes of the soule . Reason discernes naturall objects , faith spirituall and supernaturall . We may fee , farre with our bodily eye , sense ; farther , with the minds eye , reason ; but farther , with the soules eye , Faith , then with both . Yea , the rationall doth not so farre exceede the sensuall , as the spirituall exceeds the rationall : and though reason and humane learning , is as oyle to the Lampe of our understandings , which makes them burne clearer ; yea , so doubles the sight of our minds , as Menander speakes , that there is as much difference , betweene the learned and unlearned , as there is betweene man and beast : yet Faith and illumination of the spirit , adds to the sight of our minds , as a Prospective glasse adds to the corporall sight , Matth. 16. 17. Christ is the Sunne of the soule , Reason and Faith the two Eyes , I am the light of the world , saith our Saviour , he that followeth me , meaning , by a lively Faith , shall not walke in darknesse ; but shall have the light of life , Iohn , 8. 12. and more see two eyes then one . Yea , the day , with one eye , doth for more things descry , then night can doe with more then Argus eyes . Vnregenerate men who want faith , are like blind Sampson , without his guide . So that we must have minds lifted above nature , to see , and love things above nature ; heavenly wisdome , to see heavenly truth ; or else that truth , which is saving , will be to us a mystery , yea , seeme foolishnesse ▪ 1 Cor. 2. 7 , 8 , 14. wheras the spirit reveales all things to the beleiver , even the deepe things of God , 1 Cor. 2. 10 , 12 , 15 , 16. giving him a mouth , and wisdome , where ag●inst all his adversaries shall not be able to speake , or resist , Luke , 21. 15. Wherefore get faith , and thou hast mounted another step to wisdome , entred a third roome of this Palace . Fourthly , he must be frequent and fervent in prayer to God , for the direction of his holy Spirit , for , First , humble and faithfull prayer , ushered in by meditation , is the cure of all obscurity , especially being accompanied with fervor and fervency . If any lacke wisdome , saith St. Iames , let him aske of God , which giveth to all men liberally , and reproacheth no man , and it shall be given him , Iam. 1. 5. marke the words : it is said , if any : wherefore let no man deny his soule this comfort : againe , aske , and have , it cannot come upon ea●ier termes : yea , God seemes to like this sute so well in Solomon , as if he were beholding to his Creature for wishing good to it ●elfe , yea more , whatsoever we aske in prayer , if we beleeve , we shall have it , Math. 21. 22. And in vaine doe we expect that Almes of Grace , for which we doe not so much as beg . Secondly , as Sampsons companions could never have found out his Riddle , if they had not plowed with his heyfer : so no man can say that Iesus is the Lord , but by the Holy Ghost , 1 Cor. 12. 3. And as none can behold the light of the Sunne , but by the benefit of the Sunne : so none can know God ( who is called the Father of lights , in the plurall number , because of the degrees and diversities of his gifts ) nor the things of God , but by the revelation of God , 1 Cor. 12. 8. Math. 16. 17. with the Spirits helpe , the meanes can never be too weake ; without , never strong enough . One excellent and necessary prerogative of the spirituall man , is this , he hath God for his teacher , he learnes the counsells of God , of that spirit , which only knoweth God's counsells , Luke , 21. 15. For though his outward man receives the elements and rudiments of Religion , by breeding and education ; yet his inward man receiveth them by heavenly infpiration . For as spirituall wisdome is not the fruite of time and study , as the naturall is : so it hath a higher fountaine then nature to feede it , even the Spirit of God ; which is no small priviledge ; for the Scholler learnes quickly , when the Holy Ghost is his teacher ; the eye sees distinctly , when the Holy Ghost doth enlighten it . When Christ taught in the Temple , they askt , how knoweth this man the Scriptures , seeing he never learned them ? so it is a wonder what learning some men have , that have no learning : like Priscilla and Aquila , poore Tent-makers , which were able to schole Apollos , that great Clarke , a man renowned for his learning . What can we say to it ? for no other reason can be given for it , but as Christ said , Father , so it pleaseth thee . For as Iacob came so soone with his Venison , that his father askt him , how he came by it so suddenly ; and Iacob answered , because the Lord thy God brought it suddenly to my hands : so holy and righteous men , can give no other reason , why they understand the words of God so easily , and the wicked doe conceive them so hardly , but that God brings the meaning suddenly to their hearts , as we reade , Luk. 24. that Christ standing in the midst of his Apostles , after he was risen from the dead , opened their understandings , that they might understand clearely the Scriptures , and what vvas vvritten of him , in the lavv of Moses , and in the Prophets , and in the Psalmes vers . 44. 45. Loe , hovv suddenly their knovvledge came unto them ! But see vvhat a generall promise God , in the person of vvisdome , hath made to all that serve him , Pro 1. 23. Wherefore importune God the Father , for the dir●ction of his holy Spirit , and thou shalt , at the least , have light enough on earth , to bring thee to the light of Heaven . But in praying for wisdome , observe one caution , doe not pray for it , without putting difference . There is a speculative knowledge in the braine , common to hypocrites , with Gods children ; Heb. 6. 4. and there is an experimentall and saving knowledge in the heart , peculiar to the godly alone , Eph. 4. 8. and 5. 8. pray especially for the last of these , let thine hearts desire be , to know God in Christ ; Christ , in faith ; faith , in good workes ; to know Gods will , that thou mayst doe it ; and before the knowledge of all other things , desire to know thy selfe ; and in thy selfe , not so much thy strength , as thy weakenesse : pray that thine heart may be insteed of a Commentary , to helpe thee understand such points of religion as are most needfull and necessary , and that thy life may be an exposition of thy inward man , that there may be a sweete harmony betwixt Gods truth , thy judgement , and whole conversation ; that what the naturall man knowes by thinking , thou mayst double by feeling the same in thine heart and affections : as indeed , experimentall and saving knowledge is no lesse felt , then knowne ; and I cannot tell how , comes rather out of the abundance of the heart , then by extreame study , or rather is sent by God unto good men ; like the Ramme that was brought to Abraham , when he would have sacrificed his Sonne Isaac . But if thou shalt pray unto God for knowledge , without making a difference ; and shalt stand more upon the quantity , then the quality : so resembling the curre in the fable , which preferred the shadow to the meate ; or those parents among the Heathen , which sacrificed to the gods for children , but not for good children ; or Nero's Mother , who being told , that her Sonne should be Emperour , but to her griefe and sorrow , answered , so my Sonne have the Empire , let my sorrow and griefe be what it will ; or Eudoxus , whose wish and prayer to the gods was , that hee might once view the Sunne neere at hand , to comprehend his forme , greatnesse , and beauty , on condition he were immediately burnt and consumed by it . God will either crosse thee , in thy desire , as he did those anticke builders , Gen. 11. 3. to 10. who purposed a Tower , the top whereof should reach unto Heaven , for no other cause , but to get them a Name . And what if the height had answered their desire ? Or as he doth dayly men and women , that had rather be rich , or honourable , then good ? or if he doe grant their desires , yet he will grant it them in judgement ; as he did a King to the Israelites , and Quailes , with which he fed their bodies , but withal sending leannesse into their soules ; or as he granted a Boy to Sr. Thomas Moor's Lady , who being sicke of Daughters , prayed importunately for a Boy , and nothing but a Boy would serve ; whereupon she had a Boy , which ( as Sr. Thomas wittily and twittingly told her ) would be a Boy , so long as he lived ; or as Christ committed his purse to Iudas , when as he gave his holy Spirit to his faithfull Apostles ; or as Bacchus is feighned to deale with Midas , who desiring of him , that whatsoever he touch't might instantly bee converted into gold , granted his request , but so as it became his bane ; for his wine became gold , his bread gold , the feathers of his bed , his shirt , his garments , and every thing else , were all turned into that hard mettall , whereby he was halfe starved with hunger , and halfe with cold , as Fulgentius relates ; he would gladly now have unprayed his prayers . Alas ! even the wicked , for the most part , have their desire ; yea , more then their hearts can wish , as the Psalmist speakes , Psal. 73. 7. 9. but what 's the issue ? they set their mouthes against Heaven , like an unruly jade , that being full fed , kickes at his master ; yea , how often doth wisdome without grace , prove like a faire estate in the hands of a foole , which not seldome becomes the ovvners ruine ; or like Absolom's haire , which vvas an ornament vvherevvith he hanged himselfe : yea , vvisdome vvithout grace , is nothing else but a cunning way of undoing our selves at the last ; for is not many mens knowledge to them , like the Arke to the Philist●nes , which did them more hurt then good ? A wicked mans knowledge may make him prouder , not better , ; more rebellious , not more serviceable : thy wisdome and thy knowledge , saith Isay , they have caused thee to rebell , Isa. 47. 10. O how many doe mischiefe insteed of good with their knowledge ? like H●rod , whom you shall see turning over the Bible , searching the Scriptures , examining the Prophets , but to what end and purpose to know good , but to doe evill ? yea , the greatest evill under the Sunne , slay Christ in the cradle : with many their knowledge and learning is not for God , and for Gideon ; but for Antichrist , and for Babylon . And so of all other gifts : how many are the wor●e for them ? As , give Saul a Kingdome , and he will tyrannize ; give Nabal plenty , and he will be drunke ; give Iudas an Apostleship , and he will sell his Master for money . Wherefore , in praying for wisdome , pray not so much for braine-knowledge , as to be soule-wife ; nor more for wisdome it selfe , then for a blessing upon it ; that God will so sanctifie it unto thee , that he may have glory , thy selfe and others good by the same ; for , for want of this , many are able to speake like Angells in the Church , while they live like Devills abroad . Ob : But I cannot pray , or not to purpose . Answ : As we poure some water into the Pumpe , that thereby we may fetch up more : so let us pray , that we may pray more and better . When the Mill is set on going , an easie wind keepes it so ; and a stronger encreaseth the motion . Ob : But I have often prayed , and yet remaine as stupid as a stone . Answ ▪ Though , with Peter , thou hast fished all night , and caught nothing , yet cast out thy net againe , pray still , and the issue shall more then recompence the delay : yea , thy perseverance in prayer , will prove that thou hast mounted another step to wisdome , entred a fourth roome of this Palace . § 165 FIftly , he must use the meanes , as well as pray ; acquaint himselfe with the Scriptures , for they , and they alone are able to make a man wise unto salvation , as St. Paul tells Timothy , 2 Tim. 3. 15. we must not , in the search of heavenly matters , either follow the blind guide , carnall reason ; or the deceitfull guide , our corrupt hearts ; but the undeceiveable guide of Gods Word , which is truth it selfe . And great need there is . For , as we cannot see the foulenesse of our faces , unlesse it be told us by some other ; or wee take a glasse , and looke our selves therein : so neither can we see the blemishes of our soules ( which is a notable degree of spirituall vvisdome ) but either God must make it knovvne unto us , by his Spirit ; or vve must collect the same out of the Scriptures , that Coelestiall glasse ; though this also must be done by the Spirits helpe . Now if thou wilt truly profit by reading the Scriptures , resolve to make them the rule of thy life . What is the reason many are conversant in those divine and heavenly mysteries , all the dayes , of their life , and yet are neither the wiser nor the better , resembling Wormes in a booke , or fish in the Sea , which though they are bred and nourished therein ; yet , the one , is never the more learned , nor the other , one jot the salter : or like some Athenian Gentlemen in our City , who were wont to spend all their time in measuring of Pauls , yet know not the length of it : or some Innes of Court Gentlemen , that studie the Law , but , being borne to great meanes , never intend to practise it : or , rather some Physitians , who learne the use of Physicke , and prescribe it to others , finding sweetnesse and profit thereby , but will not once tast thereof themselves , knowing it unpleasant . Yea , what is the reason , that in studying the Scriptures , they resemble the rustick Sayler , who sees Gods wonders in the deepe , but so , as they rather appeare his playfellowes , then the stirrers of his zeale ? yea , that the very meanes of their reformation , should become the very fuel of their wickednesse ? whereas , the story of God , makes others no lesse good then wise , who improve their time by it ; as some do at a game at Chesse , who by way of returne , learn both Arithmeticke , and Geometry . The reason is this , naturall and ungodly men read and heare the Scriptures , and mind not ; or mind , and understand not ; or understand , and remember not ; or remember , and practise not ; no , this they intend not , of all the rest ; and they which are unwilling to obey , God thinks unworthy to know . When the Serpent taught knowledge , hee said , if ye eat the forbidden fruit , your eyes shall be opened , and you shall know good and evill , Gen. 3. 5. But God teacheth another lesson , and saith , if ye will not eat the forbidden fruit , your eyes shall be opened , and you shall know good and evil , Rom. 12. 2. Indeed , an holy submission to the word is the A B C : the Primmer and Grammar , the first lesson and the last lesson of a Christian : so to know the good , and perfect ▪ and acceptable will of God , that wee our selves become good , and perfect , and acceptable in Gods sight , Romans 12. 2. is all in all . Touching wisdome , it is the beginning , the middle , and the end ; they that observe the Commandements have a good understanding , saith David , Psal ▪ 111. 10. and proves it true , by his owne example and experience . I understood , saith he , more then the ancient ; and became wiser then my teachers , because I kept thy precepts , Psalme 119. 97 , 98 , 99 , 100. and he was brought up to little else but keeping his Fathers sheep ; only his aym was ; that the word might make him not witty , but holy , teach him to follow vertue and embrace wisdome , not talk of it ; and therefore God gave him both goodnesse , and wisdome , as hee gave Salomon wisdome , and riches , and honour , when his petition was only for wisdome . Briefly , he that can say with David , I love thy Law , and keep thy precepts , and hate all the wayes of falshood , Ps. 119 ▪ 79. 104. may follow , with David , I have more understanding then my teachers and know more then the ancient , verse 98. to 107. But , as David could not understand why the wicked prospered , untill he went into the Sanctuary of God , Psalm 73. 17. and as Aaron , might not enter into the sanctuary , where God did answer , untill hee had sanctified himselfe ; so , if we will understand mysteries and heare ▪ God himselfe speake , we must put off our sins , as Moses put off his shoes , Exodus 3. 5. or else we shall be like images , that have eares , and cannot heare , Psal. 115. 6. 1 Cor. 2. 14. Wherefore , bee studious in the Scriptures , and follow that rule : adde nothing of thine owne unto it , but obedience and subjection , and thou hast mounted another step to wisdome , entred a fifth room of this Palace . § 166. SIxthly and lastly , he must do , touching his spirituall estate , as worldly men do , touching their temporall possessions : goe to counsell , take advise of the Learned , ( I meane the Ministers ) when hee is in any doubt : as who knowes the spots of his owne face , but either by the reflection of a glasse , or by the relation of others ? and in a worke of great consequence , it argues the candor and modesty of a man , to desire a coadjutor . Now the Priests lippes , saith Malachi , preserve knowledge ; and the people seek the Law at his mouth , for hee is the messenger of the Lord of Host● , Mal. 2. 7. Yea , there is use to bee made of our friends , private Christians , we ought to borrow our friends eyes ; and lend them ours ; for that we do not more love our selves above others ; then we see others better then our selves ; we can more easily see a moate in anothers eye , then a beame in our owne , Matth 7. 3 , It is not amisse sometimes to goe from home , to heare what newes there is at home : as Tarlton told the Queene , hee was going to London , to heare what newes at Court : so a wise man will gather much knowledge of himself , from others observation ; lookers on many times see more , then the actors doe . Tully said , hee could better heare the newes of Rome at Antium , then at Rome it selfe ; neither can Paris tell more newes of France ; or Madril of Spaine , then our Exchange in London of both . Yea , what Traveller is able to speake so much of forraigne parts , as hee that lookes no further then his studie . Besides , every man in his owne cause is a party , and therefore partiall ; so that hee which learnes of none but himselfe , hath a foole to his teacher : yea , Salom●n , no lesse then nine times ▪ brands him for a foole , who refuseth admonition . But herein observe one caution : neither advise , nor consult with brutish sensualists ; for their knowledge is ignorance ; their wisdome , folly ; their sight , blindnesse , &c. they neither consider what reason speaketh , or religion commandeth , but what the will and appetite affecteth : for will is the axeltree , lusts and passions the wheeles , whereupon all their actions are carried , and doe runne ; appetite being their lord , reason the servant , and religion their slave ; whereas religion should govern their judgments , judgment and reason their wils , and affections , as Adam should have done Eve , These are the six steps which lead up to the palace of wisdome ; answerable to those six steps which led up to Salomons Throne ; which all must ascend by , that meane to enter : the more of them you have ascended , he nearer you are to heaven , If you have once attained this precious grace of s●ving knowledge , you will ( as much as in you lies ) ●moloy the same , to the glory of the giver . There be some that care not to know ; and there be some , that care for nothing else but to know ; many strive after , and pray for knowledg , but why ? they would be wiser , not holier by it : it is their owne honour they seek , not the honour of ●hrist : if they may bee thought great Rabbies , deep and profound S●hollers , this is the height of their ambition ; though neither the Church be benefited , nor God glorified by it , whereas they ought the contrary . For , as the grace of God is the fountaine from which our wisdom flowes , so the glory of God should be the Ocean to which it should runne : it is derived from the one , and must bee directed to the other . Yea , that God may be honoured by our wisdome , is the onely end for which he gives us to be wise ; and for default of this end , he not seldome curseth the meanes , whereby many striving to expell ignorance , fall into error ; as an Empirick to cure one disease ; cau●eth a worse . If you would know in speciall , whom they are , that in using their gifts , seek not the glory of God ; you may discern them by these marks . First , they will have al the talk , wheresoever they come , like Parrats . 2. They contemne others , like the Pharisies . 3. They will be wiser then God , and not submit their judgements and opinions to his word , like the Romish Pontifician Doctors , who because the commandement thwarts their opinions , and stands plainly forbidding images ; that images may stand , they forbid the Commandement . 4. They spurne at him which tells them of their faults , like Abner . 5. They jump with their superiours in every thing , like the Herodians . 6. They turn with the time , like Demas . 7. They seek their own credit , by the discredit of others , like the enemies of Paul. 8. They love to heare their own praise , like Herod . 9. Above all , they would have their owne wills , like Iezabel ; let these men denie it if they can . Yea , I would faine know what fruit , or effect these mens knowledge hath in them , except it bee to enable them to dispute , and discourse , to increase wit , or to increase wealth , or to increase pride ? whether the utmost of their ayme be not to enrich , dignifie , and please themselves ; not once casting the eye of their soules at Gods glory , or their neighbours good ? as let any fluent Herod , or eloquent Turtullus tell me , whether his knowledge puffs him no●●p , as if he had eaten a Spider ; and whether he seekes not more the praise of his wit , then the profit of his soule , and feares not more an affront from his superiour , then he feares hell . Againe , let any strong brain'd Achitophel tell me , whether hee had not rather seeme wicked , th●● simple ? Any unrighteous Judge , or Lawyer , whether his whole ayme bee not the purchasing of land , without either feare of God , regard of men , or the discharge of his duty and office . Briefly , so many as are puft up with their knowledge , or doe not part with their sinnes , shew , that they never sought it for Gods glory , but for their own honour and glory ; and certainly , if we seeke nor Gods glory , in doing his worke ; hee will give us no wages , at the latter end . But to apply what hath beene spoken . If it be so , that God reveales himselfe savingly to none but his children , the godly ; and that none are soule wise , but such as digest their knowledge into practise , and imploy their wisdome to his glory that gave it , and the good of themselves and others : then your objection , of what the world thinks ( like a childs bubble blowne into the aire ) is fallen to the ground , and dissolved to nothing . Alasse ! the world is no more fit to judge of cases of conscience , then a blind man is fit to judge of colours . Wherefore as the Orator would admit none but Rhetoricians , to judge of his Orations : so henceforward , admit none but spirituall men to sway thee in spiritual matters , and follow our Saviours counsell , seeke to justifie thy judgement and practise to the children of wisdome , of whom wisdome is justified ; and not to fooles , by whom shee is daily crucified . Only condole these blind mens disasters , and drop some teares in pity and compassion , for their great and greivous misery . And so much for the objection . § 167. NOw that I may fasten againe the thread of my discourse , where I brake it ; and fall in , where I left off ; let your thoughts return with me to the Law ( I meane , to the Law of Christ ) and to the testimony alleadged , and explained from § : 142. to § . 154. and you will easily confesse , that Sathan hath hitherto gulled you , and all in your case ; that he holds a paire of false spectacles before the eyes of wicked men , and thereby perswades their deceitfull hearts , that the bridge of Gods mercy is farre larger then it is : and they give such credit therunto , that while they thinke they are upon the bridge , they go besides , and so are sure , in the end , to fall , and be drowned in the waters of eternall destruction . Wherefore if thou meanest to fare better , make not Christ a bolster for si●●ne , least the plaister prove worse then the sore ; nor Gods mercy a warrant for thy continuing in an evill course ; for this is to sin with an high hand , or with a witnesse ( as we use to say ) which if thou doest , thou shalt also perish with a witnesse , Deuteronomy 29. 19 , 20 , 21. I have heard of a woman , that presumed so much upon her husbands love , that if he should find her in the bed of incontinency , he would not harme her ; but it proved farre otherwise , to her shame and ruine : and so it will fare with thee , in the end , for hee that deliberately resolves to sinne , doth what he can , to make himselfe uncapeable of forgivenesse : yea , how should the crosse of Christ be a friend to them , that are enemies to his crosse , Philip. 3. 19. and trample upon him with their feet , because hitherto hee hath borne the contumelies of their tongues , and excesses of their lives ? O what a blasphemous imagination is this , against Jesus Christ ! to think that he came into the world to bee a patron of sinne , or a bolster , whereupon we may more securely sleep in sensuallity ; and not to destroy the workes of the divell , 1 Iohn 3. 3. 8. 9. 10. Oh that Christians should so live , as if the practise of the Gospell , were quite contrary to the rule of the Law ! but such men shew what they are , for none but base minds , and perverse dispositions , saith Saint Bernard ; will therefore be evill , because God is good : and those that belong to Gods election , wil never make that liberty which Christ hath purchased for them , with his precious blood ; a cloak to cover their wickednesse ; but rather a spur , to incite them to godlinesse ; they , for whom Christ dyed , will not presumptuously lavish on his score not caring what they spend , because he is able to pay for all : no , they will live as though there were no Gospell ; dye , as though there were no Law : and nothing so soone leades an ingenuous mind to repentance , as when hee considers Gods bountifulnesse and long suffering towards him , Rom. 2. 4. there is mercy with thee , saith David , what ? that thou mightest be despised , blasphemed ? &c. no , ( if you take him so , you mistake him ) but that thou mightest be feared , Psalm 130. 4. and the love of Christ constrained Paul to duty , 2 Cor. 5. 14. § 168. WHereas nothing will do good upon thee ; for albeit , I have informed thee how dangerous thine estate is , that thou mightest plainly see it , truly feare it , and timely prevent it ; yet I have not the least , or , at most , very little hope of thy yeelding . For first , these lines to thee , are but as so many characters written in the water , which leaves no impression behind them ; thou being l●ke one , that beholdeth his natural face in a glasse ; who when he hath considered himselfe , goeth his way , and forgetteth immediately what manner of one he was , Iames 1. 23. 24. or like some silly flie , which being beat from the candle an hundred times , and often ●inged there in , yet will returne to it againe , untill shee bee consumed . If thou wilt behold thy case in another person , look 2 King. 8. 12 to 16. Proverbs 23. 35. All those Beasts which went into the Arke uncleane , came likewise out uncleane . Secondly , though these sparks of grace may kindle piety in others , yet not in thee : for what is light , to him that will shut his eyes against it ? And men of thy condition do on purpose stop their eares , and wink with their eyes , least they should see with their eyes , and heare with their cares , and understand with their hearts , and so should bee converted , as our Saviour shewes , Matth. 13. 15. and Saint Paul , Acts 28. 27. O , if these Adders had not stopt their eares , how long since had they beene charmed ! And indeed , it were an unreasonable motion in me , if I should request minds , preposessed with prejudice , to heare reason : there is no disputing with him that denies Principles , if they believe not Moses , and the Prophets , they would never be perswaded , although one should bee sent unto them from the dead , to testifie what a place of torment they are going unto , Luk 16. 31. A brute beast is as capeable of good counsell , as a drunkard , once became a scorner ; for like Salomons foole , braying in a mo●●ar will not alter him : yea , a very stone , ( to which Ezeki●l compares a hard heart , Chapter 11. 19. ) is not more insensible , then such a sinner ; for he will neither be softned , with benefits , nor broken , with punishments ; neither God's severity , can terrifie him ; nor his kindnesse , mollifie him ; yea , the more these anvills are beaten upon , the harder they are : the change of meanes , whether the Word , Judgements , Mercies , &c. do● but obdure their hearts instead of melting them ; as we see in the example of Phara●h . We know the same Sunne which procuretha sweet savour from flowers , makes carrion to stink . And as the same water , which washes other things cleane , makes clay more dirty : so this , which hath been collected out of the Word , instead of diminishing their sinne , will ( as may bee feared ) increase it : like as Physick , if it worketh not upon choller , turneth into choller ; their nature being serpentine , in lapping this sweet milk , they turn it forthwith into poyson . Let one charme never so sweetly , these Adders will not onely stop their owne eares , but stop the charmers mouth too , if they can . At least , if we play upon David's harp , to drive away the evill spirit , from these Saul's ; they will let flie the darts of reproach , and the arrowes of ●lander at us , yea , whereas I offer them Wine , as Christ did to the Iewes ; they will returne me Vineger , as the Iewes did to Chri●● , or they have lost their old wont . What should I say ? if thou beest a drunkard , and a sco●●er , thou art dead in sinne ( only thy sinne is alive ) and not only dead , as Iairu's daughter was , Matthew 9. 25. nor onely dead , laid out , and coffind , as the Widowes Sonne of Nau● was , Luke 7. 14. but dead , coffind , and buried , as Lazarus was , Iohn 11. 39. even tell thou stinkest in the nosthrils of God , and all good men . And what rubing can fetch heat in such a dead body ? So that to admonish thee , were as if a man should knock at a deaf mans doore : yea , it were almost as ridiculous , as that Ceremony , which the Mahometans use , of flinging stones to stone the divell with . If you would have a president , to make good what hath beene spoken , see Matth. 27. where when Iesus cried with a lowd voice , and yeelded up the Ghost ; the vaile of the Temple rent in twaine , from the top to the bottome , the earth did quake , the graves did open themselves , and the dead Saints came forth , and went into the holy City , the Sunne was forsaken of his light , &c. as if all were sensible of their Maker's suffering ; when as the generality of the people , yea , those great Clarkes , the Scribes , and Pharisees , were altogether insensible , and worse then all the rest of the creatures ; the very stones of the Temple were soft , in comparison of their stony hearts , and they which were dead in their graves , were alive to those which were dead in their sinnes . So that I have no other message to deliver unto thee , then that which the vigilant captaine delivered , together with a deaths wound , to his fleeping watchman ; dead I found thee , and dead I leave thee . Onely thou , O Father , ( to whom nothing is hard ) if it be thy good pleasure ( as why not ? seeing it will make much for the glory of thy great Name , to save such a mighty sinner , who , Manasses-like , hath multiplied offences , above the number of the sand of the Sea , and is bound downe with many Iron bands ) say unto his soule , live . It 's true , thy angry threatning towards sinners is importable , but thy mercifull promise is unmeasurable , and unsearchable : thou therefore that art able to quicken the dead , and make even of stones children to Abraham , mollifie these stony hearts , with the blood of the Lambe , and make of these children of the Devill , members of thy Sonne Iesus Christ. § 169. ANd so much of the Drunkards Character , though I might expatiate ; for he is a creature made up of many ingredients , to which every vice contributes something , as the gods did to Vulcan , toward the making of his Pandora ; for as many vices challeng part in him , as Cities did of Homer : the true toffe-pot is deficient in no evill under the Sunne , though few , or scarce any , sufficiently discerne and deplore the same , by reason of custome , and the commonnesse of this sinne . Much of him hath beene said : O how much more might be said ! I could carry you a great way farther , and yet leave more of him before , then behinde : for he is like some putrid Grave , the deeper you digge , the fuller you shall find him , both of smitch and horror . Yea , as in Hercule's Monster , there was still fresh heads arising , one , after the cutting off of another : and as in Ezekiel's Vision , after the fight of some abominations , still more : so , as the Lord said to his Prophet , I should yet shew you more abominations in him , then these ; but that it would crave a longer time , then I am willing to afford him , or my Reader me , with patience . If any marvell at this which hath been discovered , he would marvell much more , if all should be told ; and say , it was a true report that we heard of his sin , of our danger , of the Churches losse , but the one halfe was not told us . Yea , if halfe so much were knowne to man , as God knowes of him , how would all drunkards hang downe their heads for shame ? or if we had but a window into his breast ( which Momus would have had in Vulcan's man ) or that he had written on his forehead what he thinkes ( as Tully so much wisht ) or that himselfe might discerne unpartially in an instant ( as Mercury made Charon , in Lucian , by touching of his eyes ) what strange monsters would there appeare to be ? what ugly , odious , hiddious feinds would represent themselves ? O what swarmes , what litters , what legions of noysome lusts are couched in the stinking stye of a drunkards heart ? which I may rather wish , then hope to unbowell , or anatomize : for man , saith St. Augustin , is a great deepe : one may better tell the haires of his head , then the thoughts of his heart ; and God only hath reserved it , as a prerogative Royall to himselfe , exactly to search it to the bottome . Iem . 17. 9. 10. Then what am I , that I should attempt to empty the same ? when the Well is not more deepe , then my pitcher is narrow , little , brittle , my plummet light , my line too short , and weake to sound it . For if I cannot see it , how should I describe it ? if I cannot know it , how should I make you know it ? Yet , as well as I can , I have deliniated this monster , given you ( as in a small Map ) the Drunkard set forth in his colours , together with his skill , will , and power in seducing , and by this you may guesse at the residue : for as huge as the Sea is , we may tast the faltnesse of it in a drop . If these be their words and actions , what thinke you are the secrets of their hearts ? certainely , if all their thoughts did but breake forth into action , they would not come farre short of the Devills them selves . § 170. IF any shall thinke I have beene too bitter ; let them pardon this holy impatience ; and blame the foulnesse of this sinne , not my just vehemency ; considering that the medicine is but fitted to the disease ; the wedge but proportionable to the timber ; or ( as I rather feare ) my expressions have too little heate in them , to unwarpe these crooked boards . The harder and more knotty our hearts are , the harder and stronger must be the blowes that shall cleave them . That vvood vvhich a single Iron vvill not rive , must have a double wedge , to split it . Nothing but a Diamond vvill cut a Diamond ; and nothing but Gunpovvder vvill blovv out some kinde of flame . Cold diseases , must have hot remedies . Wounds more dangerous , require more dolorous plaisters . Neither is my ayme , so much to stroake the eare , as to stricke the conscience . Besides , here is honey , as vvel as a sting ; and those invectives , vvhich are most keene and sharpe , doe but resemble Ionathan's Arrovves , vvhich vvere not shot to hurt , but to give vvarning : vvhereas their scoffes and slanders , may fitly be resembled to Saul's Speare , vvhich vvas darted on purpose , not to hurt only , but to murther and destroy . More I might have said , lesse I could not . Indeed , it is a sinne more vvorthy the sword of justice , then the pen of an adversary : vvhich had almost persvvaded mee ( as one did Luther , vvhen he began to preach against the Popes usurpation and Tyranny ) to desist , so soone as I began : for mine ovvne Reason suggested unto me ( as Luther's carnall friend to him ) you had as good hold your peace ; this vice is so incurable , this disease so epidemicall , that you will never prevaile against it ; get you to your study , and say , Lord have mercy upon us , and procure your selfe no ill will. But I considered , that all hearts are so in the hand of God , that Saul may become an Apostle ; and that there is no sinne , but some have beene reclaimed from it ; which gave me some hope . And when I had got into it , with much adoe ( like a man into a croud ) I could as hardly get out againe : matter representing it selfe , like those waters in Ezekiel , Chap. 47. which at the first were but ancle deepe , and then knee deepe , and then up to the loynes , which afterwards did so rise and flow , that they were as a River , which could not be passed over : yea , it fared with me herein , as once it did with Elias his Servant , who at the first , and for a great while , saw nothing ; at the length a little cloud as big as a mans hand , but by and by the Heavens were blacke with clouds and wind , after which followed an exceeding great raine , 1 Kings , 18. For , as St. Augustin said of the two Mites , a little money , but a great deale of charity : so may I of the title of my booke , viz. the Drunkards Character , the words are few , but the matter contained in them is infinite : in which respect , I may liken them to Gold , which is so ductile , that an ounce of it will be made to cover an Aker of land . § 171. NOw why have I unmasked their faces ? is it in hope to humble them ? no , for I have acknowledged , yea proved , that all the water in the Sea will not wash one of these Black-mores white : and therefore to expect this , were to make my selfe ridiculous , like him that carried his saddle , to shame his horse . Alasse ! the flesh , unto them that shall perish , will be stronger then all my reasons . But I have done it for their sakes , who are not yet infected with this drunken good-fellowship , and that the others purpose may be infatuated ; for vices true picture makes us vice detest . I have done my best to increase your detestation of evill company , that you may the rather love and make choice of good company : the end why I declame against drunkennesse , is , but ( as the Orator once said ) to keepe men sober . And what though some will mocke a these threatnings , with those Sodo●ites ? Gen. 19. 9. 14. haply some one Lot , or other , will follow my counsell . A reproofe , saith Solomon , enters more into him that hath understanding , then an hundred stripes into a foole , Pro. 17. 10. And what though every plant that is watered , proveth not fruitfull ? yet if God ( who it may be hath bidden me speake ) but accompany his word to the hearts of some , if but a few , if but one , even thy selfe , be perswaded insteed of loving this vice , to hate it , the labour is not in vaine ; the gaine of one soule is greater then the Indies . Yea , it shall comfort me , that I have done my best to plucke up this infectious deadly weed ; that I have hopefully and administred unto hem , whom I cannot cure ; and that I have brought water enough to wash these Ethiopians white , if it were in the power of water to doe it . Physicians say , if the disease be once knowne , the cure is halfe done : so if we could see corruption in the true forme , we would loath it . But as the conjured Devill appeares not to the Necromancer in hidious and frightfull shapes , but in some familiar representation : so vice ever shrouds and shewes it selfe , in formes most delectable to flesh and blood : whereas here you have drunkennesse ( in part ) disapparelled of her robes , at least her face is unvailed , to the end , the sight of it may cause a loathing ; and that loathing , a forsaking ; that thou maist know , abhorre , and beware their allurements , strive againe the sinne , shun all occasions of it , bewaile their cases , that are led captive to it , &c. And nothing ( as Anacharsis holds ) will sooner reclaime a man from drunkennesse , then the seeing and remembring of a drunkards odious condition , and beastly behaviour : which made the Spartans ever bring their Slaves ( when drunk ) before their children , that by beholding them , they might learne to detest the vice . Yea , the Persians , and Parthians , to this end kept ; one , the picture of an Epicure ; the other , the picture of a Strumpet , alwayes in their houses ; and found by experience , that nothing was so opperative against ebriety and whoredome , as the continuall seeing of those ugly and deformed descriptions ; which yet were amiable to this monster , in the judgement of an understanding clarified . Quest : But thou wilt aske , how thou shalt use and apply this so soveraigne , a remedy , for thy best advantage . Answ : Vpon every occasion examine what the drunkard ( here set forth ) does , and doe thou the contrary : as Domitian was answered , demanding , how he might rule ? to be no lesse loved of the people , then his Predecessors in the Empire were hated : for he is the most sober and honest man , that resembles this Drunkard least : as Demaratus replied to an ill liver , that demanded of him , who was the honestest man in Sparta ? he that is most unlike thee . Doe but conne this lesson , t' is enough . Neverthelesse , least I should imitate those , who kindle a fire under greene wood , and leave it so soone as it but begins to flame ; turne over the leafe , you have compleate Armour against evill Society . For considering a vision of the sinne , without a provision against it ; a discovery how they tempt , without directions how to avoid their temptations , is not enough : as in the former Treatise , I have shewed what drunkards doe ; so in that which followes , I will shew them and others what they should doe . FINIS . COMPLEAT ARMOUR AGAINST EVILL SOCIETY . By R. Iunius . 1 COR. 5. 11. If any man that is called a brother , be a fornicator , or covetous , or an idolater , or a railer , or a drunkard , or an extortioner , with such an one eate not . LONDON , Printed by R. Badger , for George Latham , at the Bishops-head in S. Pauls Churchyard . 1638. Compleat Armour , AGAINST EVILL SOCIETY . § 172. IN the former Treati●e I have applyed my selfe to drunkards in shewing how injurious they are , to God. Their neighbours . Themselves . For all that hath beene spoken , may bee reduced to one of these heads . In this which followes , I will wholly apply my selfe to the sober ; I meane such , as either are sober , or would be sober ; such , as care more to be good men , and good Christians , then good fellowes ▪ Indeed , it remaines that I should shew the drunkard how he may leave his drunke●●esse , and become , first , a sober man , and after that a found Christian : but how hard a matter is it ( as Cato speakes ) to preach abstinence to the belly , which hath no eares , and will take no denyall however the case standeth ? Besides , the drunkard hath beene too long sicke of this disease , to be recovered : for the sound of the pot , w th him , will drown al reprehension , all admonition ; even al the precepts , and sweet promises , all the menaces , all the terrors of God , contained in the Bible , cannot move them , bnt he that is thus filthy , will be filthy still , in spite both of Law and Gospell . The drunkard will rather be confounded ; then reformed : for ( as if he were infected with the poyson of that Serpent , which is cold in the fourth degree mortall ) hee lackes heat to bee wrought upon ; he hath a brazen brow , a stiffe necke , an uncircumci●ed eare , a fat heart , yea , his heart is adamantine , as strong as a stone , and as hard as a nether Mil-stone , Iob 41. 15. a blinded eye , an obdurate soule , &c. Nay , he is dead in sense , and dead in soule , as I have proved ; why then should I touch that sore , which is all dead flesh ? The sick man may heare , or feele , the dead can neither : yea , when a man is dead , chaffe him , rub him , bow him , put Aqua-vitae into him , then take him by the hand , and bid him , walke , yet hee cannot stirre the least joynt ; except the soule be restored , all perswasions are in vaine . I have said enough to perswade them to a detestation of this vice , had they the least spark of grace , or matter combustible in them . But , alasse ! how should mud take fire ? plants , and stones lye under the same beames of the Sunne , and are wet with the same moysture of the clowds , yet the plants spring and grow , when there is no alteration of the stones . An Ethiopian enters blacke into the Bath ▪ and commeth out againe blacke . A good man is easily stopt in his evill intendments , as David , in his purpose of murthering Nabal , but nothing shall prevaile with the desperately minded . Nay , if I may speak it with reverence , what meanes can God use , that shall bee able to convert such an one , which resolves against yeelding ? neither Word , judgements , mercies , threatnings , promises , or an Angell sent from the dead to warne him , shall prevaile . The nine plagues shall not prevaile with Pharaoh : the graves openning , the dead arising , the Temple renting , the light of the Sunne failing , the Centurion confessing , &c. will doe no good upon the Scribes and Pharisies●yea ●yea , though Ahab be told from the Lord , that if he goe to warre , he shall perish ; yet he goeth and speeds accordingly . Againe , let Malchus be smitten to the ground , with the very words of our Saviour , let him have his right eare cut off , and miraculously healed againe by him , whom he came to apprehend , yet he will be one that shall lead him bound to Pilate : O Malchus , could thy eare bee whole , and not thine heart broken , and contrite with remorse , for rising up against so merciful and so powerful an hand ! let the Sodomites be all strucken blind , for contesti●g with Lot , and his two Angels , they w●ll not cease seeking his doore , to break it open , persist they will , untill they feele fire and brimstone about their eares , Gen. 19. Yea , let God himselfe forbid Balaam to goe with Bala●ks messengers , to curse the children of Israel ; yea , let an Angell stand in his way , with a drawne sword to stop him ; yea , let him heare his beast speak under him ; yet he slights all : who does not wonder , that this Magician wondered not ! who would not looke that his haire should stand upright , his blood forsake his cheekes , that hee should alight from that strange kind of beast , and stand amazed at the miracle ! yet stil he persists , and resolves desperately , as Esther did religiously , if I perish I perish . What shall I say ? Reason once debauched , is worse than brutishnesse . I see the savagest of all creatures , Lions , Tigers , Beares , & . by an instinct from God , came to seek the Ark ( as we see Swine foreseeing a storme , runne home crying for shelter ) not one man doe I see ▪ except Noah , and his family : so none but the wel affected , whose hearts it pleaseth the Lord to change , would follow my directions , should I take the paines to prescribe : as they only followed Saul , when hee was chosen King , whose hearts God had touched , 1 Samuel 10. 26. Indeed , though they refuse to heare , yet wee must not altogether bee silent . The fountaine casteth out her water , though none come to drink : and though Physitians come not to infected persons , that are past cure , yet they give Antidotes to preserve the sound . Wherefore a word , and but a word to them of the remedies ; because others have well handled them already , were they as well put in practise . § 173. IF there bee any then that would relinquish this sinne , that would mortifie and subdue this abusive , excessive , unseasonable drinking ; that would leave this swinish swilling , which makes sick the Land , this besotting sinne , that takes away the heart , especially from God , against the first commandement ; this idolatrous sin , which makes men worship the belly , and sacrifice upon their knees to others , instead of God , against the second Comman dement ; this blasphemous and execrable sin , that setteth men so on swearing , cursing &c. that makes a jest of Gods words , and his Name ; that prophane and sacrilegious sin , which makes no difference of times or dayes , but most rageth on the Lords day ; this mad and unruly sin , that knowes neither Magistrate , nor Minister , nor Father , nor King , nor Caesar ; this murtherous sin , which kil●l more then the sword ; this adulterous sin , which fils all corners with whoredome and uncleannes ; this thievish sinne , that steals away mens time , wealth , wits , that robs the poore of their due ; this slanderous sin , that loades the world with tales and slanders , against the Host of the living God ; this Atheisticall sinne , that believes no more the threates and promises of God , then if some Imposter , had spoken them ; this hellish sinne , which hardens and makes up the heart against all repentings ; this unnaturall sinne , that puts off al thoughts of ones familie , ones selfe , and sends him on grazing with Nebuc hadnezzar , this sinne , this vile sinne thus transcendent ; let him first dwell upon , and lay to heart the things formerly delivered , that by this tast hee may learne to detest the drunkards qualities ; let him remove and take heed of all the forenamed causes , ( especially of affecting popular applause , and reputation of good fellowship ) that so the causes being removed and taken away , the effect may cease : to unlearn evill , is the best kind of learning . Next observe these Rules , which I shall but touch ; whereof some are generall ; some more proper and peculiar . The generall meanes are , § 174. FIrst , believe thine estate dangerous , and that there is but one way to helpe thee , viz. to repent what thou hast done , and never more to doe what thou hast repented , not fostering one knowne sin in thy soule ▪ for the only way to become good , is , first , to believe that thou art evill ; and by accusing our selves , we prevent Sathan ; by judging our selves , we prevent God. And lastly , one hole in a Ship may sinke her , one Bullet may kill a man , aswel as twenty : neither is repentance without amendment any more then to pump , and never stop the leake . 2. Secondly , if thou beest convinced , and resolvest upon a new course , let thy resolution bee peremptory and constant . If with these premonitions , the Spirit vouchsafes to stirre in thy heart , by good motions , and holy purposes to obey God , in l●tting thy sinnes go , as once the Angel in the Poole of Bethesda , take hold of opportunity , and having eares to heare , harken what the Spirit faith , and take heed you harden not againe , as Pharaoh and the Philistins did . Thou knowest Pharaoh had many purposes to obey God , in letting the children of Israel goe , but still hardens againe , as often as he purposed , untill God had almost destroyed the whole Land ; yea , after hee had stood out nine plagues , when death entred within his Palaces , he dismissed the people , but presently after , in all hast makes after them to fetch them back againe ; yea , he could seeme religious , when the fit tooke him ; every great plague put him into a Feaver , and then he was godly of a sudden , O pray for me now , but when the fit was over , Phara●h was Phar●●h againe , as prophane as ever ; nine times hee began to relent , and nine times againe hee hardened his heart ; but he was never good egg nor bird , his beginning was naught , his proceeding worse , and who could looke for better at his later end : and the Philistins being five times punished , five times repented themselves , and at last returned to their old by as againe , in which they remained constant , 1 Samuel 5. and 6. Chapters . Againe , Pilate had strong purposes and desires to let Christ goe , yet at lenght condemned him , to content the people , Luke 23. 22. to 25. The young man in the Gospel resolved verily to follow Christ , but turned backe and went away sorrowfull , when hee heard the condition propounded , of giving that he had to the poore , Mat. 19. 22. Iudas was grieved for murthering Christ , yet no change ensued , hee after murthered himselfe ; all these conceptions dyed , before they came to the birth : therfore take heed , least it should fare so with thee . How many thousand good motions of the Holy Ghost prove still-borne and abortive , through our negligence , or be over-laid with our vanities ? we use them , as Iulius Caesar did the Paper that concerned his owne life , all the other petitions he read , only that he put in his pocket , and never look'd on it . Men commonly regard the songs of Sion , as they doe musicke , which they heare at night in the streets , whiles they are in bed ; perhaps they will step to the window , and listen to it awhile , as if they lik'd it , but presently to bed againe . O doe not like the Israelites , who are said to heare God , and , in the same Chapter , to worship the Calfe ; quench not the Spirit , 1 Thes. 5. 19. If thou be upon the mountaine , looke not backe againe upon Sodome , as Lot's wife did . If thou be within the Arke , fly not out againe into the world , as N●ah's Crow did . If thou bee well washed , returne not againe to the mire , as the Hog doth . If thou beest clean purged , turne not againe to thy filthy vomit , as the Dog doth . If thou be going towards the land of Canaan , think not of the flesh-pots of Egypt . If thou have set thy hand to the plow , looke not behind thee ; for better not begin , then leave off having begun ; better remaine cold , then first bee hot , then luke-warme , and after key-cold againe . For as in naturall things , as water that which hath beene a little warmed , becommeth more cold , then if it had never had any heat in it : so in spirituall , the evill spirit having once forsaken a man , if he returnes to that house , after it is empty , swept , and garnished , he bringeth with him seven more spirits , worse then himselfe , and the latter end of that man is worse then his beginning , Matth. 12. 43. 45. Thus it fared with Iulian the apostate , and Iudas the traitor , who suffering the divell to enter into him , when he had newly received the Sacrament , he could never afterward be driven out againe : so if the divell enter intothee , after thouhastreceived this warning , had these good purposes , and made these holy resolutions , he will possesse thee , like Iudas , stronger then he did before . Oh , it is a fearefull thing to receive the grace of God in vaine ; and a desperate thing , being warned of a Rock ; wilfully to cast our selves upon it . Wherefore , resemble not the Chelidony stone , which retaineth his vertue no longer , then it is rub'd with gold ; nor the Iron , which is no longer soft , then it is in the fire . Be not like those which are Sea-sicke , who are much troubled , while they are on ship-board , but presently well againe , when they come to shore ; for that good , saith Gregory , will doe us no good , which is not made good by perseverance . § 175 3 NOw if thou intendest to hold out in thy good purposes , and meanest to bring thy thoughts to the birth ; thou must not be ashamed to confesse , with that honest theife upon the crosse , even before thy companions and fellow drunkards , that thou art not now the same man thou wast , both thy mind and judgement is ch●nged , and so shall thy practise , God assisting thee ; nay , thou wi●● not only forsake thy sin , but their company too , except they will forsake their old customes of drinking , and scoffing , and jeering at sobriety and goodnesse . And so doing , thou mayst perchance winne thy Brother , even as that penitent wanton , in St. Ambrosse , did his old love ; who when she courted him , according to her accustomed manner , and wondred at his overmuch strangnesse , saying , why doe you not know who I am ? answered , yes , I know you are still the same woman , but I am become another man , I am not I now , neither would You be You any longer , if yee knew so much as I doe . 4 But if yet they persist , and seeme incorrigible , flye their company for feare of infection , least it happen with thee , as once it did with a chast person among Penelopes suters , who went so often with his friend , till in the end he was caught himselfe : for if thou keepest them company , there is no possibility of thy holding out to the end , though thou shouldest for a time : as a man may make some progresse in a good way , and yet returne before he is halfe at his journeys end , as Saul kept himselfe well for two yeares , Iudas for three yeares , and ( as it is storied ) Nero for five yeares , yet all fell into damnable wickednesse , scarce three worse in the world . But of this more in it's proper place . Besides , how hard a thing is it for thee , a coward , to shew thy dislike of this sin in some companies , where thou shalt be scoff't at thy selfe , if thou dislike their drinking , and scoffing at others ? Fiftly , another thing which I had need to advise thee of , is , to take heede of delayes ; for to leave sinne , when sin leaves us , will never passe for true repentance : besides , if the evill spirit can but perswade thee to deferre it untill hereafter , he knowes it is all one , as if thou hadst never purposed to leave thy sinne at all ; as you have it largely proved , Sections , 151. 152. 153. Sixtly , omit not to pray for the assistance of God's spirit , to strengthen thee in thy resolution of leaving this sinne . St. Ambrosse calls prayer , the key of Heaven ; yet prayer , without answerable endeavour , is but as if a wounded man did desire helpe , yet refuseth to have the sword puld out of his wound . Seventhly , be diligent in hearing God's Word , which is the sword of the Spirit , that killeth our corruptions , and that unresistable cannon-shot , which battereth and beateth downe the strong holds of sinne . Eighthly , be frequent in the use of the Lord's Supper , wherein we dayly renew our covenant with God , that we will forsake the Devill , and all his workes of darkenesse . Ninthly , ponder and meditate on Gods inestimable love towards us , who hath not spared to give his Sonne to death for us , and the innumerable benefits , which , together with him , he hath plentifully bestowed upon us , both in temporall and spirituall things ; say unto the Lord , what shall I render unto thee for all thy benefits , but love my Creator , and become a new creature . Tenthly , meditate on that union , which is betweene Christ and us , whereby wee become members of his glorious body , and so shall we stand upon our spirituall reputation , and be ashamed to dishonour our Head , by drawing him , as much as in us lyeth , into the communication of this swinish sinne : consider that our bodies are the Temples of the Holy Ghost , the which we shall exceedingly dishonour , if , by drinking and swilling , we make them to become like wine vessells . Eleventhly , consider that the Lord beholdeth thee in all places , and in every thing thou doest ; as the eyes of a well drawne picture , are fastned on thee , which way soever thou turnest ; much more , while in a brutish manner thou liest wallowing in this sinne ; and consider him as a just judge , who will not let such grosse vices goe unpunished . Twelftly , beever , or at least often thinking of the last and terrible day of Iudgment when we shall all be called to a reckoning , not only for this sinne , but for all other our sinnes , which this shall occasion , to our very words and thoughts . And lastly , if thou receivest any power against this great evill , forget not to be thankfull ; and when God hath the fruite of his mercies , he will not spare to sow much , where he reapes much . § 176. More especially , that thou maist master and subdue this abominab●e sin , does but set before thee in a generall view , the heinousnesse thereof , and the manifold evills and mischiefes , which doe accompany it , of which I have already spoken , as , that it is a vice condemned by God and men , Christians and infidells ; that thereby we grievously offend God , by making our bellies our god , by unfiting and disabling our selves for his service , by abusing his good creatures , which with a pleantifull hand he hath bestowed upon us , the necessary use whereof , many better then we want ; that thereby we sinne in a high degree against our neighbours generally , and particularly against the whole Church , and common wealth , strangers , and familiar acquaintance , and most of all against our owne family ; that hereby we most grievously sinne against our selves , by making us unfit for our calings , and for the performance of all good duties , by disgracing our profession , and bringing our selves into contempt , by making our selves the voluntary slaves of this vice , by impovershing our estate , and bringing upon us want and beggery , by infatuating our understandings , and corrupting our wills , and affections , by deforming , disabling , weakning , and destroying our bodies , and bringing our selves to untimely death , by excluding our selves out of the number of Christs members , by quenching the gifts of the Spirit , and strengthening the flesh and lusts thereof , by causing our soules to be possessed with finall impenitency , which is inseparably accompanied with eternall damnation . Also remember , that as in it selfe it is most sinfull , so it is also the cause of , almost , all other sinnes ; as of the manifold and horrible abuses of the tongue , of many wicked and outragious actions , and particularly , of those fearefull sinnes of murther and adultery . Also , call to mind that as it is the cause of sinne , so also of many heauy and grievous punishments , as making a man lyable to a fearefull woe , and Gods heauy curse , subjecting his name to infamy , his state to beggery , his body to diseases , infirmities , deformities , and immature death , his soule to senselesse sottishnesse , and depriv●ng the whole man of the joyes of Heaven , entereth him into the possession of eternall hellish torments : and this will be a good meanes , to make thee moderate thy greedy desires , mortifie thy carnall affections , and curbe thy unruly appetite , by putting a knife to thy thro●●e , as Salomon adviseth , saying , I could , but I will not take more then is good , or fit . Yea , the consideration of these things , and of the wofull condition that drunkards are in , will provoke thee to hate their opinions , to strive against their practice , to pity their misguiding , to neglect their censures , to labour their recovery , and to pray for their salvation . For , O how ugly doth this monster appeare to the eye of that soule , which hath forsaken it ! how doth she hate her selve , for loving so foule , so filthy a fiend ! for to an understanding rectified , the drukard is a strange Chimaera , more prodigious then any monster , being &c. The Drunkard a strange Chimaera , more prodigious then any Monster , being , in Visage a Man , but a Brotheus . in Heart , a Swine . in Head , a Cephalus . in Tongue , an Aspe . in Belly , a Lumpe . in Appetite , a Leech . in Sloth , an Ignavus . The Drunkard a strange Chimaera , more prodigious then any Monster , being a Ierffe for Excessive devouring . a Goate for Lust. a Siren for Flattery . a Hyaena for Subtilty . a Panther for Cruelty . The Drunkard a strange Chimaera , more prodigious then any Monster , being in Enuying , a Basiliske . in Antipathy to all good , a Lexus . in Hindering others from good , a Remora . in Life , a Salamander . in Conscience , an Ostrich . in Spirit , a Devill 1. in surpassing others in sin 2. in tempting others to sin 3. in drawing others to perdition , even the most despicable peece of all humanity , and not worthy to be reckoned among the Creatures which God made . § 177. SEcondly , if thou vvouldst reclaime thy selfe from this vice , have a speciall care to refraine the company of this drunken Route , Pro. 23. 20. 1 cor . 5 11. who not only make a sport of drunkennesse , but delight also to make others drunke : I say ( as Christ said ) beware of men , Math. 10. 17. for he that goes into wicked company , will come wicked out , at least worse then he went in . It is rare , if wee denie not Christ , with Peter , in Caiaphas his house : with Salomon , it is hard having the Egyptian , without her Idolls : whereupon , the Fuller , in the Fable , would not have the Colliar to live in his house , least what he had made white the other should smut and collow : yea , be as wary , and as wise as a Serpent , to keepe out and get out of their company , but as innocent as a Dove , if it be po●●ible , while thou art in it , and canst not choose ; remembring alwayes , that they are but the Devills deputies , yea , humane Devills , as once our Saviour called Peter ( being instrumentall to Sathan ) sathan himselfe , get thee behind me , Sathan , Matth. 16. 23. they that will have his trade , must have his name too . Now by thy observing , or not observing this Rule , it will appeare , whether there be any hope of thy reclaiming , for all depends upon this ; yea , could the most habituated , incorrigible , cauterized drunkard , that is even dead in this sinne , but for sake his ill company , I should not once doubt of his recovery ; for doe but drive away these uncleane birds from the carkasle , a million to a mite the Lord hath breathed into his nosthrills againe the breath of life , and he is become a living soule . Thirdly and lastly , abstaine from drunken places , which are even the nurseries of all ryot , excesse , and idlenesse , making our land another Sodom , and furnishing yearely our Jayles and Gallouses ( farre be it from me , to blame a good calling , to accuse the innocent in that calling , I know the Lord hath many in the world in these houses , but ) sure I am , too many of them are even the dens and shops , yea , thrones of Sathan , very sinkes of sinne , which , like so many common-shores , or receptacles , refuse not to welcome and encourage any in the most lothsome pollutions they are able to invent , and put in ctise , who ( if there were any hope of prevailing ) would be minded of their wickednesse , in entertaining into their houses , encouraging and complying with these traitors against God , and of their danger in suffering so much impiety to rest within their gates : for if one sinne of theft or of perjury , is enough to ●ot the rasters , to grind the stones , to levell the walls and roof of any house with the ground , Zac. 5. 4. what are the oathes , the lyes , the thefts the whoredomes , the murthers , the numberless and namelesse abominations , that are committed there . But should I speake to these ▪ I should but speed as Paul at Ephesus , I should be cryed downe , with , great is Diana , after some one Demetrius had told the rest of this occupation , Sir● , ye know that by this craft we have our wealth ; surely , if feare of having their Signes pulled downe , their Licences called in , &c. cannot prevaile , it little boo●es me to speake . Only to you Church-wardens , Constables , and other Officers , that love the Lord , the Church , the State , your selves , and people , helpe the Lord , the King , and his lawes against this mighty sinne ; Present it , indite it , smite it , every one shoote at it , as a common enemy , doe what you can to suppresse and prevent it . Tell me not , he is a friend , a Gentleman , such an ones kinsman that offends ; for he is better , and greater , and nearer to you that is offended ; learn to feare , to love , and obey your Maker and Saviour , your gracious Protector ; yea , learne this Normane distinction , when William the first censured one that was both Bishop of Baieux and Earle of Kent , his Apologie to the plaintife popeling was , that he did not meddle with the Bishop , but the Earle : doe you the like , let the Gentleman escape , but stocke the drunkard ; meddle not with your friend and kinsman , but for all that , pay the drunkard ; or if you doe not to your power , you shall have Ahab's wages , his faults shall be beaten upon your backes , 1 King. 20. 42. But most of all are they to be desired , who are within the commission of peace , in God's name , whose servants they professe themselves to be , to remember him , themselves ▪ their countrey , their oathes ; & to bend their strength & power against this many headed monster , that they will purge the country , much more their own houses , of this pernicious and viperous brood : yea , if there be any love of God , any hatred of sin , any zeale , any courage , any conscience of an oath , away with drunkennesse out of your houses , Towns , Liberties , balk none , beare with none that offend : say they be poore , in whose houses the sinne is practised ; it is better one or two should loose their gaine , than Towns of men should loose their wits , their wealths , their soules . Oh beloved , did you heare , and see , and smell , and know what is done in some one Tavern , or Ale house in the Land ; you would wonder that the earth could beare the house , or the Sunne endure to looke upon it . But alasse ! how many of these houses bee there , in some one Towne ! how many of these Townes , in some one Shiere : and so upward ! You often complaine of bastardies , Sheep-stealers , robbers , quarrellers , and the like : will you be eased of these diseases ? believe it , these gather into the Ale-house , as the humours doe into the stomack , against an Ague-fit ; take them ther , drive them thence with some strong Physick , and you heale our Land , at once of infinite distempers . § 178. ANd so much to make the sick whole : now to preserve the whole from being sick of this almost irrcoverable disease . Wouldest thou keepe out of this snare of the divell and drunkards ? consider in the first place , that out of the premises ariseth this conclusion : how we live in so corrupt an aire , that wee need many Antid●tes to keepe us from being infected : for lay altogether , and the summe is , that Sathan and his instruments ; are ever , and every way practising to lift us out of vertues seate , that we are compassed round with temptations , even as the Sea compasseth the earth , watching where it may conveniently get in ; here , kissing the banks with flattering waves ; there , swelling against it with roring billowes ; for , if the divel can not winne men to hell , as hee seemes an Angell of light , hee will strive to accomplish it , as he is a spirit of terror , and what he cannot do by himselfe , hee will by his instruments , wicked men . More particularly . Consider that every man hath two great and importunate suters for his soule , vertue and vice , whose agents are good and evill men ; those that are agents for vertue , leigers for Christ , are chiefly his faithfull Ministers ; their commission , is the Word : the weapons of their warfare , their tongues ; the only meanes they use , is , to intreat and beseech men , by the mercies of Christ , that they will be reconciled unto God ; the only motive to induce men hereunto , is , that if they will part with the sinfull pleasures of this life , they shall have a glorious kingdome prepared for them in heaven , which few have faith to believe , and , of them which doe , fewer will undergo those grievous temptations and persecutions , which usuaully accompany the profession of the Gospell . For though the Gospell brings remission of sinne , and remission of sinne occasions all true joy and peace internall , and eternall peace with God , and peace of conscience ; yet our warre with Sathan , the World , and the Flesh , is wonderously increased thereby ; which makes divers , that seeme to be of Christs band : forsake him : for with many , like mutinous Souldiers , no longer pay , no longer fight : as that desperate mercenary said , he came not to fight for his country , he came to fight for his money ; like the Law-logick , and the Switzers , they are for his service , that gives them the best ready wages : here Sathan takes his hint to usurpe upon the children of perdition , religion bri●gs crosses , Ecclesia est haeres crucis ; they find their devotion answered with tribulation , and cannot be quiet , because they seeme to bee good . Now steps in the Divell , why should you buy misery with want , when as you may want misery ? why will you embrace certaine cares , in hope of uncertaine comforts ? why doe you take paines to bee poore , when you may be rich with case ? Here they , that have not the grace , nor the face to give the divell the lye , throw the plow into the hedge , and will not waite till harvest , but lay hold on these new offers of the world , and for a messe of pottage sell their patrimony . Whereas on the other side , , those that are agents for vice , factors for the divell , have diverse and sundry ways to prevaile ; whether of policy , to allure and perswade ; or of strength , to compell and enforce us to yeeld . Sathan , as you have heard , hath many strings to his bow , that if some breake the rest may hold ; many traines of powder , some likely to take fire ; yea , he is like some cunning Enginere , that can invent new instruments , according to the present occasion , and inventeth all he can , and puts in practice al that he inventeth ; and when old tricks of cheating can doe no good , Sathan and his instruments will find out new ▪ O the many advantages that Sathans instruments have , above Gods servants , both in wooing and winning to sinne by faire meanes , and in keeping such as they have wonne , and likewise in compelling and enforcing by foule ! you have seene sundry of them , in the former Treatise : I will shew you yet more . § 179. AS for winning by faire meanes : first , how ready at hand is an evill suggestion ? good counsel is like unto Well-water , that must be drawne up with a Pump or Bucket ; ill counsell is like to conduit-water , which if the cock be but turned , runs out alone . Secondly , how easie a Rhetorick drawes us to the worse ? yea , it is hard not to doe evill uninvited : even Virgil a heathen could say , that it was an easie thing in sinne to go on amaine , and with much facility , to descend into hell which is below , as a man that goeth downe a hill , cannot choose but run ; or at least , one man hath more power to pull him downe , then halfe a dozen the contrary ; but to goe forward in goodnesse and vertue , to ascend so steepy a hill as heaven which is above , is hard and difficult ; yea , we had need be drawn by many strong helpes ; for in this case we resemble the Spider , which can descend with a ladder of her owne making , be the place never so low , but cannot ascend one inch , without some prop ; or rather a very stone , which descends naturally , is not raised but by violence . — facilis descensus — Sed revocare gradum — down streame the Boat goes fast enough , to stop it is all the cunning , before it strike on a Shelfe . Those things which the ground naturally produceth of it selfe , she soone and easily brings forth , and that in abundance ; you shall find your furrowes full of Cockle and Darnell , though you never sowe them ; but what is sowen , not without much labour , and that sparingly , because she is to those a mother , to these a step-dame . And commonly it fares with counsels as it doth with meates ; those which are least wholesome , are most requested : and the faction of evill is so much stronger in our nature , then that of good , that every least motion prevailes for the one , scarce any sute for the other ; and seldome shall wee see truth so successefull as falshood . Whence it was , that Theodota and Calisto , two beautiful harlots , could each of them boast , that they excelled S●crates ; for that they , when they pleased , could draw away by their allurements , his disciples and auditors from him , whereas he could not , with all his great wisdome and learning , draw from them any of their lovers ? whose answer was . No marvaile , for I draw , with an unpleasing hooke , to vertue , whose way is difficult and hard ; whereas you draw , with a pleasing With of down to vice , which is easie , and men are naturally of themselves prone to it . § 180. THirdly , the world like Iael , beginns with milke , and ends with an hammer ; whereas Christ keepes backe the good wine untill afterward , and makes his servants break their fast with the rod. Yea , he that offered our Saviour all the kingdomes of the world , and the glory thereof , is ready to yeeld a man more then hee shall require , as the same Iael did Sisera ; for , as when he ask'd her water , she gave him milk : when he only desired shelter , shee made him a bed : and when he beg'd but the protection of her Tent , she covered him with a mantle , giving him more then he asked , but withall , more then he expected : so deales Sathan and the world with a poore soule . The divill is like a late Emperor of Turkie , who married his owne daughter to a Basha on the one day , and then , after a night pleasure , sent for his head the next morning : for here , he is a tempter : hereafter a tormenter ; And herein Christs serv●nts and the divels differ : this life is our hell , and their heaven : the next shall be their hell , and our heaven , Psal. 17. 14. Matth. 5. 4. Luke 6. 21. Iohn 16. 20. Indeed , our outward afflictions here are so sweented with inward consolation , that this world may rather bee called our purgatory : for a Christian here , in respect of his manifold troubles , and sweet consolation in christ , seemes half in hell and halfe in heaven , as Petrus Tenorius , Archbishop of Toledo , caused King Salomon to be painted upon the walles of his Chappell , after he had a long time considered the waighty reasons on each side , whether he were damned , or saved : or as the Papists feigned Erasmus to be , for that he was halfe a Protestant , halfe a Roman Catholike : but this inward consolation is hidden to the world . Fourthly , the divell and his instruments can so delude the fancy and judgement of a naturall man , that as he sees nothing desireable in a religious life , so hee shall give no credit to , nor believe any thing that the godly shall affirme . As for example . Let us tell one , whom they have converst withall , how sweet a religious life is , and how farre the light of God's countenance , the peace of conscience , and joy in the Holy ghost ; doth surpasse all earthly felicity ; he will not believe there is any such thing , because it transcends his conceite : as a poore labouring man in the country said to his neighbour , he believed not there was any such sum , as a thousand pounds of money , though rich men talked so much of it : they will believe no more , then what comes within the compasse of their five senses , for they are all the Articles of their faith . But they are ill discoverers , that think there is no land , when they can see nothing but Sea. Yea , viewing the godly but with natures eye , they thinke both God and nature envies them of all others , and that most men are deluded with a poysonous lye , in making only the vertuous happy . But in case we say with Ste●en , that we see Christ Iesus sitting at the right hand of God ; these blind wizards are ready to throw stones at us , for confessing what wee see , or for seeing what is hid from them . Againe , let them see a man carefull to avoid the ginnes and snares of Sathan , which are laid in every place to take his soule ; they will judge and call him a scrupulous fellow , for watching against that , which they neither see nor feare ; as wonder is the daughter of ignorance . Indeed , as country men will rather believe the reports of travellers , then go to see it : so they will believe these things , rather then be troubled , or much trouble themselves about them . Againe , let God , by his Embassadors , offer them the Kingdome of heaven upon faire and easie tearmes , they will none of it , yea , they will slight it : as the golden Indies was offered to diverse Princes , and they vilipended it , because they never saw it , yet the wealth was worth their labour , that undertooke it : and so in al other cases , worldly hearts ( especially being thus deluded ) can see nothing in actions of zeale , but folly and madnesse ; untill we be borne againe , we are like Nicodemus , who knew not what it was to be borne againe , Iohn 3. Untill we become zealous our selves , wee are like Festus , who thought zeale , madnesse , Act. 26. untill wee bee humble our selves , wee are lie Michal , who mocked David for his humility , and thought him a foole , for dancing before the Arke , 2 Samuel 6. 16 yea , it was true then , and it is true now , and it will be true alwayes , which S. Paul observeth , 1 Cor. 1. 18. that to such as shal perish , or are , for the present , in a perishing condition ; religion , shall seeme foolishnes ; piety hath no relish to a brutish mans palate , but distastfull ; and indeed , how should they like the food , which they never tasted , or bee in love with the party of whom they have not the least knowledg ? For , as to speake is only proper to men : so to know the secrets of the kingdome of heaven , is only proper to believers . Sense , is a meere beasts ; reason , a meere mans : divine knowledge , is only the Christians . § 181. FIfthly , the World and the Divell can so forestall mens judgements with prejudice against Gods people and goodnes , that they shall resolve never to be religious , so long as they live : as how many , by reason of that generall contempt , which the divels instruments cast upon religion , are both hindred from good , and hardened in evill , to their owne ruine and destruction ? 1 Pet. 2. 7 , 8. Yea , this makes them become more impudent , stupid , and insensible then Salom●n's drunkard , for , as touching admonition , they are like the deafe Adder ; tell them what God saith in his word , they will stop the eare with the tongue , by ingrossing all the talke ; neither is it the highest eloquence of the best Preacher ; can make him fit for heaven , for they resolve against yeeld ng , and words are vagabonds , where the perswader hath an evill opinion of the perswader . Oh this is a difficult devill to bee cast out even like that we reade of , Mat. 17. 16. for as all the Disciples could not cast out that Divell , no more can all the Preachers this : yea , certainly where Sathan hath once set this his porter of prejud ce , though Christ himselfe were on earth , that soule would never admit him , take no good from him , no , not so much as think well of him , as we see in the Scribes and Pharisies , who made an ill construction of whatsoever he did or spake ; for when he wrought miracles , he was a Sorcerer ; when he cast out divels , it was by the power of divels ; when he reproved sinners , he was a seducer ; when hee received sinners , he was their favourer ; when he healed the sick , he was a breaker of the Sabbath , &c. And even so it fares with these men : for , as an ill stomacke turnes all it receives into ill humours : or , as the Spider converts every thing she eates : and the Viper every thing shee touches into poyson : so they , whatsoever they heare , or see in the godly . In fine , as Beggers with Scumea make their owne flesh raw : so these with prejudice make their owne eyes blind : whereby it fares directly with such an one , as it doth with the Serpent Regulus , no charming can charme him : for prejudice , like the goddesse Adrasteia ( or Sorceres rather ) takes memory , wit , and grace , from all that entertaine it , and leaves them in Pyrrhon's condition , who would not believe what his eyes saw , and his eares heard . Sixthly , they have a great advantage of Gods servants in this , when they have tryed in vaine all faire meanes , they can use violence ; as it is the use and manner of all those that are agents for vice , factors for the divell , first to use gentle perswasion , but if that will not serve , compulsion . They handle us , as once that Praetor did a Souldier , who to make him renounce Christ , first ( as Ierome notes ) imprisoned him in his owne house , allowes him a chamber vvell furnished , soft lodging , dainty cheare , vvine , musick , all delights ; vvhen this vvould not do ( yet Lord , how many are thus prevailed vvithall to leave their Saviour ) then hee casts him into a darke dungeon , loades him vvith irons , starves him vvith the hungry allowance of husks and puddle vvater ; vvhen nothing would do , he burnes him : or as Bonner handled the Martyres , whose custome was , first to allure them vvith faire promises of honours , favours , preferments , &c. if that vvould not do , send them to Smithfield ; for as bloody as he was , hee had sometimes in his mouth butter and oyle , as vvell as fire and faggot . § 182. AGaine , secondly , as Sathans instruments have great advantage of Gods servants in getting , so no lesse in keeping such as they have got , both in regard of pleasure , peace , freedome , and many the like priviledges , which the worldling hath above Gods people . 1. In regard of pleasure , first , whereas others that turne to God , barre themselves of such delights , and pleasures , as here they might enjoy ; these may satisfie themselves and their lusts to the full , live at ease and pleasu●e , and give their affections the full swing ; yea , and be so applauded for it , as if , with the people of China , they of all others saw with two eyes : both which makes them like their condition so vvell , that they would not change upon any tearmes : and hence it was that many Schollers of every Sect become Epicures , but none of the Epicures became of other Sects , as one objected to Archelaus . True it is , the godly , even here , have more true joy and pleasure , then the most happy worldling alive : but none can know the spirituall joy and comfort of a Christian , but he that lives the life of a Christian , Iohn 7. 17. as none could learne the virgins song , but they that sang it , Revel . 14. 3. no man can knovv the peace of a good conscience , but hee that keepes a good conscience ; no man knovves vvhat that hid Mannah , and vvhite stone vvith a nevv name vvritten in it is , but they that receive the same , Rev. 12. 17. The World can see a Christians outside , but the raptures of his soule , the ravishing delights of the invvard man , and joy of his spirit , for the remission of his sinnes and the effusion of grace , with such like spirituall priviledges , more glorious then the states of Kingdomes , are as a covered messe to the vvorldling , and so abates nothing of the advantage vvhich Sathan and his instruments have , above Gods servants in winning soules , and Keeping such as they have vvon . Secondly , in regard of freedome they have a free scope and liberty to doe or say what they please ; whereas Gods people are restrained , even in their very thoughts . Yea , many times in things of an indifferent nature : as even actions of indifferency , when once they are felt to trench upon the conscience , lay deepe obligations upon the soule , even whiles they are most slighted by carelesse hearts ; there being no lesse difference in consciences , then stomackes , of which some will digest the hardest meates , and turne over substances not in their nature edible , whiles others surfet of the lightest foode , and complaine even of dainties . Everygracious hear is in some measure scrupulous and finds more safety in feare , then in presumption . O what a poore slave doe they hold the man of a tender conscience ! they dare sweare and blaspheme , why ? their tongues are their owne ; whereas we feare an oath . They dare spend their time in dalliance , and after make it their glory ; we dare not make the members of Christ the limms of an Harlot , fearing least Heaven should be shut against us for the sinne , and Hell swallow us for boasting of the sin . They dare deny any fact , and wager lyes , with that Grandfather of lyes and lyers ; we dare not tell an untruth , though it were to save our selves , to relieve the poore , to honour God. They dare drinke themselves into beasts ; we dare not , least we should never be recovered againe unto Men. They dare oppresse the poore , revenge all wrongs done them , &c. we dare not so reproach our Maker , nor wring Gods weapon out of his hand . They dare sinne God in the face , and presume upon his patience ; we feare him as a consuming fire . In fine , they dare hazard the breaking of their necks ; we would not willingly breake our shins . § 183. THirdly , in regard of peace . 1 with Sathan . 2 with the world . 3 with themselves . First , they have farre more peace with Sathan then Gods people , for he fights not with his owne subjects or souldiers , as hath largely beene proved ; yea , well may these have more peace then others , seeing the barques of their soules are rowed with farre lesse labour ( having the wind of Sathans temptations , and the tyde of their owne affections to drive them ) then the other , who rowe against both . 2 In regard of their peace with the World , the World loves her owne , but hates all that Christ hath chosen out of it , Ioh. 15. 19. and this is a strong tye to flesh and blood , though our Saviour calls this a cursed condition , Luk. 6. 26. Yea , how doth the indifferent worldling applaud himselfe therein ; together with his owne discretion and mediocrity ; for seeing this man , vexed for his zeale ; that other , hated for his knowledge ; a third , persecuted for the profession of his saith , &c. he saith within himselfe , welfare a quiet ignorance : so his body is but like a lumpe of scarce moving earth , and his soule a standing puddle in the midst of it . 3 They have farre more peace ( if it may be called peace ) with their owne hearts then the Godly ; for their consciences being either brawned with the custome of sinne , or cast into a dead sleepe by Sathan , they feele not those perilous wounds which sinne impaires them withall : yea , being past feeling , they can with more ease digest the hardest and foulest offence , then the stomacke of an Estridge can digest Iron ; whereby they esteeme of their sinnes , as Paul speakes of an Idoll , that it is nothing in the world : as for oathes , yea , the sinne of blasphemy , it is a very mite , a moate , a nothing ; in a word , how sick soever their soules be , I meane , how wicked and detestable soever their lives , yet they have healthfull consciences , which never complaine , or once paine them , no , they heare not a Syllable of ill language from them , they never check them , doe they what they will , neither did they ever doubt in all their lives , or were once troubled in mind or conscience , as many scrupulous fooles are ; and hereupon , they thinke themselves more happy in serving the Devill , then others in serving God : as those apostate Iewes in Egypt did , Ier. 44. 16. to 19. Alasse ! what should they feare ? they prosper in their wickednesse , they doe what they list , and the Lord lets them alone ; therefore they thinke he is pleased with them , and with their actions , and that which way soever they take , the end of their journey must needs be salvation ; yea , this makes them thinke they doe wondrous well : as Dionysius , when he had dispoyled an Idolls temple of all the gold therein , and finding the winds favourable in his Navigation , applauds himselfe , saying , see how the gods approve of Sacriledge ; according to that in the Psalmes , he that maketh gaine , blesseth himselfe , Psal. 10. 3. Besides , they have good hearts and meanings , as how common is it with them to talke of good meanings , when they are the worst doers in a countrey ; yea , when in their practise they embrace all morall vertues in their contraries ; yea , though they make not such a shew to the world , they have as good a heart as the proudest , and hope to be saved as well as the best , and so let who will say to the contrary , they are sure to goe to Heaven , as streight as a Sickle ; and so they shall , for they shall goe into Heaven ( if they amend not their lives ) when the Sodomites come out of Hell ; and in the meane time their soules are so much the sicker , by how much lesse they are sensible of paine ; they were wretched , if they felt their danger ; more wretched , being they feele it not , as once Tully said of Anthony . § 184. THirdly , as Sathan hath many advantages above Gods servants , in getting Disciples , and keeping such as he hath gotten ; so , no lesse in making them proficients in evill : for it cannot be denied , but Sathans servants thrive more under him in sinne , then Gods servants can doe in grace : the reason is this , Sathan , who is the god of this World , blindeth the minds of all unbeleivers , that the light of the glorious Gospell of Christ should not shine unto them , 2 Cor. 4. 3. 4. Eph. 2. 2. 2 Thes. 2. 9. 10. for as Sathan is the Prince of darkenesse , so he rules in the darknesse of the understanding , dealing with wicked men , as Faulkeners doe with their Hawkes ; who , that they may carry them quietly , and doe what they list unto them , first blind their eyes with a hood . Hercules when he stole away the golden Aples from the Hesperides ( who , as the Poets feigne , had an Orchard of them ) first , slew the Dragon that kept them : the keeper and watch of our soules is the understanding ; now if Sampson's eyes be once puld out , the Philistins may bind him with fetters , put him in prison , make him grind at the mill , make him a subject of scorne , and what not ? If the Raven can but first pick out the poore sheepes eyes , he may easily prey upon the whole body : if the Eagle can but throw dust in the Harts eyes , she makes it nothing afterward to kill him : if the Dragon have once bereaved the Elephant of sight , his whole body easily becomes a prey to his fury : all these , namely , the Philistins , the Raven , the Eagle , and the Dragon , are fit emblems of Sathan , who first seizeth upon the eye of the understanding , and then preyes freely upon the rest of the soule . And indeed , what may not an enemy doe to him which wants his sight ? If the Assyrians be once blinded , how easily may one leade a thousand of them , into the mid'st of any Samaria , even to their ruine ? 2 King. 6. 18. 19. Yea , how impossible is it for a man , not to ruine himselfe , when he wants his sight ? Polyphemus , so soone as Vlysses had puld out his eye , runs reeling and rushing against every rocke , untill he had dasht out his braines . So much darknesse as is left in the soule , so much roome is there left for Sathan to deceive us . While the candle is out , it is safe for rogues to play their trickes in the darke . Indeed , he will afford his servants any degree of knowledge , whether it be divine , humane , or mundane , so it be not a practicall , experimentall , and saving knowledge : he will allow them an understanding , like that of the Scribes and Pharisees , which was enough to condemne them , but not to save them : yea , let the Devill , like Nahash , onely obtaine our right eyes of faith to be puld out , it fufficeth , he cares for no more , he will then let us enjoy our peace , our pleasure , and what other priviledges we doe desire . It is more true of vertue and God's truth , then it was of that Creetish beauty , no man loved her , that never saw her ; no man ever saw her , but he loved her : neither could concupiscence bring forth sinne , without the consent of Reason ; and this would never consent , so long as the eyes are open . Wherefore the Devill to utter his damned commodities , dealeth as some tradsmen about their bad wares , puts out the true lights , and sets up false lights in their stead . If the light of knowledge might freely shine in the soule , Sathans suggestions would soone make him ashamed , and vanish with all his workes of darkenesse . If temptations might be but turned about , and shewen on both sides , the kingdome of darkenesse would not be so populous . But when the Tempter sets upon any poore soule , he shewes the baite , hides the hooke ; all sting of conscience , wrath , judgement , torment is concealed , as if they were not ; nothing may appeare to the eye , but pleasure , profit , and seeming happinesse in the enjoying of our desires ; those other wofull objects are reserved for the farewell of sinne , that our misery may be seene and felt at once . Thus he delt with David in his adultery and murther , he presented to him , through the false glasse of the flesh , the pleasurable and over amiable delight of his sinne ; but concealed that shame , that griefe , those wounds of conscience , those broken bones , Psal. 51. and sharpe corrections that were to follow , that he could not so much as thinke of them : and so he dealt with our Saviour , he shewed him all the kingdomes of the world , and glory thereof ; but there was also much griefe as well as glory in the world , he would shew him none of that : so in every sinne there is farre more gall and bitternesse , then hony and sweetnesse ; yet he suffers not our deceitfull hearts to take any notice thereof , till it be too late ; as it fared with our first Parents , who could not see what they did , until they had eaten the forbidden fruite : but then , saith the Text , were their eyes opened ; the Divell that shut them before , opened them them , Gen. 3. Yea , for the most part he labours to keepe men blind , during the presumption of their lives ; and only opens their eyes , in the desperation that waits on their death , or in Hell , as it ●ared with the rich man ; who never lift up his eyes to Heaven untill he felt those flames : like the Syrians ▪ whose eyes were never opened , till they were in the midst of their enemies : sin shuts up mens eyes , but punishment opens them . § 185. ANd so much of the advantages , that Sathan and his instruments have above Gods servants , in getting , and keeping , and improving their converts : wherby it appeares , that he who will not be overcome by them , must be watchfull . wise . valiant . As well watchfull , to defeate ; and wise , to 〈◊〉 their crafty alurements ; as valiant , to despise their cruell impositions for that we may be the better for what we have heard , these three uses would be made thereof ; else , evill were as good not seene , as not avoided ; our happinesse is in the prevention , not prevision of them , wherfore . First , since the Devill , and the World are ever practising to lift us out of vertues seate , and study nothing but our destruction , by tempting and enforcing us to sinne ; let us be watchfull , ever prepared , alwayes ready , and standing upon our guard ; like as wise and experienced Souldiers , when they looke every minute for the approach of their enemy , doe both wake and sleepe in their armour , least they should be surprised at unawares : or like wise Mariners , who alwayes prepare and make ready their tackling , that a storme ( which they cannot looke to be long without ) may not take them unprovided : well may we sheath our swords , but put them off we may not : yea , let us , in vigilancy and watchfulnesse over our selves , imitate the Nightingale , which sleepes with her breast upon a thorne ; for feare of the serpent , that continually studies her ruine . The Philistines could not blind Sampson so long as he was awake ; wouldst thou not be overcome ? be not secure . Yea , wouldest thou be secure ? continually buckle unto thee the whole Armour of God , prescribed by St. Paul , Eph. 6. 13. to 19. and walke circumspectly , Eph. 5. 15. The traveller that hath money in his purse , rides with a Pistoll by his side : yea , the rich Merchant will not step over into the Low-countreyes , without a Man of Warre at his heeles , least he should meete with a Dunkerker by the way . An assaulted city must keepe a carefull watch , and so must thou , if thou wilt keepe out of their snares : we see they are busie and subtile , therefore it behoves us to be circumspect . When the theife compasseth the house , let the owner guard the house . If a Castle be besiedged and not defended how shall it stand ? whereas , in vaine does the theife looke in at the window , when he sees the master standing on his guard in the roome ; besides , it is easier to keepe an enemy out by bolting the doores , then to thrust him out , being once got in . § 186 SEcondly , let us be wise and cautelous to avoid their crafty allurements , take heede of beleiving their words , of trusting their promises , of yeelding to their perswasions and solicitations , when they woe us to drinke more then will doe us good : yea , let quaffers quarrell , rage , and scoffe , threaten curse , and load thee with a thousand censures ; yet hold thine owne still , pledge the Devill for none of them all . O● . But I shall offend my friend , and the rest will take exceptions . Answ. Thou art what thou art , when thou art thus tried and put to it : wherefore , if the wife of thy bosome shall tempt thee to evill , or seeke to alienate thy affection from God and his Law , she is a traytor both to thee , and to him , and therefore must be rejected . What saith St. Hierom ? should my Father kneele to mee , my Mother beseech me with teares , my Brothers and Sisters seeke to entise mee to the love of this world , and the neglect of Gods worship , I would shake 〈◊〉 my Father , tread under foote my Mother , and spurne my Brothers and Sisters , rather then they should be a meanes to keepe mee from the service of God. Neither will the complaint of our first Parents , be taken for a good answer or plea another day : it will be fruitlesse to say , such and such a friend deceived me : Eue was perswaded by the serpent to eate the forbidden fruit , and Adam by Eue ; yet that would not justifie them in the Court of Heaven , each of them had a severall curse , both tempters , and tempted . True it is , drunkards being better acquainted with wrangling then reasoning , and deeper in love with strife then truth ; what they cannot maintaine by reason , a feminine testinesse shall outwrangle , at least , if a man will be subdued with words , which is the case of none , but cowards and fooles : but as for their exceptions . If thou wouldest avoid all circumvention by these multiplied healthes , pledge the healths of none , and then none can take exceptions : he that would not be drawne to pledge many healthes , let him not admit of any upon any tearmes . But they will be importunate above measure . Ans. A shamelesse begger must have a strong deniall . O but I shall be held unmannerly , discourteous , uncivill , &c. What , because thou wilt not hazard thy health , credit , soule , &c to gratifie a beast . But they are such as love me , and doe it in kindnesse ; This kindnesse of theirs is but a dog●like kindnesse , as you shall have a Spaniell , in great love to his master , leape upon him , slabber his cloathes , lick his face ; is it , I pray you , any incivili●y to beate downe such a cur ? I tell thee , a dog will not more defile thee , then these drinking cattle will , unlesse thou beate them off with flat denialls . Wherefore , though I wish thee not to be rude and uncivill , yet be sure to shake off these hold-fasts , and neither make thy stomack too heauy , nor thy head too light with answering expectation . It is better to be thought unmannerly , discourteous , or injurious towards men ( especially such men ) then indeed be so unto God himselfe . As for their love and friendship , if thou but knewest whose factors thy ill companions are , thou wouldest even hate them , and either not come in their company , or hasten out of it with all possible speede ; for nothing more proves them enemies , then their too much importuning thee ; and they can be no other then wicked , when their very mercies are cruelty . Neither doe these enemies ever wound so deadly , as when they stroake us with a silken hand : for by their smooth tongues , and milky language , they serve their freinds , as the Tyrannous Emperor served his servauts , whom hee stifled in a chamber filled with Roses : they are like the mistaken Lanthorne in eighty eight , for under pretence of guiding , they will draw us into hazzard and losse among our spirituall enemies , and whosoever hath put confidence in their words , have found them to resemble sincking floores , which will faile us , when our waight is on them . These cunning hypocrites , never intend so ill , as when they speake fairest : resembling some crafty cheater , who while hee holds men at gaze with trickes of jugling , picks their pockets . But alasse ! most men , not knowing this deepnesse of Sathan , or not having courage enongh to deny the requests of a seeming friend , or fearing , least they should seeme rude , know not how to deny : yea , it is the common complaint , they were not able to gainsay : and indeed , most men , in this particular , are like new wax , which admits of an easie impression : or like a light , and unballasted vessel , that is at command of every wave , of every wind : or like Vitellius , who never denyed any mans request : or lastly , like the Babylonia●s who with a little sweet musick , would be made to do any thing , Daniel 3. 7. Yea , they are so flexible , that let a tempter but hold up his finger , the creatures shall bee abused , the Lords day prophaned , the Word relinquished , and all religion suspended : so they divide themselves into three parts ; God hath one part , ( indeed that is onely in purpose ) the world hath another , the flesh another , and the divell at length will have all . § 187. I Should here advise men to a double care and circumspection , touching these flattering allurements , because temptations on the right hand have commonly so much more strength in them , above the other , as the right hand hath above the left ; they are more perillous , because they are more plaufible and glorious . Many that keepe on their cloathes in the wind , yea , that hold their Cloakes the faster , when it is rough ; not only lay by their Cloakes ; but unbutten themselves in the Sunne . The Cannon doth not so much hurt against the wall , as a mine under the wall . Sathan winnes not so much by battery , as by treachery ; presents , and parlies winne him more , then the weapon , or the dragg of a compulsive hand . The golden sword will sooner conquer , then one of steele : yea , saith one , there is no doubt of that soule , which will not bite at a golden ho●ke . When all the Philistins could not with their strength bind Sampson , Dalilah did it with her subtilty . All the spite of Ioseph's brethren was not such a croffe to him as the inordinate affection of his Mi●tresse . Every one is not a Ioab , to bee fetcht home to us , with firing his fields ; as they say Witches are brought to the house , where they have done mischiefe , by casting some reliques into the fire . The divell did not appeare to Christ in a terrible forme , threatening the calamities of earth , or torments of hell , but by faire promises of many Kingdomes , and much glory . But I defer the exhortation unto the conclusion . Though indeed a wise man unbidden will suspect the smooth streame for deepnes , knowing , that no faces looke lovelier , then the painted . The Italian thinketh himself , upon the point , to be bought and sold , when hee is better used then hee was wont to bee , without manifest cause . Too much importunity , does but teach a wise man how to deny . The more wee desire to gaine , the more do others desire that they may not loose . The earnestnesse of the requester teacheth the petitioned to bee suspicious ; and suspition teaches him how to hold , and fortifie . Againe , somtimes wee are wrought to good by contraries , foule acts , ( saith Horace ) keepes vertue from the charmes of vice : and not seldome doth our good God , as a wise Physitian , make this poyson of theirs medicinall , to his children ; so that their meretricious offers , and Siren-like allurements , do , by his grace , but procure the good mans hate . And good reason ; for though Sathan and his instruments , like a flattering host , promise good cheare , yet the reckoning payes for all . and hee that compares the welcome with the farewell , shall finde , he had better have fasted : for if we swallow the baite , the hooke will choake us . And indeed , if we could as well see what God hath in store for us , as that the divell here offereth us ; we would not regard the divels largesse . § 188. THirdly , let us be valiant and couragious to undergoe the consequents , what ever followes , upon this refusall : for behould , a great block , yea , a Lion in thy way : thou shalt bee mock'd and branded for a precisian : haveso many frowns and frumps , and censures , and scoffes , bee pointed at for singular , endure so many base and vile nicknames , that a milk-sop will never be able to undergo them . Yea , if thou beest a coward , thou wilt feare to do the good which thou wouldest , in this and other cases , or appeare the same that thou art : for this is a charm more powerfull then a Witches night-spell , to detain all Novices and Apprentises of religion , from keeping a good conscience . For as in the Netherlands no man will stop the homicide , for feare of being counted an hangman : so here , no meere man almost will refuse to be drunk , for feare of being censured for sullennesse and singularity . And indeed , hee had need to bee more then man , that can contentedly make himselfe contemptible , to follow Christ ; have his religion , judged hypoc●●● ; his Christian prudence , craft and policy ; his Godly simplicity , sillinesse ; his zeale , madnes ; his contempt of the world ▪ ignorance ; his godly sorrow , dumpishnesse , &c. for these and the like , as unseasonable frosts , nip all gracious offers and beginnings in the bud , and ( as much as in them lyeth ) with Herod , labour to kill Christ in young beginners ; yea , the censures and scoffes of these Atheists and worldlings , like the blasts of Rammes-hornes , before the walles of Ierico , lay al the strength of a young beginners vertue levell at one utterance ; for the first sparkes of grace are in appearance like fire in greene wood , which if it be not followed and cherished will suddenly dye , and go out ; whereby each resolution becomes as a false conception , which never lives to the birth of any act . And certainly , the Divell gets more by such discouragements and the reproaches that are cast u●on religion , then by fire and faggot : for Helena's bowle , Medea's unction , Venu's girdle , nor Circes cup can more i●●haunt , then this afrights . Yea , tell me if you can , what hath ever beene found such an enemy to vertue , as this feare ; or such a spurre to wickednesse ? O the multitude of soules that wicked men scoffe out of their religion ! how many thousands in this kingdome are content to bee misled with the multitude , rather then be an object of their scorne and derision ? how many hold it the best and safest way , in differences of religion , with out farther question , to take the stronger part ; that so , doing as the most doe , they may have the fewest to finde fault with them ? Yea , how few are there that goe beyond those white-livered Rulers , Ioh. 12. who , because of the Pharisies , and loving the praise of men more then the praise of God , chose rather to conceale their knowledge of , and love to Christ , then to bee cast out of the Synagogue , for confessing of him , verse 42. 43. I dare say , a world of people in this land , are in Zedekiah his case , convinced in their co●sciences that they ought to doe as their faithfull Prophets warne them , but they are afraid they shal be mockt , have so many frowns , and frumps , and censures , and scoffes , that they cannot buckle to such a course , look Ie 38. 19. As I doubt not but the preaching of the Word hath so prevailed with many that even think religion a disparagement , and that feare nothing more , then to have a name that they feare God , that they have some secret liking to the truth and power of godlinesse , yea , strong purposes in better times , to owne it , if they drop not into hell before those times come . So these men owe God some good will , but they dare not shew it , because of this , they would please him , yet so , as they might not displease others , nor themselves with the young man in the Gospell , they will follow Christ , so Christ propound no other conditions then what they like off . But all such carnall thoughts ought to strike saile , and give place to that Oracle of our Saviour , whosoever shall bee ashamed of me , and my wo●ds , or deny me before , or among , this adulterous and sinfull generation , him w●●● I deny , and be ashamed of also , before my Father , and his holy Angels in heaven , Matthew 10. 33. Marke 8. 38. We read that C●●sar's young men were loth to fight , and so have scarres , only least the women should mislike them ; so our younge Christians , for the most part are so afraid to displease the meretricious world , that they feare nothing so much , as to bee , or seeme good ; hate nothing more then to bee fashioned according to the Word of God , and so , whereas shame of face was ordained for sinne , now shame is turned from sinne to righteousnesse ; for they which are not ashamed of the greatest evill , are ashamed of the least good ; and this bashfull Divell never leaves a great many , so long as they live , whereby with the rich man , Luke 16. they never thinke of heaven , till tormented in the flames of hell . § 189. BUt is not this base blood , that blushes at a vertuous action ? Is it not a shame , to bee ashamed of things either good , or not ill ? Is it not a sottish feare and cowardise , that puls us backe from goodnesse , much more , that constraines us to evill ? certainly , in any good action , that must needs be bad that hinders it . But to forbeare good is not all ; for oftentimes , to congratulate the company , are not many of us fain to force our selves to unworthinesse , and evill actions , when we runne exceedingly against the graine ? Yea , even while we are doing them , our hearts chide our hands and tongues for transgressing , agreeable to that of S. Augustine , who confesseth , that he was much ●shamed of his shamefastnesse , and tendernesse in this case , and further , that he often belyed himself with sinnes , which he never committed , least hee should bee unacceptable to his sinfull companions ; and no marvaile , when even Peter denyed his Lord , and cursed himselfe , to get credit amongst a cursed crew . Thus as if we cared more to be thought good , then to bee so indeed , we force indurance on our selves , to omit good actions , and commit evil , both against conscience , meerly out of feare , least lewd men should laugh at us . O childish , cowardly , and base ! Surely , for a man to be scoft out of his goodnesse , by those which are lewd , is all one , as if a man that seeth should blindfold himselfe , or put out his eyes , because some blind wretches revile and scoffe at him for seeing ; or as if one that is sound of limms , should limpe or maime himselfe to please the cripple , and avoid his taunts . A wise man will not bee scoft out of his money , nor a just man bee flouted out of his faith , the taunts of Ishmael shall never make an Isaac out of love with his inheritance . Indeed , they that least can doe , best cavill can ; but vertue scornes muddy censures , and unstained honour to be suborned by vulgar breathes ; yea , she is strongest when shee lives in the presse of many temptations : for to doe wel , where is neither danger nor solicitation to evill , is a common thing ; but to do well , where is both perill and opposition , is the peculiar office of a man of vertue : for vertue ( as Metellus speakes ) rejecteth facility to be her companion . Yea ▪ he that hath truly learned Christ , had rather live hated of all men for goodnesse , then beloved of all for vice ; rather please one good man then content a thousand bad ones ; his single authority being sufficient to countervaile the disdaine of a whole Parish . And indeed , how little is that man hurt , whom malice condemnes on earth , and God commends in heaven ? let the world accuse us , so God doth acquit us , it matters not : for , alasse ! their words are but like a boyes squib , that flashes and cracks , and stinks , but is nothing : and they that hang their faith on such mens lips , doe but , like Ixion embrace a cloud , instead of Iuno ; and well may he claime a Boat-swanes place in Barkley's Ship of fooles , that will sell his soule for a few good words , from wicked mens tongues . What is it to mee , how others thinke me when I know my intent is good , and my wayes warrantable ; a good conscience cares for no witnesses , that is alone as a thousand . § 190. BEsides , of necessity wee must bee evill spoken of by some . A man shall be sure to be backt , and have abbettors ▪ either in good or evill , and by some shouldered in both : there was never any to whom some Belialists tooke not exceptions : it is not possible to please or displease all , seeing some are as deeply in love with vice , as others are with vertue ; and the applause of ignorant and evill men hath ever beene vilipended by the wise and vertuous . Phocion had not suspected his speech , had not the common people applauded it . Antisthenes mistrusted some ill in himselfe , for the vulgar commendations . Much more reason have we that are Christians , when wee find that spirituall things are mostly represented unto vicious men false and cleane contrary , to what they are indeed , as corporall things in a glasse , wherein those that are on the right hand , seeme to be on the left ; and those againe which are on the left hand , seeme to be on the right : as it fared with Saint Paul , who ( speaking of his unregenerate estate ) saith , I also thought verily in my selfe , that I ought to do many contrary things against the Name of Iesus ▪ Act ▪ 26. 9. That vicious drunkards , and indeed all naturall men judge by contraries , think and call good , evill , and ev●ll , good ; white , black ; and black , white ; commend , what God in his word condemns , and condemne what he commends ; I might prove by an hundred testimonies and examples out of Scripture but these may serve . First , touching things , as if they wore their braines in their bellies , and their guts in their heads , they highly esteeme what is abomination in the sight of God , Luk. 16. 15. and what God highly esteemes is abomination to them , Pro. 13. 19. Secondly , that which is called wisdome in Gods booke , they account foolishnesse , 1 Cor. 1. 18. 20. 23. and 2. 14. and 4. 10. Luk. 6. 27. to 36. or madnesse . Acts , 26. 24. Wisd. 5. 4. and contrarily , that which God calls foolishnesse and madnesse , they terme wisdome , Gen. 41. 8. Iob. 5. 13. Pro. 28. 11. Ier. 4. 22. 1 Cor. 3. 19. Exodus , 1. 10. Iosh. 9. 4. Titus , 3. 9. Pro. 10. 18. 3 They thinke there is no God , Psal. 14. 1. or that he is carelesse and mindeth them not , Psal. 10. 11. and 94. 7. or that he is not so just , as to reward every one according to his workes , Psal. 10. 13. 4 They thinke the service of God ( which is the greatest freedome ) Iohn , 8. 34. 36. Rom. 6. 16. 18. 22. the only bondage , Psal. 2. 3 4. and to serve their owne lusts , and therein the Devill , whose captives they are , 2 Tim. 2. 26. the only freedome , Psal. 12. 4. 5 They censure true faith in the Godly , to be presumption , 2 Chron , 32. 11. 14. Rom. 8. 38. 39. and yet thinke their wne presumption to be true faith . 6 They not only thinke profession arbitrary , but blame worthy ; when as our Saviour commands it , upon paine of being denied before God , and his holy Angells , at the later day , Matth. 10. 32. 33. Mark. 8. 38. 7 They censure , yea , condemne us to the pit of Hell , about vanities of their own devising , Luk. 7. 33. 34. Mark. 7. 5. and justifie heynous crimes in themselves , verse . 11. 12. 13. 8 They thinke if they have the worlds friendship , and good opinion , that they are in a passing good and happy estate ; when nothing more truely proves them in a cursed condition , Luke ; 6. 26. Iames , 4. 4. § 191. SEcondly , touching persons . First , they account the sincere Christian , which walkes according to the rule of Gods word , an Hypocrite , Iob. 4. 6. and the greatest Hypocrite , who is a Christian in name only , they acquit of Hypocrisie , Isay. 66. 3. 2 They thinke such enemies to the state ' who are greatest friends , yea , props of the State ; and those friends , who are the greatest enemies , 1 King. 18. 17. 18. Gen. 39. 5. 20. Iob. 22. 30. Isay , 6. 13. 3 They account themselves the most valiant and couragious , because they are apt to fight upon every idle quarrell , be it but the lye ; which is the greatest pusillanimity , or , at most , but stupid and desperate madnesse , and shewes that their lives are but little worth , seeing they will sell them so good cheape ; when they are the basest cowards , and vilest white-livers in a countrey , not daring to suffer for Christ , or , in a good cause so much as a poore Nick-name ; how much le●●e would they burne at a stake for him ( as the Martyrs did , even weake women ) which is the only true valour ? and yet contrarily , account the righteous , who are as bold as a Lyon , so their cause be good , Pro. 28. 1. the most hen-hearted and ●earefullest . 4 They account Gods people the most dumpish and melancholy of all others ; when indeed , they are , or have cause to be the only joyfull people alive , Psal. 4. 7. Heb. 10. 34. Iob. 20. 5. Eccles. 9. 7. Matth. 13. 44. Luke , 1. 44. 47. and 2. 10. Iohn , 16. 22. Acts , 13. 52. Rom. 14. 17. and 15. 13. 2 Cor. 7. 4. Gal. 5. 22. Iames , 1. 2. 1 Iohn , 1. 4. &c. 5 They take themselves to be wise , because they are wise to doe evill ; and thinke the Godly simple , because they are wise only to that which is good , Rom. 16. 19. not considering , that wisdome is as the waters , of which , some descend from above , and some spring from beneath , Iames , 3. 15. 17. 6 Such as by faith and true repentance are purged from their filthinesse in the blood of Christ , and walke in newnesse of life , they thinke pure in their owne eyes ; though indeed , they esteeme their very righteousnesse but as a menstruous cloth , I say , 64. 6. when it is themselves that are pure in their owne conceits , as wanting the light of Gods Spirit , and the eye of faith . Thirdly , touching their judgement and practise joyntly . First , they glory in their shame , Phil. 3. 19. I meane , their wickednesse , Gen. 19. 34. and are ashamed of that which should be their only glory and crowne of rejoycing , viz. holinesse . 2 Whereas the mercy of God is the chiefe motive , to make his children feare him , Psal. 130. 4. they make it the only motive , for them to continue in sinne , Iude , 4. 3 Whereas the Godly render them good for evill ; they againe , render them the greatest evill for the greatest good , Psal. 35. 12. to 16. Acts , 7. 52. to 60. persecute them to the death , for shewing them the way to eternall life , Acts , 5. 30. to 34. Ier. 18. 20. 4 Even their very mercy and kindnesse is cruelty , Pro. 12. 10. witnesse the drunkards love , to his friend ; the adulterers , to her whom he defiles ; the pitifull man , who gives or obtaines a pardon for the murtherer , which not only betrayes the parties soule , but makes the whole land guilty of blood ; and lastly , he who makes offers of preferment to a Protestant , so he will become a Roman Catholike ; these and many the like are cruell mercies . 5 They reject the Commandements of God , Marke , 7. 8. 9. that they may observe the traditions of men , and give heede unto Spirits of error , and doctrines of Devills , 1 Tim. 4. 1. 6 And lastly , they thinke they doe God good service , in wronging and killing of his children , Iohn , 16. 2. as Paul did , in persecuting ; and the Iewes in executing Christ. § 192. VVHich being so , namely , that their judgements are directly opposite to the Word of God , that they read practicall divinity with the Devills spectacles , just as Schollers doe Hebrew , backwards ; either taking the conceptions of the Holy Ghost to be an adulterous seede , as once it fared with Ioseph , touching Marie's being with child , Matth. 1. 19. or contrarily , the conceptions of Sathan , viz. thoughts and affections , which spring from Pride , Lust , Ignorance &c. to be the spirituall conceptions of the Holy Ghost , and to come from zeale and piety , as once Ely , 1 Sam. 1. 14. and those mockers , Acts , 2. imputed the true worke of the Spirit to drunkennesse ; who would not rather be dispraised , then commended by them ? For to be praised of evill men ( saith Bion ) is to be praised for evill doing : so the better they speake of a man , the worse , and the worse , the better : you shall have them maintaine with incredible impudence , accompanied with invincible ignorance , that if a man will not sweare , drinke drunke , &c. that he is over precise ; though they may as soone finde Paradise in Hell , as any Text in Scripture , which makes for loosenesse , or against circumspect walking . Yea , who would dreame that so grosse blockishnesse should find harbour in any reasonable soule , as to thinke that God should like a man the worse , for his being the better , or for having a tender conscience , or looke for lesse feare , reverence , and obedience from his servants , then we doe from our servants : and yet the same men will grant , that a servant can never be too punctuall in his obedience to his Masters lawfull commands : but you see the reason , they are of a reprobate judgement , Esay . , 5. 20. and so speake , thinke , and doe altogether by contraries , like Heliogabalus , who wore shooes of gold , and rings of leather : or the Blackmores , who judging of beauty by contraries , paint the Angells blacke , and the Devills white : or the Iewes , who preferred Barrabas , a theife , a murtherer , a seditionary , infamous for all , odious to all before Christ , that came to save them . Wherefore , if we be wise , we will read their words backward , understand them by contraries , count their scoffes and reproaches our glory , which they take to be our shame ; so imitating the Christians in the primitive Church , who ( seeing the Infidells , never met them , but they would make the signe of the Crosse , in derision of their Christianity , for that the God , whom they worshipped , was hanged on a Crosse ) to shew that they were so farre from being ashamed thereof , that they gloried in nothing more ; then in that which their enemies cheifly derided , would not only make the sign of the Cross upon their childrens foreheads , the most open and eminent place , at the time when they were baptized , but would frequently doe the same , in the presence of the said Infidells , as occasion was offered . However , I pray God keepe me from being an honest man according to their description . Besides , no wise man , that observes their life and practise , but will thinke their dislike of him an honour , and apply to them , what once the Orator spake to S●llust , it cannot be , but he who lives thy life , should speake thy language : yea , a very Heathen would chose his religion by such mens enmity , for it is the honour of Religion and goodnesse , that it hath drunkards , swearers , &c. for her scoffing adversaries : as Tertullian thought much the better of Christianity , because Nero persecuted it . However , the faith of the righteous cannot be so much derided , as their successe in the end will be magnified , Wisdome , 5. 1. to 22. But this is the misery , those prove deepe wounds to weake Christians , which would be balme and Physicke unto abler judgements : and admit some have the wit to discerne their dispraise , an honour ; their praise , a dishonour ; yet wanting courage , and being afraid to displease , they even suffer themselves to be brutishly driven with the drove , and , like nailes in a wheele , turne , as they are turned , without either conscience of sinne , or guidance of reason . But if we live , like them that are reserved to judgment ; how should we not thinke our selves to be reserved with them ? Indeed , if , with Demas , thou wilt needs forsake Christ , to embrace this present world , it is well thou givest over so soone , leavest off befor thou dost begin , never settest thy hand to the plough , doest not disgrace religion by professing it , for thou wouldest never hold out to the end ; he would never endure a blow , who cannot concoct a word : he is not like to overcom astrong & potent enemy , who cannot vanquish himselfe : he that is discouraged and made returne with an Ishmaelitish persecution of the tongue , how would he endure a Spanish Inquisition , or those Marian times ? he that is so afrighted with a Squib , how would he endure the mouth of a Canon . But heare one thing before thou goe●● . It is a shrewd signe that the Lord is departed from a man , when he is thus basely afraid of those that cannot hurt him : for when the Lord was departed from Saul , he began to be afraid of David , never before , 1 Sam. 18. 12. true faith looking upon the Preserver and reward , never feares to doe well , nor to reprove those that doe ill ; and such cowardly Souldiers , as will turne their backes for a few foule words , are not for Christs standart : yea , wat you what , they shall stand in the forefront of them , that shall be cast into that lake of fire and brimstone , Rev. 21. 8. they have beene most backward to goodnesse , therefore shall be formost in vengeance . § 193. BUt to beare ill words , rather then be drunke , is not all which God requires in a Christian : he must suffer blowes even to death rather then yeild . Some ( which thinke themselves both sober men , and good Christians ) presume they may be drunke , so it be to drive away a disease , or to prevent a quarrell , but they reckon without their Host , for we must not doe evill , that good may come of it : that which is ill of it selfe , is not to be ventured on , for the good that commeth by accident . Better the body be debilitated , or dye by an honest disease ; then be cured by a dishonest medicine ( saith St. Austin ) yea , admit thou wert put to this extremity , that thou must either drinke excessively , against thy stomacke and conscience , or else thou must die for it , as sometimes it falls out , either drinke , or I 'le stab thee ; it is farre better , saith the same Augustine , that thy sober and temperate flesh should bee slaine by a sword , then that thy soule should be overcome by this sinne of drunkennesse . And indeed , the magnanimous Christian will lose his life , rather then the peace of a good conscience , like Iohn Baptist , he will hold his integrity , though he lose his head for it . And indeed , let a man but keepe a good corespondence with God , and his owne conscience , and then he may answer all , as he did when the Tyrant threatned him , I will take away thy house , yet thou canst not take away my peace : I will breake up thy schoole , yet shall I keepe whole my peace : I will confiscate all thy goods : yet there is no Premunire against my peace : I will banish thee thy countrey , yet I shall carry my peace with mee : so mayst thou say , take away my riches , yet I have Christ ; take away friends , liberty , wife , and children , life , and all , yet I have Christ , that is to me both in life and death advantage . Suppose thou beest kild for obeying God , rather then man : what greater honor can be done thee ? Queene Anne Bolane , the Mother of blessed Queene Elizabeth , when she was to be beheaded in the Tower , thus remembred her thankes to the King. Of a private Gentlewoman , said she , he made me a Marquesse , of a Marquesse a Queene , and now having left no higher degree of earthly honour for mee , he hath made me a Martyr . And what said Iustine Martyr to his murtherers , in behalfe of himselfe , and his fellow Martyrs ; you may kill us , but you can never hurt us ? And Francisco Soyit to his adversaries , you deprive me of this life , and promote me to a better , which is , as if you should rob me of counters , and furnish me with gold . The sooner I die , quoth another , the sooner I shall be happy : and even in the very act of suffering , God gives courage with the one hand , and holds out a crowne with the other , 2 Cor. 1. 5. and 12. 10. When Pyrrhus tempted Fabricius , the first day with an Elephant , so huge and monstrous a beast , as before he had not seene ; the next day with money , and promises of honour : he answered , I feare not thy force , and I am too wise for thy fraud . He will never feare to be killed , who by killing is sure to be crowned . His resolution , is like that of Consalve , who protested to his souldiers , thewing them Naples , that he had rather die one foote forwards , then to have his life secured for long by one foote of retrait . And good reason ; for doth not our Saviour say , whosoever shall seeke to save his life in this case , shall lose it ( I , more , he shall lose both body and soule eternally , for so the words imply ) but whosoeuer shall lose his life for my sake , and the Gospells , he shall save it ? Mat. 10. 39. Luke , 17. 11. 33. This priviledge hath God given to those that feare him , that they need not to feare any thing else . Yea , though every paine they suffer , were a death , ; and every crosse , an Hell ; they know they have amends enough , when they heare the Holy Ghost say , Apoc. 2. 10. be thou faithfull unto the death , and I will give thee the crown of life . And indeed , this promise which is added , should , me thinkes , be a notable spurre to our perseverance , should exceedingly sharpen the commandement and drive it more deepely into our minds , making us to say , with Pompey ( being to cary corne to Rome in time of idearth , and the Sea tempestuous ) it is necessary that I goe on , not that I live . Many have thought health worthy to be purchased with the price of Cauthers and Incisions , how painefull soever ; but alasse ! eternall life is a precious pearle , which a wise Merchant will purchase , though it cost him his life , ( yea , had he a thousand lives ) and all that he hath , Mat. 13. The women told Naomy that Ruth was better unto her then seven Sonnes , Ruth . 4. but Christ is better then seventy times seven lives : for what is life , together with a perpetuated fame , from Adam till doomes day , in respect of salvation for eternity ? or what are they , that can only kill the body , to Him , that after he hath kild the body , can cast both body and soule into Hell ? But as warme cloathes to a dead man : so are the motions of valour to a fearefull heart : say what can be said , cleare mens judgements , cure their prejudice ; many will yet feare the worlds opinion more then Gods displeasure ; which is to runne into the fire , to avoid the smoake ; and more dread the mockes and flouts of men on earth , then they doe the grinning mockes of the Devills in Hell ; which makes them cease to be good Christians , that they may be thought good companions : wherein they put downe Aesop's foolish fishes , that leapt out of the warme water , into the burning fire for ease : or Timocrates , who , as Thucydides relates , kil'd himself for feare , least he should be drowned . Wherefore , seeing all men cannot receive this gift of fortitude , save they to whom it is given ; I will yet shew you , if not a more excellent , yet a more safe way to avoid this danger , and all other their allurements . § 194. IF thou wouldest neither bee intised nor enforced to pledge them , in any of their wicked customes , divorce thy selfe from all acquaintance and society with the vicious , yea , entertaine no parly with them . There are some vices of that nature , that they cannot be vanquished but by avoiding ; such is fornication , fly fornication , saith the Apostle , 1 Corinth . 6. 18. that is , flee the company of fornicators ; for to be in a lewd womans company , saith Salomon , and depart innocent ; aud to take fire in a mans bosome , and not singe his cloaths ; or go upon live coles , and his feet not be burnt , are equally possible , Prov. 6. 27 , 28. such is the frailty of mans nature , that if the eye but see , or the eare heare , or the hand but touch a whorish woman , the heart will goe nigh to catch , and take fire , verse 29. And thus is fares with this sinne , bid a man consort a while with drunkards , and depart from them innocent , you may as well put a match to dry powder , and forbid it to take fire , except he be very well stayed , and of better governd affections then ordinary . It is not safe to commit a little Wherry to the Seas violence . A sticke that hath once been in the fire , much more a Torch newly extinguisht , being forth with put to the flame , will soone be kindled again . Wherfore keep out of the reach of thy vicious ●equaintance , and if they becken thee one way , be thou sure to take the contrary , at least entertaine no parley with them . When Castles once come to a parley , there is great feare they will yeeld : and gates that are alwayes open , will sometimes admit an enemy . No disputing with Sathan , or his deputies : when our first Parents fell to arguing the case with that old Serpent , though in the state of innocencie , when they had wit at wil , and their reason at command , they found him too hard for them : how much more too weak shall we find our selves , that now are as we are ? surely , we are like to lose all , if once wee enter into disputation with that old Sophister , and crafty Fox , after the experience of six thousand yeares almost , and when our ownflesh ( which his the greatest both deceiver and dissembler in the world ) is become his cunning solicitour . Alasse ! he desires no more then to be heard speak ; for grant him but this , and he will perswade thee to believe , even contrary to thine own knowledge : as how easily did he perswade Eve , by himself ; and Adam , by her , ( when they gave but care to him , ) to believe what he spake , though they had heard God himself say the contrary , but a little before ? Gen. 2. 17. and if innocency found no meanes of resistance , what hope have we so extreamely degenerated ? And indeed , why doe we pray not to be led into temptation , if we lead our selves into temptation ? If we will not heepe our selves from the occasion ; God will not keepe us from the sinne : and if God doe not keep us , we cannot be kept : we cannot , wee will not choose but fall . Wherefore shun the society of evill men , as Iosoph shunned the society of his Mistresse , and leave them that leave God , as Noah did the old World , and that by God's commandement , Gen. 7. 1. 7. and Abraham the Cananites , Gen. 12. 1. and Lot the Sodomites , Gen. 19. 17. and Israel the Egyptians , Exod , 12. 37. 41. and Moab and Ammon , Numb . 27. 1. 2. 3. 16. 17. § 195. BUt is it warrantable , may some say , to separate from our old acquaintance , ( being vicious ) and other the like companie ? Not totally ; for then we must goe out of the world , 1 Cor. 5. 10. nor from any in all cases ; for then we must separate from the publike assemblies : nor in regard of civill society , and necessary commerce ; for this were to unglew the whole worlds frame , which is contexted onely by commerce and contracts , there by certaine wise uses to be made of them , for our convenience or necessity , which need not , yea , must not be forborne : as wherefore serves discretion , but that ( as a glasse window ) it may let in the light , and keepe out the winde ? Neither can wicked men , in this case , be avoided : but so long as wee are in this World , we must converse with men of the World : and we know it is lawful enough , in tearms of civility , to deale with infidels , yea , even thesavage Cannibals may receiue an answer of outward courtesie . If a very dog fawne upon us we stroke him on the head , and clap him on the backe , much lesse is the common bond of humanity untyed by grace ; disparity in spirituall professions , is no warrant for ingratitude : yet a little friendship with such , is enough ; the lesse communion with any of Gods enem es , the more safety : and sure I am , that those who affect a familiar entirenesse with such , bewray either too much boldnesse , or too little conscience . Yea , we may not only converse with evill men , but communi●ate with them also without harme , so it be not in evill things : as in the Sacrament the unworthy receiver eateth and drinketh damnation to himselfe , sibi , non tibi , to himselfe , not to thee . But as touching a familiar en●irenesse , and leagues of amity , that they are unfit , unwarrantable , dangerous , is easie to prove . As what saith the Holy Ghost by S. Paul ? Wee command you brethren , in the name of our Lord Iesus christ , that ye withdraw your selves from every brother that malketh inordinately , and not after the instruction which 〈◊〉 received of us , 2 Thes. 3. 6. And againe , speaking unto the converted Ephesians , touching others among them who were whoremongers , uncleane persons , covetous men , and idolaters , hee saith , be not companions with them , Ephesians 5. 5. 7. And lastly , in that case of the incestuous Corinthian , hee doth not only excommunicate him , but makes a rule upon it , that if any one , which professeth himself a Christian , shall live in any scandalous course , that they shall not afford him so much as civill and familiar converse , I Corinth . 5. 11. If any man that is called a brother , saith he , be a fornicator , or covetous , or an idolater , or a raiter , or a drunkard , or an extortioner , with such an one eate not . Marke this all ye swinish drunkards , and beastly livers , that God dischargeth us your society . But to proceed . Why was that Law ●nacted , for the strict avoiding of Leprous persons ? it was not the body only that was herein respected , by the God of spirits ; those that are spiritually contagious must be still and ever avoided , they must be separated from us , we from them ; they from us , by just censures ; or if not , wefrom them , by a voluntary declination of their familiar conversation : or if they can joyne our heart to theirs , they will disjoyne it from God ; to let passe Saint Pauls charge , 2 Corinthians 6. 17. come out from among them , and separate your selves : And that of the Angell , Revelation 18. 4. come out of her my people , which especially have relation to Idolaters : see what hath beene the practise of Gods people since Noah , Lot , Abraham , and Israel , which have beene alledged already . Doth not David say , I have not sate with vaine persons , neither kept company with the dissemblers . I have hated the assembly of evill doers , and will not company with the wicked , Psal. 26. 4. 5. And was not Ioseph , whom the Holy Ghost stileth a just man , fully minded ( before the Angell forbad him ) to put away Mary , after he was betrothed unto her , when hee but supposed her to bee dishonest ? Matthew 1. 19. And was not all this , to shew us what we should doe in the like cases ? Wherefore , let us tread in their steps , and say with a worthy Divine , though I may have many bad acquaintance , yet I will have no bad companions : for even the tame beasts will not keepe with the wild ; nor the cleane dwell with the leprous . But above all , let us keepe no drunkards , nor swearers in our houses , Psalme 101. 4 , 5 , 6 , 7 , 8. no , nor scoffers , Ismael must be turned out of doores , when hee once fals a jeering of Isaac : and indeed if we doe , it is a shrewd suspition we are not sincere our selves : for grace , as it is resembled to heate , so like heat , it gathereth together things of one kind , separateth things of a contrary nature , as drosse from Gold. In fine , if they have forsaken all honesty and good conscience , it is time for us to forsake them : if they depart from us , in the foundation of faith and good workes ; let us ( as justly wee may ) depart from them , in the building of brotherly fellowship : they build on the sand , let us build on the rock : yea , if they forsake the right way , wee must forsake them , or Christ will forsake us . § 196. BUt least this should not suffice : see some reasons to enforce thee thereunto , which all Gods people propound to themselves , when they bid adue to their old associates in the broad way , and purpose to pledge them no more in their wicked customes . The reasons are principally 5. and they are weighty . 1. That they may come to the sight of their errors . 2. That we may not be Infected by them nor partake of their sinnes . 3. That we may not be infeoffed in their punishments . 4. That So farre as is possible we may be at peace with all men . 5. Because their company would bereave us of comfort , which otherwise we should enjoy , being alone . First , that thereby they may come to the sight of their errors , and consequently , be reclaimed . S. Paul , when hee commands the Corinthians to shut the incestuous person out of their society and fellowship , gives this reason , that his Spirit might bee saved in the day of the Lord , 1 Corinth . 5. 5. Againe , when he writ to Timothy , that he had done the same , touching Hymeneus and Alexander , he yeeldeth this to be the reason , that they might learn not to blaspheme , 1 Tu●othy 1. 20. And in another place . If any man obey not our saying , note him by a letter , and have no company with him , that hee may bee ashamed , 2 Thes. 3. 14. It was the practise of the primitive Church , in her first love , that shee might shine in beauty and fairenes above alother Synagogues , not to admit any scandalous person , or open offender into the Communion of Saints ; untill their foule spots were carefully washt off , and taken away by the teares of repentance . The bread of the children was not given unto dogs ; neither , by an equall bounty , to the godly and the wicked , was there an equall encouragement to godlinesse and iniquity , but a separation was made betweene the sick and the whole ; and this separation had no other intent , but edification ; even an edification of the spirit , by the destruction of the flesh : so that men could find no fault with the dispensers of this power , having nothing to complaine of , but that their lives thereby were sought to be amended , and their soules to be saved . I confesse , that was a separation of a higher nature , the power of the keyes being added , they were delivered up to Sathan , shut out of heaven ; herein it is not so , but this serves to the same end , and is done only in cases of like fact . The cause was weighty , for which the gates of heaven , were to be locked ; great , in the thing done ; or great , in the wilfulnesse of the doer ; and this not without reason : for the doome was heavie , and fit for the back of a strong and mighty evil : it was a short damnation , a temporall hell , a shutting out of heaven upon earth , yea , heaven in heaven , even the joyes , and comforts of the spirit of consolation . Neither could it be but an excellent remedy , for , besides that it was Gods institution , the remedy was fitted to the disease : a degree of presumption , was encountered with a degree of despaire ; the Scorpion was made a medicine , against the sting of the Scorpion ; Sathan was set on worke , to take him downe by terror unto salvation ; whom before hee animated and puffed up to destruction ; he , that said at first , sin boldly , for ye shall not dye at all ; now hee changeth his voyce , and saith , thy sinne is greater then can be forgiven thee . But the wisdom of dispensation suffered this roring Lion no longer to terrifie , but untill his terror did mollifie : hee aimed indeed at despaire and destruction ; but the Church aimed at humiliation , and conversion , yea , at consolation and salvation . And indeed humiliation for sinne , is the only way to conversion from sinne ; conversion from sin , the only way to the consolations of the Spirit ; and the comfortable spirit is both the guide and the way to life eternall : therefore , when the man is humbled , Sathan is casheired ; the horse-leech is taken away , when he hath sufficiently abated the vicious and superfluous blood . Thus were men healed , by wounding ; exalted by humbling : O admirable use and command of Sathan ! hee is an enemy to God , and yet doth him service ; he is an adversary to man , and yet helpes him . A strange thing , that Sathan should help the incestuous Corinthian , to the destruction of his flesh , his concupiscence , and the edification of his soule . A strange thing that Sathan should teach Hymeneus and Alexander not to blaspheme : he is the author of blasphemies , and yet he teacheth not to blaspheme . But is Sathan contrary to himselfe , and is his kingdome divided in it selfe ? no surely : ●ut one that is stronger then hee both in wisdome and power , manageth both his craft and malice , to ends , which himselfe intendeth not . The divell is one and the same still , even purely malicious ; but God suffers him to go on in his temptations , just so farre as temptation is profitable , and no further : therefore while Sathan is driving the offender to despaire , God stops his course , when the sinner is come to due humiliation : and then , as it was with Christ in the wildernesse , so is it with the humbled sinner , Sathan is dismissed , and the Angels come and minister unto him . This was the nature , manner , and end of publike excommunication : private hath relation to it ; both touching cause and end . First , publike had respect to the cause ; that it was to be used , only in case of scandalous , open , and notorious impiety : so hath the private ; wee do not breake off society with any for weaknesses , and sinnes of infirmity . Secondly , that did only aime at their amendment , conversion , and salvation : so doth this ; we desire only to have them looke into themselves , where the fault lyes , and seeke to amend their course : and certainly nothing will sooner make the adulteresse or drunkard bethink themselves , then when they see , all that are honest and sober , even their neighbours and old associates , shun their company and despise them , as if they were not worthy of humane society : and if they have the least desire to be reputed honest and sober againe , and admitted their familiar converse , ( without which , they are , as it were , banished into exile ) they will do what possibly lyes in them to redeeme their credit , and merit their good opinion , by a more sober , honest , and holy demeanour : the disparity lyeth only in the power and severity of the agents ; we cannot , we doe not , we desire not to deliver them up to Sathan ; but heartily pray that they may bee delivered from him , and all evill . § 197. THat we may not be infected by them , nor partake of their sinnes . It is a true Proverb , Evill company corrupts good manners : and He that will not evill do , must keep from all that longs thereto . To be safe from evill workes , is to avoid the occasions ; especially , he that will keepe himself from iniquity , and have no fellowship with the unfruitfull workes of darknes , must have no fellowship with wicked persons , the workers of darknesse : Ioseph thought no weapon comparable , for the beating off his Mistresses assaults , to running away . The first thing that God did , after hee created Heaven and Earth , was , to separate light from darknesse ; probably to shew , that the good should first of all separate from the evill , if they meane not againe to become evill . It is not more hard to finde vertue in evill company , then to misse vice . They were mingled among the Heathen ( saith the Psalmist ) and what followes ? they learned their works , Ps. 106 35. Peter had never denyed and forsworn his Master , if hee had not beene in company with Christ's enemies : but then how soone was he changed ? Now , saith one , If such a Cedar fell , how shall I stand ? I will not therefore hazard the fraile potsheard ( my flesh ) upon the rock of evill company for any thing . David had never dissembled , if he had not beene among the Philistins : which made him after ( that hee might wisely shun that occasion ) say , depart from mee all yee workers of iniquity , for I will keepe the commandements of my God , Psal. 119. 115. intimateing , that hee could not otherwise : nay , how many thousands have confest at the Gallowes , I had never come to this but for evill company , which drew me to these courses ? yea , the truth is , wee can not come amongst these vipers , and not bee stung by them ; for even to heare them speake , will make us either angry , or guilty ; and not to bee intemperate with them for company , is a great discourtesie , if not a quarrell . Many a man had beene good ▪ that is not , if hee had but kept good company . There is a pliable disposition in all men naturally to evill ; we follow it , as Iron doth the Loadstone , by a naturall and hidden propensity : our corrupt nature is like fire , which , if there be any infection in the roome , drawes it streight to it self : or like Jet , which omits all precious objects , and attracts nothing but straws and dust : or , if a man hath both good and bad in his nature , either of them will fortifie , as they meet with their like ; or decline , as they finde a contrary : as Sampson did in his strength , who , at first being hard enough for all the Princes of the Philistins , at last , by keeping Dalilah company , they set a boy to lead him . Yea , suppose a man stands indifferent ; his company , whether good or evill , will work him into a new nature ; and by continuance , he shall grow up to the same height with them , as the Hop groweth to the end of the pole , be it never so high , and he himselfe shall do the like to others ; as one peece of Iron , being rub'd with the Loadstone , will draw another peece , even as if it were the Loadstone it selfe . A good man in ill company is like a precious pearle , fallen into the mud ; vvhich the longer it lies , the deeper still it sinkes into it : for , if the force of custome , simple and separate be great ; the force of custome , copulate , and conjoyned , and collegiate , is farre greater ; for their example teacheth , company comforteth , emulation quickneth , glory raiseth : so as in such places the force of custome , is in her exaltation : which made the mother of Alexander , the twenty sixth Emperor of Rome , so carefull of her sonnes education , that she kept continually a guard of men to take heed , that no vicious persons came unto him , to corrupt him in evill . It was a good conceit of Themistocles , and not triviall , when he set up a bill of an house , which he had to let , that he added , aye , and there be good neighbours too : for it shall go hard , but neighbourhood will somewhat mould the whole familie into better or worse , as themselves are . The ●ore eye , we know , infecteth the sound : and they that sleep with dogs , shal swarm with fleaes : yea , a mans posterity after him , shall gaine , or loose by the bargaine . It were happy , if the injury of a wicked man could bee confined to his owne bosome ; that he only might fare the worse for his sinnes ; that it were but selfe do , self have : but as his lewdnesse , like some odious sent , is diffused through the whole roome , or place where he is , and reacheth to the times , upon which he is unhappily falne : so after generations are the worse by meanes of him . An ill president , is like Goodwin Sands , which not only swallowed up his patrimony , but still continues a dangerous place , where too many have miscaried . Hee is a very meane person , that drawes not some Clyents after him : even Thewdas and Iudas had their foure hundreds to accompany them . One man may kindle such a fire , as thousands are not able to quench : one plague-sore may infect a whole nation : and all the veni●● of sin is not spent in the act . Sinne among men , like the Murraine in Cattell , or scab among Sheepe , is of a catching and infectious quality : and , like the Plague or Leprosie , will runne along from one to another : our corrupt nature is like tinder , which is kindled with the leaft sparke : wherefore it behoves us to avoid all provoking objects : as a man that hath Gunpowder in his house , keepes it safe from fire : and well were it for us , if lewd ones were forced to cry , as the Leper in Israel , I am uncleane , I am uncleane . Every thing labours to make the thing it meets with like it selfe ; fire , converts all to fire ; aire , exiccates and drawes to it selfe ; water , moistens and resolveth what it meetes withall ; earth , changeth all that we commit to it to her owne nature . Every man will bee busie in dispending that quality which is predominant in him : we can converse with nothing , but will work upon us , and by the unperceived stealth of time , assimilate us to it selfe : one rotten Aple will infect a whole floore : one putrid grape corrupts the whole sound cluster . The choice therefore of a mans company , is one of the most weighty actions of our lives ▪ for our future well or ill being depends on that election : if we choose ill , every day inclines us to worse , we have a perpetuall weight hanging on us , that is euer sinking us downe to vice . Antisthenes wondred at those which were curious in buying but an earthen dish ▪ to see that it had no cracks , nor inconveniencies , and yet would be carelesse in the choice of friends , and take them vvith the flavves of vice . What was the reason ( thinke we ) that our Saviour vvould not suffer his vveake Disciple , in the Gospell , to go and bury his dead father ? Luk. 9. 60 It vvas not any aversenesse to civill , much lesse filiall respect and duty to Parents ; yea , he preferred mercy before sacrifice ; but he vvell knevv , that vvhen hee once met vvith his carnall friends at the funerall , they vvould pervert him againe , and quickly flout him out of his nevv Masters service , and that the Gospell should soone loose a Preacher of him . The reason why the Raven returned not into Noahs Arke , as the Dove did , is given by some , because it met vvith a dead carkase by the vvay . A vvise man vvill bee vvarie , not only to shunne sinne in the action , but in the very occasion . Hovv many , that meant not to sinne , are vvonn only by the opportunity ? for occasion and our nature are like tvvo inordinate lovers , they seldome meet , but they sinne together , and every act of sin , tyes a nevv knot : if vve keepe them asunder , the harme is prevented : and it is easier to deny a guest at first , then to turn him out , having stayed a while : it is easier to keepe fire from flax , then to quench it after it is on fire : a man may spit out a spark , but when once kindled , there is hardly any quenching of it . Why do we pray , deliver us from evill , but that we imply , besides all other mischiefes , that there is an infectious power in it , to make us evill ? Let us therefore do what we pray , and pray that we may doe it : yea , O Lord , free us both from speech and sight of these bauds and panders of vice , so farre as is possible ; if not , at least from joyning in league , or dwelling in house with , or having dependency on such . Oh how many are there , that , like the Pine-tree , with their very shadow , hinder all other plants from growing under them : or , like the great mountaine Radish , which , if it bee planted neere the Vine , causeth it to starve and wither away ? Alasse ! it is nothing to bee godly in Abraham's house : but for a man to dwell in the tents of Kedar , or to live in the Court of Sardanapalus ; and yet to keepe himselfe upright , is a matter of great difficulty , especially , for him that is not well rooted by time and experience . A sore new skind will fret off again , with the least rubbing ; yea , the very sight of evill is dangerous , to such an one ; lusting , for the most part , followes looking ; as wee see in Eve , Gen. 3. 6. and David 2 Sam. 11. 2 , 3. which makes Salomon speaking of a strange woman , advise us to keepe farre from her , and not once come neere the doore of her house , Prov. 5. 8. It is a hard matter for that soule , not to fall into those vices , unto which the eyes and the eares are enured , not out of love , but custome , we fall into some offences . We read that Persina , that Ethiopian Queene , in Heliodorus , by seeing a faire picture of Perseus and Andromeda , was brought to bed of a faire white child ; whereas Pope Nicholas the third's Concubine , by seeing of a Beare , was brought to bed of a Monster . I am sure this is true in the morall of it ; which should make us equally love good company , and hate evill . I know there be in every place whole troops of evill persons ; and where there are many pots boyling , there cannot but be much scumme : so that a man shall finde it , either impossible , or hard , never to be amongst them , or shift off their solicitations . Wherefore if at any time ( as no ●lie is more importunate ) they thrust themselves into thy conversation , doe as those which must necessarily passe by a carrion in the way ; hold thy breath , be alone in a multitude , abhorre to participate with them in their vices , and hasten to be out of their aire , as Peter did out of the high Priests hall , so soone as Chr●st looked upon him : and if they yet follow thee , turne back to them , with the Angels farewell , increpet te Dominus . And lastly , if by chance , with Peter , thou hast taken the least soyle , or infection from these poysoned and pitchy Links , be sure to scrape or brush it off thy soule againe , by prayer , examination , and humiliation : as they that come out of infected houses , aire , or wash their garments , for the more safety . Thus did Peter , not without cause , not without benefit and commodity . § 198. IT is true , they will perswade us ; that instead of being infected , we may gaine by their company ; and tell us , that true Crystall may touch the Toade , vvithout being poysoned ; that the Diamond vvill lye in the fire , vvithout being consumed ; that fish may live in salt vvaters , and yet retaine a fresh tast ; that though rust will fret into the hardest steele , yet it doth not eate into the Emerald ; that though the Load-stone draweth Iron after it , yet it cannot stirre Gold ; nor the Jet steele , though it doth straw ; that though the Sunne hardens clay , yet it softens wax ; that if a Ship hath a sure Anchor , it may ly safe any where ; neither is it absolutely unlawfull for us to keepe them company , seeing Christ kept company with Publicans and sinners of all sorts . Answ. Here are good words , but no security ; which therefore an experienced man gives the hearing of , but stands ( the while ) upon his owne guard . No charity binds us to a trust of those whom we have found faithlesse . Credulity upon weake grounds , after palpable disappointments , is the daughter of folly . He that hath once broken his faith , will not easily be trusted . I know Physitians may converse with Leprous persons , uninfected ; but then they must have stronger Antidotes , then their natures give them , or else themselves shall stand in the same need , and of Physitians become Patients , and need Physicke : so that may be lawfull , in a sage and stayed person , which is unfit for an ungovernd eye once to looke upon . We read , Gen. 19. 17. that Lot and his wife , were forbidden to looke back at the destruction of Sodom ; when to Abraham it was left at large , and without restraint , he being a man of better ruled affections . Againe , I know the Devill cannot hurt me , so long as God is with me : as the best Load-stone cannot draw Iron unto it , if the Diamond be by : yea , the very feare of God , and thought that he looketh on , as one spake of grave Cat● , will keepe a man from yeilding to their temptations , as it did Ioseph , touching his Mistrisses allurements : and that faith , as it is no coward , so it is ever victorious : what then ? though faith be confident , yet it is not impudent ; it knowes a guard of Angells will keepe us in all our wayes , but not in our wandrings : though it may be lawfull to come among them , yet wisdome forbeares some lawfull things , because they may be occasions of things unlawfull . He that abstaines from nothing that is lawfull , will soone be brought to doe that which is unlawfull . The note which comes too neere in the Margent , will skip into the Text , at the next impression . He that will goe as neere the ditch as he can , will at some time or other fall in . He that will doe all that he may , will sometimes doe what he ought not . It is hard for the best man to say how farre he will be tempted . If a man will put him selfe among Philistins , he cannot promise to come forth innocent ; or if he doe , that soule which lives among thornes , shall hardly thrive in Grace . How many have fallen into a fashion of swearing , scoffing , drinking , out of the usuall practice of others : as those that live in an ill ayre , are infected with diseases ? A man may passe through Ethiopia unchanged , but he cannot dwell there , and not be discoloured . When once a man gives himselfe over to be the companion of vice , in the end he becomes the very slave of vice . The Oxe being tyed to the Figg-tree , looseth his strength . Many strokes overthrow the strongest Oke . Many drops of raine , though never so soft , pierce the hardest Marble , yea , even the flint stone . And let graces be never so well fixt in a mans heart , yet he may soone have them consumed and wasted this way , if he take not heede : as Snow and Ice cannot be so hard congealed , but they will melt , if they come to the fire . And little doe our peremptory resolvers in this case know , or consider , either the insinuative power of evill , or the treachery of their owne hearts , in receiving it , or the importunity of wicked deceivers , in obtruding it : they are the worse for their society , and perceive it not . An Egg covered with falt ( as Philosophers teach ) hath the meate of it consumed , whilst the shell is whole . And we reade of many Townes , which have in time beene undermined , even with the most impotent and weake Creatures , as one in Spaine with Coneyes ; in Thessalia with Moles ; in France with Frogs ; in Africa with Flies . Many an one receives poyson , and knowes not when he tooke it . Many breath in this world , like men sleeping in a boate , are caried downe the streame , even to their gravesend , without waking , to thinke where they are . No man proves extreamly evill on the sudden : through many insensible declinations doe we fall from vertue . Sathan's agents are still scattering his firy darts , among the Army of Israel ; and when they light upon wood , they kindle ; when upon flax , they flame ; when upon gunpowder , they blow up all . They therefore that love such intricate and perplexed walkes , had need of Iron shoes . True it is , that Christ conversed and kept company with Publicans and sinners , ( as the Physitian with the sicke ) to heale their soules : neither did they make him worse , but he made them better : but as true it is , that he was without the levell of temptation ; and so is no generall warrant . I will therefore not only shun evill , but the meanes to come to it ; and to avoid hurt , I will keepe my selfe out of shot : neither will I presume , being but a man , to follow my master in that which he did as God. Indeed , many are so presumptuous of their strength , that they thinke they can come in any company , and yet come off cleare : but he which comes to save one drowning , must be stronger then the other , or else he will be drowned himselfe . Pliny reports , that a Family neare Rome would goe upon live coles without being burnt : had it hereupon beene necessary for others to put the same in practise ? no : neither is it necessary for us to doe that herein which our Saviour did . Our minds have not that ballast in them , which his had , and so are sooner endangered , by the floods of wickednesse . Secondly , whereas they object : that we may gaine by their company : I confesse it possible , for even the most venimous and ravenous things that are , have their commodities , as well as their annoyances : And the Cocke by scraping in a dunghill , did once finde a Iewell : Virgil from Enniu's dunge did Gold extract : and Apothecaries of Vipers flesh can make an Antidote against poyson : an Harlots face may suggest chastnesse : and a sinfull surfet may prove an Antidote for sinne : yea , as externall cold kindles the heate of the stomacke : so we finde it recorded in holy Writ , that some , by a spirituall Antiperistasis , have growne hotter in their zeale , by being encompassed with the outward cold of wicked an irreligious company : like Roses and Lillies , which flourish the more for being beset with Thornes : and Violets , which are the sweeter and more odoriferous , for being beset with Garlike and Onions ; for as much as they suck and draw all the ill savours of the ground unto them . Thus it fared with Lot , who served God better among the beastly Sodomites , then when he was separated from them . And some others there are no doubt , who , as they owe not this grace to themselves , so they are more for wonder , then imitation . For if Daniel found a guard in the Lyons Den , shall another thrust himselfe there into for shelter ? and if Peter walkt upon the pavement of the water , did the rest of the Disciples step forth and follow him ? No. Ob. But say some . By keeping them company we may winne them , and happily convert their soules . Answ. I answer . Hope not so much to convert them ; as feare that they will pervert thee : for vertue is not so alluring as vice : the one spreads it selfe , like poyson in a vessell ▪ the other is not halfe so dispersive . Sinne , and Hagar , are more fruitfull then vertue and Sarah : falsehood , more successefull then truth . The sore eye infecteth the sound : the found will not mend the sore . Vinegar will mar wine ; wine will not mend vinegar , Infection is spreading and catching : health is not so . An hundred sound persons shall sooner catch the plague , from one infected person ; then he receive his health from them . Salomon that wonder of wisdome , might thinke by joyning in affinity with his neighbour Princes , and marrying their Daughters , to winne those Heathens to the Kingdome of God : but he was deceived , for he could doe no good upon them ; they wrought him too much evill . And doth not experience teach us , that the good are sooner perverted by the bad , then the bad converted by the good ? even as a tainted ayre doth more easily infect a sound body , then an wholesome can cleare the sicke . We reade of certaine Magneticall , or Adamantine Rockes , in the Iles of Moniole , which draw all ships unto them , that have any Iron pinnes , holding them so fast , that they are not able to stirre : evill society , are such Rockes ; holy men , the ships ; naturall and inbred corruption , the Iron pinnes : he that will be safe , let him keepe farre enough from such Rocks . A good man , joyned in league with one that is wicked ; is like a living man , bound to a dead corps , which will sooner suffocate him , then he revive that : or , like an Isickle , can endure the rough northerne wind of persecution well enough , but melteth with the heate of the Sunne , sweete allurements of the world , and the flesh . The children of God are , as it were , dead to their lusts ; but if they should tempt God , by a too familiar society with the vicious ; who knowes , but as live coles will kindle dead ones ; so their evill speeches and actions may kindle and enflame them with the love and liking of lewdnesse ? Indeed , as one said to his suppliant , make me a Diviner , and I will make thee rich : so may a good man say to a vicious ; make me Angelicall , that is , incapable of being seduced , and I 'le doe my best to make thee a Convert . § 199. 3 OUr entirenesse with wicked men feoffes us , not only in their sinnes , but oftentimes in their punishments also ; as it fared with the 36. men which were slaine before Aye , for Achan's sake , Ioshua 7. where we see the innocencie of so many thousand Israelites was not so prevalent , to expiate his one sinne ; as his one sinne was , to tainte and bring judgement upon all Isr●el . If the Storke be taken damagefeceant with the Cranes , she is enwrapped in the same net , and cannot complaine that ●he is surprised . He that walketh with the wise ( saith Salomon ) shall be wise ; but a companion of fooles , shall be afflicted , Pro. 13. 20. This Augustine well observes , speaking of the religious , taken amongst the rest of the Gothes , Iure amaram vitam sentire , quia peccantibus amari esse nolue● unt . And hereupon Moses separates Israel from Corah , Dathan , and Abiram , saying , d●part from the Tents of these wicked men , and touch nothing of theirs ; le●st ye perish with them , Num. 16. 26. And doth not God himselfe say to his people , touching Babylon , Goe out of her , my people , that ye be not partaker of her sins , and that ye receive not of her plagues ? Rev. 18. 4. Where sinne is let in , punishm●nt will not be kept out . Yea , if Lot had stayed in Sodom , he had beene destroyed : if his Sonnes would have gone out , they had every man escaped . Indeed , we cannot be too farre off from such company ; and it were happy if they were kept by themselves ; for so long as the infected person is shut up , his plague doth not spread . And besides the benefit of our safety , wickednesse would soone be ashamed of it selfe , if it were not for the encouragement of companions . Solitarinesse is the fittest Antidote for spirituall infection . It were happy for the wicked man , if he would be separated from himselfe . Antisthenes would often say , It was a great oversight , sithence they purged their Wheate from Darnell , and their warres from cowardly Souldiers , that they purged not their common wealth from lewd and wicked people . Or if our persons escape scot-free , yet we may suffer in our estates , and be crost in our most weighty designes and determinations , only for joyning in league or friendship with Gods enemies . Because thou hast joyned thy selfe with Ahaziah ( saith Eleezar to Iehosophat ) the Lord hath broken thy workes ; and the Ships were broken , that they were not able to goe to T●rshish , 2 Chro. ●0 . 37. But admit they can not infe●ffe us , either in their sinne or punishment : yet their society will be a shrewd vexation to us . As let a religious man fall into their company , as an honest man may fall into the hands of theeves , they will conspire how to affl●ct his eyes , with unchast visions ; his eares , with fearefull oathes , his unwilling appetite , with drunken healths ; which even a civilized Pagan would abhor . We read that Clitomachus the wrestler ( though a great company-keeper , yet ) if he had heard but one filthy word , would presently depart . How was just , Lot vexed with the uncleanly conversation of his wicked neighbours ? Sodom was worse then a Jaile to his righteous soule : and report lyes , if our Jailes be not much like to Sodom , the very dens of mischiefe , the Scholes of wickednesse : a Malefactor learnes more vilany there , then ever he knew before : drunkennesse and blasphemy , usurpe the place of mortification and humility . Or lastly , if their society be not a vexation to our minds ; at least it will be a great disparagement to our names ▪ every one will conclude , almost infallibly , such as our company is , such is our disposition . The common Proverb is , like will to like , And , Birds of a feather , will flock together . When Iepthah was himselfe in banishment , there gathered to him idle fellows , such as himselfe , Iudges 11. 3. When David was in trouble , and vexed in minde himselfe , their flockt unto him all those that were in trouble , vexed in mind , or that were in debt , even foure hundred of them , to the Cave of Adullam , 1 Sa. 22. 2. Yea , our Saviour meetes no lesse then ten Lepers in one knot . Fellowship is that we all naturally affect , though it be in Leprosie : even Lepers will flock to their fellows , where sh●ll wee finde one spirituall leper alone ? drunkards , prophane persons , hereticks , will be sure to consort with their matches . And hereupon the Laced●m onians , when they would certainly bee informed , what the disposition and behaviour , of any one was , would wisely inquire with what persons , they were linked in fellowship . And indeed , he that makes himselfe a companion of all , sells his reputation very cheape : it being as great an indecorum , for a holy Christian to be in the company of gracelesse persons , as it is for a reverend Divine to sit upon the Stage in a publike Theater ; or an old man to dance with little children in the streetes . Base company ( saith one ) kills both our fame , and our soules : it gives us wounds , which will never admit of healing . How many have irrecoverably lost their good names , by keeping company with suspected persons ? and whether the report bee true or false , it is no easiething to disprove a slaunder , for like an unruly spirit once raised , 't is hard to conjure downe againe . A mans good name is much easier kept , then recovered , And thus you see , that evill company endangers our soules : or could our soules be free , yet our persons are in danger ; or could our soules and persons both bee safe , yet our estates are in jeopardy : or could our soules , bodies , and estates be secure , yet our fame would suffer , and our good name lye at the stake . Wherefore &c. § 200. BUt admit we could keepe them company without harme ; yet this inconvenience would ensue : their company would bereave us of much good , which otherwise we should enjoy , being alone ; it fareing with the godly wise , as with Saint Ambrose , who was wont to say , I am never lesse alone , then when I am all alone , for then I can enjoy the presence of my God without interruption . They are able to say , as Du●artus , and ( before him ) Scipio , I have never better company , then when I have no company ▪ for then can I freely entertaine my owne thoughts , and converse with all the learned , which have beene in former ages . Antisthenes being asked what fruit he had reaped of all his study ? made answer , I have learned by it , both to live , and walke with my selfe . And Alphonsus King of Arragon being demanded , what company he liked best ? replyed , Bookes , for these ( saith he ) without feare , or fl●ttery , or any reward , tell me faithfully all that I desire to know . Cicero was , and I am of his minde ▪ and though I bee no Hermit , to sit away my daies in a dull Cell , yet will I choose , rather to have no companion then a bad one . When Cato Vtican , in vacation times , and at his best leasure , went to recreate himselfe in the country , hee used to cary with him the best Philosophers , and choisest bookes . Algerius an Italian Martyre said , Hee had rather be in prison with Cato , then with Caesar in the Senate house : so was it more comfortable , to bee with Philpot in his Cole-house , then with Bonner in the Palace : Boner's conscience made his Palace a Cole-house , and a dungeon ; whiles Philpot's made the Cole-house a Palace . The state of grace is heaven upon earth ; and he that knowes the sweetnesse of Gods presence , wil deeme it more tollerable to bee ever alone , then never able to be so . When I read of Hiero the Tyrant of Syracusa , and other such , that gave over their Kingdomes , to live a solitary life , I somewhat wonder : I should not , to heare of a religious and Christian King that did so . It is impossible for the naturall man to be so merry , in company ; as the believer alone ; yea , saith S. Augustine , the teares of those that pray , are sweeter then the joyes of the Theater . Indeed , a witty jest may make a man laugh more , and lowder : but he who hath an inheritance fallen to him , feeles a more solid joy within : so hee that enjoyes his Saviour , and hath the assurance of heaven , is truly merry at the heart , and keepes Hilary Tearme all his life . And indeed , nothing in the world is worth envie , besides the condition of a true Christian. But to what end doe I tell a blind man , how glorious and bright a creature the Sunne is ? or a poore man , what summes of money are in the Kings Exchequers ? To so many as are unrenewed I speake in Parables , Revel . 2. 17. Yea , this seemes to them a Paradox , that the people of God should be a merry people : for contrariwise , they dreame of nothing but solitarinesse , and melancholly : as the common people thought Tully to bee most idle , when he studied most : or as the Husbandman in Aesope objected idlenesse to the Poet : but as he replyed , I am never so idle as in thy company : so may the religious , we are never so solitary , never so melancholly ; as when in society with you that are vicious . This was David's case , which maketh him cry out , W●e is me , that I must remaine in M●seck , and dwell in the Tents of Kedar : he found it a heavie yoke to bee yoked with irreligious companions . And a double reason may be given of it , though we feare not to suffer either in our persons , goods , or good names ( as before you have it . ) For first , the soule that lives among thornes , shall hardly thrive , they are such Backbyasses to a godly life , that they will do what they can , to hinder our goodnesse to heaven , and the goodnesse of heaven to us ; they will wither all our good parts and qualities which are in us ; like an evill North-wind , they blow upon the buds of our graces , and nip them . 2. Secondly , It would make a mans heart to bleed , to heare and consider , how swearing , blaspheming , cursed speaking , railing slandering ▪ quarrelling , contending , jesting mocking , scoffing , flattering , lying , dissembling , vaine , corrupt , and filthy scolding , scurrilous , lose , and idle talking , doth overflow with them in all places : so that such as feare God , had better bee any where ; then in the company of most men . Now I were madd , if I should so affect company , as to live voluntarily where vexations shall daily salute me . Indeed , a man is not rightly said to live , untill he hath abandoned wicked society . Similis having lived seven yeares apart from the world , after a long time spent in a military life , he left this Epitaph behind him , Here lies old Similis , yet one that lived but seaven yeares . This made Frederick the third , Elector Palatine , when some such friends of his desired his company , to answer , I have lived enough to you ; let m●e now live to my selfe , and with my Lord Christ. Yea , Saint Augustine , tenne dayes before he dyed , desired none might come to him , that so , in that time , hee might the better fit him self for God. And indeed , that soule can never enjoy God , that is not sometimes retired . O that wee could , in any reasonable time ; give a stop to our madding and straying fancies : that we could , after so long time spent in the lusts of the flesh , and pride of life , bring home our cogitations and intentions unto our selves , shake off these violent hold-fasts , bid our companions farewel , which have too long engaged our soules , and estranged us from our selves . But when we are so wedded , combined , and glewed to the world , it is no easie matter to make a safe retreat : it is a fleaing to some to bee sundred ; thereby you pull away some peece of themselves . In this case , what we cannot doe all at once , let us gaine upon our selves by degrees ▪ go back step by step ; first , block up one passage , then another . Will you know what course Demosthenes tooke in this case ? He ▪ to the end that his acquaintance and nearest friends might not ( by carying him abroad , according to their custome ) withdraw him from his study and bookes , caused the haire of his head to be shaved off ; and after took an order , that they should not peepe out , untill hee had shook off his consorts , by continually making them loose their labours . It were happy for our young studients , if they would a little imitate him ; if they were not overmuch affected and addicted to company keeping ; if they would but consider , that friends are the thieves of time , the most precious jewell they can part withall . § 201. BUt here it will bee objected . That we are melancholly persons , strayers from the drove of mankind , and whereas nature hath made us sociable creatures , in making us men , religion hath al●ered to a crazied disposition , whereby wee are mispleasing to all , as all to us . To this is answered . Suppose it were true ( but I shall in place more convenient prove , that the religious only enjoy true mirth , and that worldly mirth is more talked of then felt , spiritu●ll joy more felt then talk'd of , though I may appeale to any mans conscience ▪ that hath been softned with the unction of grace , and truly tasted the powers of the world to come ) yet they think it is better being a good Christian , then a good fellow ; and hold it farre better , in good sadnesse to bee saved with a few , as Noah was in the Arke , then in good fellowship , with the multitude , to bee drowned in sinne , and damned for company . We are content ( saith one ) to passe , through somewhat more unsociably , into happinesse ; it sufficeth wee shall meet with good company at our journeys end , in the kingdome of heaven , even an innumerable company of Saints and Angels . The men of the world practise , what once a Jester spake , who , when a great Lord asked him , whether he would goe to Heaven or Hell ? answered , to hell , for there ( quoth he ) I shall bee sure to meet your Lordship , and the greatest part of mine acquaintance . But it is not so with the true Christian : he little loves Christ , that will not follow him without company : and his zeale is cold to heaven , whom the example of numbers can turn another way . Wherefore let us say , as much as Peter said ; and do more , then Peter did ; though all men should forsake thee , yet will I nt leave thee , O Saviour : neither magnitude of Princes , nor multitude of people , shall prevaile with me . But the world wrongs religion , when they accuse it to bee an enemy to good-fellowship : for she hath not a follower , which doth not say with David , Psa , 119. 63. I am a companion to all them that feare thee , and keep thy precepts : for the godly mans chiefe delight is in the Saints , and such as excell in vertue , Psalme 16. 3. Yea , and their fellowship is so good , profitable , and delectable , that as Synesius was of opinion , that King Hieron got more by Simonides acquaintance , then Simonides did by his ; and as we read that Pharaoh , Saul , and Nebuchadnezzar were more pleasured by Ioseph , David , and Daniel , then Daniel , David , and Ioseph were by them : so I perswade my selfe , great persons would finde themselves more then required , if they would vouchsafe the company of some poore Saints : for a wise and holy Christian ( like his Lord and Master ) wheresoever he goes , makes better cheare then he findes , in an happy exchange of spiritual repast for bodily . Yea , as Plato accounted it one of the foure great privelidges ▪ for which he was especially bound to nature , that he lived in the time of Socrates : so they should thinke it none of the least favours , for which they were bound to blesse God , that they enjoyed so religious and holy society . It is true indeed , there is a supposed good fellowship , to which religion is an enemy ; because it is an enemy to this holy fellowship of the Saints : and good reason , the one are to the other , as Wolves are to the Lambes : now is it any marvaile if the Lambes care not greatly for the company of the Wolves ? the Lambe would not willingly be alone ; yet it is far better when solitary , then in a wolvish society . Generous mindes will associate with their matches and equalls , or none : as David being a King , when he was expulsed his owne Country , resorts to none but Kings : for first he goeth to Achis , King of Gath ; then to the King of Moab , 1 Sam. 21. 10. and 1 Sam. 22. 3. Neither are our ding-thirsts , who lavish out their estates , and throw the house out at windowes ( as we use to say ) good fellowes , though they call themselves so : for good fellowes and evill men are incompatible ; like Simeon and Levi , sworne brothers , but brethren in evill ; which is too evill a brotherhood , for an honest man to make one in , or ( indeede ) a wise man : for is not ●ee a foole , that will sell Heaven for company ▪ as a great many tru drunkards doe ? For my owne part , if I have good company , I will cherish them as Lot did his Angels , which were sent for guardians : if I have any bad , I will studie to loose them , least by keeping them , I loose my selfe in the end . § 202. 5 ANother reason why we should separate our selves from their society , is , that according to the Apostles rule , s● far as is possible , we may have peace with all men , which is no way obtainable , but by a separation . A wicked man ( saith Salomon ) is abomination to the just : and he that is upright in his way , is abomination to the wicked , Prov. 29. 27. if so , either no communion , or no peace . Believers , and such as are enemies to the Crosse of Christ , can never be reconciled , at least in heart . What communion can righteousnesse have with unrighteousnesse ? You may as well tye a sure knot betweene a Cobweb and a Cable , as a true and fast love-knot , between the child of God and a wicked man. These two yoked together , agree like the Harp and the Harrow : they are as suitable , as a wooden Legg , and a Thigh of flesh : which makes the Apostle Rom. 12. 18. in enjoyning us to have peace with all men , to add , if it bee possible : and in another place to say , be not unequally yoked with infidels , for as wee should not be yoked with infidels ; so wee should not be yoked with common drunkards , and swearers , nor with Atheists , which are no better then infidels ; for that also is to be unequally yoked , unlesse vve be Atheists too . As the Iewes might not consort vvith the Canaanites : so vvee may not consort vvith them , vvhich are like Can●anites . Wi●e Salomon chargeth us from God , that vvee should not keepe company vvith gluttons and drunkards , Proverbs 23. 20. and the Apostle enjoyneth us , not to have any fellowship , nor so much as eat with a drunkard , 1 Cor. 5. 11. and that vve should have no fellowship with these unfruitfull workes of darknesse , or , if unvvittingly and unvvillingly vve bee thrust into any such society , vve must not imitate , but reprove them , Ephesians 5. 11. and vvee professe our selves the servants of God : novv they are bad servants , vvho vvill keep company vvith their masters enemies , especially , after he hath streightly charged them to the contrary . Alasse ! vvhat should vvee doe in the presence of base persons , vvhen even our sober ignorance , in ill courses , is more then disesteemed of the vvorld ? Yea , vvhen it is not enough for them to be bad themselves , except they raile at the good ? vvhen if there be one in a company , that abhorres impious language , they vvill blaspheme on purpose to vex him ? vvhen they vvill thinke themselves slighted , if they be not sent away drunk ? when to depart sober , is held in civility ? and we cannot talk idly enough , nor doe lewdly enough , to beare them company ; we can neither say as they say , nor be silent when we see and heare their basenes . As whom would it not stirre , to heare oaths strive for number , with words ; scoffs , with oathes ; vaine speeches , with both ? we love neither to bite , nor fawne ; yet we can not forbeare to speak the naked truth ; which if we do , will breed a quarrel . As for instance ; one , jests pleasantly with his Maker ; another , makes himselfe sport with Scripture ; a third , fils his mouth with oathes of sound ; a fourth , scoffs at the religious ; one , speaks villany ; another , laughs at it ; a third , defends it ; one , makes himselfe a swine , another , a divell . Now who , that is not all ●arth , can endure it ? Yea , vvho , having grace , can heare such vvickednesse , and feeleth not some sparke of holy indignation arise in him , vvhile he thinkes of it ? or vvho having not lost his spirituall sent , can endure the savour of such noysome and stinking breath , as their rotten lunges send forth . Well born children are touched to the quick , vvith the injuries of their Parents : and not thus to be moved , is to confesse our selves bastards . Indeed , men of steele stomackes can digest any discourse , though never so course ; but the gracious knovv , that as they must render an account for every idle word , so likevvise for their idle silence ; for in this case not to reprove them either by word , or gest●re , is to do the same things in judgement and conscience , which the other doth actually . Every evill we see doth either vex , or infect us . The very sight of sinne makes a man either sad , or guilty : if we see it , and be not sorrowful , we are sinful . If Lot had not beene vexed vvith the beastly Sodomites , God had beene vexed vvith him : yea , in such a case not to bee very angry , is to make God very angry . Ely heard of his sonnes impiety , no doubt vvith griefe enough , but not vvith anger enough ; therefore he is punished with hearing of their destruction , that was too remisse in hearing of their transgression . It is easie to be guilty of anothers wickednesse , even our very permission appropriates crimes to us : we need no more guiltinesse of any sinne , then our willing tolleration . All sinnes which we give allowance to , being committed , or not hindered by us , if we may , are ours , as if we committed them : first , Commanders ; 2. Abbettors ; 3. Counsellors ; 4. Consenters ; 5. Commenders ; 6. Connivers ; 7. Concealers ; 8. not hinderers ; each of these will be found guilty before Gods Tribunall . What saith the Prophet to King Iehosaphat , wouldest thou helpe the wicked , and not only so , but wouldest thou love them that hate the Lord ? therefore for this thing the wrath of the Lord is upon thee , 2 Chron. 19. 2. we need doe no more to bring the wrath of God upon us , then even to love and favour those which hate him . How much better then to oppose thy friend by reproving him , then that God should reprove thee for being at one with him . But this is no friendly part : yes , the Scripture affirmes , that not to tell ones Brother plainely of his faults , at least , if there be probability of doing good , is to hate him in his heart , Levit , 19. 17. And Philosophy tell us , that is truly perfect love , which , to profit and doe good , feareth not to hurt or offend ; that admonitions and corrections are the cheifest offices of friendship . Diogenes when they called him Dog , for his sharpe kinde of rebuking , would answer , That other Dogs used to bite their enemies , but he his friends , for their greater good . and Scipio the elder , when his friends , for so doing , turned his enemies , was able to say , I have given mine enemies as much cause to love me , as my friends . Phocio● when a friend of his would have cast himselfe away , would not suffer him , saying , I was made thy friend for this purpose : and to King Antipater , thou canst not have me both for thy friend and flatterer . Indeed , a flattering friend is a bitter enemy , yea ( as one sweetly ) no enemy can be so mortall , as those officious Clyents , whose flattery soothes a man up in wickednesse ; for they are traytors to the soule , and by a pleasing violence kill the best part eternally . Whence Euripides exhorts men to get such friends , as would not spare to displease them , saying , friends are like wines , those that being new are hard and harsh , prove best ; the most pleasing , are least lasting : and indeed , he that loves not such a friend , hates himselfe . A wise man will say to his friend , love heartily , and then speake what thou wilt . And for a man not to chide his friend , least he should offend him , is as if ( when he were ready to be drowned ) he should feare to catch him by the haire of the head , lest he should loose a few of them . Wherfore either let them abide thee no friend to their faults , or no friend to themselves . And what if admonition and reproofe be as unwelcome to thy friend , as water into a Ship ? what if it sound no better to him , then musick out of tune ; or tast no sweeter , then bitter pills , which si●ke men take with an unwilling willingnesse ? wilt thou neglect the office of a friend , to avoid the suspition of an enemy ? Indeed , if thou meete with a contentious foole , thou shalt doe wisely , in not answering whatsoever he objects : for it is more policy and discretion to gaine a friend without trouble , then a foe with it : and our Saviour saith , give ye not that which is holy to Dogs , neither cast ye your Pearle before Swine ; least they tread them under their feete , and turning againe all to rent you , Matth. 7. 6. Againe , as in Gods and their owne behalfe we are bound to reprove them : so in our neighbours also , to whom , in this case , we owe a duty : for , ●dmit we are in company when , and where our brothers good name is taken away by false report ; it is our duty to defend the truth , in his behalfe : we must neither backbite others , nor be willing to give eare unto backbiters of others . It was an honest speech of one ; as I will be my present friends selfe , so I 'le be my absent friends deputy , to say for him what he would , and cannot speake for himselfe . But thou wilt aske me . What need men trouble themselves with that which so little concernes them ? My answere shall be such another question . What needed Moses to have afflicted himselfe with the afflictions of others , that he might worke their deliverance , when himselfe was at ease and pleasure in the court of Pharaoh ? what needed Ionathan have purchased his fathers displeasure , and brought his owne life in jeopardy , that he might justifie David in his uprightnesse , and save his life ? what needed Calvin , in the yeare 1556 , when Perin had conspired against the estate of Geneva , have runne into the midst of their naked swords , to appease the tumult ? what needs the hand cast it selfe betwixt a blow and the head , though it be cut off by this meane ? what needs the eye serve more to the use of the other members , in being watchfull rightly to direct them , then for it selfe ? A good heart cannot abide to be happy alone ; which is a religious answer , to a reasonable question unreasonably moved . Yea , admit it were not a duty for one member to seeke the good of another , or of the whole , and that God had not enjoyned us so to doe : I am sure it is a pardonable fault , to doe lesse good to our selves , that we may doe more good to , and for others . But suppose we offend them not this way ; yet we shall another , if we keepe them company . The naturall man conceits of himselfe , farre beyond what another esteemes him : and in case he finds he is undervalued , will flye in your face , and perhaps doe you more mischeife , then can easily be repaired : as that was done in one quarter of an houre by our first Parents , which tended to the ruine of them , and all mankind . It is usuall with drunkards to kisse when they meete , and kill when they part . Drunken Alexander kill●d Clytus , for whom sober Alexander would have killed himselfe . The Danes and Norwayes once purposing for England , fell drunke on shipboard , and so slasht one another , that there was an end of their voyage . Out of their gallant disposition , you shall have one kill another , upon the interpretation of a word ; a manifest confession , that their life is not much worth , sith they will sell it so good cheape : yea , there are not wanting of them that resemble Fimbria of Rome , who meeting a Citizen that he hated , gave him a deadly thrust into the body with his sword , and the next day entred an action against him , that he had received but part of his blade into his body , and not all , as he meant it . Yea , perhaps they may make you to doe that which you never dreamt of : like Herod , who cut off Iohn Baptist's head , only to answer the expectation of the standers by , Matth. 14. 9. As for flattery it never wants welcome , while selfe-love is at home : but the plaine dealing man cannot live among these Vipers , and not be stung by them : yea , he lives most in trouble , that most seekes to have peace with them by a familiarity . Well then , if they are so offensive to the stomacke of our company , that they will not let us be at peace ; our best way wil be to spevv them out , to deale with our old vicious consorts , as the Fox in the Fable did by his Fleas : who wading backward into the water , by degrees , drew them all into a lock of Wooll , which he had in his mouth , and then left it swimming ; even leave them , without taking leave of them ; or if you like not to teare friendship asunder upon the sudden , you may unsowe it by little and little . He that would not continue a friend , may but neglect him , and have his ayme . § 203. OB. But I heare none boast so much of peace , as the ungodly ; nor none taxed so with contention , as the religious . Answ. Boast of it they may , but it is apparent that the way of peace they have not so much as knowne : indeed , they have some kind of agreement among themselves ; and so have Serpents , and Beares , and Wolves : it is a rare thing , to see one Wolfe devoure , or fight with another : yea , they have made a covenant with death , and are at agreement with Hell , I say , 28. 15 and yet : as there is no peace to the wicked , Isa. 57. 21. so there is no peace among the wicked ; for every combination in evil , is rebellion , & not peace ; rather a consp●racy , then a concord ; like the agreement of Absolom and Achitophel , combining together against David ; or of Herod and Pil●te , conspiring against Christ ; or of the f●lse Apostles , plotting against Paul , so meeting in malice to doe mischiefe : but a goldy dissention is better then such a wicked peace . Neither can any wonder , that wicked men doe so cons●ire in evill , that there is such unanimity in the broachers & abbetters of it ; if he but take notice of those Devills , which being many in substance , were yet one in name , action , habitation , even a whole Legion in one man , Marke , 5. 9. all the praise of concord is in the subject ; if that be holy , the consent is angelicall ; if sinnefull , devilish ; true peace is to have peace with God , warre with our lusts , Ro. 5. 1. and 7. 22. 23. peace with vertue , warre with vice : whereas they have peace and are at league with their sinnes , but are at warre with God , and good men all at once : but a just warre is a thousand times better , then such an ill conditioned peace ; yea , it no way deserves the name of peace , except we be at enmity with the Serpent , at unity within our selves : we ought so to be at peace with men , as that we doe not warre with God and his graces : peace must be followed with holinesse , Heb. 12. 14. wherefore Zachary joyneth faith , peace , and truth together , Zach. 8. 16. and St. Paul , peace and righteousnesse , peace and edification , peace and joy in the Holy Ghost , Rom. 14. 17. 19. 20. &c. Thus the Scripture sets us our bounds for peace , which we may not passe ; and shewes that ungodly men are not guilty of this grace ; that they doe but talke of peace , not practise it . But suppose we could enjoy peace in their company ; yet we can never expect to have their loves : for drunkards only love drunkards , and one wicked man another ; but care not a rush for any that are good : being like Phalaris the Tyrant , who would never grant any request , except it were to a dissolute woman , but such he never denied . Likenesse we know is the cause of love , and love the cause of likenesse ; whereas the beleiver and the unbeleiver are altogether unlike ; the one being crucifi●d and dead to the world , Gal. 6. 14. but made alive in Christ , 1 Cor. 15. 22. The other being spiritually dead , even while they are alive . 1 Tim. 5. 6. We seldome see different dispositions entirely loving : for hence growes the height of friendship , when two similary soules doe blend in their commixions . And hence it is , that two friends are said to come into Vulcan's shop , to beg this boone of him : that he would either bea●e them on his Anvile , or melt them in his Fornace both into one , the which he granted . I'ts likenesse that makes the true love knot of friendship ; when we finde another of our owne disposition , it appeares the same soule in a divided body . Nature that makes us love our selves , makes us , with the same reason , love those that ar● like us . A friend is a more sacred name , then a Brother , Pro. 18. 24. For what availes it to have the bodies from the same originall , when the soules within them differ ? And yet some ( Rehoboam - like ) passing over the religious , will joyne themselves with ungodly persons ; like as some put away honest wives , and goe to harlots : wherein they deale as wisely , as if a man should cast away his fleshy leg , and set on another of Wood. Causa patroci●io non bona pejor erit . Or , admit thou shouldst enjoy a wicked mans love ; it is but mercenary , base , and inconstant , and so not worth the having . Indeed , there was never such abject and servile prostitutions of presentations , as life , soule , devotion , adoration , servant , slave , &c. as there is now amongst our drunkards and rorers , and what love they expresse to one , they professe to all ; every one they know , or salute , is their friend : but friendship so distracted , like as the River Ganges was by Cyrus , into 365. brookes , both looses her name and nature : a lover of so many , never loves any . Or , admit a drunkard doe love thee : either he loves thee for his owne sake , because he hath some pleasure , or profit , or credit by thee , ( as prosperity procureth friends , no lesse then adversity proveth them ) which is , with Craterus , to love the King , rather , then with Ephaestion , to love Alexander : now I doe not hold him wo●thy thankes , that professeth me kindnesse for his owne ends . Or secondly , he loves only thy body or naturall parts , which is but the worst peece of thee ; and love to the body , is but the body of love ; the soule of love , is the love of the soule . Neither doth he truly love , that loves the body more then ●he mind and soule , or common gifts before saving graces ; this love as it is never long liv'd , so it is of● but feigned ; as you shall have drunkards and dissembling polititians salute one another , with God save you , at their meeting ; and wish one another hanged , ●t their parting ; Italian-like , they will be glorious and complementall in their in vitations , but if you accept of their offer , they will hate you for it ever after . A drinking friendship , is but a drunken friendship : and beleeve it , thou wilt find those friends firmest , that thy vertue● purchase thee : these will love thee , when thy wealth is gone : whereas those that be wonne without desert , will also be lost without a cause : you need but be an Arbitrator betweene two such friends to make them both your enemies : things that differ in their end , will surely part in their way : now thy end , is to gaine him ; his end , to make a gaine of thee : for let the passage of profit be stopt , his love is likewise at a stand : have you deserved never so well from him , the deniall of one favour , nay , an health , shall drowne the memory of many fore-performed ones : which is all one , as if for the abortion of one child , a man should kill all the former issue : whereas the good mans thankes for old favours , lives even in the blowes of injurie : or can you not feede these vermine as you have done , away they goe , like a Sunne Diall , you shall be no longer regarded , then you are shined on by prosperity : yea , Rats runne not faster away from an house on fire ; nor lice from a dead body , then they from poverty : and if ever it be your misery to stand in need of them , looke for no other requitall , then Iob had of his carnall friends , whom he compares to a deceitful Brooke , which in winter is hard frozen with cold , in Summer dried up with heate ; betweene winter and Summer passing away , alwayes deceitfull , never of use , Iob. 6. 14. to 19. Yea , a man may say of such friends , as a learned Antiquary said of Rum●ey Marsh , bad in Winter , hurt●ull in Summer , never good : nay , this comparison falls short , for thou hast sped well , if such friends prove not dangerously hurtfull , as well as helpelesse . Have I not knowne some of them resemble the Snake , which when a kind Husbandman had taken out of the cold , and cherished in his bosome , and she had recovered her lively heate , and was growne lusty , singled out him ungratefully to trie her first sting upon ? or a Promotour , that in Lent eates flesh at your table , and yet is the first that accuseth thee to the Magistrate . If Ziba be waxed great under Mephibosheth , he will give him a lift for all he hath . A promoted Begger hath not seldome renounced his advancer . And what else can be looked for from them ? They cannot make conscience of civill duties , who make none of divine . If a man have cast off his God , he will easily cast off his friend . They that have broken their faith with him , will keepe no faith with us . When Religion is once gone , humanity will not stay long after . I take leave of this point , with a caution . Reveale to such men no secrets ; for he that now loves thee dearely , may come to hate thee deadly : nor beleeve a word that they say ; for they are like Antigonus , who never denied any sute , that was asked ; but withall , never performed any thing that he granted ; for what they promise when they are drunke , they forget when they are sober ; or like Saul , who being perswaded of David's worth and loyalty , sweares , as the Lord liveth he shall not die , 1 Sam. 19. 6. yet within foure verses , for all his oath , he da●ts a Speare at him , intending to naile him to the vvall ; & in the next verse , he sends messengers to his house to kill him ; or like the Councell of Constance , vvho made promise to Iohn Husse of a conduct and safe returne ; yet , like forsworne persecuters , put him to death . § 204. OB. But here some of them will reply . That we lay the saddle upon the wrong horse , when we tax them for want of peace , love , and friendship ; in that the religious only shew inconstancy , by bidding farewell to their old friends and acquaintance , so soone as they embrace religion . Answ ▪ To this is answered . First that constancy , except it be in the truth and in a good cause , is impudency : change in the vicious is as great a vertue , as constancy in the vertuous . The Almaines were praised for changing their customes , which were found to be but bad before , as Tacitus affirmeth . Constancy in things ill , is so farre from being a vertue , that it is an absolute vice . Of things imperfect , change is the way to perfect them . The Gentiles became beleevers , the Iewes Infidells , Zacheus turnes from the world , Demas turns to the world , Paul turns an Apostle , Iudas an Apostate : I would faine know , whether charge in the Gentiles , Zacheus and Paul , was not as great a vertue , as it was a vice in the Iewes , Demas , and Iudas ? Saint Paul was inconstant indeed ; for to day ( as it were ) he breathed out threatnings , and slaughter against the Disciples of Christ and to morrow he preacheth Christ in the Synagogue : what then ? will any ( not debauched ) censure him of ficklenesse for it ? nay , will not all wise men thinke it a great honour to him , and commend him for shaking hands with the high Priests , and his fellow Pursevants , when once hee heard that voice from heaven ? Act. 9. 4. There is not any so neare unto us , but if he fall from God , wee may fall from him . It merits the name of wilfulnesse , when we will not admit of a lawful chang to the better . As Philocrates sported with Demosthenes : you may not marvell Athenians , that Demosthenes and I do differ , for he drinks water , and I drinke wine : so some laugh at us for being sober with Rhenish ; and we as much pity them , for being drunk with Canary . Againe , they censure us of inconstancy ; we them of impudency . Now in this case when that is reputed ridiculous by one , which is accounted sage by another as wise ; what shall we doe , but make Gods Word the umpier ? Wherefore , in all changes , I will have regard to these three things , God's approbation , mine owne benefit , and the not harming of my neighbour ; and then where the change is not a fault , I will never think it a disgrace , though the great exchange , the World , should judge it so . Even modesty , in some , is a vice ; when out of a weake flexibility of nature , a man hath not courage enough , to deny the request of a seeming friend . If a man never abandoneth evill , untill he abandoneth evill company , it is high time to take courage : yea , the longer wee have beene with them , the more need have we to hasten out of them . If this satisfie not , as the Emperor Frederick said to certaine of his Minions , that vvere importunate to get into their hands the ancient demeasne of the Empire , that hee would rather be accounted of small l●berallity , then perjured : even so had vve , in this case rather be accounted inconstant , then be unconscionable . To the second part of the objection , I ansvver . That true love and friendship is only among good men . The vvicked may talke of it , and one drunkard may professe to another that hee loves him as well as himselfe ; and therein speake truth , for , saith Augustine most elegantly , to such an one , thou lovest thy selfe , so as thou wilt destroy thy selfe ; and thou wilt destroy him whom thou lovest as thy selfe ; yea , better then themselves ; for you shall have one Ruffian salute another , with , God save you Sir , but after some strange attestations , sweare away himselfe with , God damn me Sir : now how can any wise man thinke him a friend , that is his own enemy ? he that is evill to himselfe , to whom will he be good ? But see the depth of such a mans love , and whether it be not to damn thy body and soule everlastingly . S. Ambrose tels us of one , who solicited a godly woman to incontinency , saying , he infinitely loved her : she answers , if you love me so well as you seeme , put one of your fingers into the flame , till your flesh be burnt off : he replys , that was no part of love in her to require it : yes , said she , if yours be love , to cause both my body and soule to be burnt in hell fire , for ever , which by consequence will follow , if I yeeld to your request , and take your counsell . Oh that thou hadst the wit to answer the drunkard , when he tempts thee , thus . Indeed there is a kind of agreement , which is strengthened by sinne it selfe : as if one fee the keeper of a wench , his secrecy is bought for ever . But all this while , if one call another , friend , it is but to give him a nick-name , whereof hee is not guilty : for true friendship is so sacred , holy , and pure , that it will not be used in evill : which made Pericles , when hee was desired by a friend of his , to aide him with false witnesse , answere , that hee would be friend him as farre as the Altar , meaning so farre , as stood with piety and religion , or his duty to God , but no further ; and Phocion refuse to help his son in law Cariles in judgement , being accused for bribery , saying withall , that hee had made him his friend and allie in just and reasonable matters , and in them only ; and this likewise made Papinian , a Pagan , ( being commanded by the Emperor Caracalla , whose Steward and familiar he was ) refuse to defend an unjust cause , ( as Marcellinus records ) and thus it fares with all that are truly religious . There is not any one ( quoth the sincere Christian ) either in blood , or otherwise so neare unto me , but if he fall from God , I will fall from him : why ? our Saviour Christ hath taught me , both by precept and example , that I should acknowledge none ( so as to be led by them ) for my brother , sister , or mother , but such as do the will of my Father , which is in heaven , Matth. 12. 46. to 51. Whereas on the contrary , in things lawfull , nothing rivits hearts so close , as religion : it unites them together as glew doth boards together : it makes a knot , even betweene such as never saw one anothers face , that Alexander can not cut : yea , Tyrants will sooner want invention for torments , then they with tortures bee made treacherous . How many have chosen rather to embrace the flames , then to reveale their companions , and brethren in Christ ? There is no friendship like the friendship of faith . There is Amor , among Beasts ; Dilectio , among Men ; Charitas , among Christians , that is their peculiar : nature , makes husband and wife but one flesh ; grace makes them even one spirit : and it is a question , whether naturall Parents are to be loved above spirituall : we know that Christ preferred his spirituall kindred , to that of the flesh : and major est connexio cordium , quàm sanguinum , saith Beza . Why should wee love them more , that brought us into this sinfull and miserable world ; then those , that bring us into a better world , where is neither sinne , nor misery ? why them , that live with us on earth but a while ; equall to them , that shal live with us in heaven for ever ? But to goe on . Surely , as grace in her selfe is farre above nature ▪ so is she likewise in her effects ; and consequently , unites in a farre more durable bond . Christians hearts are joyned one to another , with so fast a glew , that no by respects can sever them : as you may see in that paire of friends , Ionathan and David : none had so much cause to disaffect David , as Ionathan ; none in all Israel , should be such a looser by David's successe , as he ; Saul was sure enough setled for his time , only his successor should forgoe all that which David should gaine ; so as none but David stands in Ionathan's way to the Crowne ; and yet all this cannot abate one dramme of his love . As also in Ruth and Naomy , whom nothing , but death , could part , Ruth . 1. If you will see other examples , looke Rom. 1. 10 , 11. 1 Thes. 2. 17 , 19. 20. Gal●thians 4. 18 , 19. Act. 20. 37 , 38. and 16. 15. Luke 4. 42. 2 Kings 2. 4. 9. and 4. 9 , 10. As grace is the greatest attractive of love ; so is it the surest bond ; it is like varnish , that makes ●eelings not onle shine , but last . Where God uniteth hearts , carnall respects are too weake to dissever them ; since that which breakes off affection , must needs be stronger then that which conjoyneth it , and why doth S. Iohn use these words , once to the elect Lady , 2 Iohn 1. 2. and againe to Gajus , 3 Iohn 1. whom I love in the truth , but to shew , that to love in the truth , is the only true love ? Indeed , religion is the surest cement of all societies : the loser joynts of all naturall and civill relations , are compacted and confirmed by the sinewes of grace and religion : and such a lose joynted friendship cannot hold long , which wants the nerves of religion . Wherefore give mee any foe , rather then a resolved Christian : no friend unlesse a man truly honest . § 205. BUt here it will be objected . That wee hate and contemne all , who are not like our selves : that wee remember them so much to bee sinners , that , in the meane time , we forget them to bee men and brethren . I answer . This were to dash the first Table against the second ; whereas they are conscious of both alike . A charitable heart , even where it hates , there it wisheth that it might have cause to love : his anger and indignation against sinne , is alwayes joyned with love and commis●ration towards the sinner , as is lively set out , Mark. 3. 5. and Philippians 3. 18. where S. Paul tells us of them ( weeping ) that are enemies to the crosse of Christ : and Mar. 3. 5 That our Saviour , while he looked upon the Pharisies angerly , mourned for the hardnesse of their hearts . Zeale is a compounded affection of love and anger . When Moses was angry with the Israelites and chid them sharply ; at the same time he prayed for them heartily . And Ionathan , when he was angry with his Father , for vowing David's death ; did still retaine the duty and love , both of a Sonne to his Father , and of a subject to his Soveraign . A good man cannot speake of them without passion , and compassion : yea , they weepe not so much for their own sinnes , as we doe , ( according to S. Chrysostome's example ) O that our prayers and teares could but recover them . Those that are truly gracious , know how to receive the blessings of God , without contempt of them who want ; and have learned to be thankful , without over lines ; knowing themselves have beene , or may be , as wretched and undeserving , as S. Augustine speaks . A true Christian can distinguish betweene persons and vices ; offenders , and offences ; and have no peace with the one , while hee hath true peace with the other ; love them , as men ; hate them , as evil men ; love , what they are , not what they doe ; as God made them , not as they have made themselves ; not so hate , as to be a foe to goodnesse ; nor so love , as to foster iniquity . It is a question , whether is worst of the two , to be vices friend , or vertues enemy . Now saith Augustine , He is not angry with his brother , that is angry with the sinne of his brother : yea , if we hate the vices of a wicked man , and love his person ; as the Physitian , hateth the disease , but loveth the person of the diseased ; there is nothing more praise worthy , as saith the same Father . And another , It is the honest mans commendation to cont●mne a vile person . And another , I know no greater argument of goodnesse , then the hatred of wickednesse , in whomsoever it resides ; yea , David makes it a note of his integrity , Psal. 31. 6. and 139. 21. 22. and 26. 4. 5. and in Psal. 15. He is bold to ask the Lord this question ; Who shall dwell in thy Tabernacle ? who shall rest in thy holy mountaine ? the answer he receives , is this , 1. He that walketh uprightly , and worketh righteousnesse . 2. And speaketh the truth from his heart . 3. Hee that slandereth not with his tongue , nor doth evill to his neighbour , nor receiveth a false report against his neighbour . But the fourth is , Hee , in whose eyes a vile person it contemned , while hee honoureth them that feare the Lord ▪ and he cannot be sincere who doth not honour vertue in raggs , and loath vice , though in a robe of State. So that , as the Prophet asked Iehosophat , 2 Chron. 19. 2. wouldest thou help the wicked , and love them that hate the Lord ? it may bee demaunded ; should Christians be friends with them who are enemies to the Crosse of Christ ? no , no. And yet to the men , separate from their manners , we have no quarrell , but wish them better , then they either wish to us , or to themselves . Indeed , if we should contemn them , as they think we doe ; it were but a just recompence of their folly and wickednesse : for as one speaking of the poverty of the purse , saith , that poverty is justly contemptible , which is purchased by following of vice : so may I , of the poverty of the mind ; that poverty of wit and grace is justly contemptible , which is purchased by a wilfull rebellion against God , and the great meanes of knowledge and grace which we enjoy . To conclude this point , we think it 's better to leave them , and be thought proud , wrongfully ; then stay with them , and be knowne bad , certainly . § 206. AGaine , some will alledge , we give offence to them that are without , which is contrary to the Apostles precept , who saith , Give none offence , neither to the Iews , ●or to the Grecians , nor to the Church of God , 1 Cor. 10. 32. as they will make a crooked staffe serve to beat a Dog , when a streight one cannot be found . Nothing but ignorance is guilty of this scruple : for the offence is only taken , not given : and herein they pervert the Apostles words , touching offences , as Pharaoh's servants did the same word , when they said unto their Master concerning Moses , How long shall he be an offence unto us ? Exodus . 10. 7. for he meaneth in that place , only such offences as are contrary to the doctrine of the Gospell , as he hath expounded his own meaning , Rom. 16. 17. And if nothing might bee done ▪ whereat vvi●ked men are offended , then the vvord of God must not be preacht , nor his holy and divine precepts walked in , yea , Christ must not have come into the vvorld to redeem it , for he was to the Iews a stumbling block , and to the Greeks foolishnes , 1 Cor. 1. 23 But all vvhich God hath commanded must be done ; and all vvhich he hath left , indifferent , may be done , and none may , or ought to censure the doing of it . The precept is plaine , one believeth that he may eate of all things ; and another which is weak eateth hearbs , saith the Apostle , and vvhat followes ? let not him that eateth , despise him that eateth not ; and let not him that eateth not , condemn him that eateth ; for God hath received him , Rom 14. 2. 3. If I know the thing to be good , and that I doe it to a good end , what care I for their idle misconstruction ? morally good actions must not be suspended , upon danger of causelesse scandall : in things indifferent and arbitrary , it is fit to be over-ruled by feare of offence : but if men will stumble in the plain ground of good ; let them fal without our regard , not without their owne perill . Now that the Cuckoe may acknowledg this for her owne egg , notwithstanding she hath laid it in the Doves nest ; let the men of the world know , that it is not an offence given by us , but taken by them ; yea , they first give an offence to us by their ungodlinesse , and after take the just reward of the same , namely , to be excluded our society for an offence : wherein they imitate Athanagor as , who ( as Tully reporteth ) would alwayes complaine of his punishment , but of his fault he would say nothing : or Adam , who was ashamed of his nakednesse , but not of his sin : wicked men are neither sensible of doing injury , nor patient in suffering for it . It 's a rule of justice , that what men deserve , they should suffer : yea , in this particular case , Gods rule is , if thou take away the precious from the vile , thou shalt bee according to my word , Ier. 15. 19. And we would have them suffer this exclusion no longer , then till they deserve it no more : let them returne unto us , ( doe as Themistocles , who being in his youth vicious and deboyst , afterwards made the world amends , by his brave exploits ) and wee will returne unto them , keepe them company , account them true friends , good men : otherwise wee have an absolute prohibition from God himselfe , Ier. 15. 19. let them returne unt● thee , but returne not thou unto them . And good reason there is for it , in a musicall instrument , the strings that be out of tune , are set up , or set down to the rest ; but the strings that bee in tune , are never stirred , nor medled with : though indeed I might have stopped their mouthes with this very question , whether is better to obey God , or humour sensual men ? As our Saviour Christ stopt the high Priests mouthes , when they asked him , by what authority hee cursed the fruitlesse Figg-tree ; cast the buyers and sellers out of the Temple , &c. by demaunding of them , whether Iohns baptisme was from heaven or of men , Mar. 11. 29. But in case they will not returne unto us , we had rather offend each of them once , then our selves every day . It is pity that ever the water of baptisme was spilt upon his face , that cares more to discontent the world , then to wrong God. They are unjust and ouer partiall , that will goe about to exact from us , that which we owe not , with more rigor then they will exactfrom themselves , that which they owe. And so I have given you the reasons , why such as are , or desire to be conscionable and religious ▪ breake off company with them ; and vindicated the most usuall exceptions against it . I will now make some use of the point ; ●nd so leave it for them to chew upon . § 207. 1. TO summe up all in a word , or l●y all these grounds and motives together . If we endanger our selves , our lives , our estates , loose our credit , our peace , our time , by frequent associating wit● ungodly men , and can no way expect their love and friendship ; be sure you come not ( or at least stay not ) in their company . It is not safe venturing among them , in confidence of our owne strength ; no more then it is to consort with cheaters , in hope that they will not cozen us . Dead fire , we know , being stird up , will burne a fresh : and corruption , like a candle new put out , is soone kindled againe ; If Sathan but blow upon it , the owne heate is enough to enflame it . No , venture not thy selfe , though thou hast once , or twise come off cleare from them ; Sampson could withstand his wives temptation seven dayes , but at length , by her importunity , she prevailed with him , Iudg. 14. Over many in this case are like to sicke men , who when they have had a good day , or two , thinke themselves presently well againe ; so they make bold to put off their Kerchifes , to put on thinner garments , and to venture into the fresh ayre ; whereupon follow unrecoverable relapses . Wherefore take heede , or if thou dost keepe them company , it is an argument , that thou art sicke of their disease , idlenesse . And of this Vse so much . 2 If wicked company are so infectious , that they will worke a consumption in any mans vertues , that is daily conversant with them , and waste them from an ounce , to a dram ; from a dram ; to a scruple , to a graine , to nothing , so that he may say with Christ in the croud , who hath touched me , for I feele vertue gone out of me ? Let us be ( as Seneca adviseth ) more circumspect , with whom we eate and drinke , then what we eate and drinke . He that hath money , will beware of theeves : if you have any grace , venture it not among these riflers : for , art thou inclined to pray ? they will tempt thee to play : wouldest thou goe to a Sermon ? by their perswasion , the Taverne or Theater stands in the way . But alasse ! if others tempt thee not ▪ thou wilt tempt others : temptation needs not stand , like a Taverne-bush , in thy way , for thou wilt invite thy selfe , hunt after temptation . 3 Is every man busie in dispending that quality , which is predominant in him ? And can we converse with none but will worke upon us , and by the unperceived stealth of time , assimilate us to their owne customes ? will tvvo friends , like tvvo brands set each other on fire vvith good , or ill , vvhen one alone vvill goe out ? vvill a streight tvvig , if it be tied to a crooked bough , become crooked ; or a crooked tvvig , become streight , if it be tied to a streight rule : as Peter denied his Master amongst the Iewes , vvhom he confest amongst the Apostles ? Then keepe company , but let it be vvith such as may make thee better ; flie evill society , least their kind vvords so vvorke upon thy yeelding nature , that thou knovvest not hovv to deny : they are such as have taken the Devills oath of Allegiance ; and thou hast small hope to prevaile vvith them to good . A certaine King ( as St. Augustin reports ) being hard favoured , and fearing least his Queene should bring forth children like himselfe ; got many faire and beautifull pictures , vvhich he caused her steadfastly to behold every day : goe thou and do likewise , be conversant with good men , and in good things , and thou shalt doe that unbidden , which others can scarce doe compelled by the Law , as Aristotle speakes of the study of Philosophy . O what an happy thing it is to converse with the vertuous ! their gracious words , or holy examples , will be sure to stirre up the gifts of God in us ; they will either adde something to our zeale , or something to our knowledge : the society of Prophets , is able to make even a Saul prophesie . The sight of others falling heartily to their meate , brings on our stomacks : yea , if we have no gifts to stirre up , their communion cannot but leave some tincture behind it ; if not of Piety , yet , at least , of a good profession , and some inclinablenesse . If Saul had not had a good and discreet companion , when he went to seeke his Fathers Asses , he had returned backe as wise as he came : but now he is dravvne into counsell with the Man of God , and heares more then he hoped for , 1 Sam. 9. 6. The messengers of the same Saul , vvhen they lived in the Court , vvere ( as is likely ) caried avvay vvith the svvinge of the times , and did apply themselves to their Masters ungodly practises , as appeareth in their going to apprehend David , that Saul might kill him : yet were they no sooner in company with the Prophets , in Nayoth , but their minds were changed , and they likewise prophesied , 1 Sam. 19. 20. Ob. But say some of Bacchus his fooles . I keepe company with brave fellowes , that are generous , free , bountifull &c. Answ. Alasse ! thou dost but slander him with these titles . He is a proud , ignorant , inconsiderate Asse , that feares he is not loved , unlesse he be lose and scattering ; that strives so to be like a god in bounty , that he throwes himselfe into the lowest estate of man. He that gives to , and spends upon all abundantly ( which is for none to doe , but him that hath all ) he that had rather keepe company with the dregs of men , then not be the best man : he that ravells out a spacious fortune upon flatterers ; he that out of vaine glory will be worship't and kneed , to the spending of a faire inheritance , and then ends his dayes in lewdnesse and contempt ( as what is it , that ambition will not practise , rather then let her port decline ) he is a foolish Steward , that thus showers away in one yeare , what his ancestors have beene gathering twenty : yea , he is a mad man , that makes his kindnesse to others , prove cruelty to himselfe , and all his posterity . Ob. Againe , others are all for mirth , they keepe company at the Taverne , with none but curious and quaint wits , eloquent Poets and Orators ; now aske them , as Manoah did Sampson , Is there never a companion for thee among thy Brethren , the people of God , that thou must associate thy selfe with these of uncircumcised hearts and tongues ? They will answer . Give me only these for my companions , for they please me . Answ. Can none please thee , but such as displease God ? dost thou not know , that who so will be a friend to such , makes himselfe the enemy of God ? Iames , 4. 4. or art thou ignorant , that pleasant wits viciated in accustomed lewdnesse , with sweete tunes entise men to destruction ; as is morald in that fiction of the Sirens , they delight the sense , but slay the soule : and will any man poyson his body , to please his taste ? or goe into an infected house , to fetch out a rich suite ? or put his finger into a firie Crusible , to take out gold It 's true , like Iugglers and such as play trickes of Legerdimaine , they will deceive us with a kinde of pleasure and delight : but is it any priviledge for a man to be tickled to death , that so he may dye laughing ? Their discourse may be resembled to the fruite that undid us all , which was faire in sight , smooth , in handling , sweet in taste , but deadly in effect : or to the Clarian water , which made men eloquent , but withall short liv'd : or the gifts , which those Elfes called Lamiae , used to present unto children which made so many as accepted of them loose their comlinesse for ever after . And he that much affects their company ( being an honest man ) is just like that free Citizen , that so doted on a female slave , that he would needs marry her ; though by that match , he were sure , by the Law , to become a slave with her . He overvalues the drunken and reeling love of these men , that buyes it with the ruine of himselfe , his estate , and family . Wherfore , as in Meates , we doe not only stand upon pleasantnesse , but wholesomenesse : so let us regard wholesomenesse as well as pleasantnesse , in our discourse and company . A good man can lend nothing to the increase of mirth in wicked company : and he that will not lend , let him take heede of borrowing . And so much for defence against what they doe , which may be avoided . If you would have as much against what they say , which must be endured , Reade a late Treatise , called , THE VICTORY OF PATIENCE . In the meane time , thinke what account you shall give of that you have read . FINIS . THE TABLE A ADmonition , admonitions and corrections the chiefe offices of friendship , 826. no admonishing a drunkard , 52. he is incapable of good counsell , 106. drunkards and swearers contemne it , 98 ▪ admonition to sellers of drinke , Officers , &c. 711. Adultery , looke drunkennesse Agents , some for Christ , some for Sathan , 714. Sathans agents have many advantages above Gods servants in winning soules , 714 , and keeping , 727. and improving them , 734. Aggravation , the drunkards sin aggravated by eleven circumstances , 465. Atheisme , drunkards and al vicious men , Atheists in heart 229. 558. 590. B BElieve , drunkards will believe nothing except their senses say Amen to it , 623. they have no faith in the Scriptures , 229. few men believe the whole written Word , 590. they seeme to believe the promises , but really and indeed believe no part , 558. Bitter , why so bitter and tart , 9. Blessings , no blessings without God blesse them to us , 658. C CEnsure , 347. of it foure reasons , 349. Chide them sharply when they pray for them heartly 848. Children , wel born children are touched to the quick , with the injuries of their parents , 824. wicked men children of the divel , and partake of his nature , 407. those whom they hate , traduce , &c. children of God , and partake of his nature , 407. each must do the works of their father , 402. Combine , wicked men combine against the godly , 391. and lay divellish plots to destroy them , ibid. Company evill a maine cause of drunkennesse , 286. exhortation to avoid evill company , 856. and keepe good company , 858. that it is lawful to shun their company , and how , 776. five reasons why , 781. I that they may look into themselves , 782. 2 that we may not be infected by them , 787. 3 that we may not be infeoffed in their punishments , 805. 4 because their company wil bereave us of much comfort , 811. 5 that we may be at peace , 821 many objections about leaving their society , answered , 796. excuses for keeping company , taken away , 860. drunkards would have our company in sinne , 382. and likewise in torment . 436. they think it will be some ease to have company , 448. but it will prove contrary , 449 Confident , why worldlings are so jocund and confident , 109. Consideration , want of it the cause of all impiety , 490. Consciences of wicked men will be awakned , when perhaps the gate of mercy will be shut , 488. Constancy , and inconstancy , 840. change in the vicious as rare a vertue , as constancy in the vertuous , ibid. Contempt of religion , the greatest rub in the way to heaven , 532 , Corruption will mix with our purest devotions , 574. Covenant , that we will forsake the divel and all his works , constantly believe , &c. one part of the covenant of grace , ●64 . Covetousnesse , a cause of drunkennesse , 275. covetous men fooles , 613. in 6. main particulars made good , 621 Cowardlinesse one speciall cause of drunkennesse , 282. it will not suffer a man to doe well , 749. but this is base blood , 753. a coward pot-valiant will kill and stay , 48. Counsell , we should go to counsell and advise with others , 668. wicked men give divellish counsell to others , against the godly , 392. Custome of sin takes away the sense of fin , 427. D DEath , as men live , so commonly they dye , 236. defering repentance til death , 579. death may be sudden and give a man no leave to be sicke , 580. or if it be not , repentance is no easie work , 581. and late repentance is seldome true , ibid. death in a good cause , shall pleasure , not hurt us , 769. which hath made many preserre it before profit , pleasure , &c. 770. Degrees , Sathan workes men by degrees to the heigth of impiety , and not all at once , 423. Drunkennesse . seven causes of it . 259. the transcendency of the sin , 694. it is the root of all evill , 27. the rot of all good , 33. it disables and indisposeth a man to all good , 32. the cause of adultery , 54. and of murther , 50. brings poverty , 62. deformes a man , 66. debilitates the body , 40. beastiates the soule , 59. findes men foo●es , or makes them so , 124 , examples of drinke besotting men , 129 , discovers all secrets , 82. makes dry , and they cure sinne with sinne , 78 , no dispossessing of a drunken divel , 231. wee ought not bee drunk , to save our lives , 768. Drunkards , not to be reckoned among men , 2. for they are beasts and wherein , 7. yea , they exceed beasts , in beastlinesse , 5. are inferiour to them in five particulars , 10. they shame their creation , 14. the drunkards outward deformities , 37. his inward infirmities , 40. he is his own executioner , 19. 47. one drunkard , tongue enough for twenty men , 80. his vaine babling , 85. scurrilous jesting , 86. wicked talking , 87. impious swearing , 89. his discourse and behaviour on the Ale-bench , 115. to drink is all his exercise , 144. all his labour is to satisfie his lusts , 74. they drink not for the love of drink , if you will believe them , 272. which being so , doubles their sin , 274. they drink more spirits in a night , then their flesh and brains be worth , 145. Drunkards transform themselves into the condition of evill Angels , 25. and practise nothing but the art of debauching men , 307. how they intise , 319. what they thinke of him they cannot seduce , 521. but in time of their distresse they think otherwise , ibid. how they will enforce men to pledg their he●lths , 320. how impatient of deniall , 321. an unpardonable crime not to drinke as they doe , 137. to damne their own soules , the least part of their mischiefe , 331. one true drunkard makes a multitude , 332. if the divel would surrender his place , it should be to some good fellow or other , 334. the divell speakes in , and workes by them as once he did by the Serpent , 299. how drunkards smarme in every corner , 336. Sathan , more men on earth to fight for him then the Trinity which made us , 301. Drunkards like Iulian , who never did a man a good turn , but it was to damn his soule , 339. wherefore keepe out of their reach , 714. see the danger , and know their aime , 714. refraine dispute with them , or thou wilt not hold out , 773. punishment of drunkards , 147. 456. they are reserved to the great day , ibid. the drunkard hath beene too long sicke to bee recovered , 690. they have a way to evade all Gods threatnings , 542. E ENmity , betweene the wicked and godly , 341. proclaimed by God in Paradise , 430. Envie , if drunkards cannot seduce us , they will envie and hate us 341. how their enuy vents it self at their mouths 1. by censuring the sober , 347. whereof foure reasons , 349. secondly , by slandering them , 358. whereof seven reasons , 366. againe at their hands many wayes , 391. of which five reasons , 402. Evill we are more prone to then good , 717. Example of : the greatest Number , 165. let Custome , 162. be added . the greatest Men , 169. let Reason , 202. be added . the greatest Schollers , 177. let Good intentions , 206. be added . Example of the best men , 197. no safe rule to walk by without a precept , 162. Excuses of drunkards taken away , 154. F FAith , 653. Drunkards would flout us out of our faith , 381. Feare and cowardise a cause of drunkennesse , 282. Fooles , the greatest polititian , the greatest foole , 013. in five particulars made good , 621. some wise in foolish things , and oolish in wise things , 638 ▪ bray them in a mortar , they will not leave their sinnes , 624. though the Divel makes fooles of them , yet he makes them wise enough to make fooles of any that will trust them , 636 the voluptuous fooles , 643. the greatest bousers , the greatest buzzards , 121. the greatest humanist , without grace , little better . 604. Forsake , none but counterfeits will forsake Christ , for all they can do , 534. Friends , wicked men wrong none so much , as their best friends , to whom they owe their very lives , 515. love and friendship only among good men , 843 ▪ G GOd , his gifts numberlesse . 481. Godly , what is done to them , Christ challengeth as done to himselfe . 508. Goodnes alone the whetstone of a drunkards envie , 386. Good and bad agree together , like the Harp and Harrow , 821. good men must be imitated , only in good things , 157. good intentions cannot justifie evill acts , 206. good ●ellowes who , 820. reputation of goodfellowship 277. Guilty we may be of anothers sin , divers wayes , 825 ▪ H HAnds , hatred and malice of drunkards , would break out at their hands , were they not manacled by the Law , 391. Heart , to get an humble heart , 649. Hatred against the religious , the most bitter and exorbitant , 343. they hate none but the good , 411 ▪ but they are sure of opposition . 412. how their hatred vents it selfe , 345. their hatred is against God and Christ , 508. not to tell our neighbour of his faults , is to hate him , 826. to hate the vices of a wicked man , but love his person , 849. wee should hate evill in whomsoever , 850. Hell , a description of it , and the last judgement , 458. 461. good men draw all they can to Heaven , 440. wicked men all they can to Hell , ibid. none helpe to people Hell , like drunkards , 4●1 . they would have our company in Hell , 436. and why , 446. the covetous man can finde in his heart to go to Hell , so his sonne may be left rich , 629. Healths , a shoing horne to all excesse , 309. they drinke others healths , their owne deaths , 323. of which many examples , and of the just judgement of God upon drunkards , 314. healths great in measure , or many in number , 310. if small , the liquor is stronger , or the number more , 311. healths upon their knees , 313. not more forward to drinke healths , then zealous and carefull that other pledge the same , 318. the rise and originall of health drinking , 313. Honesty , he the soberest and honestest man , that resembles the drunkard least , 691. good-fellowship the utmost of a drunkards honesty , 139. Honour , misprision of it , and reputation , 322 Hope easily blown into a wicked man , and as soone blowne out of him , 444. Hurt , drunkards would hurt and maime us , for being sober and conscionable , if they durst , 392. I IDlenesse , a cause of drunkennesse , and drunkennesse a cause of idlenesse , 72. an idle person good for nothing but to propagate sin , 73 , Ignorance of drunkards , 121. 107. and all naturall men , 177. 600. the cause of all sin , 593. drunkards insensible of their sinne and danger , because ignorant . 107. Ingratitude and great folly of wicked men , 526. Intention of soule-murther shall bee rewarded as if they did it , 539. Ioy , if true , only enjoyed by good men , 817. the joy of worldlings more talked of then felt , 817. objections touching joy and good-fellowship answered , 817. Iudge , wicked men judge of things , 757. and persons , 759. by contraries , 761 ▪ their judgement and practise cleane contrary to Gods Word , ibid. how the Divel deludes the fancy and judgement of a natur all man , 721. Iudgements of God , what use drunkards make thereof , 111. the religious keep off judgements ▪ 516. first by their innocency , 516. secondly , by their prayers , 517. K KIll , drunkards and wicked men would kil the godly , if they would not yeeld 392. of which their savage disposition , five reasons , 402. first , they must do the workes of their father the Divell , 402. secondly , that their deeds of darknesse might not come to light , 404. thirdly , they cannot follow their sinnes so freely , so quietly . ibid. fourthly , what they could not make good with reason , they would with iron , ibid. fifthly , their glory and credit is eclipsed by the godly , 405. but they cannot do as they would , though their punishment shall bee all one , 399. King , Sathan their King , and they must seek his wealth , and honour , and inlarge his Kingdome , by winning all they can from Christ , 431. Knowledge , he that hath saving knowledge , hath every other grace , 597. six helpes to saving knowledge , 646. L LAw , and precept our only rule , 210. Looke , Drunkards look to us , not to themselves , 356. Love , wicked men think they love God , but they doe hate him , 512. Drunkards love their sinnes , better then their soules , 551. a Drunkard can never love thee being sober and religious , 834. a wicked mans love , mercenary and inconstant , 835. nothing rivits hearts so close as religion , 845. Lust provoked by drunkennesse , 54. discard all filthy lusts and corrupt affections , 646. M MEanes must be used , 664. to sinne against mercy , the abundance of meanes , and many warnings , mightily aggravates sinne , 475. Melancholly , Drunkards drink to drive it away , 259. but this increaseth it , 260. Memory , Drunkards have shallow memories , 132 ▪ Mercy , God in mercy infinitely transcendent , 550. but it makes nothing for such as will not part with their sins , 551. his mercy is a just mercy , 554. mercy rejoyceth against justice , but destroyeth not Gods justice , 553. if we forsake our sinnes , God will forgive them , how many and how great soever , 152. wicked men apply Christs passion and Gods mercy as a warrant for their licentionsnesse , 542. they are altogether in extreames , either God is so mercifull , that they may live how they lift , or so just , that he will not pardon them upon their repentance , 546. Mocking , some will better abide a stake , then others a mock , 504. Mourne , in all ages the godly alone have mourned for the abominations of their time , 255. Modesty , in some a vice , 842. Most , objection that most men are of another judgement , answered , 589. Multitude , how Sathan guls the rude multitude , 293 ▪ the multitude will do , what they see others do , 371. of which many examples , 372. Murther caused by drunkennesse , 50. N NAmes , we should taint our names , by keeping evill company , 808. to defend our neighbours good name if we can , a duty , 828. Naturall men , called beasts in Scripture , 3. O OBedience , God hath equally promised all blessings to the obedient , and threatned all manner of judgements to the disobedient , 554. Offences , Objection against offences , answered , 742. P PAssions and affections make partiall , 352. they must be discarded , 646 Peace , our case would be far worse , if wee had the worlds peace , 390. not strange that wicked men should agree so well , 414. agreement of wicked men , not worthy the name of peace . 832. Persecute , wicked men persecute , not the evil , but the good , 499. Petitions , God may grant them in anger , 659. Plague , be it never so hot , drunkards are the same , 137. it hath wrought little or no reformation , 245. many the worse for it , 247. Taverns fullest , when the streets emptiest , 248. Pledge , the originall of the word , 327. Practise , how the godly and wicked differ in their practise , 249. wee know no more then wee practise , 595. Pray , Gods people count it a sinne not to pray for their greatest enemies , 523. pray not for knowledge without putting difference , 658. when we cannot pray , what , 663. Presumptuously do drunkards sin , 471. Prejudice makes many resolve against yeelding , 724. Pride and reputation of good-fellowship , a cause of drunkennesse , 277. pride of wit , 280. Promises entailed to believers , and limited with the condition of faith , and repentance , 560. Profession of religion , 382. 532. look Scoffs . Punishment , wicked men complaine of their punishment , but of their sin they speake not , 539. R REason , as it is clouded with the mistes of original corruption , a blind guid , 202. once debauched is worse then brutishnesse , 693. Reckoning , worldlings never think of the reckoning they are to give , 621. Regeneration , what , and how we may know our selves to be regenerate , 565. Repentance , what , and how we may know whether we have repented , 570. not to deferre it , 588. sicknesse no fit time for it , 79. God wil not accept our dry bones when Sathan hath suck't out all the marrow . 586. the several wayes whereby God cals to repentance , 478. in a judgement , so many as repent , are singled out for mercy . 257 if any would repent of , and relinquish this sin of drunkennesse , let them first lay to heart the things delivered 695. secondly , refraine the causes , ibid. thirdly , believe their state dangerous , and that there is no way to helpe , but by a chang to the contrary , 696. fourthly , be peremptory in their resolution , ibid. fifthly , shame not to confesse their dislike of it , in themselves and others , 700. sixthly fly evill company , 701. seventhly , take heed of delayes . 702. eightly , omit not to pray for divine assistance , ibid ninthly , be diligent in hearing , 703. tenthly , frequent in the use of the Lords Supper , ibid. eleventhly , meditate what God hath done for them , ibid. twelfthly , think on the union we have with Christ , ibid. thirteenthly , consider that God ever beholds them , 704. 14ly , often think of the day of judgement , ibid. fifteenthly , consider the hainousnesse of this sin , and the ●vills which accompany it , 705. sixteenthly , abstaine from drunken company , 709. for all depends upon this : seventeenthly , abstaine from drinking-places , 710. Report , of necessity we must be evill spoken of by some , 756 the evill report of evill men an honour , 763 Reputation , hee of most reputation , that can drinke most , 139. Reward of drunkards , 146. and swearers , 104. they shall have a double portion of vengeance to other men , 464 Righteous , the civilly righteous have hell for their portion , 465. S SAthan hath all worldlings under his command , 21. 402. 432. and they must do what he will have them 379. by degrees he works men to the heighth of impiety , 423. Saints falls should make us beware , not presume , 157. Scoffes beate off many from their profession , 532. the scoffer , commonly worse then the scoffed , 367. none but fooles will be scoffed out of their religion , 754. yet few , that will not offend God and their conscience , rather then be scoft at , 749. Scripture , he must be studious therein , and follow that rule who will know Christ savingly , 664. Security , the certaine usher of destruction , 242. Separate , Drunkards and swearers deserve , like dirt in the house of God , to be throwne out , 93. of which five reasons , 94. happy if they were kept by themselves , 230. Shame , Drunkards would mitigate their owne shame , by discrediting the good , 374. Singularity , a vertue , when vice is in fashion , 225. Sinnes against knowledge and conscience , 467. open and scandalous sinnes how evill , 472. to multiply the same sinnes often , 473 , to commit one sin on the neck of another , 473. how one mans sin may extend it selfe to millions ; yea , after ages , 539. Drunkards not only sin , but make others sin too , 493. the Divell shewes the sweet of sin , but hides the bitter of punishment untill afterward , 734. custome of sinne , takes away the sense of sinne , 427. Slander , Drunkards raise slanders of the godly , 358. of which seaven reasons , 366. how apt men are to believe slanders of the godly , and to spread them , 360. what delight wicked men take in hearing evill of the good , 361. a slander once raised will scarce ever dye , 377. how they mitigate their owne shame , by slandering others , 368. and often prevaile against the good hereby , 370. the condition of a slanderer set out , 363. his sinne and punishment , 378. Smiting , God will not leave smiting , untill we smite that , which smites at his honour , 253. Soule , Drunkards guilty of Soule murther , 443. 530. nothing but our Soules will satisfie the Serpent , and his seed , 436. covetous man , cares more for his outward estate , then for body or soule , 626. Spirit , saving knowledge not attain'd , without the Spirits help , 655. Straite , what a straite , the godly are in , 383. Striking , 392. Subtilty , and wisdome , two different things . 641. Successe , custom of it makes men confident , 241 ▪ Suffer , our Saviour suffered two and twenty wayes of his● enemies , 397. Suggestion , evill moreready at hand then a good , 717 Superlative , some men strive to bee superlative in sinne , 415. severall examples of superlative sinners , 416. Suspition , ignorance the cause of it . 351. Swearing , the most in excusable sin , 100. of which 2 reasons , 101. that of all others the swearer shall bee sure of plagues , 104. three wayes to make men leave their swearing , 112. T TAle-bearing , the receiver as bad as the tale-bearer , 380. Tempting , Sathan the Tempter , wicked men his Apprentises , or Factors under him , 298. the many wayes that Sathan hath to set upon us , 297. aswell reckon up the motes in the Sunne , as all sorts of Seducers , 304. all wicked men resemble the Divell in Tempting , 286. how politick they are in Tempting , 288. Drunkards , Sathans principle agents , in this businesse , 306. the Drunkards chiefe delight is to infect others , 286. Temptations on the right hand the most dangerous , 746. A wise man will suspect the smooth streame for deepnesse , 747. they never wound so deadly , as when they stroke us with a silken hand , 745. to bee a Tempter the ●asest office , 330. their seduceing of others , will adde to the pile of their torments , 450. how greedy most men are of temptation , 295. Sathan needs but say the word , 295. or suggest the thought , 296. the minde of man not capeable of a violation , either from man or Sathan , 303. it will bee a poore plea an other day , to pretend that such and such deceived us , 743. he whom the Lord loves , shall be delivered out of their snares , and he whom the Lord hates , shal fall into them , 341. Sathan disturbes not his own , 387. no greater temptation , then not to be tempted , 388. Theefe , objection of the thiefe upon the crosse answered , 548. Thoughts of wicked men touching the religious , not the same in distresse , as in prosperity , 524. Time , they drink to drive it away , 267● if times be bad wee should be more carefull , 223. Tongues , that drunkards use their tongues only a frivolous excuse , 503. a lewd tongue , a lowd one ; and a lowd tongue , a lewd one , 86. Traduce us , because they cannot otherwise hurt us , 376. V VErtue and vice can never accord , 409. Victory , Drunkards in conquering are most overcome , 329. Vice , every vice hath a title given it , and every vertue a disgrace , 293. Violence , when by gentle perswasions they cannot prevaile , they use violence , 726. W VVIcked , nothing will doe good upon a wicked heart , 691. whereof many examples , ibid. a continual warre , betweene the wicked and the godly in all ages , 432. Watchfulnesse , 740. we must be Watchfull , Wise , and Valiant if we will not be overcome by their allurements 739. Where 's , the Divel much beholding to whores , but farre more to drunkards , 451. Wine , the drunkards high esteeme of it , about making wise , 45. Wine lawfull , if used lawfully . Winne , wee should be as zealous and industrious to win soules to God , as they are to Sathan , 455. Wisdome , no wicked man a wise man , 189 how wise the drunkard is in his owne conceit , 118. of which two reasons , 119. drunkards purblind to worldly wisdome , starke blind to heavenly , 133. they not alwayes the wisest which know most , 604. the religious man wiser then the most profound humanist , 608. or the cunningest Politician , 613. severall misprisions of wisdome , 609. worldly men account folly wisdome , and wisdom folly , 601. objection , that the strictest livers , are seldome the wisest men , answered , 600. Witnesse , every invitation to repentance , will bee a witnesse against us , 484. Word to believers is all in all , 213. Words , he would never endure blowes , that cannot concoct evill words , 767. wee should read their words backward , 763. World begins with milke , ends with an hammer , 720. whereas Christ keeps back the good wine untill afterwards , ibid. many prefer the worlds favour before Gods 772. Worldlings have more peace with 1. Sathan , 731. 2. the world , 731. 3. themselves , 732. then Gods people , they may satisfie their lusts to the full , 727. have free scope and liberty to do or say what they please , 729 whereas Gods people are restrained in their very thoughts , ibid. whence they thinke themselves more happy in serving the Divell , then others in serving of God , 733. they profit more in sinne , then the godly in grace , 734. they are penny wise and pound foolish , 634. but it is otherwise with the godly , ibid. Wounds , those prove deepe wounds to weake Christians , that would be balm and physick unto abler judgements 765. Z ZEale a compounded affection of love and anger , 848 we should be as zealous in good , as they are in evill 455. FINIS . Notes, typically marginal, from the original text Notes for div A15845-e880 The Introduction . Drunkards not to be reckoned amongst men Other sinners Beasts . Drunkards worse then Beasts . wherein they equall Beasts . Why so tart . Beasts know when they have enough Beasts remaine the same they were crealed , but Drunkards shame their creation . Drunkards deprive themselves of sense and motion . They subvert reason and prove cruell to themselves . They transforme themselves into the condition of evill Angells . what the learned say of this sin . Drunkennesse both a matchlesse sin in it selfe , and the cause of all other sins Drunkennesse disables and indisposeth men to all good , yea , to all the meanes thereof . The roo●e of all evill , the rot of all good . The Drunkards heart a Mare Mortuum . The Drunkard cut up and anatomized . His outward d●● formiti . His inward infirmities . An objection answered . The Drunkard his own executioner . A●ward pot-valiant will kil and ●lay . Drunkennesse the cause of murther . No admonishing a drunkard . Drunkennesse the cause of adultery ▪ Drunkennes Beastiates the soule . Drunkennes brings poverty . Drunkennesse defames a man. Drunke●nesse and Ide esse of each other both the cause and effect . Idlenesse the most corrupting Fly that can blow in any huma●e ●inde . All the drunkards labour is to satisfie his Eusts . 〈…〉 One drunkard hath tongueenough for twenty men . Drunkennesse discovers all secre●s . His vaine babling , scnrrilo●s je●●ing , 〈◊〉 talking . His cursed and impious swearing , blaspheming &c. Drunkards deserve ( like dir● in the house of God ) to be throw●e out . 1 Because they bring an ill name upon the Gospell , & ● cause the enemy to blaspheme God. Because they infect almost all that come neere them Because the whole land fares the wo●se for their sakes . To make them looke into themselves . 5 Because they contemne all admonition Swearing the most 〈◊〉 excusable 〈◊〉 . Of which two realons . That of all othe● the swearer shal be sure of plogues . Drun●ards i●sensible of their 〈◊〉 and da●ger , because ignorant . Why they are so jocund and confident . Three wayes to make them leave their swearing . Their discourse and behaviour on the Alebe●●h . How wise the drunkard is in his 〈◊〉 conceil . Of which 2. reasons . The greatest Bowzers pr●ved the greatest Buzzards . 〈◊〉 sect ▪ 42. Drunkennesse either fi●des them fools or makes them fooles th●t ●se it . A● objection answered Many examples of dri●k bes●●ling me● 2. That drunkards have shall●w memori●s . As drunkards are purblind to worldly wisdome , so th●y are st●rk blind t● heavenly An unpardon●ble crime , not to drinke as they d●e The utmo●● of a Drunkards honesty is good fellowship . He of most reputation that can drinke most . He a rare man now , that forbeares to drinke untill he be thirsty . They devoure whole d●luges of strong d●inke . They devoure whole deluges of strong drinke . It is Gods u●speakable mercy that wee have not a famine , or that the land d●th not spue out ber inhabitants for this sin . But Drvn kards are reserved u●to the great day . The judgments of God ●pirituall , temporall , and eternall , which in Scripture are threat ned against Drunkards . Yet if they can repent and leave their si● , God is very ready to forgive . 4. Excuses which drunkards usually make taken away . If they can bare their drink they are no drunkards 2. Their alleadging the examples of some ●oly men . 3 They are not drunke with wine . 4 That it is the usuall custome of the place and common practise of the people with who they are couversant and by whom they live . That wee ought not to follow the example either 1 of the greatest number , or 2 Of the greatest men , or 3 Of the greatest schollers . That no wicked man is a wise man. 4. The best and holiest men , no certa●ne rule to walk by . 5. Neither is reason as now it is clouded with the mists of originall nor ruption . 6 Neither are good and holy intentio●s enough . That onely Law and precept must be our rule . Vse and application of the for mer do●●ri●e . That drunkards have no faith in the Scriptures . Wherefore politicall physicke the fi●est for them . No dispossessing of a drunken Devill , purpose the drunkard never so oft . Commoly such as a mans delights and c●res are in health , such are both his thoughts and speeches on his death-bed . Were there any possibility of their leaving it , they would abstaine in the heate of the plague . VVere they not ●eere strangers to themselves , they could be no other then confounded in themselves . Security the certaine usher of destruction . The Plague hath wrought 〈◊〉 or n● reformation . Yea , many are the wor●e . The Tavernes fnilest , when ●e 〈◊〉 are emptiest . The difference betweene their practise and the god●es . Exhortation to the sober , touching this time of visitation . In all ages the godly alone have mourned for the abominations of their time . So many a● repent shall be singled out for mercy . 7 〈◊〉 of excessive drinking . 1 To drive away me●ancholy which is increased thereby 2. To drive away time . 3. Cause is lust . That they drinke not for love of drink is either false , or makes their sinne double 4 Cause covetousnesse . 5 Cause reputation of good ●ellowship . Or pride of wit. 6 Is sotrish feare , and base cowardise . The last cause is evill company . The drunkards chief delight is to infect others . A digression proving that all wicked men resemble the divell in tempting to sinn . drawing to perditio ▪ How politick to fit their temptations to every mans hu●our . How Sathan guls the rude multitude in giving every vice a title , ●nd each vetue a disgracefull name . Many so greedy of ●emptation that Satan needs but cast out 〈◊〉 angle . Or suggest the thought . The many wayes which Sathan hath to set upon us . Sathan the great sed●cer , wicked men are Apprentises , or factors under him . The Devil speakes in and works by them as once he did by the Serpent . Sathan more me● on earth to fight for him then the Trinity which made us . The minde of man not capeable of a viola●ion either from man or Sathan . As impossible to rec kon up all sorts of seducers as to tell the moates in the Sun. Of drunkards who are sathans principall agents in this busines Drunkards to turne others into beasts , ●● make them selves di●vells . They practile nothing but the art of debauching men . Drinking 〈◊〉 forceing of ●eal●●s their pri●cipall s●r●tageme . Their ●ealt●s either great in ●eas●re ●r ●●ny in number . 1 Of great ●ealt●s . 2 If t●ei●●ealt●s be 〈◊〉 the liq●●● i● stronger or the number 〈◊〉 . Least Sathan should want of 〈◊〉 due 〈◊〉 drinke the● 〈◊〉 their k●ees The rise and originall of health d●inking Basil ser. de ●●riet . A●gusti● de temp Serm. 231 Ex●●ples of Gods vengance on ●ealt● drinkers . Not more forward to drinke healthes then zealous and ●arefull that others pledge the s●●e . 1 How they will i●tise . 2 How they wil inforce How impatient of deniell . Their misprision of ●onour and reputation . Examples of some that have drunke other mens healthes , and their owne deaths . Original of the word pledge . In c●●quering they are ●●st overcome . To bee a ●●●pter ●he basest office ●en have . 〈◊〉 objection answered . To dam●● their owne soules the least part of their mischiefe . What a multitude of drunkards one true drunkard ●akes . If the Devill would surrender his place it should be to some good fellow or other . How drunkards swarme in every cor●er . ● . Hall. Dr●nkards like lulian who never did a man a good ●urn but it was to damn his soule . He who● the Lord loves shall be delive●ed fr●m their meretricious allure●e●ts If they 〈◊〉 not sedu●e u● they wil envie and ●ate 〈◊〉 . 1. H●w drunkard● e●vie the sober and 〈◊〉 . 2 How they wi●● hate them . VVhich hatred is the most bitter and exorbitant of all other● How their envy and ha●red vents it selfe at the ●outh and ha●ds . At their mouthes first by censureing the sober . VV●ereof foure reasons first they judge others by themselves . 2 Their ignorance makes them suspicious . 3 Their p●ssions and affections make them partiall . 4 They see and look to us not to themselves . How drunhards will raise slanders of the conscionable . How apt others are to believe their slanders , and afterwards to spread them . How pleasant it is to wicked men to ●eare ill of the religious . The manner of their dealing in this case . 7 Reasons why they slander us . Ever such as scoffe at , and traduce others have greater faults themselves First reason of their raising slanders to divert mens thoughts from minding their villany . 2 By depraving the godly themselves passe for indifferent honest men . 3 Drunk●rds censure and slander 〈◊〉 godly to ●acite and stirre up other ● to doe the like . And the multitude like a flock of sheepe if they see but one take a wrong way all the rest will follo● Of which many examples . 4 That they may mitigate their owne shamewith our discredit . 5 They Iraduce us because they cannot otherwise burt us . A slander once raised will scarce ever dye . Yea the slander is increased , The sinne and p●ntsh ment of a slanderer . 6 They must doe what Sathan will hnve them The receiver as bad ● as the tale-bearer . They will flout us out of our faith have our company here in sin & herafter in torment . 1 They would have our company in fi●ne . vvhat a strait the godly are in , Let us turn openlyprophane theirquarrell is at ● end . Sathan disturbs not his own● . No greater t●mptation then not to be tempted . Our case would be 〈◊〉 worse 〈◊〉 should be 〈◊〉 peace 〈◊〉 them . 2. There malice and envi● would breake out at their hands if they were not m●nacled by the Law. First they would combine together a●d lay 〈◊〉 p●●●s to destroy u● . 2 They would deliver us up ●nto the Magistrat . 3 Give de●ilish counsell against 〈◊〉 & cause 〈◊〉 to be 〈◊〉 . ● strike us . 5 ●urt and ma●me us . Lastly , drunkards would kill us for being so res●actory . The same prooved by Scripture . 2 By experience of former ages . 3 By the experience of our Saviour , who suffered twenty two wayes o●ely for his goodness● . But they cannot doe as they would thoug● their punishment shall be the same as if they did it . 5 Reasons of their savage disposition . They must doe the workes of their father the Devill . 2 That the●r deeds of darknes may not come to l●ght . 3 otherwise they cannot follow their sinnes so freely nor so quietly . 4 VVhat they cannot make good by arguments of reason they would by arguments of steele ●nd iron . 5 Their glory and ● edit is e●lipsed . The ground of all their tempting and enforceing to ●●ane . Drunkards children of the Devill and partake of his nature . Those whom they hate and persecute the children of God and partake of the Divine nature . Vertue and vice can never accord . They can brooke all conditions of men , ●ave practisers of piety . But the Religious shall be sure of opposition . Not strange that wicked men should a●rees● well They strive t● be sup●rlative in sinne . Many examples of monsters and superlative sinners . Sathan works men by degrees to this height ofimpiety and not all at once . Cu●t●me of sin takes away the ●ense of sin Againe , God hath proclaimed an enmity betweene the wicked and the godly , for so long as the world endures . Sathan is their King and they must seeke his wealth 〈◊〉 honour all they can and strive to enlarge his kingdome by winning all they can from Christ by a continuall w●rre and skirmish . As they have not bene waiting 〈…〉 in any age . They would have our company in torments . No thi●g hut our 〈…〉 the herpen● and is ●eede . Good men draw all they can 〈◊〉 heaven , wicked all they can to ●ell . They shall answer for soule-murther . Reve. 2. 14 Other reasons why they would have our company in the burning lake . 1 Being out of hope themselves they are loth others should fare better then they . 2 They thinke it will be some ease and comfort in misery to have companions . But this will ad to the pile of their torments The Devil beholding to whores , but farre more to drunkards for none helpe to people hi● inferanall kingdome like them . VVe should be as zealous and industrious to win soules to God. Their punishment . A description of the last judgement and of hell . The same further amplified Drunkards shal have a double portion of vengeance to other men . The drunkards sinns aggravated by the circumstances . First , the civily righteous have hel for their portion bu● drunkards are notoriously wicked . 2. His sins are against knowledge and conscience . 3. He sins not of infirmity but presum●●ously and of set purpose . 4. His sins are so open and scandalous that the Gospel is dishonoured and 〈◊〉 God blasphemed . 5 He commits many sins one in the● eck of another , and multiplies the same sins often . 6 He sins against mercy , the abundance of meanes , and the many warnings , which others never had . The severall wayes whereby God calls to repentance . The same further amplified . Even this booke will be a witnesse against them , when their consciences are awakened . And then perhaps the gate of mercy wi●● be sh●t . Want of consideration the cause of all impiety & neglect of obedience . 7. He not onely commits foule crimes , but drawes others into the same sinnes . 8. They abuse and persecute , not the evill , but the good , who are to God as the Apple of his eye . That the use their tongues only a friv●lous excuse . Some can better abide ast ake then others ascoffe . ●hat is done to the godly , Christ takes as done to himselfe . And well b● may , for their hatred is against God and Christ. Though they are so blind that they think they love God ●●●hom they wrong a●e their best friends to whom they owe their very lives . 1 By their i●nocency The ●eligious keeps off judgement● f●om them . ● by their prayers . In their 〈◊〉 they will sue to the godly , and desire them a lo●e to pray for them . Of which many examples . ●ho count it a sin to cease praying for their greatest enemies . Wicked mens thoughts touching the religious , not the same in distresse , as ● prosperity . Their ingratitude and great ●olly . 10 Their si● is not against the ●fe of body or estate , but agai●st she soules of men . A●objection answered , None ●ut counterseits wil be beaten from Christs standard by their scoffes and reproac●es . Their intention of soule murther shall be rewarded , as if they ●ed do●e the same actually . 11. Their sin doth not extend it se fe t●● this or th●t person only but to milions , yea , after ages . But the drun kard hath ● shift to evade al this , and what else can be spoken . 1. He can apply Christs passion and Gods mercy as a war rant for his li●●ntious●●sse . The hope of an bypocrite is easi●y blowne into him , and as sooneblown out of him . VVicked men are altogether in e●treames either God is so mercifull that they may live how they list , or so just , that be will not pardon them upon their repentance . Objection of the thief upon the crosse answered . Object . God in mercyis in finitly transcendent . Answ. But this makes nothing for such as love their si is , better ●hen their soules . His mercy rejorceth against justice , but destroyeth not his justice . His mercy is a just mercy . And therefore hath equally promised all blessi●gs to thosewhich keepe his commande ments , and threatned all manner of judgements to those that break them VVicked men believe no part of Gods word really and in deed . All the promises in tailed to believers and limited with the condition of faith & repentance One part of the covenan● of grace is , that we ● wil for●ake the Divell and all his workes , constantly believe , &c. Mark. 61. 16. Object . What it is to be born againe : Answ. What to repe● and bel eve , & how we may know whether we have or not . Corruption wilmix with our purest devotion . But he can repent when sicknes comes . Death may be sudden , and give ● ma● no lea●●e to be sick● . 2 Or if death be not sudden repentance is no easie worke , and late repentance is seldome true . 3 Or suppose thou offer thy best devotions to God wil be accept of thy dry bones , whē Sathan bath suk'd out all the ●arrow . Admonition not to defer●e repentance . Objection , that most men are of a contrary judgement and practics . VVhere of a double reason . First few men beleeve the whole written word . 2 Ignorance is th●cause of all sinne . R●ghtly a ●anknows no more then be practiseth . He that hath saveing knowledge , bath every other grace . Ob. That the strictest lovers , are ●eldome the ●sest men ●●swered . Worldly men count wisdome felly , and folly wisdo●e . They not alwayes the wise● which know most The religious man wi●er than the b●ma●i●t . Several mispr●sions of wisdome 2. Wiser then the most cuuning ●oli●●●●s The c●●ning politician a foole , in 6. particulars . First , be is without foresight , and never thinkes of the reckoning he is to give . 2 He will not beleeve exce●t his senses say ame● to it . 3 Bray him in a morter he will not depart from his folly , viz. his 〈◊〉 4. He cares more for a little muck to leave behind him , then for soule or bedy . 5. Hee ca● finde in his heart to goe to He● so his son 〈◊〉 be left rich . 6 H● 〈…〉 trifles before things of greatest worth . Worldly men are penny wise and pound ●oolish . But it is otherwise with the godly . Iudeed , though the divell makes fooles of them , yet he makes them wise enough to make fooles of any that will trust them ▪ They are wise men in foolish things , and foolish men in wise things . They may be called subtile , persons , but not wise men , except we take the greatest ●olly , for the greatest wisdome . And even such fooles are the voluptio●s . 6. Helpes to saving knowledge First disc●rd●al fi●●hy lusts and affections . 2 Get an humble heart . 3 Procure the eye of a lively faith . 4 Be con●stant in prayer for the spirits helpe . But pray not for knowledge without putting difference For God m●y grant our 〈◊〉 in judgment , 2 Objections answered . ●● Vse the ● meanes . Be s●udious in the Scriptures and follow that rule . 6. Go to counsell . The application of what hath beene spoke● Admonition , not to make mercy a ●olster for continuing in ●in What small hope of the dr●n kards yeelding . Much of him hath beene spoke● , but nothing neere all . The foulenes of this sin , const●ained me to be so bitter . It is more worthy the sword of justice , then the pen of an 〈◊〉 . Written rather to keepe men from drunkennesse , then in hope to reclaime any from it . He the soberest and honestest man , which resembles this drunkard least . Notes for div A15845-e77060 〈◊〉 drunkar●● hath beene too long sick to be recouere●● Nothing wil do good upon a wisked ●eart . VVhereof ma●s 〈◊〉 Reason once deba●ched is worse then brutishnes The tran●ccendey of the sin of drunken nesse . If any would re●●n quish this sin let ●hem . 1 Lay to heart the things delivered . 2. Avoid the causes formerly h●●dled . 3 Believe their state dangerous and that there is n● way to ●elp , ●ut by chang to the cou● trary . 4. Be constant and peremptery in their resolution . 5 Shame not to confess●t by dislike of it in thy selfe and others . 6 Fly evill company . 7 Take heede of delayes . 8 Omit not to pray for divine assistance . 9 Be diligent in hearing . 10 frequent in the use of the Lords-Supper . 11 Meditate what God hath done for thee . 12 Meditate on that union we have with Christ , &c 13 Consider that the Lord be●oldeth thee whersoever thou art . 14 often thinke of the day of judgment . 〈…〉 the heinousnesse of this sin , and the evills which accompany it 16 Abstaine from drunken co●pany , for all depends upon t●●● . 17 abstaine from drunken places . Ad●onition to sellers of drinke , Church-wardens , Constables &c. Ad●●nition to sellers of drinke , Church-wardens , Constables &c. To keepe ●ut of this 〈◊〉 of the divell and drunkkards . 1. See the danger and know their ●ime . Some men age●ts for Christ , others for Sathan ; but Sathansinstruments have many advantages above Gods servents is wining sou●● . An evill suggestion is more ready at hand then a good . 2 We are more prone to evil●●en good . 3. The world begins with milk , ends with a bammer : Christ keeps back the good wine until afterwards 4. The divell can delude their fancy and judgement of natural men . 5. Forestal them see with prejudice that they shall resolve against being religious . 6. If gentle perswasions wil no● 〈◊〉 they will comp●d by violence Againe , as in getting , so in keeping such ●s they have got . 1 In regard of pleasure . 2 In regard of freedome . 3 In regard of peace , and that 1 With Sath●● . 2 VVith the VVorld 3 VVith themselves They think themselves more happy in serving the Devill then others in serving of God. 3 They are better proficients then Gods people . 1 Because ▪ the Devill blinds them and 〈◊〉 shewes the sweetnesse of fin hides the thought of punishment . Not to ●e overcome by their alurements we must ●e Watchful 2 VVise. Many objections answered . That others deceive thee , will be a poo●e plea another day . They neverwound so deadly as when they stroak with a silken hand Temptations on the right hand the worst . A wise m●n will suspect the smooth streame for deepnesse . 3 Valiant . Few men but wil sin against God and their owne consciences ratherthen be scoft at . But it is base blood that blushes to doe well . And they are ●ooles who wil be sense 〈◊〉 of their re●i●●io● . Of necessity we must 〈◊〉 ●vil spo●● of ●●y 〈◊〉 And wi●ked men ju●ge by con●rar●es . ● Of ●●ings 2 Of persons . 3 Their judgement & practise is quite contrary to Gods word . VVe should read their words backward . But those prove deep wounds to weake Christians which are balme ond physicke unto abler judgments He would never endure blows who cannot con●●ct evill words . VVe ought not be drunke to save our lives . Death in a good cause shall pleasure , not hurt us . VVhich hath made many preferre it before the greatest pleasure , profit , or honour . But others preferre the worlds favour before Gods. VVe must refraine their company , and not dispute with them o● we shall not bold out . Quest. That it is lawfull 〈◊〉 wi●hdraw our selves from ●hei● soci●ty and ●ow . Answ. Five reasons of breaking off society with our vicious consor●● . First that they may ●oke into themselves 2. That we may not be i●fected by them ▪ nor partake of their sins . Object . Many objections answered . 3 That we may not be infeoffed in their punishments . 4. Because their company will bereave us of much comfort , whichother wise we should enjoy . Object . O●j●ction of joy and goodfellowship answered . Answ. 5 , That we may be at peace with all : which is not possible ▪ if wee k●ep them company . Objections answered . The agreement of wicked men not worthy the name of peace . A d●unkard ca● never love him that is sober and religiou● . A wicked man● love mercenary inconstant and not worth the having . Objections answered . Change in the vicious were a ra●e ve●tue . Even modesty in some is a v●ce . True love and friend ship only among good men . Nothing rivi●s hearts so close as religion . Object . Another ●bjection answered . Answ. Object . Another objection answered . Answ. 2 Vse of the former reasons . 2 Vse . 3 Vse . 2 Excuses taken away . 
A67744	----	A Christian library, or, A pleasant and plentiful paradise of practical divinity in 37 treatises of sundry and select subjects ... / by R. Younge ... Younge, Richard. 1660 Approx. 2275 KB of XML-encoded text transcribed from 348 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A67744 Wing Y145 ESTC R34770 14627780 ocm 14627780 102698 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67744) Transcribed from: (Early English Books Online ; image set 102698) Images scanned from microfilm: (Early English books, 1641-1700 ; 1082:13) A Christian library, or, A pleasant and plentiful paradise of practical divinity in 37 treatises of sundry and select subjects ... / by R. Younge ... Younge, Richard. ca. 694 p. Printed by M.I. and are to be sold onely [sic] by James Crumps ..., London : 1660. Imperfect: pages stained. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life. Theology, Practical. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-01 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion A CHRISTIAN Library , OR , A Pleasant and Plentiful Paradise Of Practical Divinity , in 37. TREATISES Of sundry and select Subjects , purposely Composed to pluck Sinners out of Satans snares , and allure them into the glorious Liberty of the Gospel . By R. YOUNGE of Roxwel in Essex , Florilegus . LONDON , Printed by M. I. and are to be sold onely by Iames Crumpe , in Well-yard , 1660. To the worthy Author , and to the Ingenuous Reader . SIR , THe accurate Florist , who makes it his delight to study flowers , is not more taken with their dress , their marks , their varieties , rich above Solomon in his royalty ; nor more pleased with every line in that his sweet Library , then your Reader will be in his perusal of this Christian Library , which here you put into his hand ; not great in bulk , for so neither are precious stones or jewels , which are rich in substance , and of high esteem for their oriency . Few men are Masters of so excellent an Alembick , for extraction of quintessences & spirits , whereby you have given a Supersed●●s or Writ of ease to your Reader , from searching & surveying the whole Garden where these flowers grow , by transplanting them into one kn●t , where they are presented as a sweet nosegay . I wish you such diligent Bees as may sit upon your flowers , & depopulate your garden ; he that sucks Poyson from any Rose here , doth but shew himself to be a Spider by so doing . READER , These ten Treatises being like ten small Corn-fields now laid together ( as it were ) within one hedg , have thereby put off that name ; wherewith while they went single , malevolent spirits , might be ready to asperse , by calling them Pamphlets ; a name rather due to Books of trivial matter , than small stature , & in them , & every of them , the mower may fill his hand , and he that gathereth sheaves , his bosom with practical Divinity which hath the preheminence above Polemical and controversal as the planting and pruning of the trees of the Garden hath above the keeping of the Mound , or mending of the Hedge . I know a hungry appetite , is better content with Barley loaves and ●oor fishes , then a disdainful Palate with Quails & Manna ; but I need make no such apologie for this Book , where the meat is savoury , and the cookery artificial by a rare mixture of sweet and profitable ; let thy walk therefore be in this Paradise , from the trees whereof thou maist gather fruit for meat , maintaining thy spiritual life in the whole duty of a ●hristian ; or for Medicine in the cure of thy Diseases , Drunkenness , Swearing , Unthankfulness , Deceitfulness of Heart , or for the arming of thy self with disswasives against Scoffing and Derision ▪ or from some of them twigs to whip the Mammonist out of his Idolatry [ the love of money ] or Apples of Gold from the tree of life ; and under some of them thou shalt hear two Advocates pleading the cause of their two clyents , the Pasteur , and the Poor ; the one for shutting of the mouth that sends forth unsavoury eructations ; the other for opening the close hand that 's almost dried up . And all the trees breathing forth sweet perfumes as the smell of a Field which the Lord ha●h blessed In short , If thou do but taste the fruit of one of these trees , thy appetite will be pr●voked thereby , towards another , and the pleasantness of the way wil make the forget the length of thy journey . Thy servant in the service of Christ , Richard Vines . London , Lawrence , fury , Iune 16. 1655. To the READER . READER , SO many and excellent are the Helps that God affordeth to this unworthy Nation for to enlighten dark souls , & for recovering of revolted sinners unto God , that if any after all th●s be Blinded and Rebellious , they wil be the most unexcusable and most miserable people in the World. By how many voices , and with what holy skilful Oratory , & with what earnest and incessant Importunity doth the God of Mercy call upon sinners to Repent ? Who is then in the obscurest Corner of England , that may not hear the Word of Life , or that may not read the Scriptures , & the excellent Writings of the Servants of Christ , if they have ears to hear , and eyes to see , & are but willing and diligent for their own good ? what a precious mercy is it , that every Book-sellers shop , & every Market almost , and a●l the quarters of the Land do so abound with wholsom and excellent Books , declaring the way to everlasting Happiness ? What abundance of such Helps are ready at hand for the Recovery and salvation of any sinner that is but wi●ling to read and consider them ? It was not so with us in the dark times of Popery ; nor is it so in other Nations : What pitty is it after all this , that there should be so many ignorant ea●thly mi●ds ? so many Drunkards & sensnal Wretches ; so many ung●dly prayerless Familyes among us , as there are ? Are men resolved to destroy themselves ? Do they love damnation ? Do they Hate their own souls , as well as holiness , & the Holy God ? Why else do they madly shut their ears , despise their Teachers , go on in a worldly & wicked life , & unthankfully refuse the Helps that are offered them . Among others , the Author of these ten Treatises , an ancient and faithful Servant of Christ , though not of the Tribe which waiteth at the Alta● hath enriched this Nation with many of his Labours , whic● though he own bu● as Collections , yet may you read many Book before you find from whence they are collected . I hav● formerly with much delight read his excellent Books , calle● The Cure of Prejudice , The Victory of Patience , and some others full of useful pertinent matter , delivered in a style more quic● and smart , more accurate and adorned , then is ordinarily t● be found : And finding that these do savour of the same Inge●nuity and Diligence , and contain such necessary and seasona●ble advice , I recommend them to thy careful perusal & consideration . What a cure is here for the Swearer ? Another ●o● the Drunkard ? Another for the Covetous ? What a Key to un●lock the Rich Mans Chests , and enrich himself by Giving to the Poor , if men will but use them ? What Consideration● are here to shame the Reproachers of Godliness , & to encourag● the weak against their reproaches ? The unsanctified Formalis● is here stript bare ; The Ministry is Patronized , and usurpers and Intruders sharply reprehended , by an Impartial pen ; less liable to Accusations of Self-seeking , then our own in the eyes of the Contentious would have seemed . Reader , if thou thankfully make use of the Helps that are offered thee by this servant of Christ , who willingly layeth out his time and labour ▪ and estate , for thy spiritual benefit ; As thou wilt encourage such faithful endeavourers of thy good , so wilt thou have thy self the everlasting consolation , and maist see that blessed face of God ▪ and enjoy that felicity which thy sin would deprive thee of . This is the desire of him that would gladly be . A further of thy Salvation , Rich. Baxter . London , Decemb. 21. 1654. The several Treatises contained in the several Parts of this Christian Library , are these : A Leaf from the Tree of Life , wherewith to heal the Nation . A soveraign Antidote against all Grief . A short and sure way to Grace and Salvation . A small Map of the many Protestants and few Christians in England . A serious and pathetical Description of Heaven and Hell. A hopeful way to cure that horrid sin of Swearing . An experimental Index of the Heart . Apples of Gold from the Tree of Life . Armour of proof against the Worlds envy , scoffs , and r●proaches . Characters of the kinds of Preaching . Compleat Armor against evil Society : First and second Part. Cordiall Counsel . God's goodness , and Man's ingratitude . God's goodness , and England's unthankfulness . Good counsel seldome well taken . Good report from bad men no mean disparagement . Preparation to Conversion . The Drunkards Character ; with an Addition . The Arraignment of Covetousness and Ambition : First and Second Part. The benefit of Affliction . The Victory of Patience . The whole duty of a Christian. The natural man anatomized . The cure of Misprision , or Mistake . The Cause and Cure of Ignorance , Error , Enmity , &c. The Pastors Advocate . The Poors Advocate : First and Second Part. The odious , despicable , and dreadful condition of a Drunkard . The Blemish of Government . The Shame of Religion . The Disgrace of mankind : with offer of help to drowning men . The Impartial Monitor , about following the fashions . The Impartial and Compassionate Monitor , about hearing of Sermons . The seduced soul reduced . The trial of true wisdom , with how to become wise indeed . The prevention of Poverty , and cure of Melancholy . The second part of the Pastors Advocate , or the proof of a good Preacher . Si● remaining parts of the Poors Advocate . An infallible way to become happy here , and hereafter . A SOVEREIGN ANTIDOTE against all Grief . AS ALSO The benefit of Affliction ; and how to Husband it so , that the weakest Christian ( with blessing from above ) may be able to support himself in his most miserable exigents . TOGETHER WITH The Victory of Patience . Extracted out of the choisest Authors , Ancient and Modern , both Holy and Humane . Necessary to be read of all that any way suffer Tribulation . The fourth Impression . By R. Younge , of Roxwell in Essex , Florilegus . All that will live godly in Christ Iesus , shall suffer persecution , 2 Tim. 3.12 . LONDON , Printed by R. & W. Leybourn , for Iames Crump , in Little Bartholmews Well-yard , 1654. Courteous Reader , IN the perusall of this Treatise ( which as the Author hath inlarged and refined it , is become a new Work ) thou shalt finde such variety of useful matter , laid down in an accurate and methodicall way , and embellished with such Ornaments of delightfull illustration ; that it will be hard to say , whether the Authors Reading and pains , or thy Profit and Delight will exceed : But the Eare trieth Words , as the Mouth tasteth Meat , Iob 34.3 . Onely read it ( without prejudice ) and the Work will sufficiently praise it self ; if either Matter or Manner , Argument or Art can do it . Thomas Westfield . D.D. Daniel Featly . D.D. Samuel Slater . TO THE READER . NO Humane Action can be framed so perfect , but it shall have some delinquencies ; to prove that more were in the Comprisor : and it is almost as easie to finde faults , as to make them . His bodily presence ( say they ) it mean , and his speech contemptible , 2 Cor. 10.10 . To 〈◊〉 the inconveniencies of a House built , is nothing : but to lay the Plo● wel at first , requires the Pate of a good Contriver . All 〈◊〉 can do well , till they come to doing : But there is a further distance from nothing to the least thing in the World , then between it and the greatest . All publique actions are subject to diverse , and uncertain interpretations ; for a great many heads judge of them , and mens censures are as various as their palates , John 7. Our writings are as so many dishes ; our Readers , Guests : Books are like faces ; that which one admires , another slights . Why ? Some will condemne what they do as little understand as they do themselves : Others , the better a thing is , the lesse they will like it . They hate him ( saith Amos ) that rebuketh in the 〈◊〉 , and they abhor him that speaketh uprightly , Amos 5.10 . You know Herods festered Conscience could not endure Iohn Baptists plaister of truth ; A ●alled back , loves not the curry-Combe ; A deformed Face , loaths the true 〈◊〉 . Yea , as nothing is more bitter then Honey to him that hath the Jaundise , so nothing more hatefull to the desperately wicked , than good Counsel : with Balaam , they grudge to be stayed in the way to death , and flie upon those that oppose their perdition . And how should they other then miscarry , who have a Pirate ( the Flesh ) for their guide ? So that if a man should observe the Winde of Applause , he should never Sowe , or regard the Clouds of Aspersion , he should never Reap . But I had rather hazard the Censure of some , then hinder the Good of others : wherefore I have added to the former selected flowers , as many more , whence any sedulous●●ee may load himselfe with Honey . To fore-relate their variety , and several worths , were to imitate an Italian Host , meeting you on the way , and promising before-hand , your fare and entertainment : wherefore let it please you to see and allow your Chear . Only , in general : my Book is a féast , wherein wholesomeness strives with pleasantness , and variety with both . Each Chapter is a several dish ; 〈◊〉 full of notable sayings and examples ( for that 's the meat ) by which a man may not only become more eloquent , but more wise ; not alone , able to say well , but to do well : for quaint and elegant Phrases on a good subject , are baits to make an ill Man vertuous . Pithy Sentences , curious Metaphors , witty Apophthegms , sweet similitudes , and Rhetorical expressions ( which Aristotle would have , as it were sprinkled in the most serious discourses ) are to the minde , as Musick to the body ; which ( next to sleep ) is the best recreation . Or as pleasant and delectable Sauce , which gives a more savorie taste to wholesome and profitable Divinity . And thou shalt finde but few here which are not both sinewy , and sharpe : mucrones verborum , pointed speeches , either ; fit to teach , or forcible to perswade , or sage to advise and forewarn ; or sharp to reprove , or strong to confirm , or piercing to imprint . But alas ! most Men regard not what is written , but who writes ; value not the Metal , but the Stamp , which is upon it . If the Man likes them not , nor shall the matter . To these , I say little , as they deserve little : and turn my speech to all that reserve themselves open , and prepared , to receive each profitable instruction , and continuall amendment : to the Ingenuous Reader , that sucks Honey from the selfe same flower which the Spider doth poyson ; wishing him to conne that out of this Treatise , which he did not know before ; and well note what speaks to his own sin : And perhaps he may , in this short journey make more true gain , then Solomons Navie did from Ophin , or the Spanish Fleet from the West-Indies ; for in so doing , he shall greatly increase his knowledge , and lessen his vites . In ● few dayes he may read it , and ever after , be the better for it . But me thinks I am too like a carelesse Porter ; which keepes the guests without doors , till they have lost their stomacks ; wherefore I will detain you no longer in the Porch , but unlock the door , and let you in . THE BENEFIT OF AFFLICTION , and how to husband it so , that ( with blessing from above ) the weakest Christian may be able to support himself in his most miserable Exigents . CHAP. 1. Why the Lord suffers his children to be so traduced , and persecuted , by his and their enemies : and first , That it makes for the glory of his power . IN the former * Treatise , I have proved that there is a naturall enmity and a spirituall Antipathy between the Men of the World , and the children of GOD ; between the seed of the Serpent , and the seed of the Woman . And that these two Regiments being the Subjects of two severall Kings , Satan and C●rist , are governed by Laws opposite and clean contrary each to the other ; whereby it comes to passe , that grievous temptations and persecutions do alwayes accompany the remission of sins : That all men ( as Austine speaks ) are necessitated to miseries , which bend their course towards the Kingdom of Heaven . For godlinesse and temptation are such inseparable attendants on the same person , that a mans sins be no sooner forgiven , and he rescued from Satan , but that Lion fomes and roares , and bestirs himselfe to recover his losse . Neither can Gods love be enjoyed , without Satans disturbance . Yea , the World and the Devil therefore hate us , because God hath chosen us . If a Convert comes home , the Angels welcome him with Songs , the Devils follow him with uproar and fury , his old acquaintance with scorns and obloquie ; for they think it quarrel enough that we will no longer run with them to the same excess of riot . 1 Pet. 4.4 . That we will no longer continue miserable with them : they envy to see themselves cashiered , as persons infected with the plague , will scoff at such of their acquaintance , as refuse to consort with them as they have done formerly . It is not enough for them to be bad themselves , except they rail at , and persecute the good . He that hath no grace himself , is vexed to see it in another : godly men are thorns in wicked mens eyes , as Iob was in the Devils ; because they are good , or because they are deerly beloved of God : If a mans person and wayes please God , the world will be displeased with both : If God be a mans friend ; that will be his enemy , if they exercise their malice , it is where he shews mercy : and indeed he refuseth to be an Abel , whom the malice of Cain doth not exercise ( as Gregory speaks ; ) for it is an everlasting rule of the Apostles , He that is born after the flesh , will persecute him that is born after the Spirit , Gal. 4.29 . not because he is evil , but because he is so much better then himself , 1 John 3.12 . Because his life is not like other mens , his wayes are of another fashion . Wisdom 2.15 . I have also * shewed the Original , continuance , properties , causes , ends , and what will be the issue of this enmity ; and therein made it plain , that as for the present they suit like the Harp and the Harrow , agree like two poysons in one stomack the one being ever sick of the other : so , to reconcile them together , were to reconcile Fire and Water , the Wolfe and the Lambe , the Windes and the Sea together ; yea , that once to expect it , were an effect of frenzie , not of hope . It remains in the last place , that I declare the Reasons why God permits his dearest children so to be afflicted . The godly are so patient in their sufferings . With other grounds of comfort and Vses : and first of the first . The Reasons why God suffers the same , are chiefly sixteen ; all tending to his glory , and their spiritual and everlasting good , benefit and advantage : for the malignity of envy ( if it be well answered ) is made the evil cause of a good effect to us ; God and our souls are made gainers by anothers sin . The Reasons and Ends which tend to Gods glory are three ; 1 It makes for the glory of his Power , 2 It makes for the glory of his Wisdom , 3 It makes much for his glory , when those graces which he hath bestowed upon his children , do the more shine through employment . It makes for the glory of his power : Moses having declared in what manner the Lord permitted Pharaoh to oppress the children of Israel , more and more , still hardning his heart ; shews the reason of it in these words , That I may multiply my miracles and wonders in the land of Egypt , That I may lay my hand upon Pharaoh , and bring out mine Armies , even my people by great judgements , that my power may be known , and that I may declare my Name throughout all the World , Exod. 7.3 , 4. & 9.16 . When that multitude of Ammonites and Moabites came to war against Iehosaphat and the children of Israel , intending to cast them out of the Lords inheritance , and utterly destroy them , to the dishonour of God ; the Lord by delivering them from that sore affliction , gained to himself such honour and glory ; That ( as the Text saith ) the fear of God was upon all the Kingdoms of the Earth , when they heard that the Lord had fought so against the enemies of Israel , 2 Chron. 20.19 . The judgement was upon some , the fear came upon all ; it was but a few mens loss , but it was all mens warning , 1 Cor. 10.11 . When the Lord brought again the Captivity of Sion , ( saith the Psalmist ) then said they among the Heathen , The Lord hath done great things for them , Psal. 126.1 , 2. God provides on purpose mighty adversaries for his Church , that their humiliation may be the greator in susteining , and his glory may be greater in deliverance : yea , though there be legions of Devils ▪ and every one stronger then many legions of men , and more malicious then strong ; yet Christs little Flock , lives and prospers . And makes not this exceedingly for our Makers , for our Guardians glory ? Gods power is best made known in our weakness , 2 Cor. 12.9 . And our deliverance is so much the more wondred at , by how much the less it was expected . Impossibilities are the best advancers of Gods glory ; who not seldom hangs the greatest w●ights upon the smallest wiers , as he doth those bottles of Heaven , ( being of infinite weight and magnitude ) in the soft air ( where no man can make a feather hang ) and the massie substance of the whole Earth and Sea upon nothing , Job 26.7 , 8. Yea , the whole frame of the Heavens , have no other Columnes or Supporters to lean upon , than his mighty and powerful Word , Gen. 1.6 , 7 , 8. For what we least believe can be done , we most admire being done ; the lesser the means , and the greater the opposition , the more is the glory of him who by little means doth overcome a great opposition : yea , it is greater glory to God to turn evils into good by over-mastering them , than wholly to take them away . Now , if thy very enemies thus honour thee ; how should thy friends ( bought with thy precious blood ) glorifie thee ? But the sweetest of Honey lieth in the bo●tom . I pass therefore from the first to the second Reason . CHAP. 2. That it makes for the glory of his Wisdom . 2 SEcondly , it makes for the glory of his marvellous and singular Wisdom , when he turneth the malice of his enemies to the advantage of his Church . I would ( saith Paul ) ye understood , brethren , that the things which have come unto me , are turned rather to the furthering of the Gospel : So that my bonds in Christ are famous throughout all the judgement-hall , and in all other places ; insomuch that many of the brethren in the Lord , are emboldned through my bonds , and dare more frankly speak the Word , Phil. 1.12 , 13 , 14. The Apostles imprisonment was not the Gospels restraint , but inlargement . In all other cases , a gentle resistance heightens the desire of the seeker : in this ; the strength of opposition , meeting with as strong a faith , hath the same effect . Again , how admirably did the Lord turn the malice of Iosephs brethren when they sold him into Egypt ! And that devillish plot of Haman against Mordecai and his people to the good of his Church in general , and of Ioseph and Mordecai in particular ? Gen. 45.8 , 11. Hester 9.1 , 2 , 3. Their plots to overthrow Ioseph and Mordecai , were turned by a divine Providence to the only means of advantaging them . And herein was that of the Psalmist verified , Surely the rage of man shall turn to thy praise , Psal. 76.10 . He who can do all things , will do that which shall be most for his own honour : And it is not so much glory to God to take away wicked men , as to use their evill to his own holy purposes ; how soon could the Commander of Heaven and Earth , rid the World of bad members ? But so should he lose the praise of working good by evil instruments : it sufficeth that the Angels of God resist their actions , while their persons continue . Yea , as in the Creation , out of that confused Chaos , he drew forth this orderly and adorned World : so still out of Satans Tragedies and Hurliburlies , he brings forth sweet order and comeliness : for God ( many times ) works by contrary means : as Christ restored the blinde man to his sight , with clay and spittle ; he caused the Israelites to grow with depression , with persecution to multiply , Exod. 1.12 . The blood of the Martyrs is the seed of the Church : Persecution enlargeth the bounds of it ; like as Palms oppressed , and Camamile trod upon , mount the more , grow the faster . Yea , it is admirable to consider , how the Gospel grew , maugre all the adverse blasts , and floods which the billows of Earth , and bellows of Hell could blow or poure out against it in those sanguinary Persecutions : The more we are cut down by the sword of Persecution ; the more still we are , sayes Tertullian , of the Christians in his time : Yea , the sufferings of one , begat many to the love of the truth : we read that Cicilia a poor Virgin , by her gracious behaviour in her Martyrdom ; was the means of converting four hundred to Christ. The spectators made contrary constructions , to what their Persecutors intended : witness Iustine Martyr , Who when he saw the Christians suffer such great things so cheerfully , said ; Surely these men have more in them then the men of the World : they have other principles : and thereupon enquired what manner of people they were , and so came to embrace the truth . Whence Master Iohn Lindsey , a friend to Bishop Bettoune , upon the burning of Master Patrick Hamilton ; said to him : My Lord , if you burn any more ; let them be burnt in hollow Cellars : for the smoak of Master Hamilton hath infected as many as it blew upon ( Master Knox in his History of Scotland . ) And as touching Iulians in particular , Italy never more abounded with Students , then when he had shut up all the School-doors , and turned Learning into exile . And so on the contrary , the very means which wicked men use , to establish their own power , proves ( by Gods providence ) the only means of their ruine . Those Babel-projectors would build themselves a Towre , whose top should reach unto Heaven , lest they should be scattered abroad : which act of theirs proved the only cause of their being scattered and dispersed all the World over , Gen. 11.4 , 8. Iosephs brethren sold him into Egypt , that so they might prevent his reigning over them ; but God made it the only means of his reigning over them . Genesis 37.20 , 36. Pharaoh and his deep Counsellours would deal wisely in oppressing the Israelites , lest they should multiply and get out of his Land ; but by this they multiplied the more , and got out the sooner , even to the ruine of him and his Countrey . Exod. 1.9 , 10 , 11 , 12. The chief Priests and Pharisees would most wisely put Christ to death , lest all men should believe in him . Iohn 11.47 , 48 , 53. When thereby chiefly all came to believe in him . For , saith he , when I am lifted up from the Earth : I will draw all men unto me . Iohn 12.32 . And not seldome doth the Lord thus turn the deepest counsels of Haman and Achitophel into foolishness . Witness the Prelates , & caetera , Oath . He that could prevent our sufferings , by his power , doth permit them in his wisdom , that he may glorifie his mercy in our deliverance , and confirm our faith by the issue of our distresses . 'T is as easie for God to work without means , as with them ; and against them , as by either : but assuredly it makes more for the Makers glory , that such an admirable harmony should be produced out of such an infinite discord . The World is composed of four Elements , and those be contraries : the Year is quartered into different Seasons : the minde of man is a mixture of disparities , as joy , sorrow , hope , fear , love , hate , and the like : the body doth consist and is nourished by contraries ; how divers even in effect as well as taste ( wherein variety hits the humour of all ) are the Birds and Beasts that feed us ! And how divers again are those things that feed them ! How many several qualities have the Plants that they brouze upon ! Which all mingled together ; what a well tempered Sallad do they make ! Thus you see ; that though faith be above reason , yet is there a reason to be given of our faith . Oh what a depth of wisdom may lie wrapt up in those passages , which to our weak apprehensions may seem ridiculous . CHAP. 3. That the graces of God , in his children , may the more shine through employment . 3 THirdly , it maketh for Gods glory another way , when those grac● which he hath bestowed upon his children , do the more shi● through employment , and are the more seen and taken notice ● by the World : surely if his justice get such honour by a Pharaoh ; muc● more doth his mercy by a Moses : now Abrahams faith , Iobs patience Pauls courage and constancy , if they had not been tried by the fire of affliction ; their graces had been smothered , as so many lights under Bushel , which now ( to the glory of God ) shine to all the World : Yea , no● only their vertues , but the gracious lives of all the Saints departed , d● still magnifie him even to this day , in every place we hear of them , an● move us likewise to glorifie God for them : wherefore happy man tha● leaves such a president , for which the future Ages shall praise him , and praise God for him . And certainly , if God intends to glorifie himself by his graces in us ; he will finde means to fetch them forth into the notice of the World. Who could know the faith , patience and valour of Gods souldiers , i● they alwayes lay in Garrison , and never came to the skirmish ? Wherea● now they are both exemplary , and serve also to put to silence the ignorance of foolish men , 1 Pet. 2.15 . Yea , without enemies , valour and fortitud● were of no use . Till we have sinned , Repentance either is not , or appear● not : Neither is patience visible to others , or sensible to our selves , till we are exercised with sufferings : whereas these vertues in time of misery and exigents , shine as stars do in a dark night . And what more glorious , than with Noahs ' Olive-tree , to keep our branches green under water ? Or with Aarons Rod , to bring forth ripe Almonds , when in appearance we are clong and dry ? Or with Moses's Bush , not to consume though on a ligh● fire . One Iupiter set out by Homer the Poet , was worth ten set out by Phidia● the Carver , saith Philostratus ; because the former slew abroad through all the World , whereas the other never stirred from his Pedistal at Athens : so at first , the honour and splendour of Iobs integrity was confined to Uz , ( a little corner of Arabia ) yea , to his own Family ; whereas by means of the Devils malice , it is now spread as far as the Sun can extend his beams , or the Moon her influence ; for of such a Favourite of Heaven , such a Mirrour of the Earth , such a wonder of the World , who takes no● notice ? Who could know whether we be vessels of gold or dross , unless we were brought to the Touchstone of temptation ? Who could feel the odoriferous smell of these Aromatical Spices , if they were not pounded and bruised in the Mortar of affliction ? The Worlds hatred and calumny to a● able Christian , serves as bellows to kindle his devotion , and blow off the ashes , under which his faith lay hid ; like the Moon , he shines clearest in the night of affliction : If it made for the honour of Saul and all Israel , that he had a little Boy in his Army , that was able to encounter that selected great Giant , Goliah of the Philistims , and overcome him ; how much more doth it make for Gods glory , that the least of his adopted ones should be able to encounter four enemies ? The World , 1 John 5.4 . The Flesh , Gal. 5.24 . The Devil , 1 John 2.14 . and The Death , Rom. 8.36 , 37. The weakest of which is 1 The Flesh , 2 The World. Now the Flesh being an home-bred enemy , a Dalilah in Samsons bosome , a Iudas in Christs company , like a Moath in the garment bred in us , and cherished of us : and yet alwayes attempting to fret and destroy us : and the world a forreign foe , whose Army consists of two Wings , Adversity on the left hand Prosperity on the right hand Death stronger then either , and the Devil stronger than all ; And yet that the weakest childe of God only through fai●h in Christ ( a thing as much despised of Philistims , as Davids ●●ing and stone was of Goliah ) should overcome all these four● wherein he shews himself a greater Conquerour , then William the Conquerour ; yea , even greater then Alexander the Great , or Pompey the Great , or the Great Turk : for they only conquered in many years a few parts of the World : but he that is born of God , overcometh the whole World , & all things in the World , 1 Joh. 5. And this is the victory that overcometh the World , even our faith , Vers. 4. And makes not this infinitely for the glory of God ? Yea , it makes much for the honour of Christians . For , art thou born of God ? Hast thou vanquished the World , that vanquisheth all the wicked ? Bless God for this conquest . The King of Spains overcomming the Indies was nothing to it . If Satan had known his afflicting of Iob , would have so advanced the glory of God : manifested Iobs admirable patience to all Ages : made such a president for imitation to others : occasioned so much shame to himself ; I doubt no● but Iob should have continued prosperous and quiet : for who will set upon his Adversary when he knoweth , he shall be shamefully beaten ? This being so , happy are they who when they do well , hear ill : but much more blessed are they , who live so well , as that their backbiting Adversaries seeing their good works , are constrained to praise God and speak well of them . CHAP. 4. That God , suffers his children to be afflicted and persecuted by ungodly men , that so they may be brought to repentance . NOw the Reasons which have chiefly respect to the good of his children in their sufferings , being thirteen in number ; are distinguished as followeth : God suffers his children to be afflicted by them . 1 Because it Brings them to repentance . 2 Because it Works in them amendment of life . 3 Because it Stirs them up to prayer . 4 Because it Weans them from the love of the World. 5 Because it Keeps them alwayes prepared to the spirituall combate . 6 Because it Discovers whether we be true beleevers , or Hyprocites . 7 Because it Prevents greater evils of sinne and punishment to come . 8 Because it makes them Humble . 9 Because it makes them Conformable to Christ their head . 10 Because it Increaseth their Faith. 11 Because it Increaseth their Ioy and Thankfulness . 12 Because it Increaseth their Spiritual Wisdome . 13 Because it Increaseth their Patience . First , the Lord suffers his children to be vexed and persecuted by the wicked , because it is a notable means to rouze them out of carelesse security , and bring them to repentance ; He openeth the eares of men ( saith Elihu ) even by their corrections , that he might cause man to turn away from his enterprizo , and that he might keep back his soul from the pit , Job . 33.16 , 17 , 18. The feeling of smart will teach us to decline the cause : Quia sentio poenam recogit● culpam , saith Gregory the Great : punishments felt bring to my consideration sins committed . Those bitter sufferings of Iob toward his latter end , made him to possess the iniquities of his youth , Iob 13.26 . whereby ( with Solomons Eves-dropper , Eccles. 7.21 , 22. ) he came to repent of that whereof he did not once suspect himselfe guilty : it made him not think so much of what he felt , as what he deserved to feel : in like manner , how do the clamours of Satan , our own consciences , and the insulting World : constrain us to possess even the sins of our youth ? There needs no ●ther art of memory for sin but misery . Satans malice not seldome proves the occasion of true repentance , and so the Devil is overshot in his own Bowe , wounded with his own weapon . I doubt whether that Syrophenician had ever enquired after Christ , if her daughter had not been vexed with an unclean spirit ; yea , whether the Devil had been so effectually cast out , if he had with less violence entred into her . Mark 7. Our afflictions are as Benhadads best Counsellours , that sent him with a cord about his neck to the merciful King of Israel . The Church of God under the Cross is brought to a serious consideration of her estate , and saith , Let us search and try our wayes and turn again to the Lord : Lam. 3.40 . Manasses also the King of Iudah that horrible sinner , never repented of his Idolatry , Murther , Witchcraft , &c. till he was carried away captive to Babel , and there put in chains by the King of Ashur . But then ( saith the Text ) he humbled himselfe greatly before the God of his Fathers , 2 Chron. 33.11 , 12. Yea , read his confession , ( for he speaks most feelingly ) and you shall see , that the prison was a means of his spiritual enlargement . Even Vipers being lasht , cast up all their poison . The body that is surfetted with repletion of pleasant meats ; must be purged with bitter pils : and when all outward comforts fail us , we are willing to befriend our selves with the comfort of a good conscience , the best of blessings . Affliction is the Hammer which breaks our rockie hearts . Adversity hath whipt many a soul to Heaven , which otherwise prosperity had coached to Hell : was not the Prodigall riding post thither , till he was soundly lasht home again to his Fathers house , by those hard-hearted and pittiless Nabals , which refused to fill his belly with the husks of the swine ? And indeed seldome is any man throughly awakened from the sleep of sin , but by affliction : but , God by it , as it were by a strong purge ; empties and evacuates those supe●fluities of malice , envie , pride , security , &c. wherewith we were before surcharged . For as Alloes kils worms in the stomack : or as frost , and cold destroyes Vermine , so doth bitter afflictions ; crawling lusts in the heart . The Serpents enmity may be compared to the Circumcision-knife which was made of stone : unto Rubarb which is full of Choler , yet doth mightily purge Choler : or to the sting of a Scorpion , which though it be arrant poison , yet proveth an excellent remedy against poison . For this , or any other affliction when we are in our full career of wordly pomp and jollity ; pulleth us by the ear , and maketh us know our selves : My wants ( saith one ) kill my wantonness : my poverty checks my pride : my being slighted quels my ambition and vain glory . And as for sickness ; it cuts the throat of vices : Many , saith Saint Augustine , have been wickedly well , that have been innocently and piously sick . Yea , I may call it the summe of Divinity , as Pliny calls it the summe of Philosophie ; for what distressed or sick man was ever lascivious , covetous , or ambitious ! He envies no man , admires no man , flatters no man , dissembles with no man , despiseth no man , &c. That which Governours or friends can by no means effect , touching our amendments a liltle sickness , or trouble from enemies will ( as Saint Chrysostome observes . ) Yea , how many will confess , that one affliction hath done more good upon them , then many Sermons ? That they have learned more good in one dayes or weeks misery , than many years prosperi● could teach them ? Untouched estates , and touched consciences , seldom dwell together : and it is usuall for them that know no sorrows to know no God : repentance seldom meets a man in jollity , but in affliction the heart is made pliable and ready for all good impressions . True , if gentleness would serve , we should not smart ; for God like a good Chyrur●ion , first strokes the arm , before he opens the vein : he sends for us by his Ambassadours of the Ministery , yet we come not : Let him fi●e our field , as Absalom did by Ioab ; we come presently : Or perhaps he afflicts another , to fright us : as great mens children are corrected , by seeing others whipt : or as Apolonias would tame Lions by beating Dogs before them . For as God preacheth to us , no less in his judgements than his Word ; so when he strikes offendors ; he would warn the standers by : and a wise man sees himself faln , or beaten in his neighbour . Yea , generous and ingenuous spirits , desire to be taught , abide not to be forced . It is for Tyrants to compel : for Asses to be compelled , saith Erasmus . A good natur'd Horse , saith Seneca , will be governed even by the shadow of the wand : whereas a resty jade will not be ordered by the spur . But if his Word will not rule us ; ( as many , till God come with a strong hand will hold their corruptions as fast as Pharaoh the Israelites ) his Rod shall : or if his Rod will not yet serve ; his sword shall be drencht in our gall , and bathed in our blood , Deut. 32.41.42 . Or if we scape for a time ; yet our preservation from one judgement is but our reservation to seven more , Levit. 26. Yea , he will send a succession of crosses , seven more , and seven more , and seven to that ; to the conversion of his own and the confusion of his enemies , Vers. 14 , to 39. when singing will not still the Child ; the Rod must . Hard knots , must have hard wedges : strong affections ; strong afflictions : great corruptions ; great calamities to cure them . So that God ( through thy stubbornness ) is forced to let loose Satan and wicked men upon thee , lest thou shouldest sleep in security till thou didst sleep in death eternally , even for thy good : And affliction is but the shepherds Dog , ( as Chrysostome speaks ) to fetch us into Christs fold : perhaps by barking onely ; and then we are more scar'd than hurt : perhaps in his mouth ; and then the poor sheep thinks he will surely worry it : but he is taught to fetch onely , and therefore gripes not , but onely carries and delivers it to his Master . When children have done a fault ; Mothers use to fright them with Bull-beggers : the childe thinks surely they will have him , but the Mother hath a double policy , viz. to make them hate the fault , and love them the better : for they run to the la● to hide them , and then will she make her own conditions . And so the very end which God aimes at in setting those Adders upon thee , is that thou shouldest turn thine Eyes inward , that thou mayest see for what thou sufferest : pry narrowly into thine own forepast actions ; which if thou dost , an hundred to one thou wilt finde sin , it may be , this very sin , the cause of thy present affliction : and until thou doest sift and try thine own heart for this Achan ; and finde out which is thy Isaac , thy beloved sinne ; look for no release : but rather that thy sorrowes should be multiplied , as God threatened Eve. Wherefore liest thou on thy face , said God to Ioshua ? Israel hath sinned , up , search diligently , &c. Iosh. 7.10 , 11. What evill hast thou done , said the Mariners to the distressed Prophet , that this evill is come upon us ? Let every such Ionas reflect upon himself , and say , What evill have I done ? What sin have I committed or admitted ? or what good have I omitted or intermitted ? be it but one single sin , whether spiritual pride , or railing upon honest men in an handsome Language , or the like , and having found out the cause , grieve for it , turn from it . One flaw in a Diamond takes away the lustre and the price : one man in Law may keep possession : one Puddle , if we wallow in it , will defile us ; one piece of Ward-land makes the Heire liable to the King : one sin keeps possession for Satan as well as twenty : one poison-full Herb amongst many good ones may put death in the pot ; and so take away the goodnesse from the rest , as if there were none in it , wholesome . Besides , how were the Angels in heaven punished for one fault ? Achan for one sacriledge ? Miriam for one slander ? Moses for one unbelief ? Ananias for one lie ? Ely for his Indulgence onely ? David for his love to Bathsheba onely , &c. wherefore look to it , for if we spare but one Agag , it may cost us a Kingdome : and such a Kingdome as is far better than the Kingdome of Saul , 1 Pet. 1.4 . Neither say of thy sin , as once Lot of Zoar ; Is it not a little one ? for though men may , yet God will not wink at small faults , especially in his own . A little prick being neglected , may fester to a gangrene . As what is a mountain of Earth but an accumulation of many little dusts ? or what is a flood , but a concurrence of many little drops ? a small leak will sink the Vessel unstopt ; whereas a great one will not do it , if well kalked . The weakest Instrument , be it but a Bodkin , can pierce the flesh and take away the life unarmed ; whereas Armour of proof will even beat off Bullets . Besides , whereas our greatest goodnesse merits not the least glory , our least wickednesse deserves great pain . The wages of sin ( small or great ) is death , Rom. 6.23 . bad work , sad wages . Wherefore let his correction bring forth conversion ; cleanse your hands ye sinners , and purge your hearts ye double-minded , Jam. 4.8 . Not your hands onely with Pilate , but your hearts with David ; yea , and your eyes too , with Mary Magdalen , if it be possible , ( though dry sorrow may be as good as wet ) whose eyes were a Laver , and hair a Towel , to wash and wipe the feet of Christ. Humble thy self like the Ninevites , Ionah 3.6 . Who put sackcloth upon their loins , and ashes on their heads , as those that had deserved to be as far under ground , as they were now above it . An humble submission is the only way to disarm Gods indignation , and be rid of his Rod , 1 Pet. 5.6 . By such a course as this Iacob appeased that rough man Esau : Abigale diverted David from his bloody purpose : the Syrians found favour with Ahab , that none-such ; as the Script●re stiles him : 1 Kings 20.32 , 33. Sin bringeth judgement , and onely Repentance preventeth it : Thy sin hath kindled the fire of Gods wrath , and only Repentance is as water to quench this fire . King Edward the First riding furiously after a servant of his that had displeased him , with a drawn sword in his hand , as purposing to kill him , seeing him submit , and upon bended knee , sue for his life , not onely spared him , but received him into favour : Go thou and do the like : be thou but throughly sorry for thy sin , my soul for thine , God will be throughly satisfied ; yea , grow better by it , and God will love thee the better for it : As Lovers are wont to be best friends after falling out : for as bones out of joynt , joyned again are stronger then before : so when God and we are reconciled by repentance , his affections are stronger to us then before . The repenting Prodigal received such tokens of favour as his elder brother , who never brake out into that Riot ; never did . And whom did Christ honour with his first appearance but Mary Magdalen ? and the Angel , but Peter ? Go , saith he , and tell his Disciples and Peter that he will go before you into Galilee , Mark 16.7 . Though Peter had sinned above the rest , yet repenting he is named above the rest . Otherwise ▪ Contrition without reformation ( which is but like the crouching of a Fox , that being taken in a snare looks lamentably , but it is only to get out ) will not prevail with God ; he will never leave pursuing thee , till the traitors head be thrown over the wall . None so lewd but will seem conformable , when apprehended : or if they Riot in the Goale of their durance ; yet when the Sessions comes , they begin to be a little calme : put off their disguises of dissolutenesse , and put on some modesty , and semblance of humiliation ; yea , then they change their apparel , their garbes , their looks and all to appear civil . Or let the Fox be chained up he will no more worry the Lambs : Pharaoh could relent when he felt the plagues ; but when they were over , so was his repentance : but what saith the Scripture ? He that confesseth and forsaketh his sinne shall finde mercy , Prov. 28.13 . Confession and confusion of sinne must go together : yea , there must be a parting with the right Eye in regard of pleasure , and the right Hand in regard of profit . As for example , hast thou swallowed some unlawful gain , and wouldest thou pacifie God and thy Conscience ? Vomit it up again by restitution : for where is no restitution of things unjustly gotten , their sins shall never be forgiven , as Saint Augustine speaks , Non tollitur peccatum , nisi restituitur ablatum . For repentance without restitution , is as if a thief should take away thy purse , ask thee pardon , say he is sorrie for it , but keeps it still ; in which case , thou wouldst say , he did but mock thee . But Pallas with all the graces may call Briareus with his hundred hands to binde this Iupiter ; and all in vain . Wherefore I proceed . The skilful Chirurgion , when he is lancing a wound , or cutting off a limbe , will not hear the patient , though he cry never so , until the cure be ended ; but let there be once a healing of thy errours , and the plaister will fall off of it self ; for the plaister will not stick on when the sore is healed . If the Fathers word can correct the child , he will fling away the rod , otherwise he must look to have his eyes ever winterly . Thus as the two Angels that came to Lot , lodged with him for a night , and when they had dispatched their errand , went away in the morning : So afflictions which are the Angels or the Messengers of God , are sent by him to do an errand to us ; to tell us , we forget God , we forget our selves , we are too proud , too self-conceited , and such like : and when they have said as they were bid , then presently they are gone . Why then complainest thou , I am afflicted on every side ? Like a childe that cries out of his shoe , when the fault is in his foot : or the sick patient who faults his bed when he should his back . Why groanest thou under thy burden , and cryest out of unremedied pain ? Alas , thou repentest not ; trouble came on this message , to teach thee repentance , give the messenger his errand , and hee 'l be gone . But if thou refusest to be reformed , thou hatest to be healed . Alas , every Cain will groan under the penalty , whereas a David will grieve for the iniquity : but the one trembles as a slave , whereas the other fears as a son : and he that mourns for the cause of his punishment , shal mourn but a while ; but he that mourns onely for the punishment , and not for the cause , shall mourn for ever . The soul cannot live while the sin lives ; one of the two must die , the corruption or the Person ; but Repentance is a Supersedeas , which dischageth both sin and sorrow , moving God to be merciful , the Angels to be joyful , Man to be acceptable , and only the Devil and his to be melancholy . True , God doth not meerly ( though mainly ) smite and chastise his children for sin , without any other respect ; all his afflictive acts , are not punishments ; some are for the benefit of the creature , whether for probation or purgation , or reformation : and for the praise whether of his divine power , or justice , or mercy , as appears by our Saviours words , touching him that was born blinde , Iohn 9.3 . For though his Parents had sinned in themselves , and the man had sinned in his first Parents ; yet it was not the guilt of either , that was guilty of this blindness ▪ and the like we may collect from Iobs example . Nevertheless , sin is still the Original ; as when the head akes , and the members are sick , the fault is in the stomack . For this cause , saith the Apostle , ( of the believing Corinthians ) many are weak , ( by lingering diseases ) many sick , ( by sharp and grievous maladies ) and many sleep ( are dead out-right ) 1 Cor. 11.30 . Hence our so many diseases , miseries , maladies , troubles without , terrours within ; it is this thief in the Candle that wastes us : this Fly in the Box that corrupts us : this traitor in the heart , that betrayes and exposes us to all perils . In which regard it was a sound and savoury reply of an English Captain at the loss of Calice , who when a proud Frenchman tauntingly demanded , When will you fetch Calice again ? answered , When your sins shall weigh down ours . What , saith Saint Hierom , in the like case ? by our sins are these Infidels made strong ; and therefore a mean to lessen our punishment is , to lessen our sins . Yea , even Achaior a very Ammonite could say thus to Holofernes , Enquire if this people have offended their God : otherwise all our warring will come to nothing : and Vespasian the like : who when he had conquered Ierusalem , refused to have the Crown set upon his head , saying : I , indeed , am the rod in Gods hand , but it is their sins only , that hath subdued them . And it is very rare in this case , if there be not some Achan in the Army , some Sheba in the Town , some Ionas in the Ship , some distemper in the soul , disorder in the life , that God would have removed and remedied : as for instance ; Ionas , how came he into the Whales belly ? Was it not his own undutifulness ? David , whence came all his troubles by Absalom , Amnon , Adonijah ? Was it not his fondness and indulgence ? And so of Eli. Iacob , what might he thank for all his afflictions ( whereof God gave him not a draught , but made him a diet-drink : so that he had scarce a merry day , for one trouble or another : ) whom had he to thank for it ? Did he not thrust his own feet into the stocks by that threefold lie of his uttered in a breath to get the blessing ? Wherefore , if thou lovest thine own ease , deal freely and ingenuously with God and thine own soul ; for sin and punishment are inseparable companions , and go tied together with chains of Adamant , as the Poet speaks , like individual twins , they are born together , live together , are attended one by the other , as the body by the shadow : where sin is in the Saddle , there punishment is on the Crupper ; whence it is , that the Hebrews have but one and the same word for them both . Objection . But thou hast repented and resolvest to be reformed . Answer . Many in time of distress have strong resolutions and promise fair , even a Candle as big as a Mast : but trouble being over ; one of ten in the pound were well : which proves ; they never truly repented . Yea , in stead of being better , they grow worse , like one that falls into a relapse from an Ague , to a burning Feaver , which peradventure would be thy case , if God should now release thee : at least thou mayest fear it : for , to seek unto God only in affliction , is suspicious , and such seekers commonly are rejected with scorn , Proverbs 1.24 , to 33. Indeed , if thou shalt persevere ( when thou art released ) in doing that which now thou purposest ; it is infallible signe , thy repentance is sound : otherwise ; not . CHAP. 5. That it serves to work in us amendment of life . 2 SEcondly , the malice of our enemies serves to work in us amendment of life . Every affliction sanctified , rubs off some rust , melts off some drosse , straines out some corruption , &c. which done , we rise out of trouble , as Christ rose out of the grave : for when the gold is fined , the fire shall hold it no longer . The outward cold of affliction doth greatly increase the inward heat and fervour of the graces of God in us . Indeed no chastisement ( saith the Author to the Hebrewes ) for the present seeme● to be joyous , but grievous : But afterwards it bringeth the quiet fruit of righteousness to them that are thereby exercised , Heb. 12.11 . We are dunged with reproaches , that we may prove a richer soil for grace , as Nazianzen speaks , ( alluding to the parable of the Fig-tree , ) God beats us , that he may better us : he hedgeth us about with thorns , that he may keep us within compasse , lest we break over into Satans pastures : which indeed will fat us but to the slaughter . Yea , he pricks us with goads , that he may let out our ill humours : and happy thorns or lancets of tribulation are those , which open a vein for sin to gush out at . God strips the body of pleasure to cloath the soul with righteousnesse , and oftentimes strengthens our state of grace by impoverishing our temporall estate : for commonly the more prosperity , the lesse Piety . The poor ( saith Christ ) receive the Gospel , though the rich are more bound . It was an observation of Tacitus , that raising of the fortune did rarely mend the disposition : only Vespasian was changed into the better . Yea , if it make us not worse , it is a wonder : Evagrius gives it as a high praise of the Emperour Mauritius , that in the height of all his Majesty , he reteined his ancient Piety . We serve God , as our servants serve us : of which many have too good cloaths , others too much wages , or are too fine fed to do work ; as ●sops Hen being over-fed , was too fat to lay : or perhaps too many under them ; as a Gentleman having but one servant , thought him over-burdened with work , and therefore took another to help him : but having two , one of them so trusted to the others observance , that oft-times , they were both missing , and the work not done ; then he chose a third ; but was worse served them , then before : whereupon he told his friend , When I had one servant , I had a servant ; when I had two , I had but half an one : now I have three , I have never an one . Few men can disgest great felicity : Many a man hath been a loser by his gains , and found that , that which multiplied his outward estate , hath abated his inward , and so on the contrary , David was never so tender , as when he was hunted like a Partridge , 1 Sam. 26.20 . Ionah was at best , in the Whales belly . Stevens face never shone so fair , as when he stood before the Council , Acts 6.15 . Whilest the Romans had wars with Carthage and enemies in Affrick , they knew not what vices meant in Rome . Now if the winter of the one is found to be the spring of the other , and the corruption of prosperity the generation of piety ; who will esteem those things good which make us worse , or that evil , which brings such gain and sweetness ? Before I was afflicted ( saith David ) I went astray , but now I keep thy commandement , Psal. 119.67 . These evils do press us , but it is to God and to holiness . Yea , how much lower our afflictions weigh us down on Earth , so much the more earnestly our affections mount up to Heaven . An Egge will swim in s●lt water , but sink in fresh : so we . King David among so many publick and private calamities and disasters , kept his head above water , and stood upright in his heart to God : But King Solomon his son , even sunk in the midst of delights and pleasures . Too much rankness layeth the Corn : and Trees over-laden with Fruit , are their own ruine . Happy was he , Iohn 9. in being born blinde , whose gain of bodily sight made way for the spiritual , who of a Patient became an Advocate for his Saviour , who lost a Synagogue and found Heaven , who by being abandoned of sinners , was received of the Lord of glory : God rarely deprives a man of one faculty , but he more then supplies it in another . The defect of corporal sight , hath not seldome mended the memory : for what is taken from one sense is divided amongst the rest . When Zachary was dumbe , Iohn Baptist the voice was a breeding . Hannibal had but one eye : Appius , Claudius , Timelon , and Homer were quite blinde ; So was Mulleasses King of Tunis , and Iohn King of Bohemia ▪ but for the loss of that one Sense , they were recompensed in the rest , they had most excellent memories , rare inventions , and admirable other parts . Or suppose he send sickness ; the worst Feaver can come , does not more burn up our blood than our lust ; and together with sweating out the surfets of nature , at the pores of the body ; we weep out the sinful corruption of our nature at the pores of the conscience : Yea , the Authour to the Hebrews saith of Christ himself , that though he were the Son , yet ( as he was man ) He learned obedience by the things which he suffered . Heb. 5.8 . As in humane proceedings , Ill manners beget good Laws ; so in Divine ; the wicked by their evil tongues beget good and holy lives in the godly : Whence Plutarch adviseth us so circumspectly to demean our selves as if our enemies did alwayes behold us . Nothing sooner brings us to the knowledge and amendment of our faults , then the scoffs of an enemy : which made Philip of Macedon acknowledge himself much beholding to his enemies ( the Athenians ) for speaking evil of him , for ( saith he ) they have made me an honest man , to prove them liars : even barren Leah , when she was despised became fruitful . So that we may thank our enemies , or must thank God for our enemies : Our souls shall shine the brighter one day for such rubbing : the cold winde cleanseth the good grain : the hot fire refines the pure gold . Yea , put case we be gold ; they will but try us : If Iron ; they will scowre away our rust . I say not that a wicked heart will be bettered by affliction : for , in the same fire that gold is made bright and pure ; d●oss is burnt and consumed : and under the same flail that the grain is purged and preserved ; the husks are broken and diminished . Neither are the Lees therefore confounded with the Wine , because they are pressed and trodden under the same press or plank ; but I speak of affliction sanctified , and of the godly . Yet let not the wickedest man be discouraged , for as when Christ called the blinde man ; the Disciples said , Be of good comfort , he calleth thee : so I may say to thee that art burthned with any kind of affliction ; Be of good comfort , Christ calleth thee , saying , Come unto me by repentance and amendment of life , and I will ease thee of thy sins and sorrows , here and hereafter ; only as the blinde man threw away his garment and followed Christ , so do thou answer him , I will forsake my sins and follow thee . For if God , like a prudent Prince , makes offers and fames of war ; it is but to mend the conditions of peace . But , farewel , I am for the already resolved ; to whom I say , if the needle of affliction be drawn through us , by reason of wicked mens malice ; it is but to convey with it the threed of amendment : and their worst to the godly , serves but as the thorn to the brest of the Nightingale , the which ( if she chance to sleep ) causeth her to warble with a renewed cheerfulness ▪ For as blowes make balls to mount , and lashes make Tops to go , which o● themselves would fall : so with their malice we are spurred up to duty , and made persevere in it , for commonly ( like Tops ) no longer lasht , no longer we go . Yea , these very tempestuous showers bring forth spiritual flowers & herbs in abundance : Devotion ( like fire in frosty weather ) burns hottest in affliction . Vertue provoked , ads much to it self : With the Ark of Noah , the higher we are tossed with the flood of their malice ; the neerer we mount towards Heaven . When the waters of the flood came upon the face of the earth , down went stately Turrets and Towers ; but as the waters rose , the Ark rose still higher and higher . In like sort , when the waters of affliction arise ; down goes the pride of life , the lust of the eyes ; In a word all the vanities of the World. But the Ark of the soul ariseth as these waters rise , and that higher and higher , even neerer and neerer towards Heaven . I might illustrate this point by many observable things in nature : We see Well-waters arising from deep Springs , are hotter in Winter then in Summer , because the outward cold doth keep in , and double their inward heat : And so of mans body , the more extream the cold is without ; the more doth the natural heat fortifie it self within , and guard the heart : The Corn receives an inward heat and comfort from the Frost and Snow which lieth upon it : Trees lopt and pruned flourish the more , and bear the fuller for it . The Grape when it is most pressed and trodden , maketh the more and better Wine : The drossie gold is by the fire refined ; Windes and Thunder clears the Air : Working Seas purge the Wine : Fire increaseth the sent of any Perfume : Pounding makes all Spices smell the sweeter : Linnen when it is buckt , and washt , and wrung , and beaten becomes the whiter and fairer : the Earth being torn up by the Plough , becomes more rich and fruitful . Is there a piece of ground naturally good ? Let it lie neglected ; it becomes wilde and barren : yea , and the more rich and fertile it is of it self , the more waste and fruitless it proveth for want of Tillage and Husbandry . The Razor , though it be tempered with a due proportion of Steel , yet if it pass not the Grindstone or Whetstone , is never the less unapt to cut ; yea , though it be made once never so sharp ; if it be not often whelted , it waxeth dul . All which are lively emblemes of that truth which the Apostle delivers , 2 Cor. 4.16 . We faint not , for though our outward man perish , yet the inward man is renewed daily . Even as a Lambe is much more lively and nimble for shearing . If by enmity and persecution ( as with a knife ) the Lord pareth and pruneth us ; it is , that we may bring forth the more , and better fruit : and , unless we degenerate ; we shall bear the better for bleeding : as Anteus , every time rose up the stronger , when Hercules threw him to the ground : because he got new strength , by touching of his Mother . O admirable use of affliction ! health from a wound ; cure from a disease : out of grief , joy : gain out of loss : out of infirmity , strength : out of sin holiness : out of death life : yea , we shall redeem something of Gods dishonour by sin , if we shall thence grow holy . But this is a harder Riddle then Sampsons to these Philistims . CHAP. 6. That it stirs them up to Prayer . 3 THirdly , because they quicken our devotion , & make us pray unto God with more fervency : Lord ( saith Isaiah ) in trouble they will visit thee : they poured out prayers when thy chastening was upon them , Isay 26.16 . In their affliction ( saith Hosea ) they will seek thee diligently ; Hosea 5.15 . That we never pray so feelingly , fervently , forcibly , as in time of affliction , may be seen in the examples of the children of Israel , Judges 3.9 , 15. Elisha , 2 Kings 6.18 , Hezekiah , 2 Kings 19.15 , 16. Stephen , Acts 7.59 , 60. And lastly , in Iehosaphat , who being told that there was a great multitude coming against him from beyond the S●a , out of Aram ; it follows , That Jehosaphat feared , and set himself to seek the Lord , and proclaimed a Fast throughout all Judeah : Yea , they came out of all parts , and joyned with him to enquire of the Lord , 2 Chron. 20.3 , 4 , 13. Neither doth it make us alone which suffer ; earnest in prayer , but it makes others also labour in prayer to God for us , 2 Cor. 1.10 , 11. Acts 12.5 , 12. As what true members participate not some way of the bodies smart ? It is only a Nero can sit and sing while Rome burns . Whence we are taught to pray in the plural number , Our Father : and certainly he cannot pray or be heard for himself , that is no mans friend but his own . No prayer without faith , no faith without Charity , no Charity without mutual intercession . But I proceed , Crosses are the files and whetstones , that set an edge on our Devotions , without which they grow dull and ineffectual . Ionah sleeps in the Ship , but prays hard in the Whales belly , Prayer is the wing of the soul , wherewith it flies to Heaven , as meditation is the Eye wherewith we see God. But our hearts are like flint-stones , which must be smit●en ere they will send out these sparks of devotion . Christ never heard of the Canaanitish woman , until her daughter was miserably vexed with a Devil : but then she comes to him , and doth not speak , but cry : need and desire have raised her voice to an importunate clamour . The God of mercy is light of hearing , yet he loves a loud and vehement solicitation : not to make himself inclinable to grant ; but , to make us capable to receive blessings . And indeed the very purpose of affliction , is , to make us importunate : he that hears the secret murmurs of our grief , yet wil not seem to hear us till our cries be loud and strong : as Demosthen●s would not plead for his Client till he cried to him , but then answered his sorrow . Now I feel thy cause . Prayer is as an arrow , if it be drawn up but a little ; it goes not far : but if it be p●ll'd up to the head ; flies strongly , & pierces deep : if it be but dribled forth of careless lips ; it falls down at our feet : the strength of our ejaculations , sends them up into Heaven , and fetches down a blessing . The Childe hath escaped many a stripe by his loud crying : and the very unjust Iudge cannot endure the widows clamour : So unto fervent prayer , God will deny nothing . Whereas heartless motions do but teach us to deny , Fervent suites offer violence both to Earth and Heaven . So that if we ask and miss , it is because we ask amiss : we beat back the flame , not with a purpose to suppress it , but to raise it higher , and to diffuse it . We stop the stream , that it may swell the more , and a denial doth but invite the importunate , as we see in the Canaanitish woman , Matth. 15. Our holy longings are increased with delayes : it whets our appetite to be held fasting : and whom will not Need make both humble and ●loquent ? If the case be woful , it will be exprest accordingly : the despair of all other helps , sends us importunately to the God of power ; but while money can buy Physick , or friends proc●re enlargement ; the great Physician and helper , is not sought unto , nor throughly trusted in . It is written of the children of Israel , that so soon as they cried unto the Lord ; he delivered them from their servitude under Eglon King of Moab : yet it is plain , they were eighteen years , under this bondage , undelivered , Iudges 3.14 , 15. Doubtless , they were not so unsensible of their own misery , as not to complain sooner then the end of eighteen years : the first hour they sighed for themselves : but now ; they cried unto God. They are words , and not prayers ; which fall from careless lips ; if we would prevail with God , we must wrestle ; and if we would wrestle happily with God ; we must wrestle first with our own dulness . Yea , if we felt our want , or wanted not desire ; we could speak to God in no tune but cries : and , nothing but cries can pierce Heaven . The best mens zeal is but like a fire of green wood , which burneth no longer than whiles it is blown . Affliction to the soul is as plummets to a Clock , or winde to a Ship : holy and faithful prayer ; as oars to a Boat : And ill goeth the Boat without Oars , or the Ship without winde , or the Clock without plummets . Now , are some afflicted in reputation ? as Susanna was : others ; in children ? as Eli : some , by enemies ? as David : others by friends ? as Ioseph : some , in body ? as Lazarus : others , in goods ? as Iob : others , in liberty ? as Iohn . In all extremities , let us send this messenger to Christ for case ; faithful and fervent prayer : if this can but carry the burthen to him , he will carry it for us , and from us for ever . Neither can we want encouragement to ask : when as the sick of the Palsie but asked health , and obteined also forgiveness of sins : When Solomon but desired wisedome , and the Lord gave him wisedome , and honour , and abundance of wealth : When Iacob asked but meat and cloathing , and God made him a great rich man , When Zacheus desired only to have a sight of Christ , and was so happy as to entertain him into his house , into his heart , yea , to be entertained into Christs Kingdom . We do not , ( yea , in many cases , we dare not ) ask so much , as God is pleased to give : Neither doest thou ô Saviour measure thy gifts by our petitions , but by our wants , and thine own mercies . True , if the all-wise God shall fore-see that thou would'st serve him as the prodigall son served his father , who prayed but till he had got his patrimony , and then forsook him , and spent the same in riot , to the givers dishonour ; as too many use the Ocean of Gods bounty , as we do the Thames ; it brings us in all manner of provision : cloaths , to cover us : fuel ; to warm us : food ; to nourish us : wine ; to chear us ; gold to enrich us ; and we in recompence soil it with our rubbish , filth , common shoares , and such like excretions : even as the Cloud that 's lifted up and advanced by the Sun ; obscures the Sun. In this case , he will either deny thee in mercy , as he did Saint Paul , 2 Cor. 12.8 , 9. and our Saviour himself , Matth. 26.39 . or grant thee thy request in wrath , as he did a King to the Israelites , and Quails wherewith he fed their bodies ; but withall sending leanness into their souls , Psal. 106.15 . And well doth that childe d●serve to be so served , who will lay out the money given him by his father ; to buy poison : or weapons , to murther him with . Wherefore let thy prayers not onely be fervent , but frequent : for , thy wants are so . And be sure to ask good things to a good end : and then , if we ask thus according to Gods will in Christs Name ; we know that he will hear us , and grant whatsoever petitions we have desired , 1 Iohn 5.14 , 15. CHAP. 7. That it weanes them from the love of the world . 4 FOurthly , our sufferings wean us from the love of the world , yea , make us loath and contemn it ; and contrariwise , fix upon heaven with a desire to be dissolved . Saint Peter , at Christs transfiguration , enjoying but a glimpse of happiness here , was so ravished and transported with the love of his present estate , that he breaks out into these words , Master , it is good for us to be here ; he would fain have made it his dwelling place : and being loath to depart ; Christ must make three tabernacles , Mat. 17.4 . The love of this world so makes us forget the world to come , that , like the Israelites , we desire rather to live in the troubles of Egypt , then in the Land of Promise . Whereas S. Paul having spoken of his bonds in Christ , and of the spirituall combate ; concludeth , I desire to be dissolved , and to be with Christ , which is best of all , Phil. 1.22 , 23. Yea , it transported him to Heaven before he came thither : as Mary was not , where she was , but , where her desire was , and that was with Christ. Prosperity makes us drunk with the love of the world , like the Gadarens , who preferred their swine before their souls : or him in the Parable , that would go to see his farm● , and lose Heaven : or the Rich Glu●ton , who never thought of Heaven , till he was in Hell : and thousands more , who if they have but something to leave behinde them , 't is no matter whether they have any thing to carry with them . But , as sleep composeth drunkenness ; so the cross will bring a man to himself again : for when the Staff we so nourish to bear us , becomes a cudgel to beat us : when we finde the world to serve us , as the Iews did Christ , carry us up to the top of the hill , and then strive to throw us down headlong : Luk. 4.29 . When the minde is so invested with cares , molested with grief , vexed with pain , that which way soever we cast our eyes , we finde cause of complaint ; we more loath the World than ever we loved it , as Amnon did his sister Tamar : yea , when life which is held a friend , becomes an enemy ; then death which is an enemy becomes a friend , and is so accountted : as , who , having cast An●hor in a safe Road ; would again wish himself in the storms of a troublesome Sea ? Yea , in case we have made some progress in Religion , and found a good conscience sprinkled with the blood of Christ , ( the marrow of all comforts , ) and resolved with Ioseph , to forsake our coat rather than our faith : yet if the World make new offers of preferment , or some large improvement of profits and pleasures ; we begin to draw back , or at least we know not whether to chuse : like a horse that would , and yet would not , leap a ditch . And after a little conflict , having half yielded to forsake that with joy , which cannot be kept but with danger ; we resolve thus . The same God , which hath made my crosses chearful ; can as well make my prosperity conscionable . Why then should I refuse so fair an offer ? but alas , having made choice ; it is not long , ere these pleasures and honou●s , these riches and abundance ; prove as thorns , to choak the good seed of Gods Word formerly sown in our hearts : as it is , Matth. 13.22 . For , prosperity to Religion , ●s as the Ivy to the Oake , it quickly eats out the heart of it : yea , as the Missel●o and Ivy ( sucking by their straight embraces the very s●p that only giveth v●getation from the roots of the Oake and Hawthorn ) will flourish when the Trees wither ; so in this case , the corruption of the good is alwayes the generation of the evil : and so on the contrary , crosses in the estate , diseases of the body , maladies of the minde , are the medicines of the soul : the impairing of the one , is the repairing of the other . When no man would harbour that unthrift son in the Gospel ; he turned back again to his Father , but never before . Lais of Corinth while she was young , doted upon her Glass , but when she grew old and withered ; she loathed it as much : which made her give it up to Venus . When Satan is let loose upon us to shew us our sins , and the danger we are in ; then farewel profit , farewel pleasure , treasure , and all , rather then I will endure such a rack , such a hell in my conscience . Whereas , if we should only hear of misery , or read what is threatned in the Word : though it might a little fright us ; it would never amend us . Birds are frighted at first , with the Husbandmans scar-crowes : but after a while , observing that they stir not ; are bold to sit upon them , and defile them . Thus as harmonious sounds are advanced by a silent darkness ; so are the glad tydings of salvation . The Gospel never sounds so sweet , as in the night of persecution , or private affliction . When Vertue came down from Heaven ( as the Poets feign ) rich men spurned at her , wicked men abhorred her , Courtiers scoft at her , Citizens hated her : and being thrust out of doors in every place ; she came at last to her sisters , poverty and affliction : and of them ; found entertainment . When it ceased to be with Sarah , after the manner of the World ; she conceived Isaac : so when it ceaseth to be with us after the manner of the Worlds Favourites ; we conceive holy desires , quietness , and tranquillity of minde , with such like spiritual contentments . Yea , we make faith our only option : whereas before ; we kept open house for all vices , as the States are said to keep open house for all Religions : or if not ; it fares with piety as with holy water , every one praiseth it , and thinks it hath some rare vertue in it ; but , offer to sprinkle them with the same ; they shut their eyes , and turn away their faces : and no marvel , for we never taste this Manna from Heaven , until we leave the leaven of this Egypt . Now , better the body or estate perish , then the soul : though we are too sensual to consent unto it , Plùs Pastor , in vulnere gregis sui vulneratur . The loss of a graceless childe , cannot but grieve the father , though the father him self were in danger of mischief by that childe : as David mourned for Absalom , that would have cut his throat . True prosperity is hearty meat , but not digestible by a weak stomack : strong wine ; but naught for a weak brain : The prosperity of fools destroyeth them , Proverbs 1.32 . So that all temporall blessings are , as they hit : but if the minde do not answer , they were better mist. The more any man hath , the more cause he hath to pray , Lord , lead us not into temptation : for we cannot so heartily think of our home above , whiles we are furnished with these earthly contentments below ; but when God strips us of them straightwayes , our minde is homeward . Whiles Naomies husband and sons were alive , we find no motion of her retiring home to Iudah : let her earthly stays be removed ; she thinks presently of removing to her Countrey : a delicious life , when every thing about us is resplendent and contentful , makes us that we have no minde to go to Heaven : wherefore as a loving mother , when she would wean her childe from the dug ; maketh it bitter with Wormwood or Aloes : so dealeth the Lord with us , he maketh this life bitter unto us by suffering our enemies to persecute & oppress us ; to the end we may contemn the World , & transport our hopes from Earth to Heaven : he makes us weep in this veil of misery , that we may the more eagerly long for that place of felicity , where all tears shal be wiped from our eys . Our wine ( saith Gregory ) hath some gall put into it , that we should not be so delighted with the way , as to forget whither we are going . And this is no small abatement to the bitternesse of adversities , that they teach us the way to Heaven : for the lesse comfort we finde on earth , the more we seek above , and the more we esteem the best things : and we are very ungratefull , if we do not thank him for that which so overcomes us , that it overcomes the love of the world in us . Experience shewes , that in Countreys where be the greatest plenty of fruits , they have the shortest lives , they do so surfet on their abundance . Sicily is so full of sweet flowers , if we believe Diodorus Siculus , that dogs cannot hunt there : and it is questionable , whether the enjoying of outward things , or the contemning of them ; be the greater happinesse : for , to be deprived of them , is but to be deprived of a Dye , wherewith a man might either win or lose , : yea , doth not a large portion of them many times prove to the owner , like a treacherous Dye indeed , which flatters an improvident Gamster with his own hand to throw away his wealth to another ? Or to yield it the uttermost ; gold may make a man the richer , not the better ; honour may make him the higher , not the happier : and all temporal delights are but as flowers , they onely have their moneth , and are gone ; this morning in the bosome , the next in the Besome . The consideration whereof , made the very Heathen Philosophers hate this world though they saw not where to finde a better . Yea , it made Themistocles so under value transitory things in comparison of vertue , that seeing rich Bracelets of precious stones lie in his path , he bade his friend take them up , saying , Thou art not Themistocles . And indeed it is Heaven onely that hath a foundation , Earth hath none : God hath hanged it upon nothing : and the things therein are very nothing . Nothing feeds pride , nor keeps off repentance so much as prosperous advantage . 'T is a wonder to see a Favourite study for ought but additions to his Greatnesse ▪ God shall have much ado to make him know himself . The cloth that hath many stains must pass through many larthers . If Musk hath lost its sweetness , there is no way to recover it , except you fling it into the sink among filth . No less then an odious leprosie will humble Naaman , wherefore by it the only wise God thought meet to sawce the valour , dignity , renown , victories , of that famous General of the Syrians . If I could be so uncharitable as to wish an enemies soul lost , this were the only way , let him live in the height of the worlds blandishments , for how can he love a second Mistresse that never saw but one beauty , and still continues deeply inamoured on it ? Why is the Lapwing made an Hieroglyphick of infelicity ? but because it hath a little Coronet upon the head , and yet feed● upon the worst of excrements . The Peacock hath more painted Plumes , yet is the Eagle accounted the Queen of Birds , because she flieth neerest heaven . We often see , nothing carries us so far from God , as those favours he hath imparted to us . 'T is the misery of the poor ; to be neglected of men : 't is the misery of the rich ; to neglect their God. The Badger being wounded with the prickles of the Hedghog his invited guest , whom at first he welcomed and entertained in his Cabbin , as an inward friend , mannerly desiring him to depart in kindnesse , as he came ; could receive no other answer then that he for his own part found himselfe very well at ease , and they that were not , had reason to seek out another seat that might like them better . It is but a fable , yet the moral is true , perspicuous , profitable . Many shall one day repent , that they were happy too soon . Many a man cries out , Oh that I were so rich , so healthful , so quiet , so happy , &c. Alas , though thou hadst thy wish for the present , thou shouldst ( perhaps ) be a loser in the sequel . The Physician doth not hear his Patient in what he would , yet heareth him in taking occasion to do another thing more conducible to his health . God loves to give us cools and heats in our desires : and will so allay our joyes , that their fruition hurt us not : he knows that as it is with the body touching meats , the greater plenty , the less dainty ; and too long forbearance causeth a Surfet , when we come to full food : So it fares with the minde touching worldly contentments ; therefore he feeds us not with the dish , but with the spoon , and will have us neither cloyed nor famished . In this life , mercy and misery , grief and grace , good and bad , are blended one with the other ; because if we should have nothing but comfort , Earth would be thought Heaven : besides , if Christ-tide lasted all the year , what would become of Len● ? If every day were Good-Friday , the World would be weary of Fasting ▪ Secundus calls death a sleep eternal , the wicked mans fear , the godly mans wish . Where the conscience is clear ; death is looked for without fear , yea , desired with delight , accepted with devotion : why ? it is but the cessation of trouble , the extinction of sin , the deliverance from enemies , a rescue from Satan , the quiet rest of the body , and infranchizement of the soul. The Woman great with childe , is ever musing upon the time of her delivery : and hath not he the like cause , when Death is his bridge from wo to glory ? Though it be the wicked mans ship-wrack , 't is the good mans putting into harbour : And hereupon finding himself hated , persecuted , afflicted , and tormented by enemies of all sorts ; he can as willingly leave the World , as others can forgo the Court : yea , as willingly die as dine ; yea , no woman with childe did ever more exactly count her time . No Iew did ever more earnestly wish for the Iubile , No servant so desires the end of his years , No stranger so longs to be at home ; as he expects the promise of Christs coming . It is the strength of his hope , the sweet object of his faith , in the midst of all sorrows ; the comfort of his heart ; the heart of all his comforts ; the incouragement of his wearied spirits ; the common clausule ; the continual period , and shutting up of his Prayers : Come , Lord Iesus , come quickly . Whereas the Worlds Favourites go as unwillingly from hence , as boyes from the midst of a game . Neither hath the Rich man so much advantage of the poor ; in enjoying , as the poor hath of the Rich , in leaving . True , Rich men may also learn this slight : for , the way to grieve less , is to love less . And indeed , what shouldest thou do in case thou seest that the World runs not on thy side , but give over the World , and be on Gods side ? Let us care little for the World that cares so little for us . Let us cross sail ; and turn another way : let us go forth therefore out of the Camp , bearing his reproach ; for we have no continuing City , but we seek one to come , Heb. 13.13 , 14. CHAP. 8. That it keeps them alwayes prepared to the spiritual combate . 5 FIfthly , the Lord permitteth them often to afflict and assail us , to the end we may be alwayes prepared for tribulation : as wise Mariners in a calm , make all their tackling sure and strong ; that they may be provided against the next storm , which they cannot look to be long without : Or as experienced Souldiers in time of peace , prepare against the day of battel ; and so much the rather , when they look every day for the approach of the enemy . They ( saith Socrates ) that set sail into a calme Sea in a fair quiet weather , have , notwithstanding , all instruments and materials ready , which may be of use in a tempest : so he that enjoyes a prosperous and happy estate , if wise , doth even in that time prepare for the harder and more cross occurrents : and so much the rather , because a great calme presageth a sudden storme . The people of Laish being rich and wanting nothing ▪ grew careless and secure : and being secure , and mistrusting nothing ; they were smote with the edge of the sword , and had their Citie burnt , Iudg. 18. The way to be safe , is , never to be secure . The wals of a City that are not repaired in peace , will hardly be mended in a siege . Alexander having set his Army in battel-array , and finding a Souldier then mending his Armes ; cashiered him ; saying , That was a time of dealing blows , not of preparing weapons . We are oft-times set upon , to the end that we may continually buckle unto us the whole Armour of God , prescribed by Paul , Ephes. 6.13 , to 19. That we may be alwayes ready for the battel , by walking circumspectly , not as fools , but as wise , Ephes. 5.15 . Therefore redeeming the time , because the dayes are evil . Vers. 16. For as those that have no enemies to encounter them cast their armour aside and let it rust , because they are secure from danger ; but when their enemies are at hand , and sound the Alarum , they both wake and sleep in their armour , because they would be ready for the assault : So , if we were not often in skirmish with our enemies ; we should lay aside our spiritual armour : but when wee have continual use of it ; we still keep it fast buckled unto us ; that being armed at all points , we may be able to make resistance , that we be not surpriz'd at unawars . Neither would it be good for us at present , if we had not these enemies to stand in awe and fear of ; but much more inconvenient in divers respects : as wise Scipio ( that mirrour of wisdome ) told some , who with no small joy avouched that the Common-wealth of Rome was now in safe estate , seeing they had vanquished the Carthaginians , and conquered the inhabitants of Pontus : Neither would he for that only reason have Carthage destroy'd ; because it should hinder Rome from sleeping . Yea , God himself would have the Hitlites , Gargesites , Amorites , Canaanites , Peresites , Hivites , and Iebusites ( strong and warlike Nations , ) to be in the midst of Israel ; lest Israel should sleep in sin , and want matter for exercise , fight , and conquest . Here may be felicity , with security : never ; with safety . The time when the envious man did sowe his seed , was , whilest men were in bed . No servants more orderly use their masters talent , then those that ever fear their Masters sudden return . No Houshoulder more safe , than he who at every watch suspects the Thieves entring . Sampson could not be bound , till he was first got asleep : Wouldest thou not be overcome ? be not secure . Fly from the works of darkness at a great distance , and consider as well the bitterness of what will follow , as the sweetness of a momentany pleasure : not unlike a * great personage of this Land , who said to his Lady , ( offering him a bribe in behalf of a suppliant ) Gentle Eve , I will none of your Apple : Yea , in vigilancy and watchfulness , imitate the Nightingale which sleeps with her brest upon a thorn for fear of the Serpent which continually studies her ruine . We would not willingly a Tempest should take us without our Cloaks . Seneca reports of Caesar , that he did quickly sheath the sword , but he never laid it off : the sight of a weapon discourages a Thief . While we keep our Iavelins in our hands , we escape many assaults , so that a Christians resolution should be like King Alfrids . Si modò victor eras , ad crastina bella pavebas , Si modò victus eras , ad crastina bella parabas . If we conquer to day , let us fear the skirmish to morrow . If we be overcome to day , let us hope to get the victory to morrow . An assaulted City must keep a careful watch , or it will not long hold out : Yea , the provident Fen-man mends his banks in Summer , lest his ground be drowned in Winter . And we must so take our leaves of all afflictions , that we reserve a lodging for them , and expect their return . And so much the rather , because what hath been long expected falleth the easier : and evils precogitated , strike ●ut weakly . CHAP. 9. How it discovers whether we be true Believers or Hypocrites . 6 SIxthly , that we may experimentally know our selves , and be known of others ; whether we be true Believers , or Hypocrites . First , our selves : divers play Alexander on the Stage , but few or none in the Field . Many can suffer Martyrdom in speculation , who , being put to it ; cannot concoct a foul word . We are all valiant Souldiers , till we come to fight : excellent Philosophers ; till we come to dispute : Good Christians ; till we come to master our own lusts : but , it is opposition that gives the trial , when corruptions fight against the graces , and cause Argent to seeme more bright in a sable field . Many , while wealth lasts , are very honest men and square dealers , at least seem so : yea , they will maintain that all hardnesse is to be endured , rather then Conscience violated , or God offended : but fall they into poverty , and then that they may maintain themselves ; they will lie , deceive , steal , prostitute their Chastity , sell their Consciences , and what not . Even Hazael before he met with an opportunity , could say , What ? is thy servant a dog ? And Balaam could brag , Though thou wouldest give me thine house full of gold , I would not , &c. Yet when it came to the triall , he did as bad for little or nothing : but , a man is indeed , what he is in triall . If with the Pome-citron , Limon , and Orenge-tree , we are alwayes green and fruitfull , Summer and Winter : if our souls shall like of Christ for a suitor , when we finde no other Ioynture but the Crosse ; we are sure we are Christians . 2. That others may know us . A Souldier is best known in the front of a Battel : A Pilot in a storm : a nimble active man in a Race : and a Champion in the lists . How well the strings of an instrument are tuned and set , is best known when they are touched by the hand of a skilfull Musician . There must be differences amongst you , ( saith Saint Paul ) that the approved may be known , 1 Cor. 11.19 . For , as Thrashing separates the straw : and Winnowing ; the chaff from the Corn : So Persecution separates the Hypocrite from the company of beleevers , Luke 22.31 . When a serving-man follows two men walking together , we cannot tell which is his master till they part : so when the Gospel and outward prosperity go together ; it is hard to judge which is most respected . Our Churches are full ( blessed be God : ) but , come we not to please others , as the Poet made his Plays ? or , as Simon Magus was christened for company ? or , is it not more for fear of the Law , then for love of the Gospel ? It is a great question , until persecution arising because of the Word , puts it out of question : but then is that of Claudius Taurinensis more then verified , They worship the dead Saints in a cold profession , while they worry the living in a cruel persecution : so that if the Bramble had been the King of Trees ; the Vine could not have met with worse usage . We all call our selves Christians ? Why ? it is an honourable thing to be so accounted : but who are such ; is known onely where the power of godliness is in contempt : Where ( as Saint Augustine speaks ) a Christian in name will scoff at a Christian indeed : for Christ , ( saith Nazianzen ) is stoned by many that are called Christians , though no otherwise then the Heathen Images are called gods , as Iustine Martyr notes : or , as another hath it ; many superstitiously adore the Crucifix , that are enemies to the Cross of Christ. That Childe ( saith old Simeon , meaning Christ ) is appointed for a sign to be spoken against , that the thoughts of many hearts may be opened , Luke 2.34 , 35. O how wicked men manifest their hatred and enmity against God and his people , so soon as Persecution ariseth , because of the Word ▪ Yea , it would put a wise man into an extasie ; to think how prophane men in such times will rail upon those , whom one day they will wish they had imitated ; as Iustin Martyr speaks . But it 's well enough : for , by this means , both the malice of Satan and the World are better known and avoided . Demetrius the Silver-smith resisted Paul , perhaps not so much for great Diana's sake , as the little Silver Shrines by which his gain came in . The carnal Capernaites followed Christ while he fed them , Iohn 6.26 . Pamachius an Heathen could say to the Pope , Make me a Bishop , and I 'le be a Christian. Aygolandus ( the better to make his peace with Charles the Great ) would become a Christian , and be baptized : But when he came to the Court , where he saw at a table in a room , thirty poor people , ( in mean habits , and at ordinary fare , ) which the Emperour told him were the Servants of God ; he replyed , That if God kept his servants so poorly , he would be none of his servant . Iudas can be content to bear the cross , so he may bear the bag : but , Iob will trust in God , though he kill him , Iob 13.15 . and David in deepest distress or desertion , will hang on still , Psal. 43.5 . Now , who will not say , Give me the Bird that will sing in Winter , and seek to my window in the hardest frost ? There is no trial of friendship but in adversity : he that is not ashamed of my bonds , not daunted with my checks , not alienated with my disgrace ; is a friend for me : one dram of that mans love , is worth a world of inconstant formality : But , that friend is fals-harted , who observes me onely for his own ends ; like those the Philosopher speaks of , who were not his friends , but friends to his wealth : or like him in Clemens , not his , but his riches kinsman . For these Wasps that make such Musick about the Gally-pot , shew , it was but the Honey they came for . And even the most hoggish Gadarens will worship Christ , during the spring-tides of Gods favours : not when they enjoy the light of his countenance , but when his steps drop fainess , and their Corn and Wine increaseth . But alas , they are but bad works that need rewards to crane them up withall : for neither pain nor loss , much less , the censure of lewd persons ; will trouble a well planted minde . An Hypocrite , like a fresh-water-souldier , may be Sea-●ick in a calm : but , the sincere Christians stomach endures all weathers : great changes never change him : Neither the Kings favours , or honours , nor the Lions den , could make Daniel lose one dram of his integrity . Neither the preposterous affection of the Lycaonians , when they would deifie Paul and Barnabas : nor their devillish rage , when they go about to stone them ; could procure either to yield one hairs breadth : and so of all the Martyrs ; ( that noble Army ) whom neither the threatnings of fire , nor the fair and large promises of their cunning and cruel adversaries ; could cause them to shrink from Christ. Affliction trieth whether a man hath grace in his heart or no. Set an empty Pitcher ( the resemblance of a wicked man ) to the fire ; it cracks presently ; whereas the full ( which resembles the Childe of God ) will abide boiling : Gold embroidered upon Silk , if cast into the fire ; loseth his fashion , but not his weight ; Copper loseth his fashion and weight also . Persecution is the sword whereby our Solomon will try which is the true natural mother , which , the pretended . Afflictions are the waters where our Gideon will try whether we are fit Souldiers to fight the battel of Faith. A faithful Wife ( said Bradford ) is never tried so to be , until she be assaulted ; nor a faithful Christian so approved , till proved by affliction . Peace and prosperity hides many a false heart , as the Snow-drift covers an heap of dung : but when affliction like Simeons sword , pierceth through the soul ; then the thoughts of many hearts are discovered : then it appears plainly , that the love of Gods children was not meretricious , nor their obedience mercenary . Many a man will do for another , that will not suffer for him : slight Stuff will shrink when it comes to wet●ing : counterfeit coin will prove dross when it shall be rubb'd on the test , or cast into the crusible . Behold , ( saith the Angel to the Church of Smyrna ) it shall come to pass that the Devil shal cast some of you into prison , that you may be tried , Revel . 2.10 . Strong drink trieth the brain , and hard meat ; the stomach . Gold and Silver are tried in the fire : men ; in the furnace of adversity . As the furnace proveth the Potters Vessel ; so do temptations try mens thoughts , Eccles. 27.5 . None but a regenerate heart can chuse rather to suffer affliction with the people of God , then to enjoy the pleasures of sin . An easie importunity wil perswade Orpah to return from a mother in law , to a mother in nature : from a toilsom journey , to rest : from strangers , to her kindred : from a hopeless condition , to likelihoods of contentment . A little intreaty will serve to move nature to be good to it self ; but , to persist in actions of goodness , though tyranny , torment , death and hell stood in our way ; this is that conquest which shal be crowned with glory . Nuture is like Glass , bright , but brittle : the resolved Christian , like Gold , which if we rub it , or beat it , or melt it , it will endure the test , the touch , the hammer , and still shine more orient , For Vertues , like the Stars , shine brightest in the night ; and fairest , in the frost of Affliction . But this is not all : for affliction will try and make known the truth and measure of each grace in particular . A temptation is like a question , that examines ; what is in a man : As Balaam was tried and examined ; whether he feared God , or loved the world most ; when Balak told him , am not I able indeed to promote thee to honour . And Ioseph no lesse , when in the arms of his tempting Mistresse : but , the one ; basely yields , and is cashiered for an hypocrite ; the other comes off with an holy scorn , and God seals him chaste , with a probatus est . 2 Again secondly , Affliction is a notable means , to try whether we have faith or not . The house built upon the sand carries as good a shew as the house built on the Rock ; and in a clear Sun-shine day glisters as gallantly : but , the windes and tempests , when they are up , will quickly shew the difference . Nothing is more easie then to trust God , when our Barnes and Coffers are full ; And to say , give us our daily bread , when we have it in our Cubbords : But , when we have nothing , when we know not how , nor whence , to get any thing ; then to depend upon an invisible bounty ; This is a true and noble act of faith . 3 Thirdly & fourthly ; what our wisdom and humility is . Plato being demāded how he knew a wise man ; answer'd ; When being rebuked , he would not be angry : and being praised ; he would not be proud . Our disposition is never well known , untill it be crossed ; nor did Proteus ever change shapes , till he was straightned and held fast . Magistracy and misery will soon shew what manner of men we be : either will declare us better or worse then we seemed . Indeed Prosperity ( saith one ) best discovers vice , but Adversity doth best discover Vertue : but he that is not good in both estates , would not be excellent in either : he who cannot bear honour with moderation , cannot bear contempt , with patience : whereas a true Moses can be a moderate favourite at Court : and , a well-contented Shepheard in the field , can turn and apply himself to any condition , and therewith be content , as Saint Paul was , Phil. 4.11 . 5. Fifthly ; what patience we have : The Sea , when it is calme weather , is as still and quiet , as any river : but let the windes once arise , and you shall soon see a difference ; then appears nothing but raging & foaming out mire and dirt . And that we are indeed , which we are in temptation : for , can we not abide a drawing plaister , to drain away corrupt blood , and humours ? much less can we finde ease in cutting off joynts and members , and pulling out eyes : which Repentance must do . 6 Sixthly , a man is made known whether he be feeble or strong by the provocation of an enemy : even calm tempers when they have been stirred , have bewrayed impetuousness of passion . And indeed , how shall a man shew his strength unless some burthen be laid upon his back ? Now , he that overcometh his own anger ( saith Chilo ) overcometh a strong enemy : but he that is overcome by it , is a White-liver ( saith Hermes ) for wrath proceedeth from feebleness of courage , and lack of discretion , as may appear in that , Women are sooner angry then men : the sick sooner then the healthy : and old men , sooner then young . Again , it 's nothing to endure a small trial or affliction : every Cock-boat can swim in a River , every Sculler sail in a calm , every man can hold up his head in ordinary gusts , but when a black storm arises , a tenth wave flows , deep calls unto deep : Nature yields , Spirit faints ; Heart fails ; Whereas grace is never quite out of heart ; yea , is confident when hopes are adjourn'd , and expectation is delay'd . 7 Again , seventhly : How excellently was Iobs sincerity made known by Satans malice , when he brought forth those Angelical words ! What ? shall we receive good at the hand of God , and not receive evil ? Job 2.10 . When he stood like a Centre unmoved , while the circumference of his estate was drawn above , beneath , about him : when in prosperity ; he could say , If my mouth hath kist my hand : and in adversity ; The Lord giveth , and the Lord taketh , blessed be the Name of the Lord ; he was not so like the wicked as they are like Dogs , that follow the meat ; not the man. 8 Again , eighthly : God suffers us to suffer much , more especially to cry our perseverance , which is a grace so good and acceptable , that without it , there is nothing good , nor acceptable . The Spaniel which fawneth when he is beaten , will never forsake his Master : and Trees well rooted will bear all storms : The three Children walked up and down in the fiery flames praysing God : And a Blade well tried deserves a triple price . How did the Church of Pergamus approve her self ! Yea , how was she approved of God which hath the sword with two edges ; when she held out in her works , even where Satan dwelt and kept his Throne ! I know thy works ( saith God ) and that thou keepest my Name , and hast not denied my faith , even in those dayes when Antipas my faithful Martyr was slain among you , where Satan dwelleth ; yea , where his Throne is ; and where some maintain the Doctrine of Balaam and the Nicolaitans , and teach that men ought to eat things sacrificed to Idols , and to commit fornication , &c. Revel . 2.13 , 14. But , how can I lay down my life for Chriss , when I cannot for his sake quietly disgest a few reproachful speeches ? he will scarce hear blows for him ; that will now quietly put up , and digest ill words . Finally : Affliction , and Persecution , is both a Whet-stone , and a Touch-stone to each particular grace : It humbleth the spirits of the repentant , trieth the faith and patience of the sincere Christian ; but hardeneth the hearts of the ungodly : for , wicked men grow worse after affliction , as water grows more cold after an heat ; yea , like some Beasts ; they grow mad with baiting : if crosses or losses rush in upon them ; they fall to the language of Iobs wife , Curse God and die : or to that of the King of Israels messenger , Why should I serve God any longer ? 2 Kings 6.33 . CHAP. 10. That it prevents greater evils of sin , and punishment to come . 7 SEventhly : the Lord by this evil of Chastisement for sins past ; preventeth the evils of sin , and greater punishments for the time to come . The Lord ( saith Elihu ) correcteth man , that he might turn away from his enterprize , and that he might keep back his soul from the pit , and that his life should not perish by the sword . Job 33.17 , 18. This salt doth not only preserve from corruption ; but also eat out corruption . We are chastened of the Lord , ( saith the Holy Ghost ) that we might not be condemned with the world , 1 Cor. 11.32 . If we be not chastened here ; we shall be condemned hereafter : Erring souls be corrected that they may be converted : not , confounded . If Paul had not been buffetted by Satan and wicked men ; he had been exalted out of measure , 2 Cor. 12.7 . Pride is so dangerous a Poison , that of another poison there was confected a counterpoison to preserve him from it : God would rather suffer this chosen Vessel to fall into some infirmity , th●n to be proud of his singular priviledges . Lest I should be exalted above measure , through the abundance of Revelations ; ( there was the poison of Pride insinuating it self ) I had a thorn in the flesh , the messenger of Satan to buffet me ; There was the counterpoison or antidote which did at once make him both sick , and whole . And this is no unusual thing with God , who in mercy doth so use the matter , that he cures one sin by another : how many proud men have been healed , by the shame of their uncleanness ? how many furious men by a rash bloodshed ? and so in many other cases : one Devil being used for the ejection of another Yea , we gain strength by every new fall : for hence issues deeper humility , stronger hatred of sin , fresh indignation against our selves , more experience of the deceitfulness of our hearts , renued resolutions until sin be brought under , &c. 2 Cor. 7.11 . The Lord sets some messenger of Satan and our lusts together by the ears , as the Egyptians against the Egyptians : that while two poisons wrestle , we may live . But , my purpose is to speak of affliction : not ; sin . Bodily sickness ( saith Saint Gregory ) cleanseth away sins committed , and curbeth and hindreth those , that in health might have been committed . The flesh indeed is nourished by softness , but the spirit ; by hardness : that is fed by delights and pleasures ; this groweth by bitterness . And hereupon when a Religious man ( as Ruffinus relates ) prayed Iohn the Anchorite , to free him of a certaine Ague ; he answered him , truly thou desirest to have a very necessary companion cast out of doors : for , saith he , as cloaths are washed with sope ; so is the minde purified by diseases . And the same may be averred of all kindes of crosses : For , is it not commonly seen , that the pleasures of the body are the poisons of the soul ? heap riches and honours upon an evil man : you do but minister wine to him that hath a Feaver , saith Aristotle : Honey to one oppressed with choler : and meat ; to one troubled with morbus Cephaliacus , which , increaseth the disease , saith Plutarch . For as Noah was drunk with his own wine ; so the cup of prosperity hath intoxicated many a soul : and God hath no worse servants in our Land , then they that can live of their Lands , and care for nothing else . Commonly , where is no want ; is much wantonness . And as we grow rich in temporals , we grow poor in spirituals . Nabal cannot abound , but he must surfet : Tertullus cannot be eloquent , but he must turn the edge of his wit against the Gospel . Many cannot have beauty , but they must love their faces more then their souls . We use Gods blssings , as Iehu did Iehorams messengers : David ; Goliahs sword : We turn them against their owner and giver : and fight against Heaven with that health , wealth , wit , those friends , means , mercies that we received thence : abusing peace , to security : plenty ; to ease : promises ; to presumption : gifts ; to pride : for commonly , so much the more proud , idle , secure , wanton , scornful , impenitent ; by how much the more we are enriched , advanced , and blessed . And it is just with God to make us know what we had , by what we want ; But I proceed : The enjoyment of the Worlds peace might add to my content ; but , it will endanger my soul : how oft doth the recovery of the body , state , or minde , occasion a Relapse in the soul ? Turn but the Candle , and , that which keeps me in , puts me out . The younger brother shal not have all his portion , lest he run Riot . All the life of Solomon was full of prosperity , & therefore we finde , that Solomon did much forget God ; but the whole life of David had many enemies , & much adversity : and therefore we see by his penitential Psalms , and others , that David did much remember God : And indeed if God did not often visit us , we should serve him as the women of Tartary do their husbands : who marry , if they be absent but twenty dayes . But the fire of correction , eats out the rust of corruption . And as Vineger with its sharpness , keeps flowers from corrupting : so their malice keeps our souls from festering . Bees are drowned in Honey , but live in Vineger . Now if sweet meats breed surfets , it is g●od sometimes to taste of bitter : it is good somwhat to unlade when the Ship is in danger by too liberal a ballast . I will tell you a Paradox : ( I call it so because few will believe it , but it is true ) many are able to say , they have learned to stand ; by falling : got strength ; by weakness . Tho burnt Childe dreads the fire : and a broken bone well set , is faster ever after . Like Trees , we take deeper root ; by shaking : And like Torches , we flame the brighter for bruizing and knocking . God suffered Satan to spoil Job of his substance , ●ob him of his Children , punish him in his body ; Yet mark but the sequel well ; and you shall finde , that he was crost , with a blessing . As the Physician , in making of Treacle or Mithridate for his Patient , useth Serpents , Adders , and such like poison , that he may drive out one poison with another ; Even so our spiritual Physician is pleased to use the malice of Satan , and wicked men , when he tempereth us the cup of affliction , that hereby he may expel one evil with another ; Yea , two evils with one ; namely , the evil of sin , and the evil of punishment ; and that both temporal and eternal . Perhaps this byting plaister burneth thee , but it healeth thee . He suffers us to be afflicted , because he will not suffer us to be damned ; such is the goodness of our heavenly Father to us , that even his anger proceeds from mercy ; he scourgeth the flesh , that the spirit , may be saved in the day of Iesus Christ , 1 Corinthians 5.5 . Yea , Ioseph was therefore abased in the dungeon , that his advancement might be the greater . It is true , in our thoughts we often speak for the flesh , as Abraham did for Ishmael , O that Ishmael might live in thy sight ! No , God takes away Ishmael and gives Isaac : he withdraws the pleasure of the flesh ; gives delight to the soul : crossing us in our wils , that he may advance our benefit . As it fared with Manasses , whose Chain was more profitable to him then his Crown . The man sick of a burning Feaver , cries to his Physician for drink ; he pities him , but does not satisfie him he gives him proper Physick , but not drink . A man is sick of a Pleurisie ; the Physician lets him blood , he is content with it ; the arm shall smart to ease the heart . The cov●tous man hath a pleurisie of riches : God lets him blood by poverty : let him be patient ; it is a course to save his soul. But we are so sensual , that no reason can prevail : We are sorry to lose the proper cause of our sorrow : we are like whining children , that will not stay until their Milk be cold ; but must have it , though they be scalded with it . Yea , it fares with many , as with the Mother of Nero : let them be damn'd , so they may be dubb'd . But our Heavenly Father will do us good ; though we desire the contrary : Wherefore if he scourge us any way ; so we bleed not : on till we bleed ; so we faint not : or till we even faint , so we perish not ; let us be comforted : for if the Lord prune his Vine , he means not to root it up : if he ministers Physick to our souls ; it is because he would not have us die in our sins : all is for salvation . What if Noah were pent up in the Ark ; sith he was safe in it : what if it were his Prison ; sith it was his Fort against the waters . I might illustrate the point , and make it plain by sundry and divers comparisons . We know one nail drives out another : one heat ; another : one cold ; another : yea , out of admirable experience I can witnesse it , that for most constitutions , there is not such a remedy for a cold in the head , or extream tendernesse , as a frequent bathing it ( especially the temples ) with cold water ; I can justly say , I am twenty years the younger for it . Yea , one sorrow drives out another : one passion ; another : one rumour is expelled by another : and though for the most part , contraries are cured by contraries ; yet , not seldome will Physicians stop a lask with a purge : they will bleed a patient in the Arme ; to stop a worse bleeding at Nose . Again , in some Patients they will procure a gentle Ague ; that they may cure them of a more dangerous disease . Even so deals God with us : he often punisheth the worser part of man ( saith Saint Hierome , ) That is , the body , state , or name ; that the better part , ( to wit ) the soul , may be saved in the day of judgement . Neither are chastisements any whit lesse necessary for the soul ; then medicines are for the body : many a man had been undone by prosperity ; if they had not been undone by adversity : they had perished in their souls ; if they had not perished in their bodies , estates , or good names . It is probable , Naamans soul had never been cleansed ; if his body had not been leprous : but , his leprous flesh brought him to a white and clean spirit : and though affliction be hard of digestion to the natural man ; yet the sheep of Christ know ; that to feed upon this salt Marsh ; is the only preservative against the Rot : the experienced Christian knowes , that it is good for the soul , that the body is sometimes sick : and therefore to have his inward man cured ; he is content his outward man should be diseased : and cares not so the sins of his soul may be lessened , though the soares of his flesh be increased . It is better ( saith Saint Hierome ) to have a sick stomack , then a grieved minde . Yea , he desires with Saint Austine , that God will send him any plague , rather then the plague of the heart . And why is it not so with thee ? I hope thou desirest thy souls safety above all ; and thou knowest , the stomack that is purged , must be content to part with some good nourishment , that it may deliver it self of more evil humours . Of what kinde soever thy sufferings be ; it is doubtlesse the fittest for thy souls recovery ; or else God ( the only wise Physician ) would not appoint it . Now who would not be willing to bleed , when by that means an inveterate sicknesse may be prevented ? Yea , it is a happy blood-letting which saves the life : which makes Saint Austine say unto God ; Let my body be crucified , or burnt , or do with it what thou wilt ; so thou save my soul. And another : let me swim a River of boiling brimstone ; to live eternally happy : rather then dwell in a Paradise of pleasure ; to be damned after death . CHAP. 11. That it makes them humble . 8 EIghtly , that we may have an humble conceit of our selves , and wholly depend upon God. We received the sentence of death in our selves ( saith the Apostle ) because we should not trust in our selves , but in God , who raiseth us up from the dead , 2 Cor. 1.9 . When Babes are afraid ; they cast themselves into the armes and bosome of their Mother . A Hen leading her chickens into the Sun ; they fall a playing with the dust , she may cluck them to her long enough , they will not come : But when they see the Kite , then they come without calling ▪ and so it fares with Gods children , till afflictions come . The Prodigall never thought of his Father , till he wanted husks : The hemorrhoisse never made out to Christ , till all her money was gone . The widow that is left alone trusteth in God , saith the Apostle , 1 Tim. 5.5 . who while she had an husband , leaned too much upon him . The poor man depends not upon the relief of others , untill he findes nothing at home . Till our means is spent , we are apt to trust in uncertain riches ; but after , in the Name of the Lord , Zeph. 3.12 . As a bore himself bold upon his forces , as being five hundred and fourscore thousand strong : till he was over-matcht with an Army of a thousand thousand Ethiopians : this made him cry , Help us O Lord our God , for we rest on thee , 2 Chron. 14. God crosses many times our likeliest projects , and makes the sinews of the arme of flesh to crack ; that being unbottomed of the creature ; we may trust in the living God , who giveth us richly all things to enjoy , 1 Tim. 6.17 . The people of Laish , because they wanted nothing , would have businesse with no man , Iudg. 18.7 . Where is no want , is much wantonness : and to be rich in temporals ; hastens poverty in spirituals . The Moon is never eclipsed , but in the full : but the fuller she is , still ; the more remote from the Sun. I thought in my prosperity ( saith David ) I shall never be moved , But thou didst hide thy face , and I was troubled , Then turned I unto thee , &c. , Psal. 30.6 , 7 , 8. It is high time to humble them , that do not finde themselves to stand in need of God. When a stubborn Delinquent , being committed , was no whit mollified with his durance , but grew more perverse then he was before ; one of the Senators said to the rest , Let us forget him a while , and then he will remember himself : Loving Spaniels , the more they are beaten ; the more tractable , and gentle do they appear , and apply themselves more diligently to their Masters call . The Heart is so hot of it self , that if it had not the Lungs as Fannes to blow winde upon it , and kindely moisture to cool it ; it would soon perish with the own heat : and yet when that moisture growes too redundant , it again drowns the Heart . Who so nourisheth his servant daintily from his Child-hood ; shall after finde him stubborn . In prosperity we are apt to think our selves men good enough , we see not our need of God : but let him send the Cross ; it confutes us presently , and shews us our nothingness . Even Saint Paul was sick of this disease : he began to be puft up until the Messenger of Satan was sent to take him down , 2 Corinthians 12.7 . And Saint Peter , Matthew 26.33 . Though all men should forsake thee ; yet I will never forsake thee ; bravely promised : but , Peter , the same night , sware I know not the man ; cowardly answered . It is one thing to suffer in speculation , and another ; in practice . It is a wonder to see , how the best men may be mistaken in their own powers : When our Saviour propounds to Iames and Iohn , Are ye able to drink of the cup that I shall drink of ? And to be baptized with the Baptism that I shall be baptized with ? Out of an eager desire of the honour , they are apt to undertake the condition : and answer accordingly , We are able , Matth. 20.22 . But , alas poor men ! no thanks to them that they were able to run away , ( as they did ) when their Master was apprehended . For , God must give us his daily bread to feed us , and his daily breath to quicken us , or we quickly perish : yet how common is it for men to brag and crack of what they can do ! yea , one that hath but a wooden head , and a leaden heart : how will he help it out with a brazen face , and a golden hand ! for , being as great in pride , as he is small in desert : he will keep a do in an audacious masterliness , as if with Simon Magus he would bear down all with large proffers . But this cannot be so pleasing to nature , as it is hateful to God. Neither can there be a worse sign of ensuing evil , then for a man in a carnal presumption to vaunt of his own abilities . How justly doth God suffer that man to be foiled ; purposely , that he may be ashamed of his own vain self-confidence ! When a great Prelate durst write , Ego et Rex meus , I and my King , the King subscribed in Act , Ego et servus meus , I and my slave : and quickly took down the main Mast of his Ambition : so will God do by all proud men , and make them know , that all their worthiness is in a capable misery : which he can soon ▪ do : for let him but make our Purses light , our hearts will soon grow heavy : at least , let him with that deprive us of his other blessings : we become as dust , coagulated , and kneaded into Earth by tears . And certainly , if God own such a man , he will quicken his sight with this Copris : Yea , he will leave him to himself , and let him fall into some foul sin , as he did Peter : And Saint Augustine is peremptory that it hath been profitable for proud men , to fall into some gross offence ; for they have not lost so much by their fall , as they have got by being down . It is better to be humble under sin , then be proud of grace . Of the two , to be a Pharisee , is worse , then to be a Publican : to be proud of good Endowments , is worse then to have neither pride nor good Endowments . Yea , in this case ; the party is not only bettered , but others learn Humility thereby : for who can do other then yearn , and fear ; to see so rich and goodly a Vessel split , as David or Solomon was ! Again , it makes us pitiful , and compassionate to others : They ( said Sophocles ) are usually the most compassionate to others , who have suffered miseries themselves . And what saith that Tyrian Queen ? Evils have taught me to bemoan ; all that affliction makes to groan . And lastly , the Devil hereby is cheated , who if he cannot beat us down to sin ; will blow us up with pride : he will undermine us ; if he cannot overthrow us : like a most cunning Wrestler , who , if he cannot crush a man to the ground with plain strength ; he will lift him up , that he may give him the greater fall . And nothing doth more advantage Satan then Pride : for first , a man shall never be a Proficient , that thinks himself already sufficient . Secondly , when he can poison our good works with Pharisaism ; he makes us by over-valuing them ; to lose them , Confidence in God , doth only support us : without him we are like Vines unpropt , which on the Earth do crawle , And suppose a man is exempt from many vices ; yet , he is not beholding to himself for it : Lord , saith Saint Augustine , thou hast forgiven me those sins which I have done , and those sins which only by thy grace I have not done : they were done in our inclination to them , and even that inclination needs Gods mercy , and that mercy he calls pardon . If we escape temptation ; it is his mercy : if we stand in temptation ; it is his mercy : if our wils consent not ; it is his mercy : if we consent , and the act be hindred , it is his mercy : if we fall and rise again by repentance ; all is his mercy . Neither are we sufficient of our selves , to think , much less to speak , least of all , to do that which is good , 2 Cor. 3.5 . We have no good . we do no good ; but we may , we must thank grace for it : which is all in all . Ye can bear no fruit ( saith our Saviour ) except ye abide in me : John 15.4 . Yea , more expresly , without me can ye do nothing , Verse 5. So that we cannot put too much trust in him , not too little in our selves . O God , let me ever be humbly dejected in the sense of mine own insufficiency : let me give all the glory to thee , and take nothing to my self , but my infirmities ; lest it fare with me , as it did with that Armenian , Tigranes by name , who being encamped upon a Hill , with four hundred thousand men , and discovering the Army of the Romans , being not above fourteen thousand marching towards him : made himself merry with it , saying , Yonder men are too many for an Ambassage , and too few for a Fight : when before the Sun-set , he found them enough to give him the chase , with infinite slaughter . And pride seldome speeds better : especially if Hezekiahs heart be lift up , God will pull him down again . By this time we see , that there is danger in being without dangers : that self-confidence is pride without wit : that the best mindes troubled yield inconsiderate motions : that as water violently stirred sends up bubbles ; so the vanities of our hearts , and our most secret and hidden corruptions ( as dregs in a glasse ) shew themselves when shaken by an injury , though they lay hid before . And so the pride of man is beaten down , as Iob speaks , Iob 33.17 . The sharp water of affliction quickens our spiritual sight . So proud are we by nature , that before we come to the trial , we think that we can repel the strongest assault , and overcome all enemies by our own power ; but when we feel our selves vanquished and foiled by every small temptation , we learn to have a more humble conceit of our own ability , and to depend wholly on the Lord : as is set down , Deut. 8.2 . & 13.3 . to the end . We esteem our Inches , Elles ; till , by triall of evils , we finde the contrary : but then alas , how full of feeblenesse is our body : and our minde of impatience ? If but a Bee sting our flesh , it swels : and if but a tooth ake ; the Head and Heart complain . How small trifles make us weary of our selves ? What can we do without thee ? Without thee , What can we suffer ? If thou be not ( O Lord ) strong in our weaknesse ; we cannot be so much as weak ; we cannot so much as be . Yea , self-conceit , and desire of glory , is the last garment that even good men lay aside : Pride is the in most coat which we put on first , and which we put off last ; but sore affliction will make us give all to him , of whom whatsoever we have , we hold . And we cannot ascribe too little to our selves , nor too much to him , to whom we owe more then we can ascribe . Are we then molested with this guest ? and would we be rid of him ? return we when we smart , to him that smiteth us , and not think to gain by standing out : The Bird in the gin , the Fish upon the hook , the faster she strives , the firmer she sticks . The Childe under his Fathers rod , the more he struggles , the more stripes he gets . God will not give his over , till he hath broken their stomacks , and made them kisse that rod , which the wicked bite : so , adding impatience to their impenitence , and passive disobedience to their active . And when he hath brought us to this , the greater submission , the more grace : if there be one hollow in the valley lower then another , thither the waters gather . And the more lowly we are in our own eyes , the more lovely we are in Gods : the more despicable in our selves , the more acceptable in him . O that we could be but as lowly , as we are unworthy . If then I be not humbled enough , let me want the peace or plenty I have : and so order my condition and estate , that I may want any thing , save my self . CHAP. 12. How it makes them conformable unto Christ their head . NInthly , that we may be conformable to Christ our head , and like our elder Brother , who was consecrated through afflictions , reviled , buffetted , spit upon , crucified , and what not ? For the Scribes were against him , the Pharisees against him , the Rulers banded themselves against him , the Atheists against him , Herod and all the spitefull and envious Iews against him : whose birth was mean , whose life was contemptible , and whose death was ignominious . Yea , his Pallace was a Stable : his Courtiers ; Beasts : his Chair of State ; a Manger : his Royall robes ; a few rags : No Bels ring , no Bonefires proclaim his brith through the populous streets : no great Ladies came to visit his Mother . And answerable to his ingresse into the world ; was his progresse in it ; and his egresse out of it . And we must suffer with him , that we may be also glorified with him , Rom. 8.17 . When the Iewes offered Iesus , Gall and Vineger , he tasted it , but would not drink : he left the rest for his Church , and they must pledge him . Whosoever ( saith our Saviour ) beareth not his crosse , and commeth after me , cannot be my Disciple , Luke 14.27 . For hereunto are ye called , saith Saint Peter , For Christ also suffered for us , leaving us an example , that we should follow his steps , 1 Peter 2.21 . Again , The Disciple ( saith Christ ) is not above his Master ; but whosoever will be a perfect Disciple shall be as his Master , Luke 6.40 . Yea , Saint Paul made this the most certain testimony and seal of his Adoption h●re , and glory ●fterwards ; his words are these , having delivered , that the spirit of God heareth witnesse with our spirits , that we are the children of God : and ●●●ving added , If we be children , we are also heires , even the heirs of God , and heirs annexed with Christ : if so be that we suffer with him , that we may also be glorified with him ; making suffering as a principall condition annexed ; which is as if he had said , it is impossible we should be glorified with him , except we first suffer with him , Rom. 8.16 , 17. Whereupon having in another place reckoned up all priviledges which might minister unto him occasion of boasting ; he concludeth , that what things were gain unto him , those he accounted losse for Christ , that he might know the fellowship of his sufferings , and be made conformable to his death , Phil. 3.10 . So that as he bare his crosse , before he wore his crown , and began to us in the cup of his Fathers displeasure : so we must pledge him our part , and fill up that which is behinde of his sufferings , Colos. 1.24 . Whence the Church ( which is mysticall Christ , 1 Cor. 12.12 . ) is called Gods threshing-floor , Isa. 21.10 . A Brand taken out of the fire , Zach. 3.2 . compared to Noahs Ark , which was tossed to and fro upon the waves ; to Moses Bush burning with fire , Exod. 3.2 . to the stones of the Temple , which were first hewn in the Mountain , before set in the building : And set forth by that white Horse in the Revelation ; that is ever followed and chased by the Red : Apoc. 6.2 , 4. by the sacrifices of the Law , which were to pass the fire , ere accepted , Rom. 12.1 . So that there is no Heaven to be had without touching upon Hell coasts : as the Calendar tels us , we come not to Ascension-day , till the Passion-week be past . Suffering is the way to reigning : Through many tribulations must we enter into the Kingdom of Heaven , Acts 14.22 . And indeed , who would not be ambitious of the same entertainment , which Christ himself had ? Godfrey of Boloigne refused to be crownd in Ierusalem with a Crown of Gold , because Christ his Master had in that place been crowned with a Crown of Thorns . It was told a poor Martyr in Queen Maries dayes for a great favour forsooth ; that he should put his leg in the same hole of the Stocks that Iohn Philpot had done before . And yet thy sufferings , as they are nothing to what thy sins have deserved ; so they are nothing to what thy Saviour hath suffered : for he endured many a little death all his life long , for thy sake ; and at length , that painful and cursed death of the cross . To say nothing of the soul of his sufferings , which his soul then suffered , when he sweat clo●s of blood in the Garden . Now why must we pledge our Saviour , and sill up the measure of his sufferings ? Not , that Christs sufferings are incompleat : nor , to satisfie Gods justice for sin ; for , that 's done already , once for all ; by him who bare our sins in his body on the Tree : the just suffering for the unjust , and indenting for our freedom ; as the Articles of Agreement fi●ly and fairly drawn out by himself declare , Iohn 3.15 , 16. and 18.8 . And Gods Acquittance , which we have to shew under his own hand , Mat. 3.17 . Neither doth God afflict his Church for any delight he takes in their trouble : for he afflicts not willingly , Lament . 3.33 . Ier. 31.20 . Isa. 63.9 . Nor yet to shew his sovereignty , Isai. 45.9 . Rom. 9.29 , to 24. Nor , lastly , is it meerly for his own glory , without any other respect : but out of pure necessity , and abundant love to us ; as , the Reasons both before and after , shew . Again , by suffering ; we become followers of our Brethren , who went before us . Brethren , ( saith Saint Paul ) ye are become followers of the Churches of God , which in Judea are in Christ Iesus , because ye have also suffered the same things of your own Countrey-men , even as they have of the Iews , 1 Thess. 2.14 ▪ It was the lot of Christ , and must be of all his followers , to do good , and to suffer evil . Wherefore let us be exhorted in the words of Saint Peter , to rejoyce in suffering , forasmuch as we with all the Saints , are partakers of Christs sufferings , that when his glory shall appear , we may be glad and rejoyce , 1 Pet. 4.13 . And what greater promotion can flesh and blood be capable of , then a conformity to the Lord of glory ? Christ wore a Crown of Thorns for me ; and shall I grudge to wear this Paper-cap for him ? said Iohn Husse , when they put a Cap upon him that had ugly Devils painted on it , with the Title of Heresie . Never did Neck-kerchief become me so well as this Chain ( said Alice Drivers ) when they fastened her to the Stake to be burnt . And what said a French Martyr , when a Rope was pur about his fellow ? Give me that Gold Chain , and dub me a Knight of that Noble Order . CHAP. 13. That it increaseth their faith 10 TEnthly , because the malice of our enemies serves to increase our faith for the time to come , when we consider how the Lord hath delivered us formerly God hath delivered me ( saith Paul ) out of the mouth of the Lion , ( meaning Nero ) and he will deliver me from every evil work , and will preserve me unto his heavenly Kingdom , 2 Tim. 4.17 , 18. When Saul tells David , Thou art not able to go against this great Philistine to fight with him , for thou art a boy , and he is a man of war from his youth ; What saith David , Thy servant kept his fathers Sheep , and there came a Lion , and likewise a Bear , and took a Sheep out of the flock , and I went out after him and smote him , and took it out of his mouth , and when he rose against me , I caught him by the beard ; and smote him , and slue him : so thy servant slue both the Lion and the Bear. Therefore , ( mark the inference ) this uncircumcised Philistine shall be as one of them ; Yea , ( saith he ) the Lord that delivered me out of the paw of Lion , and out of the paw of the Bear , he will deliver me out of the hands of this Philistine , 1 Sam. 17.33 , to 37. Observe how confidently he speaks . That Tree is deepest rooted in the Earth , which is most shaken by the windes ; and they weak usually , that are planted in pleasant Valleys : so the Tree of Faith the more it is shaken with the violent storms of trouble , the faster it becomes rooted by patience . Alexander being trained up in huge and mighty enterprizes ; when he was to fight with men , and beasts , haughty enemies and huge Elephants ; said , Lo , a danger somewhat equivalent to my minde . He can never be a good Souldier , that hath not felt the toil of a battel : Ease and plenty made Hannibal say , he brought men into Campania ; but carried women out again . Yea , the more deliverances David had ; the greater was his faith : for , after the Lord had delivered him often out of extream exigents , namely , from this great Goliah , the cruelty of Saul , the unnatural insurrection of Absalom , and the unjust curses of Shimei , he was able to say , I trust in God , neither will I fear what fl●sh can do unto me , Psal. 56.4 . And in Psal. 3. I will not be afraid for ten thousand of the people that should beset me round about , Vers. 6. And in Psal. 18.29 . By thee I have broken through an host , and in thy Name I will leap over a wall . His experience had made it so easie to him , that it was no more then a skip or jump . We men indeed therefore shut our hands , because we have opened them ; making our former kindnesses arguments of sparing afterwards : but contrarily , God therefore gives , because he hath given ; making his former favours arguments for more : It is Davids onely argument , Psal. 4. Have mercy upon me ( saith he ) and hearken unto my prayer , Why ? Thou hast set me at liberty , when I was in distresse , Vers. 1. I might likewise here shew from 2 Chron. 20.29 . Phil. 1.12 , 13 , 14. how the delivering of some increaseth the faith of others : but I passe that . That we may live by faith , and not by sense ; he first strips us of all our earthly confidence , and then gives us victory , and not before : lest he should be a loser in our gain , his help uses to shew it self in extremity : he that can prevent evils , conceals his aid till dangers be ripe , and then he is as careful , as before he seemed connivent . Daniel is not delivered at the beginning of his trouble , he must first be in the Lions den , and then he findes it . Those three Servants , Dan. 3.26 . are not rescued at the Ovens mouth : in the Furnace ; they are . That is a gracious and well tried faith , that can hold out with confidence to the last : Like Abraham , who is said to hope against hope , Rom. 4.18 . which , with God , is a thing much set by : Yea , such he accounts his Champions , and Worthies . Whence it is , many are trained up in trouble all their dayes , as it fared with David : for as a Beare came to David after a Lion : and a Giant ; after a Beare : and a King after a Giant : and Philistines ; after a King : and all to make him more hardy and confident in his God ; so , when they that are intended for Christs Champions , have fought with the Devil , and their own lusts ; they shall fight with envy : when they have fought with envy , they shall fight with poverty : when they have fought with poverty ; they shall fight with infamy : when they have fought with infamy ; they shall fight with sicknesse : and after that ; with death . Like a Labourer that is never out of work : and this not only proves ; but mightily , improves their faith : And indeed , till we have been delivered out of a lesser trouble ; we cannot trust God in a greater . Resembling that peasant , who would trust God upon the Land ; but not upon the Sea : where should be but an inch-bord between him and death . To hear a man in his best health and vigour , to talk of his confidence in God , and assurance of divine favour ; cannot be much worth : but if in extremities , we can believe above hope , against hope ; our hope is so much the more noble , as our difficulties are greater . For Iairus to believe that his sick daughter should recover ; was no hard task : but Christ will scrue up his faith to believe she shall again live , though he sees with his eyes she is fully dead . When we are in heavy Agonies , and feel a very hell in our conscience ; then to apprehend mercy : when with Ionas in the Whales belly , we can call upon God in faith , and see one contrary in another ; in the very depth of Hell ; Heaven : in the very midst of Anger ; Love : When with the woman of Canaan , Matth. 15. we can pick comfort out of the reproachful name of Dog : and when nothing but war appears in Gods face ; then by faith to pierce through all the thick clouds , and behold the sweet sun-shine of Gods favour , and grace in Christ ; Heb. 11. 1. we are believers indeed . And he , saith Saint Bernard , is to be reputed constant whose minde taketh fresh courage in the midst of extremities : Like the Palm-tree , which groweth so much the higher and stronger , and more fruitful ; by how much the more weight it hath hanging upon it . Not that the strongest faith is free from doubting : for , let a man look down from the top of the strongest steeple , admit the Battlements be brest-high , and he is sure he cannot fall ; yet a kinde of fear possesses him . And well is it for us , that our assurance is mixed with doubting : Since the one makes us live , as though there were no Gospel : the other ; to die , as if there were no Law. The Lion seems to leave her young ones , till they have almost kill'd themselves with roaring and howling , but at last gasp she relieves them , whereby they become the more couragious . When the Prophet could say , Out of the depths have I cried unto thee ; instantly follows ( and not till then ) the Lord heard me : the Lord saw him sinking all the while , yet lets him alone till he was at the bottom . Every main affliction is our Red-sea , which while it threats to swallow , preserves us : now when it comes to a dead lift , ( as we say ) then to have a strong confidence in God ; is thank-worthy . Hope in a state hopeless , and love to God under signes of his displeasure , and heavenly mindedness in the midst of worldly affairs and allurements , drawing a contrary way ; is the chief praise of faith : to love that God who crosseth us , to kiss that hand which strikes us , to trust in that power which kils us ; this is the honourable proof of a Christian : this argues faith indeed . What made our Saviour say to that woman of Canaan , ô woman , great is thy faith ! but this ; when neither his silence , nor his flat denial could silence her ? Matth. 15. It is not enough to say , God is good to Israel , when Israel is in peace and prosperity , and neither feels nor wants any thing : but God will have us believe that he is good , when we feel the smart of the rod , and at the same time , see our enemies ( the wicked ) prosper . It best pleaseth him when we can say boldly with Iob , Though he kill me , yet will I trust in him , When our enemies are behinde us , and the Red-sea before us , then confidently to trust upon God ; is much worth . When we are in the barren Wilderness almost famished , then to believe that God will provide Manna from Heaven , and water out of the Rock ; is glorious : when with the three Children , we see nothing before us , but a fiery Furnace ; to believe that God will send his Angel to be our deliverer , this is heroical , Dan. 3.20 . And those which are acquainted with the proceedings of God , well know ; that , cherishing ever follows stripes , as cordials do vehement evacuations , and the clear light of the morning ; a dark night : yea , if we can look beyond the cloud of our afflictions , and see the sun-shine of comfort on the other side of it ; we cannot be so discouraged with the presence of evil , as heartened with the issue . Chear up then , thou drooping soul , and trust in God , whatever thy sufferings be ; God is no tyrant , to give thee more then thy load : and admit he stay long , yet be thou fully assured he will come at length . In thee do I trust ( saith the Psalmist ) all the day : He knew that if he came not in the Morning , he would come at Noon : if he came not at Noon , he would come at Night : at one hour of the day or other he will deliver me : and then , as the Calm is greater after the Tempest then it was before ; so my joy shall be sweeter afterwards then it was before ; The remembrance of Babylon will make us sing more joyfully in Sion . If then I finde the Lords dealing with me to transcend my thoughts ; my faith shall be above my reason , and think , he will work good out of it , though I yet conceive not how . CHAP. 14. That it increaseth their joy and thankfulness . 11 BEcause our manifold sufferings and Gods often delivering us , doth increase our joy and thankfulness , yea , make after-blessings more sweet ; By this we have new Songs put into our mouthes , and new occasions offered to praise the Authour of our deliverance . When the Lord brought again the captivity of Sion ; ( saith David in the person of Israel ) we were like them that dream , ( meaning the happiness seemed too good to be true ) Then were our mouthes filled with laughter , ( saith he ) and our tongues with joy , the Lord hath done great things for us whereof we rejoyce , Psal. 126.1 , 2 , 3 , 4. And how could their case be otherwise ; when in that miserable exigent , Exod. 14. they saw the Pillar remove behinde them , and the Sea remove before them , they looking for nothing but death ? Is any one afflicted ? I may say unto him as that Harbinger answered a Nobleman complaining that he was lodged in so homely a Room ; You will take pleasure in it , when you are out of it : For the more grievous our exigent , the more glorious our advancement . A desire accomplished delighteth the soul , Prov. 13.19 . We read how that lamentable and sad Decree of Ahashuerus , through the goodness of God , was an occasion exceedingly to increase the Iews joy and thankfulness , insomuch that ( as the Text saith ) the dayes that were appointed for their death and ruine , were turned into dayes of feasting and joy , and wherein they sent presents every man to his neighbour , and gifts to the poor , Esther 9.17 , 22 , to 28. And this joy and thankfulness was so lasting , that the Iews cease not to celebrate the same to this day . Gods dealing with us is often harsh in the beginning , hard in the proceeding , but the conclusion is alwayes comfortable . The joy of Peter and the rest of the Church was greater after he was delivered out of Prison by the Angel , Acts 12. And the joy of Iudith and the rest of Bethulia , when she returned with Holofernes head ; then if they never had been in distress , Iudith 13. The Lord deprives us of good things for a time , because they never appear in their full beauty , till they turn their backs and be going away . Again , he defers his aid on purpose to increase our desires before it comes , and our joy , and thankfulness when it is come : to inflame our desires , for things easily come by , are little set by : to increase our joy , for that which hath been long deteined ; is at last more sweetly obteined : What ( think we ) did he that was born blinde think , when his eyes were first given him ▪ How did he wonder at Heaven & Earth , the strange & goodly varieties of all the Creatures , and chearfulnes of the light ! every thing did not more pleas , then astonish him . Lastly , our thankfulness : for , suddenly gotten ; suddenly forgotten : hardly gotten ; hardly forgotten : Philoxenus was wont to say , it wil taste sweeter , if it cost me sweetly . We love that dearly , that cost us dear . As Mothers love their children , more tenderly then Fathers ; because they stood them in more , Abrahams childe at an hundred years of age , was more welcome then if he had been given at thirty : And the same Isaac had not been so precious to him , if he had not been as miraculously restored , as given ; his recovery from death made him more acceptable : The benefit that comes soon and with ease , is easily contemned : long and eager pursuit endears any favour : The Wise men rejoyced exceedingly , to finde the Star : The Woman to finde her piece of Silver : The Virgin Mary , to finde her and our IESUS : CHRIST , alwayes returns with increase of joy : He may absent himself for a time , but he intends it only as a preparative ; to make us relish that sweet food the better : he may keep us fasting , but it is on purpose , that our trial may be perfect , our deliverance welcome , our repentance glorious ▪ Yea , the delivering of some , increaseth the joy of others , and causeth them to praise God for , and rejoyce in their behalf that are delivered , Acts 12 14. We never know the worth of a benefit so well , as by the want of it : want teacheth us the worth of things most truly . Contraries are the best Commentaries upon each other , and their mutual opposition ; is the best exposition . Oh how sweet a thing is peace to them that have been long troubled with wars and tedious contentions ! The thunder of the Cannon , is the best Rhetorick to commend it to us . How sweet is liberty to one that hath been long immured within a case of walls ! A very Bird , never chants it so merrily , as when she is is got loose into the open air , having been long encaged . How dear a jewel is health to him that tumbles in distempered blood ! For then only we begin to prize it , when we have lost it . Let a man but fast a meal or two , ô how sweet is brown bread ! though it would not down before . Yea , when Darius in a slight , had drunk puddle water , polluted with dead carcaces ; he confest never to have drunk any thing more pleasant : the reason was , he always before used to drink ere he was a thirst . We are never so glad of our friends company , as when he returns after long absence , or a tedious voyage . The nights darkness makes the light of the Sun more desirable ; and brings of it Letters of commendations . A calm is best welcome after a tempest , &c. Yea , what serves others sorrows for , but to increase our joy and thankfulness ? Thou hast eyes ; ask the blinde , whether that be not a blessing ? Thou hast ears , ask the deaf , whether that be not a great blessing ? Thou hast a tongue ; what thinks the dumbe of that ? Thou hast feet , hands , health , liberty , life , reason , &c. is all this nothing ? Yea , others bleed ; we sleep ; others beg , we abound : others starve , we surfet : others groap in the dark , our Sun still shines : and shall not we rejoyce and be thankful ? Bless ( saith our Saviour ) when ye are cursed : and shall not we bless , when thus blessed ? Yet wo is me , we forfeit many of Gods favours , for not paying that easie Rent of thankfulness : like those nine , Luk. 17.12 , to 19. we are more apt to pray , then to give thanks : because we are more sensible of our own wants , then of Gods glory . We can open our mouthes when we want any thing , either to pray , or at least to murmur : and why should not our thanksgivings , be as frequent as our blessings are ? The L●pers voice was not more loud in his suit , then in his thanks . It were happy for us Christians , if we could but learn of this Samaritan . And thus we see , that good things then appear of most worth , when they are known in their wants : When we have lost those invaluable comforts which we cannot well be without ; the minde hath time to recount their several worths : and the worths of blessings appear not till they are vanisht . No wonder then that our estates and conditions are so variable , like the face of the Heavens , or the Sea ; or like the weather about Michaelmass , which is now fair , and presently again foule ; or rather the hard Winter , which for one fair Sun-shine day , hath oftentimes ten , ●oul : For God sees that it is very good for us : for as seeds that are deepest covered with snow in Winter , flourish most in the Spring , or as the winde , by beating down the flame , raiseth it higher , and hotter : and as when we would have some fires flame the more ; we sprinkle water upon them : even so when the Lord would increase our joy and thankfulness , he allayeth it with the tears of affliction : misery sweetneth joy ; yea , the sorrows of this life shall ( like a dark veil ) give a lustre to the glory of the next ; when the Lord shall turn this water of our earthly afflictions into that wine of gladness , wherewith our souls shall be satiate for ever . We deceive our selves to think on earth , continued joys would please ; Plenty of the choicest daintie is no dainty . When Pearls grew common at Rome , they wore them on their shoes , and they had much ado to save themselves out of the dirt , as Tertullian speaks . Nothing would be more tedious then to be glutted with perpetual jollities : were the body tied to one dish always , though of the most exquisite delicates that it could make choice of ; yet after a small time , it would complain of loathing and satiety : and so would the soul ; if it did ever Epicure it self in joyes . I know not which is the more useful : Ioy I may chuse , for pleasure ; but adversities are the best for profit : I should without them want much of the joy I have . Well then , art thou vexed , persecuted , and afflicted by some cruel and malicious Saul ? and is it grievous to thee for the present ? Why , that which hath been hard to suffer , is sweet to remember : at last our Songs shall be louder then our cries . CHAP. 15. How it increaseth their spiritual Wisdom . 12 OUr sufferings make us teachable , and increase in us spiritual Wisdom . He delivereth the poor in his affliction , and openeth their ear in trouble , Job 36.15 . And again , He openeth the ears of men , even by their corrections , Job 33.16 . We are best instructed , when we are most afflicted . Pauls blindness took away his blindness , & made him see more into the way of life , then could all his learning at the feet of Gamaliel . And what saith Naaman upon the cleansing of his Leprosie ? Now I know there is no God in all the Earth , but in Israel . O happy Syrian that was at once cured of his Leprosie , and his misprision of God. The prodigal son regarded not his Fathers admonition , so long as he enjoyed prosperity : when we smart not ; we believe not : & God is not feared ; till felt : but that which makes the body smart , makes the soul wise . It is good for me ( saith David ) that I have been afflicted : that I may learn thy Statutes . We grow wise by evils , whereas prosperity besots us . Even to lose is some ways profitable ; it makes a man wary . Yea , St. Basil calls want & penury , the inventor of all Arts : And St. Augustine , the Mistress of all Philosophy . The best wisdom is dearest bought : Algerius the Martyr could say out of experience , he found more light in the dungeon , then without in all the World. The Scottish King , prisoner in Mortimers hole , learnt more of Christ , then in his Palace he could all his life . Gaspar Olevianus a Germane Divine sayes , I never learned how great God was , nor what the evil of sin was , to purpose ; till this sickness taught me . There is a great deal of difference , saith Luther , between a Divine in outward pomp ; and a Divine under the cross : neither could he understand some Psalmes , till he was in affliction : the Christs-cross is no letter , yet it taught him more learning then all the letters in the rowe . The cross opens mens eyes ; as the tasting of honey did Ionathans . Yea , what will not affliction teach us when even the savagest Beasts are made quiet and docible with abating their food , and rest , or by adding of stripes ? That Beef-brain'd Fellow in Scaliger , had his eare bored with thunder : when nothing else would do it . Yea ( saith Molineus ) Bonifacius his silly reasons for the Popes Supremacy , did well enough , being propounded with a sword in the hand . Even as the Clay with Water , and the Iron with fire , are made pliable and apt to receive impression from the workman ; even so when we are soaked in the floods of sorrow , and softened in the fire of affliction , we are aptest to receive the impression of Gods Law into our hearts , when he speaks unto us by his Ministers . If the Lord breaks us in pieces with the Plough of his Iustice , then let the Seedsmen ( his Ministers ) sow the seed of his Word ; we shall receive it through the surrows of our eares , into the ground of our hearts , and grow up in wisdome , and saving knowledge . Or when the hard heart is grown'd to powder between the upper and the nether Milstone of the two Tables ; it will see , and imbrace that counsel , which before it slighted . We heare , and read much , of the corruption of our natures , odiousness of our sins , necessity of a Saviour , sweetness of Gods love in Christ , &c. but we never fully apprehend these things , or taste how good the Lord is , till some sharp affliction comes . A man knows not where his house is ill covered t●ll Winter : Crosses are like pinching Frosts , that will search us : we learn to know our selves by that w● suffer . Yea , Affliction so brings down our stomachs , that we can see even matter of thankfulness , where our former pride sound matter of complaining . And that which formerly had no more taste then the white of an Egg ( viz. the glad tidings of the Gospel ) is now such a spectacle of unspeakable mercy , as ravisheth our souls with admiration . Many a good word is even spilt upon us , till God sets it on with his Rod : Naomi will not look home-ward , nor we Heaven-ward , till the Almighty have dealt very bitterly with us . Zippora falls presently to circumcizing her son , when she sees her husbands life lies upon it . Were it not for temptations , we should be concealed from our selves : like the inchanted Ass in Lucian , which returned to his proper shape again when he saw himself in a Looking-glass . So long as we prosper , like those wives in Ieremy , Chap. 44.17 , 18. We judge of things by their events , and raise our confidence according to the success we have : and so bless our selves , without being blest of God ; like the Thief that applauded himself for merciful , because he had never kill'd any ; and yet rather then lose a Ring , he would cut off the Travellers finger ; but strong affections will give credit to weak reasons . O how blinde and partial are we , before affliction hath humbled us ! even so stupid , that Narcissus-like , we are enamoured of our our own shadows : bragging , we discharge a good conscience , when indeed we discharge it quite away : and this righteousness in opinion , is almost the only cause of all unrighteousness . Before want came , poverty was more contemptible then dishonesty : but now , it is disgraceful to none except Fools and Knaves . Then we could censure things indifferent , and pass by hainous crimes : now we are able to distinguish them , and so , judge righteous judgement . Before trouble came , we were either ungrounded in the principles of Religion , or unconscionable in the practice and by vertue of our mother-wit , could post and pass sin from our selves , unto some other ; as Adam laid the fault upon Eve his wife , she upon the Serpent , and the Serpent upon God , Or excuse , or extenuate it : which ( saith Fabius ) is to double it . As for original corruption , that never troubled us , which now we bewail as the Mother , and Nurse of all the rest : thinking it worthy our sighes , yea , of our tears , and not without need : it being the great wheel in the Clock , that sets all the wheels a moving : while it seems to move slowest . Though not one of a hundred taketh it sufficiently to heart : as not seeing the evil of it . But never did any truly and orderly repent , that began not here : esteeming it the most foul , and hateful of all , as David , Psal. 51.5 . and Paul crying out of it , as the most secret , deceitful , powerful evil , Rom. 7.23 , 24. And indeed , if we clearly saw the foulness , and deceitfulness of it , we would not suffer our eyes to sleep , nor our eye-lids to slumber , until a happy change had wrought these hearts of ours , ( which by nature are no better then so many Sties of unclean Devils ) to be habitations for the God of Iacob . Apt we were to measure our own good by anothers want of it , and to sco●f at others infirmities : but now ; other mens sins shall rather be the subjects of our grief , then of our discourse . Before fear of the law ; shame of men , and such like base ends bare the greatest sway with us : yea , to please men , we could be like certain Pictures , that represent to divers beholders , at divers stations , divers forms : but now it is enough to regulate our thoughts , words and actions , that God seeth : and indeed where are brains ; there needs no more . We read that Paphnutius converted Thais , and Ephron another famous Strumpet from uncleanness , only with this argument ; That God seeth all things in the dark , when the doors are fast , the windows shut , the curtains drawn . Before , too much devotion was made an argument of too little discretion : and mischief called vertue ; when it was happy in the success : as with the Papists , the ostentation of the prosperity of their estate , is the best demonstration of the sincerity of their Religion : yea , and think also they have clipt the wings of prosperity ( as the Athenians did the wings of Victory ) that she cannot flie away . Before ; we thought drinking and jovial company , the best receit to drive away sadness : but now , nothing like living well , as an Heathen hath confest . Once we thought Earth Heaven ; but now we apprehend the World , and glory thereof to be ( like a beautiful Harlot ) a Paradise to the eye , a Purgatory to the soul. Yea , he that before was indifferent in nothing but conscience , and no cause so bad , but he would undertake it for gain , or glory ; & think it well done : As Satan prevails chiefly by deception of our reason , whereby we mistake vertue for vice , and vice for vertue : wherein he imitates Hannibal , who having overcome the Romans , put on their Armour , and so his Souldiers being taken for Romans , won a City by that policy : and to this purpose , what stone so rough , but he can smooth it ? What Stuff so pitiful ; but he can set a gloss upon it ? Like a Bear , he can lick into fashion , the most mishapen and deformed lump : or like a Dog , heal any wound he can reach with his tongue : yea , what golden Eloquence will he whisper in our ear ? What brazen impudence ? What subtil shifts ? What quaint qnircks ? What cunning conveyances ? What jugling , shuffling , and packing will he use , to make any sin feazable ? ( like the Hare , which if she dare not trust to her speed , she will try the turn ; ) and so on the contrary to discourage us in good ; shewing each thing as it were in triangular Glasses among the Opticks , which will represent a way so foul , so deep , that 't is impassable ; as if it were all covered with Tapistry . But as he pleads now with Eloquence , so when he sees his time , he will speak with Thunder . Even such a man I say now , hath his eyes opened to discern good and evil , when God speaks , and when Satan ; for Gods chastisements are pills made on purpose , to clear the sight : and vertue if it be clearly seen , moves great love and affection as Plato speaks . Yea , when to our cost , we can ( Adam-like ) see good from evill clearly ; the subtile Serpent can deceive no longer : whereas before , we were easily deceived , and led away with the multitude , into innumerable errors . Yea , if the fish did know of the hook , or the bird did but see the net , though they have but the understanding of fishes , and birds ; yet they would let the bait alone , fly over the net , and let the Fowler whistle to himselfe . Thus Gods corrections , are our instructions : his lashes , our lessons : his scourges , our schoolmasters : his chastisements , our advertisements . And commonly the soul waxeth , as the body wayneth , & is wisest to prescribe , when the bones and sinews are weakest to execute : neither do we hereby become wise for our own souls good only , but affliction makes us wise and able to do others good also that are in any the like affliction . Blessed be God ( saith Saint Paul ) which comforteth us in all our afflictions , that we may be able to comfort them which are in any affliction , by the comfort wherewith we our selves are comforted of God , 2 Cor. 1.4 . Yea , the whole Church , and every particular member thereof have their wisdom and knowledge improved , even by their greatest enemies . If Arrius and Sabellius had not vexed the Church ; the deep mysteries of the Trinity had not bin so accurately cleared by the Catholike Doctors . Subtil Arguments well answered , breed a clear conclusion : Heresie makes men sharpen their wits the better to confute it ; as Wormwood though it be bitter to the taste , yet it is good to clear the Eyes : yea , further , the very storms of persecution make us look to our Tackling ; Patience : and to our Anchor ; Hope : and to our Helm ; Faith : and to our Card ; the Word of God : and to our Captain ; Christ : whereas security , like a calm , makes us forget both our danger and deliverer . Experience is the best Informer , which makes Martin Luther say , When all is done : tribulation is the plainest and most sincere Divinity . And another , most emphatically ( shewing that knowledge is in many respects cumulative , aswel as original ; like water , that besides his own spring-head , is fed with other springs and streams ) That , Prayer , Reading , Meditation , and Temptations ; make a Divine . So that to be altogether exempt from misery , is a most miserable thing . CHAP. 16. How it increaseth their Patience . 13 BEcause the malice of our Enemies makes for the increase of our patience , We rejoyce in tribulation , saith Saint Paul , knowing that tribulation bringeth forth patience , Rom. 5.3 . My Brethren , saith Saint James , count it exceeding joy when ye fall into divers temptations , knowing that the trial of your faith bringeth forth patience , Jam , 1.2 , 3 Thus the malice of our enemies doth both prove and improve our patience : see it exemplified in Iob and David , whose practice doth most excellently confirm this point ; you know Iob was not so miserable in his afflictions , as happy in his patience , Job 31.35 , 36 , 37. And David after he had been so many years trained up in the School of affliction , and exercised with continual sufferings from innumerable Enemies of all sorts ; became a wonder of patience to all succeeding ages : as take but notice of his carriage towards Shimei , and you will say so ; when this his impotent subject cursed and cast stones at him , and all his Men of War : called , him Murderer , wicked man , &c. he was so far from revenging it ( when he might so easily ) or suffering others ; that you shall hear him make that an argument of his patience , which was the exercise of it : Behold my son ( saith he ) which came forth of my bowels , seeketh my life , how much more now may this Benjamite do it ? 2 Sam. 16.11 . The wickednesse of an Absalom may rob his Father of comfort , but shall help to adde to his Fathers goodnesse : it is the advantage of great crosses , that they swallow up the lesser . One mans sin cannot be excused by anothers : the lesser ; by the greater : if Absalom be a Traitor , Shimei may not curse and rebel ; but the passion conceived from the indignity of a stranger , may be abated by the harder measure of our own . Indeed in the provocation of Nabal ; he had his lesson to seek : but even that slip made him stand the faster afterward . And Paul being taken upon the sodain , reviled Gods High-priest : but he soon checkt himself for it , Acts 23.3 , 5. A weak heart faints with every addition of succeeding trouble , perhaps is like that Maid in Scaliger , who swoonded at the sight of a Lilly : but the strong recollects it self , and is grown so skilful that it bears off one mischief with another . As in the Fable , When the new and old Cart went together ; the new made a creaking noise under the load , and wondred at the silence of the old : which answered , I am accustomed to these burthens , therefore bear them , and am quiet : So , what a degree of patience have some men attein'd unto ? What a load of injuries can some Christians digest , that have been frequent in sufferings , and long exercised in the School of affliction ? Not that they bear them out of baseness or cowardliness , because they dare not revenge ; but out of Christian fortitude , because they may not : they have so conquered themselves , that wrongs cannot conquer them . Nay , we read of some Ethnicks that could say this of themselves . When Alcibiades told Socrates , that he could not suffer the frowardness and scolding of Xancippe , as he did : Socrates answered , but I can , for I am accustomed to it . And we read , that Aristides after his exile , did not so much as note them that were the cause of his banishment , though he were now advanced above them . Yea , Diogenes rather than want exercise for his patience ; would crave alms of dead mens statues : for , being demanded why he did so , he answered , That I may learn to take denials from others the more patiently . Now , if we can therefore suffer , because we have suffered ; we have well profited by our afflictions otherwise not . To shew that there is nothing so hard and difficult , but may be atte●n'd to by use and custome ; give me leave to clear it by some familiar instances . We know the custome of any hardship ( whether it be labour , cold , or the like ) makes it easie and familiar : you shall have a common Labourer work all day like a Horse , without once sweating , or being weary : Let a Scholar or Gentleman , but dig one quarter of an hour ; you must give him leave to take breath all the day after : The face that is ever open , yea , the eye that is twice as much open as shut , is able perpetually to endure the coldest winde can blow ; when as the rest of the parts would complain of the least blast that is cold : Let him that is next neighbour to the Belfrey , tell me , whether Ringing doth so molest his silent sleep now , as formerly . Yea , the fall of the River Nilus , which makes a new commer stop his ears ; to the natural inhabitants , is not so much as heard . At Milton , neer Sittingborn in Kent , is ( or lately was ) one William Allen a Tailor , that eats between thirty and forty grains of Opium every day , the tythe whereof would kill him that is not accustomed thereunto ; neither can he sleep ( no , not live ) without it : he began but with one grain , and so increased the quantity , as the operation and quality of it decreased . But this is nothing , for you have slaves in the Turkish gallies , that wil eat neer an ounce at a time , as if it were bread . Neither , in my judgement , is it less rare for men to drink a pottle or a gallon of the richest old Canary every day , as is usual with some of our Sack-drinkers , and Good-fellows ; without the least inflammation : it hath no other operation in them than a cup of six hath with me , or hath had with them in diebus illis . To conclude , as that Girle which Aristotle writes of , being nursed with poison in her infancy , lived with it after , as we do with meat : and as that young woman at Cullen in Almain , who was frequently seen picking Spiders off the wall , and eating them , digested the same into nourishment , as Albert an eye-witness affirms . And as Mithridates , by his accustomed eating of poison , made his body unpoisonable . So the Godly , notwithstanding they are by nature as a wilde Ass-colt , as Zophar speaks , Iob 11.12 . Yet , by their frequent and accustomary suffering of injuries , these wilde Asses are made tame , and the ablest to carry burthens of any creature : yea , though they were once as fierce and cruell as Wolves , Leopards , Lions and Bears ; and as mischievous as Aspes and Cockatrices ; yet Christ will so change their natures , partly by his Word , and partly by his rod of affliction , that they shall now be as apt to suffer evill , as they have been to offer it : What else means the Prophet ? when he tels us that the Wolfe shall dwell with the Lambe , and the Leopard with the Kid , and the Lyon with the Calfe , so that a little childe shall lead them : that the Cow and the Beare , and the Lion and the Bullock shall eat straw together , that the sucking childe shall play upon the hole of the Aspe , and the weaned childe shall put his hand upon the Cockatrice hole , Isa. 11.6 . and so forward . And so you see , that according to the ancient Proverbial speech , Use makes perfectness ; and that custom is not unfitly called a second , or new nature . Wouldest thou then attein to an unconquerable patience , & be able to undergo great trials hereafter ? accustom thy self to a silent suffering of thy present and smaller griefs , tongue-provocations , and the like . If , with Milo , thou shalt take up a Calf , some small crosse ; and enjoyn thy self to carry the like every day a little ; in process of time thou shalt be able to carry an Oxe , the strongest and biggest affliction can come . For nothing is miserable , saith Seneca , which once custom hath made natural . Familia●rity even with Lions , takeh away the fear of them : and the being used t● Tempests , giveth heart and courage to endure them : whereas any new disaster is tedious and irksom to the unexperienced : but hard occurrences fall heavy upon them , for that the yoak is most cumbersome to a tender neck . An end of the first Part ; fitted , and parted for the penurious : who usually offer for a considerable Book ; the price of a Ballad . The Second and Third follows : for their sakes ; that are more generous and ingenious . Pag. 15. line 40. for them read then . Page 49. line 35 , for repentance read recompence . THE VICTORY OF PATIENCE : Extracted out of the choysest Authors Ancient and Modern ; both Holy and Humane . Wherein are a multitude of rare Examples , necessary to be read of all that any way suffer Tribulation . The Fourth Impression . By R. YOUNGE Florilegus . Imprimatur , THO. GATAKER . HAving shewn in the former Part , the severall Reasons , why God suffers the best of his Children to be afflicted ; with the manyfold benefits and advantages they make thereof . I shall in this second Part , shew the Reasons , why the godly are so patient in their sufferings . Reasons of Patience . CHAP. XVII . That the godly are Patient in suffering of wrongs , because innocent . NOw that some may be perswaded to make this use of their sufferings , and that we may also put to silence the ignorance of others ; ( foolish men who are mistaken in judging of this matter , supposing it a base thing to suffer injuries unrevenged ) see the Reasons which deservedly make Gods children so patiently to suffer wrongs that the men of the world never dream of : And how , through the study of vertue and Christian prudence , they make the servile passions of their mindes ( fear and anger ) subject to the more worthy faculties of their souls , reason and understanding . We bear their reproaches and persecutions patiently , Either in regard of Our Selves . Our Enemies . Our Selves and our Enemies . Our Enemies and Others . GOD. CHRIST and the Saints . In regard of our selves , 1 Because We are innocent . 2 Because It is more laudable to forgive , than to revenge . 3 Because Suffering is the only way to prevent suffering . 4 Because Our sins have deserv'd it , and a far greater affliction . 5 Because Our sufferings are counterpoysed and made sweet , with more than answerable blessings . 6 Because Our patience brings a reward with it . First , They bear the slanders and reproaches of wicked men patiently , for that they are false , and so appertain not unto them . Socrates being rayled upon , and called by one all to naught , took no notice of it ; and being demanded a reason of his Patience , said , It concerns me not , for I am no such man. Diogenes was wont to say when the people mockt him , They deride me , yet I am not derided ; I am not the man they take me for . This reason is of more force from the mouth of an innocent Christian. If a rich man be called poor , or a sound Christian , an hypocrite ; he slights it , he laughs at it , because he knoweth the same to be false , and that his Accuser is mistaken ; whereas , if a Begger be called bankrupt ; or a dissembler , hypocrite ; he will wince and kick , and be most grievously offended at it . Yea , as soares and ulcers are grieved , not only at a light touch , but even with fear and suspition of being touched ; so will an exulcerate minde , saith Seneca . And as small letters offend bad eyes ; so least appearances of contradiction will grieve the ill affected ears of guilty persons , saith Plutarch . For , let mens tongues , like Bells , give but an indefinite , and not a significant sound , they imagin them ●o speak and mean , whatsoever their guilty consciences frame in the fancie , and whisper in the ear : which are those evil surmises of corrupt mindes , the Apostle taxeth , 1 Tim. 6.4 . When like Caius the humanist , one thinks every word spoken , tends to his disgrace ; and is as unwilling to bear , as forbear reproaehes . But where the conscience is clear , the case is altered . Marius was never offended with any report that went of him , because if it were true , it would sound to his praise ; if false , his life and manners should prove it contrary . And indeed , the best confutation of their slanders , is not by our great words , but by our good works . Sophocles being accused by his own children , that he grew Dotard , and spent their Patrimonies idly ; when he was summoned , did not personally appear before the Magistrates , but sent one of his new Tragedies to their perusall , which being read , made them confesse , This is not the work of a man that dotes . So against all clamours and swelling opprobries , set but thine innocency and good life , thou needest do no more . ' That body which is in good health , is strong , and able to bear the great storms and bitter cold of Winter , and likewise the excessive and intemperate heat of the Summer ; but with a crazie and distempered body , it is far otherwise : Even so , a sound heart , and cleer conscience , will abide all tryals : in prosperity it will not be lifted up in adversity , it will not be utterly cast down : whereas , the corrupt heart and festered conscience , can endure nothing ; even a word , if it be pleasing , puffs him up with pride ; if not , it swels him with passion . A guilty conscience ( like Glasse , ) will sweat with the least breath , and like a windy iustrument , be put out of tune with the very distemper of the aire : but when the soul is steeled with goodnesse , no assaults of evil can daunt it . I more fear what is within me ( sayes Luther ) then what comes from without : The storms and wind without , do never move the Earth ; only Vapours within , cause Earthquakes , Jam. 4.1 . No greater sign of innocency when we are accused , than mildnesse , as we see in Ioseph , who being both accused and committed for forcing his Mistresse , answered just nothing that we can read of , Gen. 39.17 , 18. And Susanna , who being accused by the two Elders of an haynous crime ( which they alone were guilty of , ) never contended by laying the fault upon them , but appeals unto God whether she were innocent or no. ( The History of Susanna , Vers. 42.43 . ) And Hannah , whose reply to Ely ( when he falsly accused her of druukennesse ) was no other , but , Nay my Lord , count not thine Handmaid for a wicked woman , 1 Sam. 1.15 , 16. Neither is there a greater Symptome of guiltinesse , than our breaking into choler , and being exasperated when we have any thing laid to our charge ; witnesse Cain , Gen. 4 9. That Hebrew which struck his fellow , Exod. 2.13 , 14. Saul , 1 Sam. 20.32 , 33. Abner , 2 Sam. 3.8 . Ioroboam , 1 King. 13 4. Ahab , 1 King. 22.27 . Amaziah , 2 Chron. 25.16 . Vzziah , 2 Chron. 26.19 . Herod the Tetrarch , Luk 3.19 , 20. The men of Nazareth , Luk. 4.28 , 29. The Pharisees Joh. 8.47 , 48. And the High Priests and Scribes , Luk. 20.19 , 20. Sinne and falshood are like an impudent strumpet , but innocency and truth will veil themselves , like a modest Virgin , 2 Pet. 2.18 . The more false the matter , the greater noise to uphold it : Paul is nothing so loud as Tertullus : The weakest cause will be sure to forelay the shrewdest counsell , or the lowdest Advocates : Errour hath alwayes most words , like a rotten house , that needs most props and crutches to uphold it . Simple truth evermore requires least cost , like a beautifull face , that needs no painting ; or a comely body , which , any decent apparrell becomes . We plaister over rotten posts , and ragged walls ; substantiall buildings are able to grace themselves . So that as sparks flying up , shew the house to be on fire , and as corrupt spittle shewes exulcerate lungs ; so a passionate answer argues a guilty conscience . Why doth the Hare use so many doublings ? but to frustrate the sent of the Hounds . And this is one reason why the former are compared to Sheep and Lambes ( Emblems of innocency ) which being harmed , will not once bleat , and the latter unto Swine , which will roar and cry if they be but toucht . But to leave these Swine , and return to the men we were speaking of . A good Conscience is not put out of countenance with the false accusations of slanderous tongues : it throweth them off , as St Paul did the Viper ▪ unhurt . Iunocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge ; the Brestplate of Righteousnesse ; the brazen wall of a good conscience , feareth no such Canons . The Conscionable being railed upon , and reviled by a foul mouth , may reply as once a Steward did to his passionate Lord ▪ when he called him Knave , &c. Your Honour may speak as you please , but I beleeve not a word that you say , for I know my self an honest man. Yea , suppose we are circled round with reproaches , our conscience knowing us innocent , like a constant friend , takes us by the hand and cheers us against all our miseries . A good spirit , will be , as Simon to Christ , its Crosse-bearer . A just man saith Chrysostome , is impregnable , and cannot be overcome : take away his wealth , his good parts cannot be taken from him , and his treasure is above : cast him into prison and bonds , he doth the more freely enjoy the presence of his God : banish him his Countrey , he hath his conversation in Heaven : kill his body , it shall rise again : so he fights with a shadow that contends with an upright man. Wherefore , let all who suffer in their good Names , if conscious and guilty of an enemies imputations , repent and amend : if otherwise , contemn them ; own them not so much , as once to take notice thereof . A wicked heart , is as a barrtll of powder to temptation ; let thine be , as a River of water . Yea , seeing God esteems men as they are , and not as they have been , although formerly thou hast been culpable ; yet now thou mayest answer for thy self , as Paul did for Onesimus , Though in times past I was unprofitable , yet now I am profitable : and oppose to them that sweet and divine sentence of sweet and holy Bernard , Tell me not , Satan , what I have been ; but , what I am , and will be . Or that of Beza in the like case ; Whatsoever I was , I am now in Christ a New Creature : and that is it which troubles thee , I might have so continued long enough ere thou wouldest have vexed at it , but now I see thou dost envy me the grace of my Saviour . Or that Apothegme of Diogenes to a base fellow , that told him he had once been a forger of money ; whose answer was , 'T is true , such as thou art now , I was once ; but such as I am now , thou wilt never be . Yea , thou mayest say , by how much more I have formerly sinned , by so much more is Gods power and goodnesse now magnified . As St Augustine hearing the Donatists revile him for the former wickednesse of his youth ; answered , The more desperate my disease was , so much the more I admire the Physician . Yea , thou mayest yet strain it a peg higher , and say , the greater my sinnes were , the greater is my honour : as , the Devils which Mary Magdalen once had , are mentioned for her glory . Thus , if we cannot avoid ill tongues , let our care be , not to deserve them , and 't is all one as if we avoided them . For , how little is that man hurt , whom malice condemns on earth , and God commends in Heaven ! Let the World accuse me , so long as God acquits me , I care not . CHAP. XVIII . That it is more laudable to forgive , than revenge . 2. BEcause it is more generous and laudable to forgive , than revenge . Certainly , in taking revenge , a man is but even with his enemy ; but , in passing it over , he is superiour to him : for it is a Princes part to pardon : yea , quoth Alexander , there can be nothing more noble , than to do well to those that deserve ill . And St Gregory , It is more honor to suffer injuries by silence , than to overcome them by answering again . Princes use not to chide ▪ when Embassadours have offered them undecencies , but deny them audience ; as if silence were the way royall to correct a wrong . And certainly , he enjoyes a brave composednesse , that seats himself above the flight of the injurious claw : Like the Emperour Augustus , who though of a most tenacious and retentive memory , would forget wrongs , as soon as they were offered : Or Agathocles , Antigonus , and Caesar , who being great Potentates , were as little moved at vulgar wrongs , as a Lyon at the barking of Curres : yea , the Orator gives it as a high praise to Caesor , that he could forget nothing but wrongs , remember nothing but benefits ; and who so truly noble as he that can do ill , and will not ? True , It is not rare to see a great man vex himself at the neglect of a peasant , but this argues a poor spirit : A true Lyon would passe it by , with an honourable scorn . You 'l confesse then 't is Princely to disdain a wrong : and is that all ? No , forgivenesse , saith Seneca , is a valiant kinde of revenge : and none are so frequent in pardoning as the couragious . He that is modestly valiant , stirs not till he must needs , and then to purpose : Like the Flint , he hath fire in him , but it appears not , untill you force it from him : Who more valiant than Ioshna ? and he held it the noblest victory , to overcome evil with good : for the Gibeonites took not so much pains in coming to deceive him ; as he , in going to deliver them . And Cicero more commends Caesar for overcoming his own courage in pardoning Marcellus , than for the great victories he had against his other enemies . Yea , a dominion over ones self is greater then the Grand Signiory of Turkie . For as the greatest knowledge , is truly to know thy self ; so the greatest conquest , is to subdue thy self . He is a wise man that can avoid an evil , he is a patient man that can indure it , but he is a valiant man that can conquer it . And indeed , for a man to overcome an enemy , and be overcome by his own passions , is to conquer a petty village with the losse of a large City . What saith a Father ? Miserable is that victory wherein thou overcomest thine enemy , and the Divell in the mean time overcomes thee : thou slayest his body , the Divell thy soul Now we deem him to have the honour of the warre , that hath the profit of it . But as an Emperour said of the means prescribed him to cure his Leprosie ( which was the blood of Infants ) I had rather be sick still , than be recovered by such a medicine : so wilt thou in this case , if thou hast eithe● bowels or brains . Yea , if the price or honour of the conquest be rated by the difficulty ; then to suppresse anger in thy self , is to conquer with Hercules , one of the Furies : To tame all passions , is to lead Cerberus in chains : and to indure afflictions and persecutions strongly and patiently , is with Atlas to bear the whole World on thy shoulders , as saith the Poet. It is no shame to suffer ill , but to do it : to be evil , we are all naturall disposed : to be holy and good , is the difficulty . Yea , every beast and vermine can kill : it is true prowesse and honour to give life and preserve it . Yea a beast being snarled at by a cur , will passe by as scorning to take notice thereof . I , but is it wisdome so to do ? Yes , first , the ancient received opinion is , that the sinews of wisdome ▪ are slownesse of 〈…〉 None more wise then Salomon , and he is of opinion , That it is the glory of a man to passe by an offence , Prov. 19.11 . We fools think it ignominy and cowardise , to put up the lye without a stab : a wrong , without a challenge : but Salomon , to whose wisdome all wise men will subscribe , was of another judgment ; and to this of Salomon , the wisest heathen have set their seal : Pittacus the Philosopher holds , That , pardon is better than revenge , inasmuch as the one is proper to the spirit , the other to a cruell beast . And Demosthenes being reproached by one , answers , I will not strive with thee in this kinde of fight ; in which he that is overcome is the better man. But , how Socrates , whom the Oracle of Apollo pronounced the wisest man alive , and all the rest of the Philosophers approved of it , both by judgment and practise ; we shall have occasion to relate in the reasons insuing . No truer note of a wiseman than this ; he so loves as if he were to be an enemy , and so hates as if he were to love again . We know a spark of fire falling upon a solid body , presently goes out , which falling upon combustible matter kindles and burns : Now as with fire , the light stuff and rubbish kindles sooner than the solid and more compact ; so , anger doth sooner inflame a fool than a man composed in his resolutions . This the holy Ghost witnesseth , Eccles. 7. Be not thou of a hasty spirit to be angry ; for anger resteth in the bosome of fools , vers . 9. So much fury , so much folly : the more chasing , the lesse wisdome . Some have no patience to bear bitter scoffs ; their noses are too tender to indure this strong and bitter Wormwood of the brain . Others again like tyled houses , can admit a falling spark unwarmed ; it may be coals of Iuniper , without any danger of burning : Now , what makes the difference ? the one hath a good headpiece , and is more solid , the other are covered with such light , dry straw , that , with the least touch they will kindle and flame about your troubled ears : and when the house is on fire , it is no disputing with how small a matter it came . I confesse , I finde some wise men extreamly passionate by nature , as there is no generall rule but admits of some exceptions : Even God himself , had particular exceptions , from his generall Laws : as the Cherubims over the Ark , was an instance against the second Commandment : the Israelites robbing the Aegyptians against the eight : the Priests breaking the Sabboth , Matth. 12.5 . against the fourth : and Phineas killing Zimry , against the sixth , Numb . 25.8 . And these , as they are more taken with a joy , so they tast a discontent more heavily : In whom Choler like fire in stubble is soon kindled , and soon out : for they are stung with a Nettle , and allayed with a Dock : being like Gun-powder , to which you no sooner give fire , but they fly in your face . And they say these hot men are the best natur'd : but I say ; then the best are naught : And it is a strange fit that transformes a wise man ( with Apulcius ) into an Asse ; yea , a Tyger . And others again , none of the wisest , who are free from being affected ; And as they never joy excessively , so they never sorrow inordinately ; but have together lesse mirth and lesse mourning ; like patient Gamsters , winning and losing , are all one . But for the most part , it is otherwise . Yea , ●●●atience is the Cousin german to frenzie . How oft have we heard men that have been displeased with others , tear the Name of their Maker in pieces ? And lastly , This of all others is the most divine and Christian-like revenge ; witnesse our Saviour Christ , who by death , overcame death ; as David cut off the head of Goliah , with his own sword : and even then tryumphed over his enemies , when most they seemed to tryumph over him , Col. 2.15 . And the Martyrs , who are said by the holy Ghost , to overcome the great Dragon , that old Serpeut called the Divell and Satan , in that they loved not their lives unto the death , Rev. 12 11. Their conquering was by dying , not by killing : and , can the back of Charity now bare no load ? are the sinews of Love grown so feeble ? And holy David , who when he had Saul at his mercy , in stead of cutting off his head , as his servants perswaded him , only cut off the lap of his garment , and after thought that too much also . And at another time , when the Lord had closed him into his hands , finding him asleep in the Fort , in stead of taking away his life , as Abishai counselled him , he took away his Spear , and in stead of taking away his blood from his heart , he takes a pot of water from his head . That this kinde of revenge for a man to finde his enemy at an advantage , and let him depart free , is generous and noble , beyond the capacity of an ordinary man : you may hear Saul himself confesse , 1 Sam. 24.17 , to 23. Again , when the King of Syria sent a mighty Host to take Elisha , and the Lord had smote them all with blindnesse , and shut them into Samaria ; what doth the Prophet ? slay them ? No : indeed the King of Israel would fain have had it so , his fingers itcht to be doing : but Elisha commanded bread and water to be set before them , that they might eat and drink , and go to their Master , 2 King. 6.22 . So a Christian truly generous , will omit no opportunity of doing good : nor do evil , though he have opportunity : for to may , and will not , is the Christians laud. Which yet is not all , for besides that it is the most generous , noble , valiant , wise , divine and Christianlike revenge , to passe by and forgive injuries ; our Saviour Christ , in whom is the fountain of all wisdome and knowledge , as all the senses are in the head , Zach. 4.12 . allowes none for magnanimous , but such as together with forgiving , blesse those that curse them , and do good to such as hurt them , Matth. 5.44 . The case of Moses , Steven , and many others ; as I shall shew in Chapter 31. which is true generosity indeed . But how contrary is the opinion of the World , to the judgment of God , and the wisest of men concerning valour ! For , should the greatest and gravost Divine in the Land preach this ; our impatient Gallants would not beleeve , but that it consists in a brave revenge , and that an humble patience is an argument of basenesse , and that every wrong or disgracefull word , is quarrell just enough to shed blood . And lest there should want offences , or they give place unto wrath , as the Apostle adviseth , Rom. 12.19 . they will strive for the way , or contend for the wall , even to the death : which proves them to be as wise as a wall , for they come short of the wisedom of beasts . Pliny tells us of two Goates ( Mutianus being an eye-witnesse ) which meeting on a straight and narrow bridge , that the one could not passe by the other ▪ nor turn aside to return back again : neither made his way by overturning the other , but the one lay down , that the other might go over him . I pray God their too much turning to the right hand before man , cause them not to be set at Christs left hand , with those Goates which are destined to everlasting fire . But certainly , if they amend not their course , God shall condemn them for invading his office , for vengeance is his , and that they call courage , he shall judge outrage . Woe is me , into what unhappy times are we fallen , and how hath the devill blinded and bewitcht our Gallants ; that the wretchedest and basest cowardise , should ruffle it out in the garb of valour ; while the truly valiant passe for , and are reputed cowards . And how great is the corruption of mans heart , which is not ashamed of things shamefull ; and yet ashamed of things wherein they ought to glory . Is this courage , to kill one another for the wall ? as though either of their honours were of more worth then both their souls . Yea , suppose they overcome , is not this power of theirs the greatest infirmity ? for whether they thus die or kill , they have committed murther ; if they kill , they have murthered another ; if they die , they have murthered themselves : Surviving , there is the plague of conscience : dying , there is the plague of torments : if they both escape , yet it is homicide , that they meant to kill . O that they would take notice of this , and lay it to heart ! But what 's the reason of this their mistake ? what makes them judge Iob a fool ? and count David a coward ? for their humble patience ? this is the difference ; there was the faith , and patience of the Saints ; here is the infidelity , and impatience of sinners , whom the Devill hath bewitcht , to glory in their shame ; or in plain English , a reprobate judgment is the only cause : for with them , every vertue is counted a vice , and every vice a vertue , as their own words witnesse : in nicknaming each vice and grace with opposite titles . But as when it was objected to a Martyr , that his Christ was but a Carpenters sonne ; he answered , yea , but such a Carpenter as built Heaven and Earth : so we grant , we are Cowards , as they tearm us , but such cowards as are able to prevail with God , Gen. 32.26 , 28. Exod. 32.10 . And overcome the World , the Flesh , and the Devill , 1 Joh. 5.4 . Gal. 5.24 . 1 Joh. 2.14 . which is as much valour and victory as we care for . CHAP. XIX . That suffering is the only way to prevent suffering . 3. BEcause suffering is the only way to prevent suffering ? Revenge being one of those remedies , which , not seldom , proves more grievous than the disease it selfe . When once Xantippe , the wife of Socrates , in the open street pluckt his cloak from his back ; and some of his acquaintance counselled him to strike her : he answers , You say well ; that while we are brawling and fighting together , every one of you may clap us on the back and cry ; Hoe , well said , to it Socrates : yea well done Xantippe , the wisest of the twain . When Aristippus was asked by one in derision , where the great high friendship was become , that formerly had been be●ween him and Aeschi●es ? he answers , It is asleep , but I will go and awaken it ; and did so , lest their enemies should make it a matter of rejoycing . When Philip of Macedon was told that the Grecians spake evil words of him , notwithstanding he did them much good , and was withall counselled to chastise them ; he answers , Your counsel is not good , for if they now speak evil of us , having done them good only ; what would they then if we should do them any harm ? And at another time , being counselled either to banish , or put to death one who had slandered him ; he would do neither of both , saying , It was not a sufficient cause to condemn him : and for banishing , it was better not to let him stirre out of Macedoneia , where all men knew that he lyed ; then to send him among strangers , who not knowing him , might admit his slanders for truth : better he speak where we are both known , then where we are both unknown . And this made Chrysippus , when one complained to him , that his friend had reproached him privately ; answer , Ah , but chide him not , for then he will do as much in publike . Neglect will sooner kill an injury , than Revenge . These tongue-squibs , or crackers of the brain , will die alone , if we revive them not : the best way to have them forgotten by others , is first to forget them our selves . Yea , to contemn an enemy , is better then either to fear him , or answer him . When the Passenger gallops by , as if his fear made him speedy , the Cur followes him with open mouth and swiftnesse : let him turn to the brawling Cur , and he will be more fierce ; but let him ride by in a confident neglect , and the Dog will never stir at him , or at least will soon give over and be quiet . Wherefore , when aspersed , labour as the eclipsed Moon , to keep on our motion , till we wade out of the shadow , and receive our former splendor . To vex other men , is but to prompt them how they should again vex us . Two earthen pots floating on the water , with this Inscription , If we knock , we crack ; was long ago made the Emblem of England and the Low-Countreys . When two friends fall out , if one be not the wiser , they turn love into anger and passion , passion into evil words , words into blowes ; and when they are fighting , a third adversary hath a fair advantage to insult over them both . As , have you not sometimes seen two neighbours , like two Cocks of the Game pick out one anothers eyes , to make the Lawyers sport ; it may be kill them ? As while Iudah was hot against Israel , and Israel hot against Iudah , the King of Syria smote them both . At least Sathan that common and arch enemy will have us at advantage . For as vain men delight when two Dogs , or two Cocks are a fighting , to encourage and prick them forward to the combate : Even so doth Satan deal with us ; Controversies , like a pair of Cudgels , are thrown in by the Devill , and taken up by male-contents , who baste one another while he stands by and laughs . And we cannot please the Divell better : for as the Master of the Pit oft sets two Cocks to fight together , unto the death of them both ; and then after mutuall conquest , suppeth perchance with the fighters bodies : Even so , saith Gregory , doth the Devill deal with men . He is an enemy that watcheth his time , and while we wound one another , he wounds and wins all our souls . Thus , like the Frog and the Mouse in the Fable ; while men fight eagerly for a toy ; the Kite comes ( that Prince , and chief Foul that ruleth in the aire , ) and snatcheth away both these great warriours . Or , like two Emmets in the mole hill of this earth , we fight for the mastery ; in mean while comes the Robin-red breast and picks both up , and so devours them . But on the other side , by gentlenesse we may as much pleasure our selves . It is said of Aristides , when he perceived the open scandall which was like to arise , by reason of the contention sprung up between him and Themistocles , that he besought him mildly after this manner : Sir , we both are no mean men in this Common-wealth ; our dissention will prove no small offence unto others , nor disparagement to our selves : wherefore good Themistocles , let us be at one again ; and if we will needs strive , let us strive who shall excell other in vertue and love . And we read of Euclides , that when his Brother ( in a variance between them ) said , I would I might die if I be not revenged of thee ; he answered again , Nay , let me die for it , if I perswade thee not otherwise before I have done : by which one word he presently so won his Brothers heart , that he changed his minde , and they parted friends . Milde words , and gentle behaviour may be resembled to Milk , that quencheth Wild-fire ; or Oyl , that quencheth Lime which by water is kindled . And this was Davids way of overcoming , 1 Sam. 24. He whose Harp had wont to quiet Sauls frenzie , now by his kindnesse doth calm his fury , so that now he sheds tears instead of blood : here was a victory gotten , and no blow stricken . The King of Israel set bread and water before the host of the King of Syria , when he might have slain them , 2 King. 6.23 . What did he lose by it ? or , had he cause to repent himself ? No , he did thereby so prevent succeeding quarrels , that as the Text saith , the bands of Aram came no more into the Land of Israel ; so every wise Christian will do good to them that do hurt to him , yea blesse and pray for them that curse him , as our Saviour adviseth : neither is he a fool in it , for if grace comes ( and nothing will procure it sooner than prayers and good examples ) though before they were evil enemies ; now they shall neither be evil , nor enemies . It was a witty answer of Socrates , who replied when one asked him , why he took such a mans bitter railing so patiently , ; It is enough for one to be angry at a time . For if a wise man contend with a foolish man , saith Salomon , whether he be angry , or laugh , there is no rest , Prov. 29.9 . whereas gentle speech appeaseth wrath , and patience bridleth the secret pratling of mockers , and blunteth the point of their reproach . Had not Gideon , Judg. 8. learned to speak fair as well as to smite , he had found work enough from the swords of Iosephs sonnes : but his good words are as victorious as his sword : his pacification of friends , better than his execution of enemies , Vers. 2 , 3. As it is not good to flatter or lye , no more is it in some cases , to speak the truth : we know the Asse and the Hound in the Fable , were both kild by the Lyon ; the one for hi● slattery in commending the sweetnesse of his breath ; the other for his plain dealing , when he affirmed , it had an ill savour ; whereas the Fox , by pretending he could not smell , by reason of a cold he had got , saved his life . Rage is not ingendred , but by the concurrence of cholers , which are easily produced one of another , and born at an instant . When the stone and the steel m●ets , the issue ingendred from thence is fire ; whereas , the sword of anger being struck upon the soft pillow of a milde spirit , is broken . The shot of the Cannon hurts not Wool , and such like yeelding things ; but that which is hard , stubborn , and resisting . He is fuller of passion than reason , that will flame at every vain tongues puff : A man that studies revenge , keeps his own wounds green and open , which otherwise would heal and do well . Anger to the soul , is like a coal on the flesh , or garment ; cast it off suddenly , it doth little harm ; but , let it lye , it frets deep . Wherefore saith one , their malice shall sooner cease than my unchanged patience . A small injury shall go as it comes ; a great injury may dine or sup with me , but none at all shall lodge with me ; for why should I vex my self , because another hath vexed me ? That were to imitate the fool that would not come out of the Pound , saying , They had put him in by Law , and he he would come out again by Law : or Ahab , who because he could not have his will on Naboth , would be revenged on himself . As the mad-man tears his own hair , because he cannot come at his enemies : Or Thamar , who defiled her self , to be revenged of her Father in law Iudah . Or little children , who one while forbear their meat , if you anger them ; another time , if you chance to take away but one of their gugawes , amongst many other toyes which they play withall , will throw away the rest , and then fall a puling and crying out-right : Or the Hedg-hog , which having laden himself with Nuts and fruits , if but the least Filberd chance to fall off , as he is going to disburden them in his store-house , will fling down all the rest , in a peevish humour , and beat the ground for anger , as Pliny writes : Or Dogs , which set upon the stone that hath hurt them , with such irefull teeth , that they hurt themselves more than the thrower hurt them ; and feel greater smart from themselves , than from their enemy : which makes Archelaus say , it is a great evill , not to be able to suffer evill : And a worthy Divine of ours , I will rather suffer a thousand wrongs than offer one ; I will suffer an hundred rather than return one ; I will suffer many ere I will complain of one , and indeavour to right it by contending : for , saith he , I have ever found , that to strive with my superiour , is furious ; with my equals , doubtfull ; with my inferior , sordid and base ; with any , full of unquietnesse . Satyrus , knowing himself cholerick ▪ and in that whirty of minde apt to transgresse ; when he but suspected ill language from any , he would stop his ears with wax , lest the sense of it should cause his fierce blood to seeth in his distempered skin , And good reason ; if not for wisdomes sake , yet for a mans own bodily healths sake : For the Emperour Nerva , by passionate anger got a Feaver that kild him . And the Emperour Valentinianus died by an eruption of blood through anger . And Vinceslaus King of Bohemia , in his rage of choler against his Cup-bearer , fell into a Palfie that killed him . Again , Caesar , although he could moderate his passions , having in that civil garboyl intercepted a Packet of Letters written to Pompey from his Favorites , brake them not open but burnt them immediately . And Pompey committed those Letters to the fire before he read them , wherein he expected to finde the cause of his grief . Both upon wise and mature ground , that they might not play booty against themselves , in furthering an enemies spite . And certainly if we well consider it , we shall meet with vexations enough that we cannot avoid if we would never so fain . We need not ( like Cercion in Suidas ) wrestle , or ( with foolish Pannus ) go to law with every man we meet . And yet some ( as if they did delight to vex their own souls , like the Ethiopians , who , as Diodorus relates , lame themselves if their King be lame ) will be very inquisitive to know what such a one said of them in private : but had they as much wit as jealousie , they would argue thus with themselves , Small injuries I would either not know , or not minde ; or , knowing them , I would not know the Author ; for by this I may mend my self and never malice the person . I might go on , and shew you , that Greece and Asia were set on fire for an Apple : That , not a few have suffered a sword in their bowels , because they would not suffer the lye in their throats : As , how few of these Salamanders who are never well but when they are in the fire of contention , are long lived ? Like Xenophilus , who as Pliny reports lived a hundred and five years without sicknesse : Whereas the Raven , the Elephant , the Hart and the Dove , which have no gall [ Patient Christians ] one of them outlive many of the other . And lastly , I might shew , that if we ●uffer not here with patience , we shall suffer hereafter with grief ; for the wages of anger is judgement , even the judgement of hell fire , Mat. 5.22 . But two and twenty yards is enough for a piece . CHAP. XX. That they bear injuries patiently , because their sinnes have deserved it , and a farre greater affliction . 4. HE suffers his enemies reproaches and persecutions patiently , because his sinnes have deserved it , and a farre greater affliction . David felt the spite of his enemies , but he acknowledgeth his sinne to be the cause , ( 2 Sam. 16.11 . ) and God the Author , Psal. 39 8. From which consideration he drawes this inference ; I should have been dumb , and not have opened my mouth , because thou didst it , Vers. 9. and so goeth on : Remove thy stroak from me , for I am consumed by the blow of thine hand , Vers. 10. Whatsoever is the weapon , it is thy blow . Whence it hath alwayes been the manner of Gods people , to look up from the stone to the hand which threw it ; and from the effect , to the cause . What saith Ioseph to his envious brethren that sold him into Aegypt ? Ye sent not me hither , but God , Gen. 45.8 . And Iob being robbed by the Sabeans , they being set on by Satan ; doth not say , the Devill took away , or the Sabeans took away , but the Lord hath taken away , Job 1.21 . And David speaking of his sonne Absoloms treason , I was dumb and said nothing ; why ? because it was thy doing , Psal. 39.9 . And what , think you , was the reason our Saviour Christ held his peace and answered nothing , as the Text saith , but suffered his enemies , the Chief Priests , Scribes and Pharisees , and Pilate , to revile him , and crucifie him ? but to approve the equity and justice of God the Author thereof : for , although it were blasphemy to say he was a sinner ; yet taking upon him the sinnes of the whole world , he knew those sinnes had deserved as much , and therefore he is silent , Mat. 26.62 , 63. It is true , other reasons are given , as that he answered nothing , because it was now his time to suffer , not to do ; his work was now to be crucified , and not to be dignified : or , as another , he spake not a word to Herod , because Herod had taken away his voice in beheading Iohn Baptist ; but this without doubt was the main reason . Even in like manner it is with the truly gracious ; they being wronged , do not suffer rage to transport them , as it doth beasts to set upon the stone or weapon that hath hurt them , like little Children , who if they fall , will have the ground beaten : their false grief is satisfied with feigned revenge . But , they look higher , even to God that occasioned it . Or if they be angry , they turn their malice from the person which punisheth them , to the sinne by which and for which he came to have leave and power to punish them ; and to themselves , for committing such sins . The cause of their suffering doth more vex them , than the things which they suffer : and they grieve more for the displeasure of God , than for the stripes of his displeasure . It is not the punishment , but the cause of it , makes them sorrowfull : And indeed , to speak home to every mans conscience , why are we patient or impatient ? it is worth the noting , when sinne lyes light , then reproaches and contempt lye heavy , whereas if we truly feel the weight of sinne ; all indignities will be as nothing . Or thirdly , In case they do return an answer , it is after the manner of Epictetus , who would not deny the sins his enemy taxed him with ; but reproves his ignorance rather in that being unacquainted with the infinity of his crimes , he layes only two or three to his charge , whereas indeed he was guilty of a million . Or as Latymer was wont ; who rejoyced when any objected indiscretion against him in his Sermons : saying he knew by that , that they could not object against the matter it self . Or according to Philip of Macedon his example , who would not punish Nicanor , although he openly spake evill of him ; saying , when he heard thereof , I suppose Nicanor is a good man , it were better to search whether the fault be in us , or no : so no sooner shall an holy mans enemy accuse him of hypocrisie , pride , passion , covetousnesse , &c. but he will go to God , and accuse himself , and complain , I am so indeed ; yea with Paul , I am the chief of all sinners , I am more vile than his termes can make me , and I much marvell my punishment is no greater then to hear a few ill and bitter words . And indeed one would think whatsoever is not pain nor sufferance ( or admit it be pain and sufferance , ) so long as it is not a curse but a crosse , may well be born without grumbling . What said that Gentleman in Athens to his friends ? when Ashuerus came and took away half his plate , as he was at dinner with him , they admiring that he was not a whit moved thereat ; I thank God , quoth he , that his Highnesse hath left me any thing . Yea , suppose we lose all we have ; our goods are furthest off us : and if but in these we smart , we must confesse to finde favour . Or admit , they hurt our bodies , or kill us , which they may soon do if God but give leave ; for our life ( even the best of us ) is but like a bubble , which boyes blow up in the ayre , and presently again blow into meer ayr . Caesar goes an Emperour to the Senate , is brought a Corps home again . What ever , I say , befals us , this would be our meditation ; he that afflicted me for a time , could have held me longer ; he that touched me in part , could have stricken me in whole : he that laid this upon my body , hath power to lay a greater Rod both upon my body and soul , without doing me the least wrong . That all crosses and curses , temporall , spirituall and eternall , even from the pains of the damned , to the very Itch , as Moses sets down , Deut. 28.27 . are deserved , and come not upon us against equity ( equity I say in respect of God , not in respect of men ; they come from a just Author , though from an unjust instrument , ) And that sinne is the ground of all our griefs , the source of all our sufferings , wickednesse the root of our wretchednesse : that we are disciplin'd , is from our defects ; is a truth undeniable appears plainly : for , first God affirms it , Deut. 28. Isa. 57.17 . Hos. 13.9 . Jer. 30.15 . and 4.18 . Secondly , His servants confirm it , 1 Chron. 21.17 . Isa. 64.5 . Dan. 9.7 , 8 , &c. Lam. 1.5 , 8. and 3.39 , &c. Ezra 9.13 . Luk. 23.41 . Thirdly , Good reason makes for it , sinfull men smite not their dogs , much lesse their children , without a cause : and shall we think the just God will smite without just cause ? his judgements ( saith a Father ) are sometimes secret , alwayes just . No misery had ever afflicted us , if sinne had not first infected us . What 's the reason we all die ? it could not be in justice if we had not all sinned ; and so , of all other evils : even sicknesse originally proceeds from sinne , and all weaknesse from wickednesse : one man languisheth of a Consumption , another laboureth of a Feaver , a third is rackt with the Gout , a fourth swoln with the Dropsie , a fift hath his soul let out with a sword ; every one hath a severall way to bring him to the common end , death : but , sinne is the universall disease , Death passed upon all , for all have sinned , Rom. 5.12 . Iames 3.2 . Yea as we brought a world of sinne into the world with us ; so since , each man hath broken every one of Gods ten Laws , ten thousand times , and ten thousand wayes : which is far from a privative holinesse , in reforming that which is evill , and a positive holinesse , in performing that which is good , Eph. 4.22 , 23. and every sin helps : for as originall sin is the originall cause of death , so actuall sins hasten it . But to conclude in generall , that sin is the cause we suffer , is not sufficient : for commonly no judgement comes from God , but , some particular provocation of man went before it : the hand of Divine Iustice seldom makes us smart , without some eminent cause foregoing : therefore , David seeing a famine in the Land , inquires for the particular provoking sin , 2 Sam. 21.1 . so when we suffer , our question should be , What have we done ? yea , what have we done in the same kinde ? for , oftentimes we may read our sin in our punishment , as it fared with Adonibezeck , Judg. 1.7 . and many other mentioned in Scripture . Sodom was burnt with fire unnaturall , as they burned with lust unnaturall . Absoloms chief pride lay in his hair ; and that became his halter . Salomon dividing Gods Kingdom , had his own Kingdom divided . David hath slain Vriah with the sword , therefore the sword shall not depart from his house . Dives would not give Lazarus a crum , Lazarus shall not bring Dives a drop . Iudas was the instrument of his Masters death , he shall be the instrument of his own death . Proud Bajazet vowes to imprison Tamberlaine in an Iron Cage , and carry him about the world in triumph : But , Tamberlaine having conquered that bragging Turk , carried and carted him through all Asia ; to be scorned of his own people . For instance , Is any one censured , reviled and persecuted of lewd men , for being religious ? Let him reflect upon his life past , and happily their revilings and persecutions will bring to his remembrance , that he himself , before his conversion , hath likewise censured , reviled or persecuted others : It may be his naturall , spirituall or politicall parents , in some kind or other : as who can plead innocency herein ? and he that is not humbled for his sin , is not yet justified from his sin . Yea , so often as thou remembrest thy sin● without grief , so often thou repeatest those sins by not grieving . Dion of Syracusa being banished , came to Theodorus Court a suppliant , where not presently admitted , he returned to his companion with these words : I remember I did the like when I was in the like dignity : He called his deeds past to a new reckoning . So when thou receivest an injury , remember what injuries thou hast offered : look not to be exempt from the same wrongs which thou hast done ; for he that doth wrong , may well receive it : we may well suffer patiently , when we know we suffer justly . To look for good , and to do bad , is against the Law of retaliation . Or secondly ; Is any one wronged in his good name , without giving the least cause of scandall , either at present or heretofore , which troubles him above measure ? let him neverthelesse reflect upon himself , and perhaps he shall finde the cause lie lurking in his own bosome : as thus it may be , thou hast not defamed thy neighbour ; but hast thou not delighted to hear others speak evil of him ? Hast thou been tender of his reputation , and as much as thou couldest vindicated his good name ? Or thirdly , Doth not a proud heart make thee over - apprehensive of the wrong ? Does not the injury seem great to thee , because thou seemest great to thy self ? If so ; be but little and lowly in thy own eyes , and the wrong will seem lesse : for no man can sweetlier put up disgraces from others , than he who hath first learned to despise himself . Yea , this Straw-diadem hurts none , but the proud and impatient : for , suppose thou findest here but hard fare , and as ill drest ; a poor hungry humble soul will down with all , well enough . Or fourthly , Hath not self-conceitednesse broken thy credit ? probably , if thou wouldest think worse of thy self , thou shouldest be better thought of : But commonly all is well while we are well esteemed ; yea , with many , their reputation is more cared for , than their God. Neither would he be censured for sin , that fears not to be damned for it . If this hath been thy case ; henceforward , let it trouble thee more to do a fault , than to hear of it : and when thou art evill spoken of by another ; call thy self to account before him : it may be thou deservest it ; be more sorry that it is true , than that it is known . Or lastly , Admit men charge thee wrongfully , and thou canst not finde out thy sin by thy punishment ; yet know , that what thou sufferest is most just in respect of God who is the Author ; and who does not alwayes punish sin in kinde : As for example , how many Murthers have been punished in a mutinous word ? the tongue in some rash language , hath scourged the iniquity of the hand . One hath done many robberies , scap't many searches , at last when all hath been forgotten , he hath been hanged for accessary to a Theft he never knew : Suspected felony hath often paid the price of an unknown Rape . And they that have gone away with unnaturall filthinesse , have yet clipt oft their dayes with their own Coyn : so that still Gods judgements are just , even when mans may be unjust : which in all cases would be acknowledged , as the godly ever do . Mauricius that good Emperour , when he , his wife and his five sons were taken , his wife and sons put to death , and himself waiting for the like fatall stroke , could conclude thus ; Iust art thou , O Lord , in all thy wayes , and holy in all thy works , as it is in the Psalms . And a Martyr , when he was burning at a stake ; Welcome flames , my sin hath deserved more than here I can be able to suffer . And certainly , they are angry with Heaven for justice , that are angry with them for injustice . Wherefore , if thou hast been heretofore so simple as to return like for like ; henceforward , lay thy hand upon thy mouth , and say with Iob , Once have I spoken , but I will answer no more ; yea twice , but I will proceed no further , Job 40.4 , 5 I will not so much consider how unjust man is that gives the wrong , as how just God is , that guideth it . And this would be our meditation in all other cases ; namely , to think whose hand strikes , whether by a Plurisie , or a Feaver , or a Sword , or whatever the Instrument be ; and to conclude the blow is Gods , whatsoever , or whosoever is used as the weapon . Yea it comes not without our desert , for God is just : nor shall be without our profit , for God is mercifull . And he that doth not argue thus , comes short of the very Heathen . For Socrates could tell the Athenians , when they condemned him to die , that they could do nothing but what the gods permitted , and nature had before ordained . And in common reason ; can a Clock go without a weight to move it ? or a Keeper to set it ? No. Now this being premised , namely , that we endure nothing from our enemies , but that we have justly deserved from God : Yea , that we are more beholding to our greatest enemies , touching the knowledge of our selves , than the best friends we have ; how should we not with David , refuse to revenge our selves , in case any wicked Shemei , rayl , curse , or cast stones at us , have we never so much power and opportunity to do it ? Yea , admit some Abishai would do it for us , how should we not say , Let him alone , suffer him to curse , for the Lord hath bidden him , 2 Sam. 16.11 . Again secondly , If we make this use of our sufferings ; what more preciou● than the reproaches of an enemy ? for thereby we shall sooner and more plainly hear of our faults , than by a friend ; although neither in a good manner , nor to a good end . We have great need ( quoth Diogenes ) of faithfull friends , or sharp enemies : Every one hath use of a Monitor : but friends in this kinde , are so rare , that no wise man would willingly forego his enemy at any rate . Wherefore saith one , He shall be no friend to me , that is a friend to my faults , and I am no friend to my self , if I think him my enemy that tells me of them . CHAP. XXI . They are Patient , because their sufferings are counterpoysed and made sweet with more then answerable blessings . 5. HE beareth the Crosse patiently , because it is counterpoysed and made sweet with more than answerable blessings . Satan and the world may take many things from us , as they did from Iob , viz. health , wealth , outward peace , friends , liberty , credit , &c. but they can never take God from us , who gives all : and at the same time supplies the want of these , with comforts farre ●urpassing , and transcending them . And therefore in the midst of misery we say with Iob , Blessed be the name of the Lord. Quest. But with what comforts doth the Lord supply our losses ? Answ. The assurance of the pardon of sinne alone , is able to cleer all storms of the minde : it teacheth misery , as sicknesse , poverty , famine , imprisonment , infamy , &c. to laugh : not by reason of some imaginary epicycles , but by naturall and palpable reasons . Yea , let death happen , it matters not : When a Malefactor hath sued out his pardon , let the Assises come when they will , the sooner the better . But , to this is added the peace of conscience ( the marrow of all comforts , ) otherwise called the peace of God , which passeth all understanding , and surpasseth all commending : and never did man finde pleasure upon earth , like the sweet testimony of an appeased conscience , reconciled unto God , cleansed by the blood of the Lamb , and quieted by the presence of the holy Ghost . Yea , hadst thou ( who most dotest upon the world ) but these comforts , thou wouldest not change them for all that Satan once offered to our Saviour , and are now accepted by many . O good life ( saith an Ancient Father ) what a Ioy art thou in time of distresse ! And another , Sweet is the felicity of that man , whose works are just , and whose desires are innocent : though he be in Phaleris Bull. For these are priviledges which make Paul happier in his chain of Iron , than Agrippa in his chain of Gold , and Peter more merry under stripes , than Caiphas upon the Iudgment-seat : and Steven the like : For though he was under his persecutors for outward condition , yet he was far above them for inward consolation . Neither had wealthy Craesus so much riches , in his coffers , as poor Iob had ; in his conscience . Yea , how can he be miserable , that hath Christ and all his merits made sure to him ; that hath his Name written in Heaven , yea , that is already in Heaven ! for , where our desires are , there our selves are . And the heavenly-minded live not so much , where they live , as where they love ; that is to say ▪ in Christ : Surely , his soul must be brim full of brave thoughts , that is able to refresh himself with this Meditation , God is my Father , the Church my Mother , Christ the Iudge my elder Brother and Advocate , the holy Ghost my Comforter , the Angels mine attendance ; all the Creatures mine , for use , the stock of the Churches Prayers mine for benefit ; the world mine Iune ; Heaven my home ; God is alwayes with me , before me , within me , overseeing me ; I talk with him in Prayer , he with me in his word , &c. Sure if these be the accustomed meals of a good soul , it cannot chuse but keep naturall heat from decaying , and make it happy . But behold yet a greater priviledge ; These comforts do not only support and refresh us , and so supply our losses in common calamities ; but even in the midst of tortures and torments , which otherwise were intollerable : The naturall mans stomack cannot ( of all enemies ) endure hunger : yea a prison , where he must alwayes lie under hatches , makes him all amort : but worthy Hawkes could clap his hands for joy in the midst of the flames . And Vincentius ( as Luther reports ) made a sport of his torments , and gloried , when they made him go upon hot burning coales , as if they had been Roses . And another that I read of , say ; My good friends , I now finde it true indeed , he that leaveth all to follow Christ , shall have in this world centuplum , a hundred fold more ; I have it in that centuplum peace of conscience with me at parting . And this made Ignatius say , he had rather be a Martyr then a Monark : Nor did he ever like himself , before he was thus tryed : for when he heard his bones crush between the wild beasts teeth , he said , now I begin to be a Christian. And Anaxarchus being laid along in a Trough of stone , and smitten with Iron sledges by the appointment of Nicocreon the Tyrant of Cyprus , ceased not to cry out , strike smite and beat ; it is not Anaxarchus , but his vail you martyr so . And a Child in Iosephus , being all rent to death with biting snippers at the commandment of Antiochus , could cry with a loud , assured , and undaunted voice ; Tyrant , thou losest time , loe I am still at mine ease : what is that smarting pain ? where are those torments which whilome thou didst so threaten me withall ? my constancy more troubles thee , than thy cruelty me . And how many more of those Martyrs in Queen Maryes Raign , were even ravished , before they could be permitted to die ? so great , and so passing all expressing , is the peace and comfort of a good conscience . Now as the Priests of Mercury when they eat their figgs and honey , cried out , O how sweet is truth ! so if the worst of a Beleevers life in this world , be so sweet ; how sweet shall his life be in Heaven ! but I le hold you no longer in this . A man that hath his sins pardoned , is never compleatly miserable , till conscience again turns his enemy : whereas on the contrary ; take the most happy worldling that ever was , if he have not his sins pardoned , he is compleatly wretched ( though he sees it not : ) suppose him Emperour of the whole world , as Adam , when he was in Paradise , and Lord of all ; what did it avail him so long as he had a tormentor within , a self-condemning conscience ? which told him , that God was his enemy , and knew no other then that hell should be his everlasting portion ? Certainly this like a damp , could not chuse but put out all the lights of his pleasure , so that Paradise it self was not Paradise to him : which is the case of all wicked men , be they never so great , never so seemingly happy . True ; wicked men think the godly lesse merry , and more miserable than themselves : yea some , that mirth and mischief are only sworn brothers , but this is a foundationlesse opinion . For first , no man is miserable , because another so thinks him . Secondly , Gods word teacheth , and a good conscience findeth , that no man can be so joyfull as the faithfull , though they want many things which others may have . St Austin before his conversion , could not tell how he should want those delights , he then found so much contentment in : but after , when his nature was changed , when he had another spirit put into him ; then he sayes , O how sweet is it to be without those former sweet delights ! Indeed , carnall men laugh more , but that laughter is only the hypocrisie , of mirth : they rejoyce in the face only , and not in the heart , as the Apostle witnesseth 2 Cor. 5.12 . or as another hath it , Where O God there wants thy grace , Mirth is onely in the face . Yea , their own consciences bear me witnesse , as that Spanish Iudge well considered ; who when a murther was committed in a tumultuous crowd of people , bared all their bosomes , and feeling upon their brests , discovered the guilty Author by the panting of his heart . And Tully who makes it an argument of Roscius Amerinus Innocency , that he killed not his Father , because he so securely slept . Yea , as in prophane joy , even in laughter the heart is sorrowfull ; so in godly sorrow , even in weeping , the heart is light and cheerfull . The tears of those that pray , are sweeter than the joyes of the Theatre , saith St Augustin ; for our cheeks may run down with tears , and yet our mouthes sing forth praises ; the face may be pale , yet the heart may be quiet and cheerfull : so St Paul , as sorrowing , and yet alwayes rejoycing , 2 Cor. 6.10 . Neither can it be solid comfort , except it hath his issue from a good conscience . Indeed we therefore are not merry enough , because we are not Christians enough . Now if all our sufferings are thus counterpoysed , and exceeded with blessings ; have we any cause to be angry and impatient ? What saith Iob ? Shall we receive good at the hand of God , and not evill ? He was content to eat the crust with the crumme . Indeed his wife ( like the wicked , ) would only have fair weather , all peace and plenty , no touch of trouble : but it is not so with the godly , who have learnt better things . Who will not suffer a few stripes from a Father , by whom he receiveth so much good , even all that he hath ? Diogenes would have no nay , but Antisthenes must entertain him his Scholer , insomuch that Antisthenes , to have him gone , was forc't to cudgell him : yet all would not do , he stirs not , but takes the blowes very patiently ; saying , Use me how you will , so I may be your Scholer and hear your daily discourses , I care not . Much more may a Christian say unto God , Let me enjoy the sweet fruition of thy presence ; speak thou peace unto my conscience , and say unto my soul , I am thy salvation , and then afflict me how thou pleasest , I am content ▪ yea , very willing to bear it . Yea , if we well consider the commodity it brings , we shall rather wish for affliction , than be displeased when it comes , Col. 1.24 . For , it even bringeth with it the company of God himself : I will be with you in tribulation , saith God to the disconsolate soul , Psal. 91.15 . When Sidrack , Mishack , and Abednego , were cast into the fiery furnace , there was presently a fourth came to bear them company , and that was God himself , Dan. 3.23 , to 27. And his presence makes any condition comfortable , were a man even in hell it self . Yea , as when St Paul was rapt up to the third Heaven ; he was so ravished with the joy thereof , that he knew not whether he had his body about him or not , 2 Cor. 12.2 . Whether in the body , or out of the body I cannot tell , God knoweth . So Gods presence so ravisheth the soul , that while a man suffers the greatest pain , he knows not whether he be in pain or no. Yea God is not only with them , to comfort them in all their tribulation , 2 Cor. 1.4 . but in them : for at the same time when the Disciples were persecuted , they are said to be filled with joy , and with the holy Ghost , Acts 13.52 . And as our sufferings in Christ do abound , so our consolation also aboundeth through Christ , 2 Cor. 1.5 . And lastly , he doth comfort us according to the dayes we are afflicted , and according to the years we have seen evil , Psal 90.15 . So that a Christian gains more by his losses and crosses , than the happiest worldling by all his immunities : as it was said of Demosthenes , that he got more by holding his peace , than other Lawyers did by their pleading . And if so ; our sufferings require patience with thankfulnesse : as it fared with Iob. Object . But what ever others finde , thy sufferings are not thus counterpoysed and sweetned ? Answ. What 's the reason ? get but the light of grace to shine in thy heart , thy prison shall be an Heaven : thy Keepers Angels : thy chains thy glory : and thy deliverance salvation : Grow but heavenly minded , and thou shalt be able to extract gain out of losse : peace out of trouble : strength out of infirmity : out of tears joy : out of sin holinesse : out of persecution profit : out of affliction comfort : For godlinesse in every sicknesse , is a Physician : in every contention , an Advocate : in every doubt , a Schoolman : in all heavinesse , a Preacher ; and a comforter unto whatsoever estate it comes , making the whole life , as it were , a perpetuall hallelujah . Besides , we look for a Crown of glory , even that most excellent and eternall weight of glory , to succeed this wreath of Thorns : but if we are never tryed in the field , never set foot to run the race of patience , how can we look for a Garland ? Ten repulses did the Israelites suffer , before they could get out of Aegypt ; and twice ten more , before they could get possession of the promised Land of Canaan . And as many did David endure before he was invested in the promised Kingdom : many lets came before the Temple was re-edified . All men would come to Heaven , but they do not like the way : they like well of Abrahams bosome , but not of Dives door . But , God seeth it 〈◊〉 for us to tast of that Cap , of which his Sonne drank so deep ; that we should feel a little what sin is , and what his love was ; that we may learn patience in adversity , as well as thankefulnesse in prosperity ; while one scale is not alwayes in depression , nor the other lifted ever high ; while none is so miserable , but he shall hear of another that would change calamities with him . CHAP. XXII . That they are patient , because patience brings a reward with it . 6. BEcause Patience in suffering brings a reward with it . In reason a man would forgive his enemy even for his own sake , were there no other motive to perswade him : for to let passe many things of no small moment , as that , if we forgive not , we can do no part of Gods worship that is pleasing to him ; for we cannot pray aright , 1 Tim. 2.8 . We cannot communicate in the Sacrament , but we make our selves guilty of Christs blood , 1 Cor. 11.27 . Matth. 5.24 . We cannot be good hearers of the Word , Iames 1.21 . and that it makes a man captive to Satan , Ephes. 4.26 , 27. and many the like : If ye forgive men their trespasses ( saith our Saviour , ) your heavenly Father also will forgive you ; but if you forgive not men their trespasses , neither will your heavenly Father forgive you your trespasses , Mat. 6.14 , 15. So he that will not be in charity , shall never be in Heaven : And why should I do my self a shrewd turn because another would ? Yea , we desire pardon , as we give pardon ; and we would be loath to have our own lips condemn us . When we pray to God to forgive us our trespasses , as we also forgive them that trespasse against us , and do not resolve to forgive our brethren ; we do in effect say , Lord condemn us , for we will be condemned : whereas he that doth good ▪ to his enemy , even in that act , doth better to himself . It is a sigular sacrifice to God , and well-pleasing to him , to do good against evill , and to succour our very enemy in his necessity : but we may perchance heap coals of fire upon the others head , Rom. 12.20 . though we must not do it with an intent to make his reckoning more , but our reckoning lesse . Again , Blessed is the man ( saith St Iames ) that endureth temptation ( viz. with patience ) for when he is tried , he shall receive the Crown of life , James 1.12 . And this made Moses not only patient in his sufferings , but joyfull , esteeming the rebuke of Christ greater riches than all the treasures of Aegypt : For , saith the Text , he had respect unto the recompence of the reward , Heb. 11.26 . And well it might ; for whereas the highest degree of suffering , is not worthy of the least and lowest degree of this glory , Rom. 8.18 . St Paul witnesseth , that our light affliction which is but ●or a moment ( if it be borne with patience ) causeth unto us a far most excellent and eternall weight of glory , while we look not on the things that are seen , but on the things which are not seen , 2 Cor. 4.17 , 18. Where note the incomparablenesse and infinite difference between the work and the wages : light affliction receiving a weight of glory ; and momentary afflictions , eternall glory : answerable to the reward of the wicked , whose empty delights live and die in a moment : but their insufferable punishment is interminable and endlesse : As it fared with Pope Sixtus the fifth ( who sold his soul to the Devill , to enjoy the glory and pleasure of the Popedom for seven years ) their pleasure is short , their pain everlasting : our pain is short , our joy eternall . What will not men undergo , so their pay may be answerable ? The old experienc●● Souldier fears not the rain and storms above him , nor the numbers falling before him , nor the troops of enemies against him , nor the shot of thundring Ordnance about him ; but looks to the honourable reward promised him . When Philip asked Democritus , if he did not fear to lose his head , he answered , No : for ( quoth he , ) if I die , the Athenians will give me a life immortall : meaning , he should be statued in the treasury of eternall fame : if the immortality ( as they thought ) of their names , was such as strong reason to perswade them to patience , and all kind of worthinesse ; what should the immortality of the soul be to us ? Alas , vertue were a poor thing , if fame only should be all the Garland that did crown her : but the Christian knowes , that if every pain he suffers were a death , and every crosse an hell ; he shall have amends enough . Why , said Ambrose on his death-bed , we are happy in this , we serve a good Master , that will not suffer us to be losers . Which made the Martyrs such Lambs in suffering , that their persecutors were more weary with striking , than they with suffering ; and many of them as willing to die as dine . When Modestus the Emperours Lieutenant , told Basil what he should suffer ; as confiscation of goods , cruell tortures , death , &c. He answered , If this be all , I fear not : yea had I as many lives , as I have hairs on my head , I would lay them all down for Christ , nor can your master more benefit me than in this . I could abound with examples of this nature . No matter ( quoth one of them ) what I suffer on earth , so I may be crowned in Heaven . I care not , quoth another , what becometh of this frail Bark my flesh ; so I have the passenger , my soul , safely conducted . And another , If ( Lord ) at night thou grant'st me Lazarus boon , Let Dives dogs lick all my sores at noon , And a valiant Souldier going about a Christian atchievement ; My comfort is , though I lose my life for Christs sake , yet I shall not lose my labour ; yea , I cannot endure enough to come to Heaven . Lastly , Ignatius going to his Martyrdom , was so strongly ravished with the joyes of Heaven , that he burst out into these words ; Nay , come fire , come beasts , come breaking my bones , racking of my body , come all the torments of the Devill together upon me , come what can come in the whole earth , or in hell , so I may enjoy Iesus Christ in the end . They were content to smart so they might gain ; and it was not long , but light which was exacted of them , in respect of what was expected by them , and promised to them , 2 Cor. 4.17 . Neither did they think that God is bound to reward them any way for their sufferings ; no , if he accepts me when I have given my body to be burned ( saith the beleever ) I may account it a mercy . I might shew the like touching temptations on the right hand , which have commonly more strength in them , and are therefore more dangerous , because more plausible and glorious . When Valence sent to offer Basil great preferments , and to tell him what a great man he might be : Basil answers , Offer these things to Children not to Christians . When some bad , stop Luthers mouth with preferment : one of his adversaries answered ; it is in vain , he cares neither for Gold , nor Honour . When Pyrrhus tempted Fabritius , the first day with an Elephant , so huge and monstrous a beast as before he had not seen , the next day with Money and promises of Honour , he answered , I fear not thy force , and I am too wise for thy fraud . But I shall be censured for exceeding . Thus hope refresheth a Christian , as much as misery depresseth him ; it makes him defie all that men or Devils can do , saying , Take away my goods , my good name , my friends , my liberty , my life , and what else thou canst imagin ; yet I am well enough , so long as thou canst not take away the reward of all , which is an hundred fold more even in this world , and in the world to come , life everlasting , Mark. 10.29 , 30. As when a Courtier gave it out , that Queen Mary ( being displeased with the City ) threatned to divert both Terme and Parliament to Oxford ; an Alderman askt whether she meant to turn the Channell of the Thames thither or no : if not ( saith he , ) by Gods grace we shall do well enough . For what are the things our enemies can take from us , in comparison of Christ , the Ocean of our comfort , and Heaven the place of our rest ? where is joy without heavinesse or interruption ; peace without perturbation : blessednesse without misery : light without darknesse : health without sicknesse : beauty without blemish : abundance without want : ease without labour : satiety without loathing : liberty without restraint : security without fear : glory without ignominy : knowledge without ignorance : eyes without tears : hearts without sorrow : souls without sinne : where shall be no evill present , or good absent : for we shall have what we can desire , and we shall desire nothing but what is good . In fine , that I may darkly shadow it out , sith the lively representation of it is meerly impossible , this life everlasting , is the perfection of all good things : for fullnesse is the perfection of measure , and everlastingnesse the perfection of time , and infinitenesse the perfection of number , and immutability the perfection of state and immensity the perfection of place , and immortality the perfection of life , and God the perfection of all ; who shall be all in all to us : meat to our tast , beauty to our eyes , perfumes to our smell , musick to our ears ; and what shall I say more ? but as the Psalmist saith ; Glorious things are spoken of thee thou City of God : but alas such is mans parvity , that he is as far from comprehending it , as his arms be from compassing it ; Heaven shall receive us , we cannot conceive Heaven . Do you ask what Heaven is ( saith one ? ) when I meet you there , I will tell you ; for could this ear hear it , or this tongue utter it , or this heart conceive it ; it must needs follow , that they were translated already thither . Now if this be so ; how acceptable should death be , when in dying we sleep , and in sleeping we rest from all the travels of a toylsome life , to live in joy and rest for evermore ! Let us then make that voluntary , which is necessary , and yeeld it to God as a gift , which we stand bound to pay as a due debt saith Chrysostom : Yea , how should we not with a great deal of comfort and security , passe through a Sea of troubles , that we may come to that haven of eternall rest ? How should we not cheer up one another ? as the mother of Melitho did her sonne , when she saw his leggs broken , and his body bruised , being ready to yeeld up his spirit in martyrdome : saying , O my sonne , hold on yet but a little , and behold Christ standeth by , ready to bring help to thee in thy torments , and a large reward for thy sufferings . Or , as Iewell did his friends in banishment ; saying , This world will not last ever . And indeed we do but stay the tyde , as a fish left upon the sands . Ob. I , but in the mean time , my sufferings are intollerable , saith the fainting soul ? Sol. It is no victory to conquer an easie and weak crosse ; these main evils have crowns answerable to their difficulty , Rev. 7.14 . No low attempt a star-like glory brings ; but so long as the hardnesse of the victory shall increase the glory of the tryumph ; indure it patiently , cheerfully . 2. Secondly , As patience in suffering brings an eternall reward with it in Heaven , so it procureth a reward here also : Suffer him to curse , saith David touching Shemei ( here was patience for a King , to suffer his impotent subject , even in the heat of blood , and midst of warre to speak swords , and cast stones at his Soveraign , and that with a purpose to encrease the rebellion , and strengthen the adverse part , ) but mark his reason : It may be the Lord will look upon mine affliction , and do me good : Why ? even for his cursing this day , 2 Sam. 16.12 . And well might he expect it , for he knew this was Gods manner of dealing : as when he turned Balaams curse into a blessing upon the children of Israel , Numb . 23. And their malice who sold Ioseph , to his great advantage . Indeed these Shemois and Balaams , whose hearts and tongues are so ready to curse and rail upon the people of God , are not seldom the very means to procure a contrary blessing unto them ; so that if there were no offence to God in it , nor hurt to themselves ; we might wish and call for their contempt , cruelty and curses : for , so many curses , so many blessings . I could add many examples to the former , as how the malice of Haman turned to the good of the Iews : the malice of Achitophel , to the good of David , when his counsell was turned by God into foolishnesse : the malice of the Pharisees to him that was born blinde , when Christ , upon their casting him out of the Synagogue , admitted him into the Communion of Saints , Joh. 9.34 . The malice of Herod to the Babes , whom he could never have pleasured so much with his kindnesse , as he did with his cruelty ; for where his impiery did abound , there Christs pitty did super-abound , translating them from their earthly mothers arms , in this valley of tears , unto their heavenly Fathers bosome , in his Kingdom of glory . But more pertinent to the matter in hand is that of Aaron and Miriam to Moses , when they murmured against him , Numb . 12. where it is evident , that God had never so much magnified him to them , but for their envy . And that of the Arians to Paphnu●ius , when they put out one of his eyes for withstanding their Heresie : whom Constantine the Emperour , even for that very cause , had in such reverence and estimation , that he would often send for him to his Court , lovingly imbracing him , and greedily kissing the eye which had lost his own light , for maintaining that of the Catholike Doctrine : so that we cannot devise to pleasure Gods servants so much , as by despiting them . And thus you see how patient suffering is rewarded , both here and hereafter ; that we lose what ever we do lose by our enemies , no otherwise than the husbandman loseth his seed : for whatever we part withall , is but as seed cast into the ground , which shall even in this life , according to our Saviours promise , return unto us the increase of an hundred fold , and in the world to come , life everlasting , Mark. 10.29 , 30. But admit patience should neither be rewarded here , not hereafter ; yet it is a sufficient reward to it self : for , hope and patience are two soveraign and universall remedies for all diseases . Patience is a counterpoyson or antipoyson for all grief . It is like the Tree which Moses cast into the waters , Exod. 15.25 . for as that Tree made the waters sweet , so Patience sweetens affliction . It is as Larde to the lean meat of adversity . It makes the poor beggar rich , teacheth the bondman in a narrow prison to enjoy all liberty and society : for , the patient beleever , though he be alone , yet he never wants company : though his diet be penury , his sawce is content : all his miseries cannot make him sick , because they are digested by patience . And indeed , It is not so much the greatnesse of their pain , as the smalnesse of their patience , that makes many miserable ; whence some have ( and not unfitly ) , resembled our fancies , to those multiplying glasses made at Venice , which being put to the eye , make twenty men in Arms shew like a terrible Army . And every man is truly calamitous , that supposeth himself so : as oftentimes we die in conceit , before we be truly sick : we give the battell for lost , when as yet we see not the enemy . Now crosses are either ponderous or light , as the Disciples or Scholers esteem them : every man is so wretched , as he beleeveth himself to be . The tast of goods or evils doth greatly depend on the opinion we have of them ; and contentation , like an old mans spectacles , make those Characters easie and familiar , that otherwise would puzzle him shrewdly . Afflictions are as we use them ; there is nothing grievous , if the thought : make it not so : even pain it self ( saith the Philosopher ) is in our power , if not to be disanulled , yet at least to be diminished through patience : very Gally slaves , setting light by their captivity , finde freedom in bondage . Patience is like a golden shield in the hand , to break the stroak of every crosse , and save the heart though the body suffer . A sound spirit , saith Salomon , will hear his infirmity , Prov. 18.14 . Patience to the soul , is as the lid to the eye ; for as the lid being shut , when occasion requires , saves it exceedingly ; so Patience intervening between the soul and that which it suffers , saves the heart whole , and cheers the body again . And therefore , if you mark it , when you can passe by an offence , and take it patiently and quietly , you have a kind of peace and joy in your heart , as if you had gotten a victory , and the more your patience is , still the lesse your pain is : for as a light burthen at the arms end weigheth heavier by much , than a burthen of treble weight , if it be born on the shoulders which are made to bear ; so if a man set patience to bear his crosse , the weight is nothing to what it would be if that were wanting : In a word , Patience is so soveraign a medicine , that it cures and overcomes all : it keeps the heart from envy , the hand from revenge , the tongue from contumely , the whole body from smart ; it overcomes our enemies without weapons : finally , it is such a vertue , that it makes calamities no calamities . But , what needs all this ? men commonly say in necessitated sufferings , what remedy but patience ? therefore patience is a confessed remedy . Wherefore , saith one ; Being unable to direct events , I govern my self ; and if they apply not themselves to me , I apply my self to them ; if I cannot fling what I would , yet I will somewhat mend it , by playing the cast as well as I can . O that all implacable persons , who double their sufferings through long study of revenge , would learn this lesson , and bear what they must bear patiently : then would they finde that patience can no lesse mitigate evils , than impatience exasperates them . A profitable prescription indeed ( may some say ) but of an hard execution ! Hard indeed to an impenitent sinner , that hath two burthens on his back at once ( viz. his affliction , and his sin , which adds weight to his affliction , ) to carry them so easily , as he that hath but one , namely his affliction . Yea , it is altogether impossible to flesh and blood : for our hearts are like the Isle Pathmos , in which nothing will grow , but on earth which is brought from other places : If the will be ours , the good will is Gods. Wherefore if thou art only beholding to nature , and hast nought but what thou broughtest into the world with thee , well mayest thou envy at it , but thou canst never imitate it ; for to speak the truth , Faith and Patience are two miracles in a Christian. A Protestant Martyr being at the stake , in the midst of furious and outragious flames , cried out , Behold ye Papists , whom nothing will convince but Miracles ; here see one indeed , for in this fire I feel no more pain , than if I were in a bed of Down , yea it is to me like a bed of Roses : and Cassianus reporteth , that when a Martyr was tormented by the Infidels , and asked by way of reproach , What Miracle his CHRIST had done ; he answered , He hath done what you now behold ; enabled me so to bear your contumelies , and undergo all these tortures so patiently , that I am not once moved ; and is not this a miracle worthy your taking notice of ? Indeed , what have we by our second birth , which is not miraculous in comparison of our naturall condition ? It was no lesse than a miracle for Zacheus , a man both rich and covetous , to give half his goods to the poor , and make restitution with the residue , and , all this in his health . It was a great miracle , that Ioseph in the arms of his Mistresse , should not burn with lust . It is a great miracle for a man to forsake Houses , and Lands , and all that he hath ; you , to hate Father , and Mother , and Wife , and Children , and his own life to be Christs Disciple . It is a great miracle to rejoyce in tribulation , and smile death in the face . It is a great miracle , that of fierce and cruell Wolves , Bears , Lyons , we should be transformed into meek Lambs , & harmlesse Doves : and all this by the foolishnesse of preaching Christ crucified . Indeed they were no miracles , if Na●uro could produce the like effects : but she must not look to stand in competition with Grace ▪ St Paul before his conversion , could do as much as the proudest naturall man of you all : his words are , If any other man thinketh that he hath whereof he might trust in the flesh , much more I , Phil. 3.4 . Yet when he speaks of Patience , and rejoycing in tribulation , he sheweth , That it was because the love of God was shed abroad in his heart by the holy Ghost , which was given unto him , Rom. 5.5 . of himself he could do nothing , though he were able to do all things through Christ which strengthned him , Phil. 4.13 . Hast thou then a desire after this invincible patience ? seek first to have the love of God shed abroad in thy heart by the holy Ghost ; which love of God , is like that Rod of Mirtle , which ( as Pliny reports ) makes the traveller that carries it in his hand , never to be faint or weary . Wouldst thou have the love of God ? ask it of him by prayer ; who saith , If any of you lack in this kind , let him ask of God that giveth to all men liberally , and upbraideth not , and it shall be given him , Jam. 1.5 . Wouldst thou pray that thou mayest be heard ? Ask in faith and waver not , for he that wavereth is like a wave of the Sea , tost of the winde , and carried away , vers . 6. Wouldst thou have faith ? be diligent to hear the word preached , for Faith comes by hearing , Rom. 10.17 . Unto him therefore that is able to do exceeding abundantly above all that we can ask or think , I commend thee . CHAP. XXIII . Because our enemies are ignorant . 2. Reasons in regard of our enemies are three . 1 Because They are ignorant . 2 Because They are rather to be pitied , than maligned or reckoned of . 3 Because Their expectation may not be answered . 1. HE well considers the ignorance of his enemies , who being carnall , fleshly , unregenerate , cannot discern the spirituall Objects at which they are offended . Father forgive them ( saith our Saviour of his enemies , ) for they know not what they do , Luk. 23.34 . Alas poor ignorant souls , they did but imitate Oedipus , who kild his Father Laius King of Thebes , and thought he had killed his enemy . Socrates being perswaded to revenge himself of a fellow that kicked him , answered , If an Asse-had kickt me , should I have set my wit to his , and kicke him again ? or if a Mastiff had bitten me , would you have me go to Law with him ? And when it was told him another time , that such an one spake evill of him , he replied ; Alas the man hath not as yet learned to speak well , but I have learned to contemn what he speaks . Diogenes being told that many despised him , answered ; It is the wise mans portion to suffer of fools . Aristotle , being told that a simple fellow railed on him , was not once moved , but said , Let him beat me also being absent , I care not : we may well suffer their words , while God doth deliver us out of their hands : for if we go on in a silent consta●●y , say our ears be beaten , yet our hearts shall be free . And this heroical resolution had St Paul , that chosen vessell ; I passe very little to be judged of you ( meaning blind sensualists : ) or of mans judgement , he that judgeth me is the Lord , 1 Cor. 4.3 , 4. and indeed , an ounce of credit with God is more worth than a talent of mens praises . I regard not ( quoth Plato ) what every one saith ; but what he saith that seeth all things : he knew well enough , that the fame which is derived from fools and knaves is infamy . Cato was much ashamed if at any time he had committed any thing dishonest ; but else , what was reproved by opinion only , never troubled him : Yea , when a fool struck him in the Bath ; and after being sorry for it , cried him mercy ; he would not come so neer revenge , as to acknowledge he had been wronged . Light injuries are made none by a not regarding . The ignorant multitude among the Iews said , that St Iohn had a Devill ; and that Christ was a Glutton , and a Wine-bibber : But what saith he by way of answer ? Wisedom is justified of her children , Matth. 11.18 , 19. Let none object the Scribes and Pharisees joyning with them , who were great Scholers ; for no man knows so much , but it is through ignorance that he doth so ill . Neither doth our Saviour enquire , what the Pharisees or Priests reputed him ; but whom say men ( meaning those who minded his Doctrine ) that I the sonne of man am ? Mat. 16.13 . But this point I have handled at large in another place , therefore to avoid a coincidence of discourse , I passe it . If men shall hate and revile thee for thy goodnesse , it must needs follow , that they are as foolish as they be ungodly : Now ye suffer fools and Idiots to jest and play upon you ; yea , you take pleasure in it : so should ye suffer these fools gladly because ye are wise , as the Apostle speaks , 2 Cor. 11.19 . And certainly if the whole world do contemn a generous Christian , he will even contemn that contempt , and not think it worthy a room in his very thoughts , that common receptacle or place of entertainment . Much more if a single person , none of the wisest , will he hear with patience , and say with Tacitus , You are able to curse , and I to contemn : Tu linguae ego aurium sum Dominus , you are master of your tongue , and I of mine ears . What saith one advisedly ? When we are provoked to fight with women , the best way is to run away . And indeed , he that le ts loose his anger upon every occasion , is like him that lets go his Hawk upon every bayt . True , our Gallants that have more heart than brain , and more pride than either , think they play the men , when they dare one another to fight : like boyes , who shall go farthest into the durt ; or vie to see who can drop most Oathes , whereof the deepest is a winning Card in this their game of glory . But what saith Salomon ? If a wise man contend with a foolish man , whether he be angry or laugh , there is no rest , Prov. 29.9 . Besides , we may apprehend it a wro●g , when it is none , if we take not heed : for those things passe many times for wro●gs in our thoughts , which were never meant so by the heart of him that speaketh . Words do sometimes fly from the tongue , that tho heart did never hatch nor harbour ; wherefore , unlesse we have proofs that carry weight and conviction with them , let not our apprehension grow into a suspicion of evil ; else while we think to revenge an injury , we may begin one ; and after that , repent our misconceptions : And it is alwayes seen , that a good mans constructions are ever full of charity and favour ; either this wrong was not done , or not with intent of wrong ; or if that , upon misinformation ; or if none of these , rashnesse the fault , or ignorance shall serve for an excuse . Whence those Noblt Emperours , Theodosius and Honorius ; would not have any punished that spake evil of them : for ( said they ; ) if it comes from lightnesse of spirit , it is to be contemned ; if from madnesse , it is worthy of pity ; if from intended injury , it is to be pardoned ; for wrongs are to be forgiven . And indeed , in things that may have a double sense , it is good to think the better was intended ; for so shall we both keep our friends and quietnesse . CHAP. XXIV . Because they are rather to be pitied than maligned , or recko●ed of . 2. BEcause their adversaries are rather to be contemptuously pitied than maligned or reckoned of ; and that whether we regard their present , or future estate . Concerning the present ; If a man distracted ( and so are wicked men touching spirituall things ) do rail on us , we are more sorry for him , than for our selves : Yea , who will take in evil part the reproaches and revilings of a man in his feaver ? or who will be angry with a Dogge for barking ? ( and such an one hath but the minde of a beast , in the form of a man : ) Let us then do the like , in a case not unlike : and not resemble Ct●sipho the wrastler , who would not put up a blow at the heels of an Asse , but like an Asse kickt her again . When Iulian in a mock asked Maurice Bishop of Chalcedon , why his Galilean God could not help him to his sight ; he replied , I am contentedly blinde , that I may not see , such a Tyrant as thou art . Anger alone , were it alone in them , is certainly a kind of basenesse and infirmity , as well appears in the weaknesse of those Subjects in whom it raigneth , as Children , Women , Old folkes , Sick folkes ; yea ; a sore disease of the minde . Socrates bidding good speed to a dogged fellow , who in requitall of his kinde salutation , returned him a base answer ; the rest of the Company rayling on the fellow , were reprehended by Socrates in this manner : If any one ( quoth he ) should passe by us diseased in his body , or distracted in his minde , should we therefore be angry ? or had we not more cause to be filled with joy and thankefullnesse , that we our selves are in better case ? What need we return rayling for rayling ? All the harm that a common slanderer can do us with his foul mouth , is to shame himself . For his words are like dust , that men throw against the winde , which flyes back into the throwers face , and makes him blinde : for as the blasphemer wounds himself by wounding Christ ▪ so the rayler shames himself , when he thinks to shame another . Neither have they power to hurt us ; strong malice in a weak breast , is but like a heavy house built upon slender crutches . True , they conceit of their slanders as the Pope of his consures , who if he put a Traytor into the Rabricke , he is presently a Saint in Heaven ; if he curse , or excommunicate a Christian , he must needs be inrolled in hell : but we know their words , meer Idols , which as the Apostle witnesseth , are nothing in the world ; and therefore trouble not thy self about them . What need had David to load himself with an unnecessary weapon ? one sword can serve both his enemy and him ; Goliahs own weapon shall serve to behead the Master : so this mans own tongue shall serve to accuse himself , and acquit thee . Yea , as David had Goliah to bear his sword for him ; so thy very enemy shall carry for thee both sword and shield , even sufficient for defence , as well as for offence . Wherefore in these cases it hath been usuall for Gods people , to behave themselves like dead Images , which though they be rayled on , and reviled by their enemies , yet have ears , and hear not ; mouthes , and speak not ; hands , and revenge not ; neither have they breath in their nostrils to make reply : Psal. 115.5 , 6 , 7. If you will see it in an example , look upon David ; he was a deaf and dumb at reproach , as any stock or stone . They that seek after my life ( saith he ) lay snares , and they that go about to do me evil , talk wicked things all the day , ( sure it was their vocation to backbite and slander ) but I was as deaf , and heard not ; and as one dumb , which doth not open his mouth . I was as a man that heareth not , and in whose mouth are no reproofs , Psal. 38.12 , 13. This innocent Dove was also as wise as a Serpent ; in stopping his ears and refusing to hear the voice of these blasphemous Inchanters , charmed they never so wisely . And as their words are to be contemned by us , so are their challenges to fight . When a young Gallant would needs pick a quarrell with an ancient tried Souldier , whose valour had made him famous : it was generally held , that he might with credit refuse to fight with him , until his worth shoult be known equivalent to his : saying , Your ambition is to win honour upon me , whereas I shall receive nothing but disgrace from you . The Goshawke scorns to fly at Sparrows : Those noble Doggs which the King of Albany presented to Alexander , out of an overflowing of courage , contemned to encounter with any beasts , but Lyons and Elephants : as for Staggs , wilde Boars and Bears , they made so little account of , that seeing them , they would not so much as remove out of their places . And so the Regenerate man , which fighteth daily with their King , Satan , scorns to encounter with his servant and slave , the carnall man. And this is so far from detracting , that it adds to his honour , and shews his courage and fortitude , to be right generous and noble . Again secondly , The wager is unequall , to lay the life of a Christian against the life of a Russian ( and the blind sword makes no difference of persons ) the one surpassing the other , as much as Heaven , Earth ; Angels men ; or men beasts : even Aristippus ( being derided by a scarless souldier , for drooping in danger of shipwrack , ) could answer , Thou and I have not the like cause to be afraid : for thou shalt only lose the life of an Asse , but I the life of a Philosopher . The consideration whereof , made Alexander ( when he was commanded by Philip his Father to wrastle in the games of Olympia , ) answer ; he would , if there were any Kings present to strive with him , else not ; which is our very Case : and nothing is more worthy our pride , than ( that which will make us most humble if we have it , ) that we are Christians . When an Embassadour told Henry the fourth that Magnificent King of France , concerning the King of Spains ample Dominions ; First said he , He is King of Spain : is he so ? saith Henry ; and I am King of France : but said the other , He is King of Portugall ; and I am King of France , saith Henry : He is King of Naples ; and I am King of France : He is King of Sicily ; and I am King of France : He is King of Nova Hispaniola ; and I am King of France : He is King of the West Indies ; and I , said Henry , am King of France : He thought the Kingdom of France only , equivalent to all those Kingdoms . The application is easie , the practise usuall with so many , as know themselves heirs apparent , to an immortall Crown of glory . And as touching their future estate , Fret not thy self ( saith David ) because of the wicked men , neither be envious for the evill doers ; for they shall soon be cut down like grass , and shall wither as the green herb , Psal. 37.1 , 2. This doth excellently appear in that remarkable example of Samaria , besieged by Benhadad and his Host , 2 King. 7.6 , 7. As also in Haeman who now begins to envy , where half an hour since he had scorned : as what could so much vex that insulting Agagite , as to be made a Lackie to a despised Iew ? yea , not to mention that which followed , stay but one hour more , the basest slave of Persia , will not change conditions with this great favourite , though he might have his riches and former honour to boot . I might instance the like of Pharaoh , Exod. 15.9 , 10 , 19. Senacherib , Isa. 37.36 , 37 , 38. Herod , Acts 12.22 , 23 , and many others ; but experience shews , that no man can sit upon so high a Cogue , but may with turning prove the lowest in the wheele ; and that pride cannot climbe so high , but Iustice will sit above her . And thus are they to be contemned and pitied while they live , and when they die . 3. After death , the Lord knoweth how to deliver the godly out of temptation ( saith Peter ) and to reserve the unjust unto the day of judgement to be punished , 2 Pet. 2.9 . Alas , were thy enemy sure to enjoy more Kingdoms than ever the Devill shewed Christ : to be more healthfull than Moses : to live longer than Methuselah : yet being out of Gods favour , this is the end ; to have his Body lye hid in the silent dust , and his Soul tormented in hell fi●e . And upon this consideration , when Dionysius the Tyrant had plotted the death of his Master Plato , and was defeated by Platos escape out of his Dominions : when the Tyrant desired him in writing not to speak evil of him , the Philosopher replied ; That he had not so much idle time , as once to think of him ; knowing there was a just God would one day call him to a reckoning . The Moon looks never the paler when Wolves how● against it ; neither is she the slower in her motion , howbeit some Sheepherd or Lyon may watch them a good turn . Wherefore saith St Gregory , Pray for thine enemies ; Yea , saith St Paul , be gentle toward all that do thee evill , and instruct them with meekness , proving if God at any time will give them repentance that they may knrw the truth , and some to amendment of life , out of the snare of the Devill , of whom they are taken prisoners to do his will , 2 Tim. 2.25 , 26. Which thing himself had formerly found of force , for with that contrary breath ; I mean that one prayer which St Steven made at his death , he was of a so made a friend , of a Saul a Paul , of a Persecutor a Preacher , of an Imposter a Pastor ; a Doctor of a Seducer , of a Pirate a Prelate , of a blasphemer a blesser , of a thief a shepheard , and of a Wolf a Sheep of Christs fold . 4. And lastly , If we consider our own future estate , we have no lesse cause to contemn their evil words ; for it is not materiall to our well or ill being , what censures passe upon us ; the tongues of the living avail nothing to the good or hurt of those that lye in their graves : they can neither diminish their joy , nor yet add to their torment ( if they finde any , ) There is no Common - Law in the New Ierusalem ; there truth will be received , though either plaintiff or defendant speaks it . Yea , there shall be a resurrection of our credits , as well as of our bodies . Nay , suppose they should turn their words into blowes , and ( in stead of using their tongues ) take up their swords and kill us , they shall rather pleasure than hurt us . When Iohn Baptist was delivered from a double prison , of his own , of Herods , and placed in the glorious liberty of the Sonnes of God , what did he lose by it ? His head was taken off , that it might be crowned with glory ; he had no ill bargain of it , they did but hasten him to immortality : and the Churches daily prayer is , Come Lord Iesus , come quickly . Yea , what said blessed Bradford ? In Christs cause to suffer death , is the way to Heaven on Horsback ; which hath made some even slight the sentence of death , and make nothing of it . It is recorded of one Martyr , that hearing the sentence of his condemnation read , wherein was exprest many severall tortures , of starving , killing , boyling , burning , and the like , which he should suffer ; he turns to the People , and with a smiling countenance saies ; And all this is but one death ; and each Christian may say ( of what kinde soever his sufferings be ) The sooner I get home , the sooner I shall be at ease , Yea , whatever threatens to befall him he may answer it as once that noble Spartan , who being told of the death of his Children , answered , I knew well they were all begot mortall . Secondly , that his goods were confiscate , I knew what was but for my use , was not mine . Thirdly , that his honour was gone , I knew no glory could be everlasting on this miserable Earth . Fourthly , that his sentence was to dye , That 's nothing , Nature hath given like sentence both of my condemners and me ▪ Wicked men have the advantage of the way , but godly men of the end ; Who fear not death because they feared God in their life . So we see the cudgell is not of use when the Beast but only barks ; nay tell me how wouldest thou endure wounds for thy Saviour , that canst not endure words for him ? if when a man reviles thee thou art impatient , how wouldest thou afford thy ashes to Christ , and write patience with thine own bloud ? CHAP. XXV . That their expectation may not be answered . 3. BEcause he will not answer his enemies expectation ; in which kinde he is revenged of his enemy , even while he refuseth to revenge himself . For as there is no such grief to a Iester or Iugler , as when he doth see that with all his jests , tricks and ●ooleries , he cannot move mirth , nor change the countenances , of them that see and hear him ; so there can be no greater vexation to a wicked and malicious enemy , than to see thee no whit grieved nor moved at his malice against thee ; but that thou dost so bear his injuries , as if they were none at all . Yea , he which makes the tryall shall finde that his enemy is more vexed with his silence , than if he should return like for like . Dion of Alexandria was wont to take this revenge of his enemies ; amongst whom there was one , who perceiving that by injuring and reviling of him he could not move him to impatience , whereby he might have more scope to rayl ; went and made away with himself , as Brusonius reports . And Montaigne tells us of a Citizen , that having a Scold to his Wife , would play on his Drum when she brawled , and rather seem to be pleased with it , than angry ; and this for the present did so mad her , that she was more vexed with her self , than with him : but when she saw how it succeeded , and that this would not prevail , in the end it made her quite leave off the same , and prove a loving wife , that so she might overcome him with kindnesse , and win him to her bow , by bending as much the other way ; that so like a prudent Wife , she might command he● Husband by obeying . And whosoever makes the tryall , shall finde , that Christian patience , and magnanimous contempt ; will in time either drain the gall out of bitter spirits , or make it more overflow to their own disgrace . At least it will still the barking tongue , and that alone will be worth our labour . Satan and his instruments cannot so vex us with sufferings , as we vex them with our patience . It hath been a torment to Tyrants , to see that they were no way able , either with threats or promises ; kindnesse or cruelty , to make the Christians yeeld : but that they were as immoveable as a Rock ; it being true of them which is but fained of Iupiter ; namely , that neither Iuno through her riches , nor Mercury through his eloquence , nor Vonus through her beauty , nor Mars through his threats , nor all the rest of the gods , though they conspired together , could pull him out of Heaven . Neither feared they to die , knowing that death was but their passage to a state of immortality . But to go on ; you cannot anger a wicked man worse than to do well ; yea , he hates you more bitterly for this , and the credit you gain thereby , then if you had cheated him of his patrimony with your own discredit : nor do they more envy our grace , than they rejoyce is see us sin : For what makes God angry makes them merry . And they so hunger and thirst after our discredit , that should we through passion but overshoot our selves in returning like for like , or in doing more than befits us , they would feed themselves with the report of it : for like flesh-flies , our wounds are their chief nourishment , and nothing so glads their hearts , or opens their mouthes , with insolency and triumph . Besides , what is scarce thought a fault in other men , is held in us a hainous crime : When they could not accuse Christ of sinne , they accused him for companying with sinners , and doing good on the Sabboth day . When the Rulers and Governours could finde no fault in Daniel concerning the Kingdom , he was so faithfull , they alledged his praying to God , and brought that within compasse of a Premunire , Dan. 6.4.13 . The World is ever taxing the least fault ( yea no fault , or rather the want of faults ) in the best men , because one imaginary cloud in a just man , shall in their censure darken all the starres of his graces ; yea the smallest spot in his face , shall excuse all the sores and ulcers in their bodies : so that by answering their expectation , or by returning like for like , we shall both wrong our selves and pleasure them ; which is like the setting of a mans own house on fire through carelesnesse , in which case he not only bears the losse , and scorches himself in it , but must give five pounds to the Sheriff also , if it be in London . So that the best answer is either silence or laughter ; or if neither of these will do , a cudgell . The best answer to words of scorn and petulancy , saith learned Hooker , is Isaacs Apologie to his brother Ishmael ; the Apologie which patience and silence make , ( no Apologie ) and we have our Saviours president for it : for when false witnesses rose up and accused him fasly before the Priests , Scribes and Elders , it is said that Iesus held his peace : that infinitewisdome knew well , how little satisfaction there would be in answers , where the Sentence was determined : where the Asker is unworthy , the Question captious , words bootlesse , the best answer is silence . Let our Answer then to their Reasons be , No ; to their scoffs , nothing . And yet , when the slanders which light on our persons , rebound to the discredit of our profession , it behoveth us not to be silent in answering truly , whenas our adversaries are eloquent in objecting falsly . An indignity which only toucheth our private persons , may be dissembled ; as Augustin replied to Petillian , P●ssumus esse in his copiosi pariter , sed nolumus esse pariter vani . But in the other case , the retorting of a poysoned weapon into the adversaries own breast , is laudable . It is the weaknesse of some good natures ( the more is the pitty ) to grieve and to be angry at wrongs received , and thereby to give advantage to an enemy . But what would malice rather have , than the vexation of them whom it persecutes ? We cannot better please an adversary , than by hurting our selves : and this is no other than to humour envy , to serve the turn of those that maligne us , and draw on that malice , whereof we are already weary : whereas carelesnesse puts ill will out of countenance , and makes it withdraw it self in a rage , as that which doth but shame the Author , without hurt of the Patient . In a causelesse wrong , the best remedy is contempt of the Author . CHAP. XXVI . Because it is for our credit to be evill spoken of by them , and would be a disparagement to have their good word . 3. Reasons joyntly respecting our selves and our enemies are two . 1 Because it Were a disparagement to have their good word . 2 Because it Is the greatest praise to be dispraised of them . THese two Reasons being neer of kin , in speaking of them , I will cast both into the similitude of a Y , which is joyned together at one end , brancht in the middle . And first to joyn them both together . The condemnation and approbation of wicked men , is equally profitable and acceptable to good men : for every word they speak of the conscionable , is a slander , whether it be good or evill : whether in praise or dispraise , his very Name is defiled by coming into their mouthes ▪ or if this do not hold in all cases , yet ( as a Reverend Divine saith ) it is a praise to the godly , to be dispraised of the wicked ; and a dispraise to be praised of them : their dispraise is a mans honour , their praise his dishonour : so that when deboished persons speak ill of a man , especially their Minister , the worse the better ; for to be well spoken of by the vicious , and evill by the vertuous ; to have the praise of the good , and the dispraise of the bad , is all one in effect , as Salomon sheweth ; They that forsake the Law ( saith he ) praise the wicked ; but they that keep the Law , set themselves against them , Prov. 28.4 . Thus much of both Reasons joyntly , now of each severally ; and first , That it is a disparagement to a godly man to be well spoken of by the wicked . When it was told Antisthenes , that such an one who was a vicious person , spake good words of him , he answered , What evill have I done , that this man speaks well of mee ? To be praised of evill men ( saith Bion the Philosopher ) is as evill , as to be praised for evill doing : For such like Garlick , suck only the ill vapours from all they come neer . Out of which consideration , our Saviour Christ rejected the evill spirits testimony , which though it were truth , yet he would not suffer the Devill to say , Thou art the Christ the Sonne of God , or that holy One ; but rebuked him sharply , and enjoyned him to hold his peace , Luk. 4.35 . No he would not suffer the Devils at another time to say , That they knew him , Vers. 41. And good reason , for he knew that the Devils commendations would prove the greatest slander of all . Neither would St Paul suffer that maid which had a spirit of Divination , to say , he was the servant of the most high God , which shewed them the way of Salvation , Acts 16.17 , 18. well knowing that Satan did it to this end , that by his testimony and approbation , he might cause them ( which formerly beleeved his doctrine ) to suspect him for an Imposter and deceiver , and that he did his miracles by the help of some Familiar spirit . And indeed , if the good report of wicked men , who are set on work by Satan , did not derogate from the godly , or from the glory of God , Satan should be divided against himself : and if Satan be divided against himself , saith our Saviour , how shall his Kingdom stand ? Now we know he seeketh to advance his Kingdom by all possible means , and consequently in this . Wherefore if we enjoy any wicked mans love , and have his good word , we may justly suspect our selves are faulty in one kinde or other ; for it 's sure he could not do so , except he saw something in us like himself . If every thing were unlike him , how is it possible he should love us ? Difference breeds disunion , and sweet congruity is the Mother of love . This made Aristotle when a Rakeshame told him , he would rather be hanged by the neck , than be so hated of all men as he was , reply , And I would be hanged by the neck , ere I would be beloved of all , as thou art : And Phocion , to ask , when the people praised him , What evill have I done ? It was a just doubt in him , and not an unjust in any that are vertuous like him ; which occasioned Luther to say , I would not have the glory and fame of Erasmus ; my greatest fear is the praises of men ▪ Yea , their reproaches and evill speeches are to me , matter of great joy . And another , Their hatred I fear not , neither do I regard their good will. Secondly , A wicked mans tongue , is so farre from being a slander , that it makes for our credit , to be evill spoken of by them . To be evill spoken of by wicked men , saith Terence , is a glorious and laudable thing : And another , It is no small credit ; with the vile , to have a vile estimation . As a wicked mans glory is in his shame , so the godly mans shame ( for doing good ) is his glory : and to be evill spoken of for well-doing ▪ is peculiar to good men ; as Alexander used to speak of Kings . Yea , saith Epictetus , It is the highest degree of reputation , for a man to hear evill when be doth well . And Iob is of his judgment , which makes him say , If mine adversary should write a book against me , would I not take it upon my shoulder , and binde it as a Crown unto me ? Yes , I would , &c. Iob 31.35 , 36 , 37. And who having the use of Reason ( especially sanctified ) will not conclude , that Religion and Holinesse must needs be an excellent thing , because in hath such enemies as wicked men , and wicked spirits ? What saith that Ethnick in Seneca , in this behalf ? Men speak evill of me , but evill men : It would grieve me if Marcus Cato , if wise Laelius , if the other Cato , or either of the Scipioes , should speak so of me , but this as much comforts me : for to be disliked of evill men , is to be praised for goodnesse . And Luther the like : I rejoyce , saith he , that Satan so rages and blasphemes : It is likely I do him and his Kingdom the more mischief : whence Ierom told Austin , It was an evident sign of glory to him , that all Hereticks did hate and traduce him . Indeed , to hear that a good man speaks evil of us ( as its possible ( though rare ) for him to credit a false report , and so crediting it , to report it too ) goes to the very heart , and fetcheth from thence tears into the eyes , and into the mouth , words of passion and admiration : As when Caesar saw that Brutus was one of them that helped to stab him with bodkins in the Senate house , he cry'd out , And art thou there my Son ! but if a hundred other men do the same , if wise , we value it not . Why ? O happy art thou , saith Pious Mirandula , who liv'st well amongst the bad ; for thou shalt either win them , or silence them , or exasperate them : if thou win them thou shalt save their souls , and add to thine own glory : if thou silence them , thou shalt diminish of their torment , and prevent the contagion of their sin : if thou exasperate them thereby to hate and traduce thee for thy goodnesse , then most happy ; for thou shalt not only be rewarded according to the good which thou do'st , but much more according to the evill which thou suffer'st . And St Peter , If any man suffer as a Christian ( that is , for righteousnesse sake , ) let him not be asham'd , but let him glorifie God in this behalf , 1 Pet. 4.15 , 16. The reason is given by St Austin , with whom this speech was frequent , They that backbite me , &c. do against their wils increase my honour both with God , and good men . Alas , the durty feet of such Adversaries , the more they tre●d and rub , the more lustre they give the figure graven in gold ; their causelesse aspersions do but rub our glory the brighter . And what else did Iudas , touching Mary , when he depraved her in our Saviours presence , for powring that precious oyntment on his feet ? Joh. 12. which was the only cause , that in remembra●ce of her it should be spoken to her praise , wheresoever the Gospel should be preached throughout the whole world , Mar. 14.9 . O what a glorious renown did the Traytors reproach occasion her ? like as the treason of Pausanias , augmented the fame of Themistocles . Yea , their evill report may possibly enrich a man ; A friend of mine came to preferment by being reproached for his goodnesse , in the presence of a religious Gentleman . And this is the hurt which lewd men do to the godly , if they are godly wise that hear them ; when they think to tax , and traduce ; they do in truth commend us : and we may say of their words , as he said of good fellowes , the better the worse , and the worse the better . Indeed , swinish men may beleeve their misreports , because they are Iudges which for the most part will enquire no further , but beleeve at first : but the wise know their tongues to be no slander ; yea , they will either smell out the Serpents enmity in the relator , or spy out in his lyes one lame leg or other ; as lyes are rarely without . And indeed , if ill tongues could make men ill good men were in a bad taking . Now to make some use of this point : If the language of wicked men must be read like Hebrew , backward , and that all good men do so for the most part , it being a sure rule , that whosoever presently gives credit to accusations , is either wicked himself , or very childish in discretion ; then let us count their slanders , scoffs and reproaches , the most noble and honourable badges and ensignes of honour and innocency that can be : And in case we are told that any such person doth rail on us ; let our answer be , He is not esteemed , nor his words credited of the meanest beleever , which understands any thing of Satans wiles . Secondly , Care not to have ill men to speak well of thee , for if thou w●rt worse ; thou shouldst hear better ; if thou wouldst be as lewd as they are , thou shouldst never hear an ill word from them . Thirdly , Look not to have every mans good word , since some are as deeply in love with vice , as others are with vertue : Besides , a man may as well draw all the aire into his mouth with a breath , and keep it ; as purchase every mans good word ▪ Indeed , if a man were able , and willing to be at the charge ; he might stop their mouthes with money : for Philip of Macedon having given a great reward to one that spake evill of him , was after that highly praised by him ; which made him conclude , that it lieth in our selves , and in our own power , either to be well , or ill spoken of ; but this is not a remedy of Gods prescribring : besides , a man had better endure the soar , than be at such cost for a plaister . And thus we see , that a man of a good life , needeth not fear any who hath an evill tongue , but rather rejoyce therein ; for he shall be praised of Angels in Heaven , who hath , by renouncing the world , eschewed the praises of wicked men on earth . CHAP. XXVII . Because our enemies may learn , and be won by our example . 4. IN the fourth place , one Reason why we bear injuries so patiently , is , That our enemies and others may learn and be won by our example , which oft prevailes more than precept : As , how many Infidels were won to the Christian Faith , by seeing Christians endure the flames so patiently ? when their enemies were forc't to confesse , flain they are , but not conquered . Those whom precepts do not so effectually move , we see them sometimes induced by examples . Sozomen reports , that the devout life of a poor captive Christian woman , made a King and all his family , imbrace the Faith of Iesus Christ. Eusebius from Clement reports , that when a wicked accuser had brought St Iames to condemnation ; seeing his Christian fortitude , he was touched in Conscience , confessed himself a Christian , and so was taken to execution with him : where , after confession and forgivenesse , they kissed , and prayed for each other , and so were both beheaded together . In the Duell of Essendon , between Canutus and Edmond Ironfide , for the prize of the Kingdom of England ; after long and equall combate , finding each others worth and valour , they cast away their weapons , embraced and concluded a Peace , putting on each others apparell and arms ; as a ceremony to expresse the atonement of their mindes , as if they made transaction of their persons one to the other ; Canutus being Edmond ; and Edmond Canutus . Wherefore in all things ( saith Paul to Titus ) shew thy self an example of good works , Tit. 2.7 . Under the generall of good works is included Patience as one main speciall . The servant of the Lord must not strive ( saith Paul to Timothy ) but must be gentle towards all men , suffering the evill men patiently , instructing them with meeknesse that are contrary minded , proving if God at any time will give them repentance , that they may know the truth , 2 Tim. 2.24 , 25. And it stands to good reason , for first every Christian is , or ought to be a crucified man. Secondly , Love is Christs badge , the nature whereof is to cover offences with the mantle of peace . And thirdly , Religion bindes us to do good unto all , even our enemies ; so resembling the Sunne , which is not scornfull , but looks with the same face upon every plot of earth ; not only the stately Palaces , and pleasant Gardens are visited by his beams ; but mean Cottages , neglected Boggs and Moates . And indeed , sincerity loves to be universall , like a light in the window , which not only gives light to them that are in the house , but also to passengers in the street ; well knowing that the whole earth , and every condition is equidistant from Heaven , if God but vouchsafe to shew mercy , in which case who would not do his utmost . Aristippus being demanded why he took so patiently Dionysius spitting in his face , answered , The fishermen to take a little Gudgeon , do abide to be imbrued with slime and salt water ; and should not I , a Philosopher , suffer my self to be sprinkled with a little spittle , for the taking of a great Whale ? The House of God , is not built up with blowes . A word seasonably given , after we have received an injury , like a Rudd●r , sometimes steers a man quite into another course . The nature of many men is forward to accept of peace , if it be offered them ; and negligent to sue for it otherwise . They can spend secret wishes upon that which shall cost them no endeavour : unlesse their enemy yeelds first , they are resolved to stand out : but if once their desire and expectation be answered , the least reflection of this warmth makes them yeelding and pliable : and that endeavour is spent to purpose , which either makes a friend , or unmakes an enemy . We need not a more pregnant example then the Levites father in Law , I do not see him make any means for reconciliation : but when remission came home to his door , no man could entertain it more thankfully , seeing such a singular example of patience and good condition in his Sonne . Aristippus and Aeschines two famous Philosophers , being fallen at variance , Aristippus came to Aeschines , and saies , Shall we be friends again ? Yes , with all my heart , saies Aeschines ; Remember then saith Aristippus , that though I be your elder , yet I sought for peace : true saith Aeschines , and for this , I will ever acknowledge you the more worthy man ; for I began the strife and you the peace . When Iron meets with Iron , there is a harsh and stubborn jarre ; but let wool meet that rougher mettle , this yeelding turns resistance into embracing : Yea , a man shall be in more estimation with his enemy ( if ingenuous ) having vanquisht him this way ; then if he had never been his enemy at all . Thy greatest enemy shall if he have any spark of grace , yea , if he have either bowels or brains , confesse ingenuously to thee ( as Saul once to David ) Thou art more righteous then I , for thou hast rendred me good , and I have rendred thee evil ; as what heart of stone could have acknowledged lesse : Saul would have killed David , and could not , David could have killed Saul and would not : Besides the approbation of an enemy ( as one saith ) is more then the testimony of a whole Parish of friends or neuters . And such a conquest is like that which Evagrius recordeth of the Romans , namely , That they got such a victory over Cosroes , one of the Persian Kings , that this Cosroes made a Law , That never after , any Kings of Persia should move warre against the Romans . Actions salved up with a free forgivenesse , are as not done : yea , as a bone once broken is stronger after well setting , so is love after such a reconcilement . Whereas by returning a bitter answer he makes his enemies case his own , even as a mad dog biting another dog , maketh him that is bitten become mad too . But this is not all , for happily it may ( and not a little ) further Gods glory , and make Satan a loser ; as thus let us shake off their slanders , as Paul did the Vip●r ; and these Barbarians , which now conceive so basely of Gods people , will change their mindes , and say we are petty gods ; Yea , will they say , surely theirs is a good and holy , and operative Religion , that thus changes and transforms them into new Creatures . The hope whereof should make us think no endeavour too much . For if Zopyrus the Persian was content ( and that voluntarily ) to sustain the cutting off his nose , ears , and lips , to further the enterprise of his Lord Darius against proud Babylon ; what should a Christian be willing to suffer , what the Lord of Heaven and Earths Cause may be furthered against proud Lucifer , and all the powers of darknesse ? But suppose thy patient yeelding produceth no such effect , as may answer these or the like hopes , yet have patience still , and that for three Reasons . 1. Seem you to forget him , and he will the sooner remember himself . 2. It oft fals out , that the end of passion is the beginning of repentance . Therefore if not for his sake , yet at least for thy own sake be silent ; and then in case thou hearest further of it from another , if ill , beware of him , but condemn him not , until thou hearest his own Apology , for , Who judgement gives , and will but one side hear ; Though he judge right , is no good Iusticer . Or lastly , if not for his sake nor thine own , then for Gods sake have patience , and bear with him because his maker bears with thee . CHAP. XXVIII . Because they will not take Gods office out of his hand . 5. Reasons in regard of God are three . The 1 hath respect to his Office. 2 hath respect to his Commandement . 3 hath respect to his Glory . Reason , 1. BEcause he will not take Gods Office out of his hand , who saith , Avenge not your selves but give place unto wrath , for vengeance is mine and I will repay it , Rom. 12.19 . Peter speaking of our Saviour Christ , saith , When he was reviled , he reviled not again ; when he suffered , he threatned not , but committed it to him that judgeth righteously , 1 Pet. 2.23 . And the Prophet David of himself , I return not reviling for reviling , for on thee O Lord do I wait , thou wilt hear me my Lord my God ; meaning , If I call to thee for a just revenge Psal. 38.13 , 14 , 15. If the Lord see it meet that our wrongs should be revenged instantly , he will do it himself ; as he revenged the Israelites upon the Aegyptians : and so that all standers by shall see their fault in their punishment , with admiration . Now I know , saith Iethro , that the Lord is greater than all the gods ; for as they have dealt proudly with them , so are they recompensed , Exod. 18.11 . And as once he revenged Davids cause upon Nabal ; For about ten dayes after , the Lord smote Nabal that he died . saith the Text : and it followes , when David heard that Nabal was dead , he said , Blessed be the Lord , that hath judged the cause of my rebuke at the hand of Nabal , and hath kept his servant from evill ; for the Lord hath recompenced the wickednesse of Nabal upon his own head , 1 Sam. 25.38 , 39. And that insolent and intolerable wrong of railing Shimei , being left to the Lord , he did revenge it ; in giving Shimei up to such a stupidity , that he ran himself wilfully upon his own deserved and shamefull death . Or if God do it not himself by some immediate judgement , nor by the hand of the Magistrate , yet he will see that some other shall do it , though the wronged party be willing to put it up ; as for example , Sampsons Father in Law , for taking away his Wife , and she for her falshood , though they were not punished by him that received the wrong , yet the Philistims burnt both her and her Father , Judg. 15. Again , though the Philistims were not punished by the Timnite , or his daughter , whom they burnt with fire ; yet they were by Sampson , who smote them hip and thigh with a mighty plague , Iudg. 15. From which examples we may draw this argument , If the Lord thus revenge the cause of mens particular and personall wrongs , much more will he revenge his own cause : for in this case I may say to every childe of God which suffereth for Religion sake , as Iehaziel by the Spirit of God said unto all Iudah , the inhabitants of Ierusalem , and King Iehosaphat ; The battell is not yours , but Gods , wherefore you shall not need to fight in this battell , stand still , move not , and behold the salvation of the Lord towards you , 2 Chron. 20.15 , 17. Yea ; it stands upon Christs honour to maintain those that are in his work ; And Gods too , to defend such as suffer for his sake ; and he that traduceth , or any way wrongs thee , for thy goodnesse ; his envy strikes at the Image of God in thee , because he hath no other way to extend his malice to the Deity it self : as is apparent by these Scriptures , which will be worth thy turning to : Psal. 44.22 . & 69.7 . & 83.2 , to 10. Prov. 19.3 . Rom. 1.30 . Matth. 10.22 . & 25.45 . Luk. 21.17 . Zach. 2.8 . 1 Sam. 17.45 . Psal. 74.22 , 23. Acts 5.39 . Psal. 139 20. Isa. 54.17 . 1 Thes. 4.8 . Ioh. 15.18 , to 26. Numb . 16.11 . Saul , Saul , saith Christ , seeing him make havock of the Church , why persecutest thou me ? I am Iesus whom thou persecutest , Acts 9.4 , 5. and Iesus was then in Heaven . Cain imbrews his hands in the blood of his own brother , because he was better , and better accepted than himself : God takes upon him the quarrell , and indeed it was for his sake that Abell suffered . Now if we may safely commit our cause , and our selves to God , in the greater matters : much more in petty things , as are , evill words . I but , saith the weak Christian , I am so wronged , reviled and slandered , that it would make a man speak , like Aeagles that famous wrestler , that never spake before in his life . Answer , There is no such necessity . For first : Who ever was , that was not slandered ? Secondly , Let him speak evill of thee , yet others shall not beleeve him ; or if the evill and ignorant do , yet report from wise and good men shall speak thee vertuous . Yea , thirdly : Though of some the slanderer be beleeved for a while ; yet at last thy actions will outweigh his words : and the disgrace shall rest with the intender of the ill . The constancy of a mans good behaviour , vindicates him from ill report . Fourthly , There 's no cause of thy answering ; innocency needs not stand upon its own justification ; for God hath undertaken to vindicate it , either by friends , as when Ionathan and Michol , both son and daughter , opposed their own Father in his evill intents to take Davids part , and vindicate his reputation , 1 Sam. 19 ▪ 4 , 5 , 11 , 12. Or by enemies , as when Pilate pronounced him innocent , whom he condemned to die : which shewes that innocency cannot want abetters : and when Caiaphas was forc't to approve that Christ in the Chair , whom he condemned on the Bench. And when Iulian was compelled to cry out , O Galilean , thou hast overcome . And when Balaam was forc't to blesse those for nothing , whom he was hired to curse . They that will speak the evill they should not , shall be driven to speak the good they would not . Or by strangers that stand by ; as when young Daniel stept up to clear Susanna of that foul aspersion . Or lastly , by himself , as he often vindicated Mary : O holy Mary , I admire thy patient silence : thy Sister blames thee for thy piety ; the Disciples ( afterwards ) blame thee for thy bounty and cost , not a word falls from thy lips in a just vindication of thine honour and innocency ; but in an humble taciturnity , thou leavest thine answer to thy Saviour : How should we learn of thee , when we are complained of for well doing ; to seal up our lipps , and expect our righ●ing from above ! And how sure , how ready art thou O Saviour to speak in the cause of the dumb ! Martha , Martha , thou art carefull , and troubled about many things ; but one thing is needfull , and Mary hath chosen the better part . What needed Mary to speak for her self , when she had such an Advocate ? she gave Christ an unction of thankefullnesse , he gave her an unction of a good Name ; a thing better then oyntment , Eccles. 7.1 . Again , the L●per praiseth God , Christ praiseth the L●per . True , ill tongues will be walking , but we need not repine at their insolency ; why should we answer every dog that barks , with barking again ? But admit God should omit to revenge thy cause , yet , revenge not thy self in any case ; for by revenging thine own quarrell , thou makest thy self , both the Iudge , the Witnesse , the Accuser , and the Executioner : only use for thy rescue , Prayer to God , and say as Christ hath enjoyned , Lead me not into temptation , but deliver me from evil , Matth. 6.13 . and it sufficeth . Yet if thou wilt see what God hath done , and what he can and will do , if there be like need ; hear what Ruffinus and Socrates write of Theodosius , in his wars against Eugenius . When this good Christian Emperour saw the huge multitude that was coming against him ; and that in the sight of man there was apparent overthrow at hand , he gets him up into a place eminent , and in the sight of all the Army , falls down prostrate upon the earth , beseeching God , if ever he would look upon a sinfull creature , to help him at this time of greatest need : whereupon there arose suddenly such a mighty wind , that it blow the Darts of the enemies back upon themselves , in such a wonderfull manner , that Eugenius with all his Host , was clean discomfited ; and seeing the power of Christ so fight for his people , was forced in effect to cry out , as the Egyptians did , God is in the cloud , and he fighteth for them . No forces are so strong as the spirituall ; the prayers of an Eliah , are more powerfull than all the Armies of flesh : which made the Queen-mother of Scotland confesse , That she feared more the prayers and fasting of Mr Knox and his assistants , than an Army of twenty thousand men . Thus God either preventeth our enemies , as here he did ; or delivereth his servants out of persecution , as he did Peter ; or else , if he crowneth them with Martyrdom , as he did Stephen ; he will in his Kingdom of glory , give them in stead of this bitter , a better inheritance ; pro veritate morientes , cum veritate viventes . Wherefore in this and all other cases , cast thy burden upon the Lord , and say with the Kingly Prophet , I will lay me down in peace , for it is thou Lord only that makest me dwell in safety , Psal. 4.8 . CHAP. XXIX . Because they have respect unto Gods Commandement . 2. BEcause they have respect unto Gods Commandement , who saith , By your patience possesse your souls , Luk. 21.19 . Be patient toward all men , 1 Thes. 5.14 . And Let your patient minde be known unto all men , Phil. 4.5 . More especially ; Let not the Sun go down upon your wrath , neither give place to the Devill , Ephes. 4 26 , 27. From whence observe this by the way ; that he which lies down in wrath hath the Devill for his bedfellow . See , saith Paul , that none recompence evill for evill unto any man , 1 Thes. 5.15 . And again , Be not overcome with evill , but overcome evill with goodnesse , Rom. 12.21 . Yea , saith our Saviour , Love your enemies , do well to them that hate you , blesse them that curse you , and pray for them which hurt you , Luk. 6.27 , 28. And in case thine enemy hunger , instead of adding to his affliction , give him bread to eat ; if he thirst , give him water to drink ; or else thou breakest Gods Commandement touching patience ; Prov. 25.21 . Rom. 12.20 . and consequently art in the sight of God a transgressor of the whole Law ; and standest guilty of the breach of every Commandement , James 2 10 , 11. We know the frantick man , though he be sober eleven moneths of the year , yet if he rage one , he cannot avoid the imputation of madnesse . Now as Gods Children should do whatsoever he commands cheerfully , and take whatsoever he doth thankfully ; so God suffers such wrongs to be , that he may exercise thy patience ; and he commands thee to forgive those wrongs , that thou mayest exercise thy char●ty , and approve thy sincerity : Many say , Lord , Lord ; but if you love me , saith Christ , keep my Commandements . It is an idle ceremony to bow at the Name of Iesus , except we have him in our hearts , and honour him with our lives . Phraates sent a Crown as a present to Caesar , against whom he was up in Arms ; but Caesar returned it back with this answer ; Let him return to his obedience first , and then I 'le accept of the Crown , by way of recognizance . God admits none to Heaven ( saith j●stin Martyr ) but such as can perswade him by their works , that they have loved him . And indeed , take a man that truly loves God , he will easily be friends , not easily be provoked . True , take him unexpectedly , he may have his lesson to seek ( even he that was the meekest man upon earth , threw down that in a sudden indignation , which in cold blood he would have held faster than his life , Exod. 32.19 . ) but when he bethinks himself what God requires , it is enough . When Teribazus a noble Persian was arrested , at first he drew his sword , and defended himself ; but when they charged him in the Kings Name , and enformed him they came from his Majesty , he yeelded presently , and willingly . If then we will approve our selves true obedienciaries , let our revenge be like that of Elisha's to the Aramites , in stead of smiting them , set bread and water before them : Or like that of Pericles , who as Plutarch reports , when one had spent the day in rayling upon him at his own door , least he should go home in the dark , caused his man to light him with a Torch . And to do otherwise is Ammonite-like , to entreat those Embassadours ill , which are sent in kindnesse and love : for these afflictions are Gods Embassadors , and to handle them rufly , yea , to repine or grudge against them , is to intreat them evill . And certainly , as David took it not well when the Ammonites ill intreated his Embassadours , so God will not take the like well from thee , 1 Chron. 19. But secondly , as the Law of God bindes us to this , so doth the Law of Nature : Whatsoever you would that men should do unto you even so do you unto them , Matth. 7.12 . Our Saviour doth not say , Do unto others , as others do unto you ; but as you would have others do unto you . Now if we have wronged any man , we desire that he should forgive us , and therefore we must forgive him . Nor would we have any man traduce us behind our backs : therefore St Austin writ over his Table thus , To speak ill of the absent forbear : Or else sit not at taeble here . Lex talionis was never a good Christian Law. If I forgive not , I shall not be forgiven , Mar. 11.26 . So to say of our Enemies , as Sampson once of the Philistims : even as they did unto me , so I have done unto them , is but an ill plea. For the Law of God , and the Law of Nature forbids it ; and doth not the Law of Nations also ? Yes , throughout the whole world : either they have no Law , or else a Law to prohibit men from revenging themselves . Oppression or injury may not be righted by violence , but by Law ( and to seek revenge by Law , when it is not expedient to passe it by , is lawfull : ) the redresse of evill by a person unwarranted , is evill . Obj. But thou wilt say , The Law doth not provide a just remedy in all cases of injury , especially in case of reproach and slander , which is now the Christians chief suffering ; or if in part it doth , yet he that is just cannot be quit in one Terme or two . Nay , if he have right in a year , it is counted quick dispatch , and he is glad that he met with such a speedy Lawyer . Ans. If thou know'st the remedy to be worse than the disease ; I hope thou wilt leave it , and commit thy cause to God ; who ( if thou wilt give him the like time , ) will cleer thy innocency , and cost thee nothing . When we have suffered some evill , the flesh , our own wisedom , like the King of Israel , 2 King. 6.21 . will bid us return evill to the doer ; but the Spirit or wisdome of God , like Elisha , opposeth , and bids us return him good notwithstanding his evill : But the flesh will reply , he is not worthy to be forgiven : I , but saith the Spirit , Christ is worthy to be obeyed , who hath commanded thee to forgive him . Now , whethers counsell wilt thou follow ? It is not alwayes good to take our own counsell ; our own wit often hunts us into the snares , that above all we would shun . We oft use means of preservation , and they prove destroying ones . Again , we take courses to ruin us , and they prove means of safety . How many flying from danger , have met with death ; and on the other side , found protection even in the very jawes of mischief , that God alone may have the glory . It fell out to be part of Mithridates misery , that he had made himself unpoysonable . All humane wisedom is defective , nor doth the Fools bolt ever misse : whatsoever man thinketh to do in contrariety , is by God turned to be an help of hastning the end he hath appointed him . We are governed by a power that we cannot but obey , our mindes are wrought against our mindes to alter us . In brief , man is oft his own Traytor , and maddeth to undo himself . Wherefore take the Spirits and the Words direction . Render good for evill , and not like for like , though it be with an unwilling willingnesse ; as the Merchant casteth his goods over-board , and the Patient suffers his arm or leg to be cut off : and say with thy Saviour , Neverthelesse , not my will , but thy will be done . But yet more to induce thee hereunto ; consider in the last place , That to avenge thy self , is both to lose Gods protection , and to incur his condemnation . We may be said to be out of his protection , when we are out of our way which he hath set us : he hath promised to give his Angels charge over us , to keep us in all our wayes , Psal. 91.11 . that is , in the wayes of obedience , or the wayes of his Commandements . But this is one of the Devils ways , a way of sinne and disobedience ; and therefore hath no promise or assurance of protection : we may trust God , we may not tempt him : if we do , what seconds soever we get , Christ will not be our second . Where is no commandement , there is no promise ; if we want his word , in vain we look for his ayd . When we have means to keep our selves , Gods omnipotency is for the present discharged . If Eutychus had fallen down out of a saucy malipert●●●●● ▪ I doubt whether he had been restored by St Paul , Acts 20.9 . Wafts and strayes , are properly due to the Lord of the soyl : and you know what the Devill said to our Saviour , Luk. 4.6 . which in a restrained sense is true . And therefore when one in Gods stead rebuked Satan , touching a Virgin whom he possest at a Theatre , saying , How durst thou be so bold , as to enter into my house ? Satan answers , Because I found her in my house : as Chrysostom delivers it . I am sure Dinah fell into soul hands , when her Fathers house could not hold her : and Sampson the like , when he went to Dalilah : and Ionah , when he went to Tarshish : and the seduced Prophet , when he went beyond his Commission , set him by God : and many the like , who left the path of Gods protection , where the Angels guard and watch , to walk in the Devils by-way of sinne and disobedience . The Chickins are safe under the wings of their mother , and we under the providence of our Father ; so long as we hold the tenure of obedience , we are the Lords Subjects ; and if we serve him , he will preserve us . A Priest might enter into a Leprous house without danger : because he had a calling from God so to do , and we may follow God dry-shod through the Red-Sea . Neither need we vex our selves with cares , as if we lived at our own cost , or trusted to our own strength : but when a man is fallen to the state of an Out-Law or Rebell ; the Law dispenseth with them that kill him ; because the Prince hath excluded him from his Protection . Now this being our case , say there shall happen any thing amisse , through thy taking revenge , what mayest thou not expect to suffer , and in thy suffering , what comfort canst thou have ? Whereas , if God bring us into crosses , he will be with us in those crosses , and at length bring us out of them more refined . You may observe , there is no such coward , none so valiant as the beleever : without Gods warrant he dares do nothing ; with it , any thing . Nothing without it . Those saith Basil ( to a great man that perswaded him to yeeld ) who are trained up in the Scriptures , will rather die in an holy quarrell , than abate one syllable of divine truth . Nor would any solicite them to do ill , did they rightly know them : for what Cicero speaks of Cato ( viz. O gentle Cato , how happy art thou to have been such an one ? that never man durst yet presume , to solicite thee in any dishonest cause , or contrary to duty ) may be applied to every Beleever , rightly so stiled . When the Tormentors of Marcus Areihusius ( who laid to his charge the pulling down of an idolatrous Temple ) offered him his pardon , in case he would give so much as would build it up again , he refused it ; and being further urged to give but half , he refused it : at last , being told that if he would give but a little towards it , they would release him ; he refused to give them so much as an half penny : saying , No not an half penny ; for it is as great wickednesse , said he , to confer one half penny , in case of impiety , as if a man should bestow the whole . A good conscience being in the greatest torture , will not give one half penny to be released , with hurt to his conscience : he scans not the we●ght of the thing , but the authority of the Commander : and such have no good consciences , that dare gratifie Satan , in committing the least sinne , o● neglect God in the smallest precept . The conscionable Nazarite , Numb . 6. did not only make scruple of guzling , and quaffing whole Flagons of wine , but of eating only an husk , or a kernell of the grape : knowing the one was as well forbidden as the other . Will any man eat poyson because there is but a little of it ? A small bullet may kill a man as well as a great one . Goliah was as much hurt by Davids little stone , as Sampson by the weight of a whole house . And Ely died as well by falling back in his chair , as Iezabel by being thrown down from an high window . And what saith our Saviour to the unjust Steward ? He that is faithfull in that which is least , is faithfull also in much ; and he that is unjust i● the least , is unjust also in much , Luk. 16 10. He that will corrupt his conscience for a pound , what would he do for a thousand ? If Iudas will sell his M●ster for thirty pence , what would he not have done for the Treasury ? Alas , there are no sins small but comparatively : These things ( speaking of Mint and Cummin ) ought ye to have done , sayes our Saviour , and not have left the other undone , Luk. 11.42 . Wherefore it is with a good and tender conscience , as it is with the apple of the eye , for as the least hair or dust grieves and offends that which the skin of the eye-lid could not once complain of ; so a good and tender conscience is disquieted , not only with beams , but moates , even such as the world accounts trifles ; it strains not only at Cammels , but Gnats also . A sincere heart is like a neat spruce man , that no sooner spies the least speck or spot on his garment ▪ but he gets it washt or scrap't off : the common Christian , like a nasty sloven , who , though he be all foul and besmeared , can indure it well enough : yea , it offends him that another should be more neat than himself . But such men should consider , that though they have large consciences , that can swallow down any thing , yet the sincere and tender conscience is not so wide . A strait shooe cannot indure the least pibble stone , which will hardly be felt in a wider ; neither will God allow those things in his Children , which he permits in his enemies : no man but will permit that in another mans Wife or Child , which he would abhor in his own . A box of precious oyntment , may not have the least fly in it ; nor a delicate Garden , the least weed , though the Wildernesse be overgrown with them . I know the blind world so blames the Religious , and their Religion also , for this nicenesse , that they think them Hypocrites for it : but this was Iobs comfort in the aspersion of Hypocrisie , My witnesse is in Heaven , and my record on high . And as touching others that are offended , their answer is , Take thou O God ( who needest not our sinne to further thy work of Grace ) the charge of thy Glory , give us grace to take charge of thy Precepts . For sure we are , that what is absolutely evill , can by no circumstance be made good ; poyson may be qualified and become medicinall : there is use to be made of an enemy ; sicknesse may turn to our better health ; and death it self to the faithfull , is but a door to life ; but sinne , be it never so small , can never be made good Thus you have seen their fear , but look also upon their courage , for they more fear the least sinne , than the greatest torment . All the fear of Satan and his instruments , ariseth from the want of the true fear of God ; but the more a man fears God , the lesse he fears every thing else . Fear God , honour the King , 1 Pet. 2.14 , 17. He that fears God , doth but honour the King , he need not fear him , Rom. 13.3 . the Law hath not power to smite the vertuous . True , many have an opinion not wise , That Piety and Religion abates fortitude , and makes valour Feminine : but it is a foundationlesse conceit . The true beleever fears nothing but the displeasure of the highest , and runs away from nothing but sinne . Indeed he is not like our hot-spurs , that will fight in no cause but a bad ; that fear where they should not fear , and fear not where they should fear ; that fear the blasts of mens breath , and not the fire of Gods wrath ; that fear more to have the world call them Cowards for refusing ; than God to judge them rebels for undertaking : that tremble at the thought of a Prison , and yet not fear Hell fire : That can govern Towns and Cities , and let a silly woman over-rule them at home ; it may be a servant or a Childe , as Themistocles Sonne did in Greece : What I will , said he , my Mother will have done , and what my Mother will have , my Father doeth . That will undertake a long journey by Sea in a Wherry , as the desperate Marriner hoyseth sayl in a storm , and sayes None of his Ancestors were drowned : That will rush fearlesly into infected houses , and say , The Plague never ceizeth on valiant blood , it kills none but Cowards : That languishing of some sicknesse , will strive to drink it away , and so make hast to dispatch both body and soul at once : that will run on high battlements , gallop down steep hils , ride over narrow bridges , walk on weak Ice , and never think what if I fall ? but what if I passe over and fall not ? No , he is not thus fearlesse , for this is presumption and desperate madnesse , not that courage and fortitude which ariseth from faith , and the true fear of God ; but from blindnesse and invincible ignorance of their own estate : As what think you ? Would any man put his life to a venture , if he knew that when he died he should presently drop into hell ? I think not . But let the beleeving Christian , ( who knowes he hath a place reserved for him in Heaven ) have a warrant from Gods word ; you cannot name the service , or danger that he will stick at . Nor can he lightly fail of successe . It is observed that Trajan was never vanquished , because he never undertook warre without just cause . In fine , as he is most fearfull to offend , so he is most couragious in a good cause ; as abundance of examples witnesse , whereof I 'le but instance two : for the time would be too short to tell of Abraham , and Moses , and Caleb , and David , and Gideon , and Baruck , and Sampson , and Ieptha , and many others ; of whom the holy Ghost gives this generall testimony ; that by faith , of weak they were made strong , waxed valiant in battell , turned to flight the Armies of the Aliants , subdued Kingdoms , stopt the mouthes of Lyons , quenched the violence of the fire , &c. Heb. 11.22 , to 35. Nor will I pitch upon Ioshua , whom neither Caesar , nor Pompey , nor Alexander the Great , nor William the Conquerour , nor any other ever came near , either for valour or victories : but even Ionathan before , and the Martyrs , after Christ , shall make it good . As what think you of Ionathan , whom neither steepnesse of Rocks , nor multitude of enemies , could discourage , or disswade from so unlikely an assault ? Is it possible , if the divine power of Faith , did not add spirit and courage , making men more than men ; that two should dare to think of encountering so many thousands ? and yet behold Ionathan and his Armour-bearer put to flight , and terrified the hearts of all the Philistims , being thirty thousand Chariots , six thousand Horse-men , and Foot-men like the sand of the Sea-shore , 1 Sam. 14.15 . O divine power of faith ! that in all attempts and difficulties makes us more than men , and regards no more Armies of adversaries , than swarms of flies . A naturall man in a project so unlikely , would have had many thoughts of discouragement , and strong reasons to disswade him : but his faith dissolves impediments , as the Sunne doth dewes ; yea , he contemns all fears , overlooks all impossibilities , breaks through all difficulties with a resolute courage , and flies over all carnall objections with celestiall wings ; because the strength of his God , was the ground of his strength in God. But secondly , To shew that their courage is no lesse passive , than active ; look upon that Noble Army of Martyrs , mentioned in Ecclesiasticall History , who went as willingly and cheerfully to the stake , as our Gallants to a Play ; and leapt into their beds of flames , as if they had been beds of down : yea , even weak women , and young striplings , when with one dash of a pen , they might have been released . If any shall yet doubt which of the two ( the Religious or Prophane ) are most valiant and couragious ; let them look upon the demeanour of the twelve Spies , Numb . the 13th and 14th Chapters ; and observe the difference between the two faithfull and true hearted , and the other ten : then will they conclude , that Piety and Religion doth not make men Cowards ; or if it do ▪ that as there is no feast to the Churles , so there is no fight to the Cowards . True , they are not soon , nor easily provoked ; but all the better , the longer the cold fit in an Ague , the stronger the hot sit . I know men of the Sword will be loth to allow of this Doctrine ; but truth is truth , as well when it is not acknowledged , as when it is : and experience tells us , that he who fears not to do evill , is alwayes afraid to suffer evill . Yea the Word of God is expresse ; That none can be truly valarous , but such as are truly religious , The wicked fly when none pursueth , but the righteous are as bold as a Lyon , Prov. 28.1 . The reason whereof is , If they live , they know by whom they stand ; if they die , they know for whose sake they fall . But what speak I of their not fearing death , when they shall not fear even the day of Iudgement , 1 Joh. 4.17 . Hast not thou O Saviour bidden us , when the Elements shall be dissolved , and the Heavens shall be flaming about our ears , to lift up our heads with joy , because our redemption draweth nigh , Luk. 21.25 , to 29. Wherefore saith the valiant Beleever , come death , come fire , come whirlewinde , they are worthy to be welcome that shall carry us to immortality . Let Pagans and Infidels fear death , saith St Cyprian , who never feared God in their life , but let Christians go to it as travellers unto their native home ; as Children unto their loving Father ; willingly , joyfully . Let such fear to die , as have no hope to live a better life : well may the brute beast fear death , whose end of life is the conclusion of their being : well may the Epicure tremble at it , who with his life looketh to lose his felicity : well may ignorant and unrepentant sinners quake at it , whose death begins their damnation : well may all those make much of this life , who are not sure of a better ; because they are conscious to themselves , that this dying life , will but bring them to a living death ; they have all sown in sinne , and what can they look to reap , but misery and vanity ? sinne was their traffique , and grief will be their gain ; detestable was their life , and damnable will be their decease . But it is otherwise with the Godly , they may be killed , but cannot be hurt ; for even death ( that fiend ) is to them a friend , like the Red Sea to the Israelites , which put them over to the Land of Promise , while it drowned their enemies . It is to the faithfull as the Angels were to Lot , who snatcht him out of Sodome , while the rest were consumed with fire and brimstone . Every beleever is Christs betrothed Spouse , and death is but a messenger to bring her home to her Husband : and what chaste or loving Spouse , will not earnestly desire the presence of her Bridegroom ( as St Austin speaks ? ) Yea , the day of death to them , is the day of their Coronation : and what Princely heir does ●●t long for the day of his instalment , and rejoyce when it comes ? Certainly it was the sweetest voice that ever the Thief heard in this life , when Christ said unto him , This day shalt thou be with me in Paradise , Luk. 23.43 . In a word , as death to the wicked , puts an end to their short joyes , and begins their everlasting sorrowes : so to the Elect , it is the end of all sorrow , and the beginning of their everlasting joyes . The end of their sorrow ; for whereas complaint of evils past , sense of present , and fear of future , have shared our lives amongst them ; death is 1. A Supersedeas for all diseases ; the Resurrection knows no imperfection . 2. It is a Writ of ease , to free us from labour and servitude : like Moses that delivered Gods people out of bondage , and from brick-making in Aegypt . 3. Whereas our ingresse into the world , our progresse in it , our egresse out of it , is nothing but sorrow ( for we are born crying , live grumbling , and die sighing ) death is a medicine , which drives away all these , for we shall rise triumphing . 4. It shall revive our reputations , and cleer our Names from all ignominy and reproach ; yea , the more contemptible here , the more glorious hereafter . Now a very Duellist will go into the field to seek death , and finde honour . 5. Death to the godly is as a Goal-delivery , to let the Soul out of the prison of the body , and set it free . 6. Death frees us from sinne , an Inmate that ( spite of our teeth ) will ●oust with us , so long as life affords it house-room : for what is it to the faithfull , but the funerall of their vices , and the resurrection of their vertues . And thus we see , that death to the Saints is not a penalty , but a remedy ; that it acquits us of all our bonds , as sicknesse , labour , sorrow , disgrace , imprisonment , and ( that which is worse than all ) sinne ; that it is not so much the death of nature as of corruption and calamity . But this is not half the good it doth us ; for it delivers us up , and lets us into such Ioyes , as eye hath not seen , nor ear heard , neither hath entred into the heart of man to conceive , 1 Cor. 2.9 . Yea , a man may as well with a coal , paint out the Sunne in all his splendor , as with his pen , or tongue expresse ; or with his heart ( were it as deep as the Sea ) conceive , the fullnesse of those joyes , and sweetnesse of those pleasures , which the Saints shall enjoy at Gods right hand for evermore , Psal. 16.11 . In thy presence is the sullnesse of joy , and at thy right hand are pleasures for evermore . For quality they are pleasures ; for quantity , fullnesse ; for dignity , at Gods right hand ; for eternity , for evermore : and millions of years multiplied by millions , make not up a minute to this eternity . Our dissolution is nothing else but aeterni natalis , the birth-day of eternity ( as Seneca calls it , more truly than he was aware , ) for when we are born , we are mortall ; but when we are dead , we are immortall : yea , even their mortall wounds make the sufferers immortall ; and presently transport us from the contemplation of felicity , unto the fruition . Whereas , if the corn of our bodies be not cast into the earth by death , we can have none of this increase : which is the reason , first , that we celebrate the memory of the Saints , not upon their birth-dayes , but upon their death-dayes ; to shew how the day of our death , is better than the day of our birth : And secondly , that many Holy men have wisht for death ; as Ieremy , Iob , Paul , &c. As , who can either marvell , or blame the desire of advantage ? for the weary traveller to long for rest , the prisoner for liberty , the banished for home ; it is so naturall , that the contrary disposition were monstrous . And indeed it is our ignorance and infidelity ; at least our impreparation , that makes death seem other than advantage . And look to it , for he hardly mourns for the sinnes of the time , who longs not to be freed from the time of sinne : he but little loves his Saviour , who is not willing to go unto him , and is too fond of himself , that would not go out of himself to God. True , he that beleeveth will not make haste , Isa. 28.16 . that is , he will not go out by a back-door , seek redresse by unlawfull means : for though here he hath his pain , and in Heaven he looks for his payment , yet he will not make more haste than good speed . Though he desires to be dissolved , and to be with Christ , which is best of all , Phil. 1.23 , 24. Yet he is content to live , yea , he lives patiently , though he dies joyfully : In his wisdome he could chuse the gain of death , but in his obedience he refuseth not the service of life : and it is to be feared , that God will refuse that soul , which leaves the body before himself calls for it ; as Seneca speaks ( like a Divine . ) Now , what are we to learn from this double lesson , but a two-fold instruction ? 〈…〉 unsent ? is death to the godly no other then the Brazen Serpent to the Israelites ? which was so farre from hurting them , that contrarily it healed them . And wouldest thou not fear death ( for to labour not to die is labour in vain , and Kings in this are Subjects . ) First , Look through death at glory , as l●t but the unfolded Heavens give way to Stevens eyes , to behold Christ in the glory of his Father ; how willing is he to ascend by that stony passage ? Acts 7.56 , 59. Secondly , Fear to commit the least sinne , which is forbidden by so great a God , and suffered for by so loving a Saviour . Now God hath so farre forth forbidden revenge , that he hath forbidden all kinde of hatred and malice ; for the Law in every Commandement is spirituall , and bindes the heart as well as the hand ; and to thy power thou hast slain him whom thou hatest : he is alive , and yet thou hast kil'd him , saith St Augustine : and therefore these two , hatred and murther , are coupled together as yoak-fellowes , in that long teame of the fleshes beastly works , which draw men to perdition , Rom. 1.29 . Gal. 5.21 . and wherein do they differ ? but as the Father and the Sonne , or as Devill and evill , only in a letter . Yea , saith Christ , in the places before quoted , Love your enemies , do well to them that hate you , overcome evill with good , &c. Luk 6.27 . Rom. 12.21 . Be so farre from snatching Gods weapon out of his hand , that you rather master unkindnesse with kindnesse . And as this is Gods word , so hearing what the word speaks , is an ear-mark of Christs sheep , as witnesseth the chief sheepherd , Joh. 8. He that is of God , heareth Gods word : and he is of an uncircumcised ear , and one of the Devils Goats , that wants this mark : for he heareth it not , because he is not of God , Vers. 47. Wherefore lay it to heart , lose not the priviledge of Gods protection , by an unwarrantable righting of thy self : Do not like the Fool , that leapt in the water , for fear of being drowned in the boat . But above all fears , fear him , which , after he hath kil'd , hath power to cast into hell , Luk. 12.5 . compare the present with the future , the action with the reward ; think thou seest beyond pleasing thy appetite , and doing thine own will , sinne against God ; beyond that , death ; beyond death , judgement ; beyond judgement , hell ; beyond that , no limits of time , or torments ; but all easelesse , and endlesse . Thou cryest , God be mercifull to me ; but be thou also mercifull to thy self : Fear God , fear sinne , and fear nothing ; for sinne is the sting of all troubles : pull out the sting , and deride the malice of the Serpent . Yea , have but Gods warrant for what thou goest about , and then let death happen , it shall not happen amisse ; for the assurance of Gods call and protection , when a mans actions are warranted by the Word , will even take away the very fear of death : for , death ( as a Father well notes ) hath nothing terrible , but what our life hath made so . He that hath lived well is seldom unwilling to die ; life or death is alike welcome unto him ; for he knowes , whiles he is here , God will protect him ; and when he goes hence God will receive him . I have so behaved my self ( saith St Ambrose to the Nobles of Millain ) that I am not asha 〈…〉 Hilarion , These seventy years and upwards , thou hast served the Lord ▪ therefore now go forth my soul with joy , &c. Whereas he that hath lived wickedly , had rather lose any thing even his soul , than his life : whereby he tels us , though his tongue expresse it not , that he expects a worse estate hereafter . How oft doth guiltinesse make one avoid , what another would wish in this case ? Yea , death was much facilitated by the vertues of a well-led life , even in the Heathen . Phocion being condemned to die , and the executioner refusing to do his office , unlesse he had twelve Drachmes paid him in hand ; Phocion borrowed it of a friend and gave it him : ne mora fieret morti . Again , Cato was so resolute , that he told Caesar , he feared his pardon , more than the pain he threatned him with . And Aristippus , as I take it ( though I may be mistaken , ) told the Saylers ( that wondred why he was not , as well as they , afraid in a storm ? ) that the odds was much ; for they feared the torments due to a wicked life , and he expected the reward of a good one . It s a solid and sweet reason , being rightly applied . Vic● drawes death with a horrid look , with a whip , and flames , and terrors ; but so doth not vertue . Whence it was that death was ugly and fearfull unto Cicero ; wished for , and desired of Cato ; and indifferent to Socrates . Obj. But a violent and painfull death , is by far , more terrible and intollerable than a naturall ? Answ. Seldom have the Martyrs found it so , but often the contrary : which made them kisse the wheele that must kill them , and think the stayres of the scaffold of their Martyrdom , but so many degrees of their ascent to glory . Besides Elias his fiery Chariot , or they which stoned Steven , took no more from them , than an ordinary sicknesse did from Lazarus ; and let death any way crumble the body to dust , the Resurrection shall restore it whole again . Indeed if we live ( and God by some lingring sicknesse , shall in mercy stay till we make us ready , ) we shall do well : but if we die as the Martyrs did , half burnt , and half blown up ; we shall do better . And thus much to prove that the Godly indure reproaches and persecutions patiently , because God hath commanded them so to do . CHAP. XXX . That they are patient in suffering of wrongs , for Gods glory . 3. THe Children of God are patient in suffering wrongs , for Gods glory ; lest Philosophy should seem more operative in her Disciples , than Divinity in hers ; lest Nature and Infidelity should boast it self against Christianity . It is a saying of Seneca , He that is not able to set light by a sottish injury , is no Disciple of Philosophy . And the examples before rehearsed shew , that Socrates , Plato , Aristippus , Aristotle , Diogenes , Epictetus , Philip of Macedon , Dion of Alexandria , Agathocles , Antigonus , and Caesar , were indued with rare and admirable Patience ; whereunto I will add three other examples : Philip of Macedon asking the Embassadors of Athens , how he might 〈…〉 Athens that could be , if you would hang your self ; yet was not moved a jot , for all his might was answerable to his patience : Why ? he cared not so much to revenge the evill , as to requite the good . Polaemon was not so much as appalled at the byting of a Dogge that took away the brawn or calf of his leg ; nor Harpalus to see two of his Sonnes laid ready drest in a silver charger , when Astyages had bid him to supper . And lastly , when it was told Anaxagoras ( from the State ) that he was condemned to die , and that his Children were already executed , he was able to make this answer ; As touching ( said he ) my condemnation , nature hath given like sentence both of my condemners and me ; and as touching my Children , I knew before that I had begot mortall creatures . But what of all this ? Let every naturall man know , that a continued patience may be different from what is goodnesse : for as Austin well , There is no true vertue , where there is no true Religion ; neither is it a naturall meeknesse which proceeds from a good constitution , nor a morall meeknesse which proceeds from good education and breeding ; but spirituall meeknesse which is a fruit of the spirit , Gal. 5.22 , to 25. That is the subject of our discourse , and will carry away the blessing . But to give them the utmost advantage , let the vertues of all these Philosophers be extracted into one Essence , and that spirit powred into one man ( as Zeuxis pourtraying Iuno , chose the five Daughters of Croton , out of all the Agrigentine Virgins , that from their severall perfections , he might compose one excellent and most beautifull picture : ) Yet this Philosopher must be acknowledged to fall short of a compleat Christian guided by the Spirit of God. Or if you will gather out of Histories the magnanimity of Hector , of Alexander , of Caesar , of Scipio , and of Scaevola , put them to the rest ; yet for patience and constancy , they come not near that one president laid down in the example of that holy man Iob , and other servants of God in succeeding ages ; and that in five main particulars . 1. One notable difference between the patience of a Philosopher and a Christian , is , They lacked a pure heart , truly sanctified by the holy Ghost , which is the fountain of all well doing . Now if the fountain be corrupt , the streams cannot be pure ; but the best of them were but in the state of nature unregenerate , and consequently unreconciled to God in Christ , and so enemies to him , Rom. 5.10 . And our persons must first be justified and accepted of God , before our actions can please him : as of necessity the Tree must be good , before it can bear good fruit . Yea , saith our Saviour , as the Branch cannot bear fruit of it self , except it abide in the Vine , no more can ye , except you abide in me , Joh , 15.4 . Christian vertues are not naturall ; a man is no more born with Grace in his soul , than with Apparell on his back . Again , the best of our Works are imperfect , and mingled with corruptions ; and therefore cannot abide the examination of Gods exact justice , till they be covered with Christs Righteousnesse , and their corruption washed away with his most precious blood Neither can those works please God , which are done without him : for as it will be no excuse before God 〈…〉 when the matter of the work is ill , to plead the goodnesse of the heart ; so , neither when the heart is nought , to plead that the matter of the work is good ; as many notable examples prove , namely the Iews urging God with their fasting , Isa. 58. and yet sent away empty . And those reprobates , Matth. 7. who alleadg their preaching in Christs Name , casting out Devils , &c. but receiving that fearfull answer , Depart from me ye workers of iniquity , I know you not . As also Cain , whose outward works in sacrificing were the same with his brothers ; and yet St Iohn sayes , Cains works were evill , and his brothers good ; which may serve to comfort poor Publicans , and confound all proud Pharisees , as St Austin observes , Qui viret in foliis venit a radicibus humor . 2. As the Christian bears injuries patiently , so he doth it and all other performances in knowledge of , and in obedience to Gods Word and Commandement ; which obedience also proceeds from a true loue of God , and an humble heart : thinking when he hath done that , he falls far short or performing his duty . Whereas they had neither knowledge in , nor love to , not the least respect of God or his word , in their bearing injuries : and therefore as God said once to the Iews in matter of fasting , Have ye fasted to me ? so he will say to them in the matter of suffering , Have ye suffered in love and obedience to me , and my word ? No : but in love to your own credit , and other the like carnall respects . And indeed , how can they expect a reward from God , when they have done him no service ? If in bearing with , or serving of men , we serve our selves , and seek our selves rather than God : when we come for our reward , Gods answer will be , Let him reward you , whom ye have served ; thou servedst thy self , therefore reward thy self , if thou wilt : for I never reward any service but mine own . As , why will Christ at the latter day remember , and reward the duties of love and liberality done to men ? but because they were done for his sake , and as to himself , Matth. 25.40 . Ye have done them unto me , there is the cause of the reward . Whence it is , St Paul willeth Christian servants , yoaked with cruell heathenish Masters , to be obedient unto them , as unto Christ ; serving the Lord , and not men , Col. 3.22 , 23 , 24. 3. What ever they did or suffered , was either to purchase fame to themselves , or to merit reward by it ; their aym and end was not Gods glory , but their own honour and glory , and vertues are to be judged , not by their actions , but by their ends . Yea , they called vertue , Bonum Theatrale , as if a man would not be vertuous , if he had not spectators to take notice of him : but it is false , for vertue will be as cleer in solitudine as in Theatr● , though not so conspicuous ; only it may grow more strong by the observation , and applause of others , as an heat that is doubled by the reflection . But , O the difference between these naturall and meer morall men , and a true Christian : the Christian loves goodnesse for it self , and would be holy , were there no Heaven to reward it ; he does all , and suffers all , out of sincere affection , and a zeal of Gods glory , and the Churches good , Matth. 5.16 . to the end his Name may be magnified , and others won and edified , 1 Pet. 2.12 . as most fit it is , that the profit being mans , the honour should be Gods. And this his sincerity the rather appears , in that he holds out maugre all opposition , disgrace , persecution ▪ &c. whereas the other , like wind-mills , would not turn about to do any good service , but for the wind of mens praises . Now , it is one method to practise swimming with Bladders , and another to practise dauncing with heavy shooes . We read of some that in the Monastery could fast whole dayes together with ease , but in the desart they could not hold out untill noon , but their bellies would be craving presently . 4. The one doth it in faith , which only crowns good actions ; for whatsoever is not done in faith is sin , Rom. 14.23 . and therefore cannot please God , Heb. 11.6 . the reason is this , If our best actions be not the fruits of a lively faith , they spring from ignorance and infidelity , as herbs may do from a dunghill . And its evident they have not faith ; for how should they beleeve in him , of whom they have not heard ? Rom. 10.14 . And it were well if all that are meer civill and morall men , would look to the Rock where-out their works are hewn ; and to the Pit , where-out they were digged : for God looketh at no action further , than it is the work of his Spirit , but the spirit is no where but in the sons of God , Gal. 4.6 . and no sons but by faith in Christ , Gal. 3.26 . So that obedience without faith , is but as the shell without the kernell , the husk without the corn , the carkasse without the soul , which the Lord abhors , as the sacrifice of fools , Isa. 66.3 . Whence it is , that all the vertues of the Heathen are called by Divines splendida peccata , shining or glistering sinnes , sinnes as it were in a silken Robe . 5. The sum of all Morall Philosophy is included in these two words , sustain , and abstain , and a wicked man may restrain evill as do the godly ; but here is the difference , the one keeps in corruption , the other kills corruption . 6. The Philosopher , and so all civill and morall men , can forbear , the Christian forgive ; they pardon their enemies , we love ours ; pray for them , and return good for evill : and if not , we no whit savour of Heaven . For if you love them that love you ( saith our Saviour , ) what thanks shall you have ? for even the sinners do the same ( such as see not beyond the clouds of humane reason : ) But I say unto you which hear , Love your enemies , blesse them that curse you , do good to them that hate you , and pray for them which hurt you , and persecute you , Matth. 5.44 . Luk. 6.27 , 32 , 33. shewing that if we will ever hope for good our selves , we must return good for evill unto others . In which words you may note a triple injunction , one to the h●art , the treasury of love ; another to the tongue , loves interpreter ; the third and principall to the hand , which is loves Factor or Almoner . Wherein our Saviour seems to set man like a Clock , whose master - wheel must not only go right within , nor the bell alone sound true above ; but the hand also point straight without : as for the motion and setting of the wheel within , he sayes to the heart , love your enemies : for the stroke and sounding of the bell above , he saith to the tongue , blesse them that curse you : and for the pointing of the hand , or Index without , he saith to the hand , Do good to them that hurt you . Now , well may naturall men say● with the winde of their naturall passion● and corrupt affections , in rendring evill for evill , but Christ the Master and Pilot of his Ship the Church ; hath charged all passengers bound for Heaven , the Haven of their hope , and Harbour of their rest ; like Pauls Mariners , Acts 27. to sayl with a contrary wind and weather , of doing good for evill : and like the Disciples on the Lake of Genazereth , R●● through the raging waves of their enemies reproaches , with a contrary breath ; not rendring rebuke for rebuke ▪ but contrariwise , to blesse , 1 Pet. 3 ●● . And the better to teach us this lesson , he practised it himself , adding example to precept : for his word and his work , like mercy and truth , were together ; his precept and his practise , like righteousnesse and peace , kissed each other : for when they in devilish malice sought nothing but his condemnation , he in great love went about the work of their salvation : when they shed his blood to quench their malice , he swet water and blood to wash their souls . Yea , when the Iews were crucifying of him , he at the same time ( though the torments of his passion were intollerable , incomparable , unconceivable ) solliciteth God for their pardon , Luk. 23.34 . Now his prayer could not but he efficacious , and a pardon for such murder●rs , was no mean good turn . And this likewise is the practice of the Saints , who strive to imitate their Master in all things which he did as man : St Steven , at the instant , while his enemies were stoning of him , kneeled down and prayed , Lord lay not this sinne to their charge , Acts 7.60 . Where is one thing very remarkable ; he stood when he prayed for himself , but kneeled when he prayed for his enemies ; hereby shewing the greatnesse of their impiety , which easily could not be forgiven , as also the greatnesse of his piety . And indeed , as to render good for good , is the part of a man ; and to render evill for evill , the part of a beast ; and to render evill for good , the part of a devill ▪ so to render good for evill , is only the part of a Saint : Be mercifull as your heavenly Father is mercifull , Luk. 6.36 . It were easie to abound in examples of this kinde ; How often did Moses return good unto Pharaoh for his evill , in praying to , and prevailing with God for him , to the removall of nine severall plagues , notwithstanding his cruell oppression ? And David , what could he have done for Saul , that he left undone ; notwithstanding he so cruelly persecuted him , and hunted after his life ? And the like I might shew in that man of God to Ieroboam , and they that went to Heaven by that bloody way of Martyrdom , who prayed for others , even their persecutors and murtherers ; an easier passage to Heaven : Yea , Gods people account it a sinne to ●ease praying for their worst enemies , 1 Sam. 12.23 . But what do I tell them of these transcendent examples ? when I never yet heard or read of that Philosopher , which could parallel Dr Cooper Bishop of Lyncolne , in an act of patient suffering ; who , when his Wife had burnt all his Notes , which he had been eighty years a gathering , least he should kill himself with overmuch study ( for she had much ado to get him to his meales , ) shew'd not the least token of passion , but only reply'd , Indeed wife it was not well done : so falling to work again , was eight years more in gathering the same Notes , wherewith he composed his Dictionary : which example , I confesse , more admires me , than any that ever I heard of from a man , not extraordinarily and immediately inspired and assisted by the holy Ghost : and sure he that could endure this , could endure any thing , whether in body , goods , or good name : for of necessity there must be in that man that can patiently bear such a losse , somewhat more than man. I know there are some men ( or rather two legged Beasts ) that esteem no more of Books and Notes , than Esops Coe● did of the Pearl he found ; and these accordingly will say , this was nothing in comparison of what they suffer : as when once a Hotspur was perswaded to be patient as Iob was , he replied , What do you tell me of Iob ? Iob never had any Suits in Chancery . Yea , indeed the meanest of Christs royall Band , for patience , puts down all the generation of naturall men ; as even their enemies will confesse . Consalvus a Spanish Bishop and Inquisitor , wondred , how the Protestants had that Commandement , Thou shalt love thy neighbour as thy self , so indelibly printed in their hearts , that no torture could blot it out , and make them confesse , and betray one another . And indeed , how should it be otherwise ? For First , If Morall Principles cherished and strengthened by good education , will enable the soul against vicious inclinations ; so that though some influence of the Heavens do work upon the aire , and the aire upon the spirits , and the spirits upon the humours ? and these incline the temper , and that inclines the soul of a man , such and such wayes : yet breeding in the resineder sort of evill persons , will nauch prevail , to draw them another way ; what may we think of grace , and faith , and Gods Spirit , which are supernaturall ? Secondly , Every Christian suffering for Christs sake , and for righteousnesse sake , hath Gods mighty power to support him , and Christ to suffer with 〈◊〉 , and bear a part in his misery : whereas the naturall man suffers all himself as a delinquent or malefactor ; whose guilty conscience adds weight ●o his punishment . A woman called Faelicitas ( whom St Austin much praiseth , ) being brought to bed in the time of her imprisonment for the truth ; ( and by reason of the great pains she had in her labour , that she could not forbear scree●hing ; ) one of the Officers hearing her cry out , tauntingly mockt her thus : Ah woman , if thou canst not bear these sorrowes , without such cryings ; how wilt thou endure , when thou shalt be burnt , or cut in pieces , or torn asunder ! what thou now sufferest , is but sport , but the Tragedy is to follow : whom she answered ; Now , said she , I suffer for my self , and for sinne ; but then , Christ is to suffer in me , and I for him . And it fell out as she said , for when she was thrown to the wild beasts , she neither sent out schreeings , nor so much as a sigh or groan ; but entertained death with so merry and cheerfull a countenance , as if she had been invited to a Feast And thus you see in the first place , that Nature hath but a slow foot to follow Religion close at the heels , that grace and faith transcend reason , as much as reason doth sense ; that patience ( rightly so called ) is a Prerogative-royall , peculiar to the Saints . It is well if Philosop●y have so much wisdome , as to stand amazed at it . 2. That it is not true Christian patience , except 1. It flow from a pious and good heart , sanctified by the holy Ghost . 2. Be done in knowledge of , and obedience to Gods command . 3. That we do it in humility , and sincere love to God. 4. That it be done in faith . 5. That we aim at Gods glory ( not at our own , ) and the Churches good in our sufferings . 6. That we forgive , as well as forbear ; yea , love , pray for , and return good to our enemies for their evill : Which being so , what hath the Swashbuckler to say for himself ? And what will become of him , if he repent not , who can afford no time to a●gue , but to execute ? Yea , what hath the more temperate worldling to say for himself , who hath some small piece of reason for his guide ? arguing thus , I would rather make shew of my passions , than smother them to my cost ; which being vented and exprest , become more languishing and weak : better it is to let its point work outwardly , than bend it against our selves ; and in reason , Tallying of i●juries is but justice : To which I answer , it is not reason , especially carnall reason , but Religion , which all this while hath been disputed of , which is Divine and supernaturall ; and that teacheth how good must be returned for evill , and that we should rather invite our enemy to do us more wrong , than not to suffer the former with patience , as our Saviours words do imply : If ( saith he ) they strike thee on the one cheek , turn to him th● other also : If they sue thee at the Law , and take away thy coat , let them have thy cloak also , Matth. 5.39 , 40. He speaks comparatively , as if he should say , Rather suffer two wrongs , than do one . Indeed , the difficulty of the duty , the seeming danger , and want of faith in carnall men , weakneth the force of the strongest reasons ; for no more among Ruffians , but a word and a blow ; among civill men , but a word and a Writ , can you expect . But as thrice Noble Nehemiah said to that false Belly-god betraying-Priest Shemaiah , Should such a man as I flee ? So the true Christian will encounter all discouragements and frighting alarms thus ; Should such a man as I , fear to do that which my Master , King and Captain Christ Iesus hath commanded me , which is of more necessity than life it self ? Yea , seeing Heathens could go so farre as to subdue their passions ; for shame let so many of us as would be accounted Christians , go further , even to the mortifying of ours : or if we go not before Publicans and Sinners . in the Kingdom of grace , Publicans and sinners shall go before us into the Kingdom of Heaven . And seeing the duty of the Childe , is the Fathers Honour , let us that are Christians , be known from worldlings by our practice ; as once the Grecians were known from the Barbarians by their vertuous lives , as Quintus Curtius notes . Shall a wilde Olive tree , growing upon the barren mounts of Gilboa ; and nature , where neither dew of the spirit , nor rain of grace falleth , bear such fruit ? and shalt not to thou , a green Olivetree , in the house of God , planted beside the waters of comfort , bring forth this fruit of the Spirit ? We see that civill honesty , severed from true piety , humility , saving knowledge , sincere love to God , true obedience to his word , justifying faith , a zeal of Gods glory , and desire to edifie and win others , God accepts not , as proceeding from the love of our selves , and other carnall respects , namely , to obtain praise or profit thereby . So that to suffer as the Heathen did , without observing other circumstances , is but to imitate that foolish Patient , who when the Physician bade him take that prescript , eat up the paper . Wherefore do not only subdue thy passions , but sayl with that contrary breath of the Apostle , 1 Cor. 4.12 . We are reviled , and we blesse : and with that of St Steven , who rowed both against winde and tyde , not only through the raging waves of his enemies reproaches , but even in a storm of stones , being as earnest to save their souls , as they were to slay his body . Meer Civill and morall men have speculative knowledge , if thine be saving , it will take away barrennesse and make thee fruitfull in the works of obedience ; Who planteth a Vineyard , and eateth not of the fruit thereof ? we expect this of the Earth that hath only nature , and shall not God expect it of us , who have sense to govern nature , Reason to govern sense , grace to govern reason , Iesus Christ to govern all ? The little World Man , is so the compendium and abridgement of all creatures , that whatsoever is imprinted with Capitall Letters in that large Volume , as in Folio , is sweetly and harmoniously contracted in decimo sexto , in the brief text of man , who includes all : Planets have being , not life ; Plants have life , not sense ; Beasts have sense , not reason ; Angels have being , life , reason , not sense ; Man hath all , and contains in him more generality than the Angels ; Being with Planets , life with Plants , sense with Beasts , reason with Angels : But the beleever hath over and above Gods Spirit , and faith , which are peculiar prerogatives belonging to the godly , which no man ( being a m●er man ) is capable of . Here also , if it were as orderly as pertinent , I might take occasion to shew another peculiar and proper adjunct belonging to the patience of a Christian , which a Philosopher may sooner envy than imitate ; yea , it must put him besides his reason , before he can conceive it possible ; namely , That a Christian rejoyceth in his sufferings : We rejoyce in tribulation ( saith St Paul , ) knowing that tribulation bringeth forth patience , and patience experience , and experience hope , &c. Rom. 5.3 . Yea , he goeth yet further and saith ; I am filled with comfort , I am exceedingly joyfull in all our tribulation , 2 Cor. 7.4 . which is to over-abound exceedingly with joy , such an exuberation of joy , as brake forth into thankefulnesse : And St Iames the like , saying , My brethren , count it exceeding joy , when ye fall into divers temptations ; knowing that the trying of your faith , bringeth forth patience : and let patience have her perfect work , that ye may be perfect and intire lacking nothing , Jam. 1.3 , 4. Gods people do not only acknowledge that they suffer justly frrm God , even when they suffer unjustly from men , as Iosephs brethren did , who were no Spies , nor corners , as they were accused ; yea , they had faithfully presented their Monies for their Wheat , neither had they stolen their Lords Cup ? yet say they , justly is this evill come upon us , because we have sinned against our brother , Gen. 42.21 . As a trespasse being committed , perhaps thirty or forty years ago , and no punishment till now inflicted ; behold thy Creditor is now come , and thou must pay the debt ; hast thou any wrong done thee ? I trow not . But this is not all ( though nature will scarce acknowledge so much ) for we must proceed , and not alwayes continue in the nethermost Forme , like drones : he is not uppermost in this School of Patience , who suffereth things patiently , that must be suffered : but he who doth it willingly , cheerfully and thankefully . Paulus Diaconus relates , how the Empresse Irene being deposed from ruling , by her own servant , said , I thank God , who of his free mercy advanced me an unworthy Orphane to the Empire , but now that he suffereth me to be cast down , I ascribe it wholly to my sinnes : blessed be his Name , for his mercy in the one , in the other for his justice . And St Iam●s being cut into pieces limb by limb , was heard to say , God be thanked , upon the cutting off of each member or joynt . The very Heathen , saith St Hierome , know that thanks are to be given for benefits received , but Christians only , give thanks for calamities and mis●ries . But because this path leads from the way of my intended discourse , and you affect not to have mee digresse : come we to the sixteenth Reason . CHAP. XXXI . That they may follow Christs example , and imitate the Patience of the Saints in all Ages . 16. Reason . 6. IN the sixth and last place , they bear the slanders and persecutions of wicked men patiently , that they may follow Christs example , and imitate the patience of the Saints in all ages . Christ also suffered for you ( saith St Peter ) leaving you an example that you should follow his steps , 1 Pet. 2.21 . And it is written of him , that When he was reviled , he reviled not again ; when he suffered he threatned not , 1 Pet. 2.23 . He was called of his enemies Conjurer , Samaritane , Wine-bibber , &c. was scoft at , scorned , scourged , crucified , and what not ? yea , he suffered in every place , in every part . First , In every place , hunger in the desart , resistance in the Temple , sorrow in the Garden , contumelies in the Iudgement-hall , Crucifying without the City , &c. Secondly , In every part , his eyes run down with tears , his temples with blood , his ears tingled with buffetings , glowed with reproaches ; they afflicted his taste with Gall , spit in his face , pierc'd his head with thorns , his hands with nayles , his side with a spear : his heart was full of sorrow , his soul of anguish , his whole body was sacrificed as an offering for sinne ; and yet he suffered all for us , to the end he might leave us an example , that we should follow his steps . Neither was it so much what he suffered , as with what affection , willingnesse and patience he suffered , that did Nobilitate the merit of his sufferings . As touching the first , Why descended he to take our flesh ? but that we might ascend to take his Kingdom ; he descended to be crucified , that we might ascend to be glorified ; he descended to hell , that we might ascend to Heaven . Touching the second , What King ever went so willingly to be Crowned , as he to be crucified ? Who so gladly from execution , as he to it ? What man was ever so desirous to save his life , as Christ was to lose it ? witnesse that speech , I have a baptisme to be baptised with , and how am I pained till it be accomplished , Luk. 12.50 ? His minde was in pain , till his body and soul came to it : And to him that disswaded him from it , he used no other termes , than avoid , Satan . And thirdly , With what patience he suffered all , let both Testaments , determine ; he was oppressed and afflicted , yet did he not open his mouth ; he was brought as a sheep to the slaughter , and as a sheep before the shearer is dumb , so opened he not his mouth , Isa. 53.7 . His behaviour was so mild and gentle , that all the malice of his enemies , could not wrest an angry word from him . Yea , when his own Disciple was determined to betray him ; I see not a frown , I hear not a check from him again : but what thou doest , do quickly . O the admirable meeknesse of this Lamb of God! Why do we startle at our petty wrongs , and swell with anger , and break into furious revenges , upon every occasion , when the pattern of our patience lets not fall one harsh word , upon so foul and bloody a Traytor ? When the Jews cried out , Crucifie him , as before they cried out , His blood be upon us and upon our Children ; he out cries , Father , pardon them : being beaten with Rods , crowned with Thorns , pierced with Nayls , nayled to the Crosse , bathed all his body over in blood , filled with reproaches , &c in the very pangs of death ; as unmindfull of all his great griefs , he prayeth for his persecutors , and that earnestly , Father forgive them : Pendebat , & tamen petebat , as St Augustine sweetly : O patient and compassionate love ! Yee wicked and foolish Iews , you would be miserable , he will not let you : His ears had been still more open to the voice of grief , than of malice : and so his lips also are open to the one , shut to the other . Thus Christ upon the Crosse , as a Doctor in his chair , read to us all a Lecture of Patience , for his actions are our instructions : and the same that Gideon spake to Israel , he speaks still to us : as ye see me do , so do you : And no man be he never so cunning , or practised , can make a strait line , or perfect circle by steddinesse of hand , which may easily be done by the help of a Rule or Compasse : Besides , is Christ gone before us in the like sufferings ? what greater incouragement ? When we read that Caesars example ( who not only was in those battels , but went before them ) yea his very Eye made his Souldiers prodigall of their blood : when we read that young King Philip , being but carried in his Cradle to the Warres , did greatly animate the Souldiers . Besides , what servan● will wish to fare better than his Lord ? Is it meet that he who is not only thy Master , but thy Maker , should passe his time in continuall travell , and thou in continuall case ? When a lewd Malefactor being condemned to die with just Phocion ▪ rayled at the Iudge , the Law , his Accusers , and looked on Death with terrour and amazednesse : he thus cheered him with encouragement , Dost thou grudge to die with Phocion ? so say I to thee : Dost thou grudge to suffer with thy Saviour ? O blessed Iesus ! O thou Co-eternall Sonne of thine Eternall Father , why should I think strange to be scourged with tongue or hand , when I see thee bleeding ? what lashes can I fear , either from Heaven or Earth , since thy scourges have been born for me , and have sanctified them to me ▪ True , It is Satans policy to make men beleeve , that to do and suffer as a Christian , is so extreamly difficult for them , that it is altogether impossible ; wherein he deals like the inhospitable Salvages of some Countreys , who make strange fires , and a shew of dismall torrours upon the shores , keep passengers from landing : But if Christ be gone before us in the like , and it is for his sake that we smart ; then we may be sure to have him present with us ( even within us by his spirit , 1 Pet. 4.12 , 13 , 14. ) to assist us , and prevent our enemies ; and is not he able enough to vindicate all our wrongs ? Learn we therefore from him to suffer Innocently . Patiently . Wilt thou ( saith one ) look to reign , and not expect to suffer ? Why Christ himself went not up to his glory , until first he suffered pain : Or wilt thou ( saith Saint Cyprian ) be impatient , by seeking present revenge upon thine enemies , when Christ himself is not yet revenged of his enemies ? Do thou bear with others , God bears with thee ; Is there a too much , which thou canst suffer for so patient a Lord ? But to go on ; wilt thou follow Gods example ? Then note , whereas Christ hath in many particulars commanded us to follow his example ; yet in no place ( saith Saint Chrysostome ) he inferreth we should be like our Heavenly Father , but in doing good to our enemies . And therein resemble we the whole three Persons in Trinity . God was only in the still winde ; Christ is compared to a Lamb , the holy Ghost to a Dove . Now if we will resemble these three Persons , we must be softly , Lambs , Doves ; but if on the contrary we be fierce , cruell , and take revenge , so using violence , we resemble rather the devil who is called a roaring Lion ; and the wicked , who are termed Dogges , Wolves , Tygers , &c. 3. To adde to the precept of God , and the practice of our Saviour , the example of Gods people ; they are patient in suffering of injuries , that they might imitate the Saints in all ages . They were so , and we are likewise commanded to follow their steps , as in all things which are good ; so especially in this , Take , my brethren the Prophets ( saith Saint Iames ) for an example of suffering adversities , and of long patience , Jam. 5.10 . ●●ethren , saith Saint Paul to the Thessalonians . Ye are become followers of the Churches of God , which in Iudes are in Christ Iesus , because ye have also suffered the same things of your own Countreymen , even as they have of the Iews ▪ 1 Thes. 2.14 . And to the Philippians , Be ye Followers of me . Brethren , and look on them which walk so , as ye have us for an example , Phil. 3.17 . And see how he followed his Masters example ▪ for who , amongst us so loves his benefactors , as Saint Paul loved his malefactors ? He would do any thing ( even he rased out of the book of life ) to save them that would do any thing to ●ell him . Amongst many examples recorded for thy imitation and mine ; Behold the patience of Iob. Jam. 5.11 . of Abraham , Gen. 20.17 , 18. of Isa●c ▪ Chap. 26 . 1● . of Ioseph . Chap. 3● . 32 , 33. who notwithstanding his brethren hated him for his goodnesse , and could not speak peaceably unto him , conspired to kill him , stript him of his Goat , cast him into a pit , sold him for a slave , recompenc'd them good for evil ; when he was armed with power to revenge : for when these his enemies did hunger , he fed them ; when they were thirsty , he gave them drink ; whereas they stript him of his party-coloured-coat , he gave them all change of rayment ; whereas they sold him for twenty pieces of money , he would not sell them Corn , but gave it them freely , and put their money again into their sacks : whereas they cast him into a pit , without either bread or water , he brought them into his own lodging , and feasted them sumptuously with delicate fare , and gave them of the best wine : Thus he gave them a good measure pressed down , and shaken together ; yea , running over into their bosomes , of kindnesse for unkindnesse . And thus holy David 〈◊〉 in the steps of good Ioseph , Psal. 38.12 , to 15. 1 Sam. 26.20 . For when Saul had bent his howe , and made ready the arrowes within his quiver , to shoot at this upright in heart , and sweet singer of Israel : Yea , when this Fowler hunted him like a Partridge to the mountains ; so that his soul was ●ain to ask for the wings of a Dove , that he might fly away and be at rest : Yet see when his mortall foe was delivered into his hand in the Cave ▪ he would not lay hands on his enemy , nor suffer his blood-thirsty followers to fall upon him ; but only to give him notice what he could have done , cut off the lap of his garment , and rendred him good for evill , as Saul himself confessed , 1 Sam. 24.18 . Yea again , when he found him asleep in the field , he spared his life which was in his hand ; and to give him a second warning , only took away his pot of water and his spea● . ●● Sam. 26. And lastly of Stev●n , who when the Iews were stoning him to death , kneeled down , and cried with a loud voice , Lord , ●ay not this sinne to their charge , Acts. 7.60 . A true Scholer of CHRIST : For first , He prayed for enemies ; Secondly , For mortall enemies that stoned him : Thirdly , In hot blood , at the time when they wronged him most ● as being more sorry for their ryot , than for his own ruin . Now what is it that we suffer , being compared with their sufferings ? Even nothing in a manner : Ye have not ( saith St Paul to the Hebrews ) yet resisted unto blood : we have passed ( saith the Prophet ) through fire and water ; not fire only , as the three Children ; nor w●ter only , as the Israelites ; but fire and water , all kinde of afflictions and adversities . For shame then let us passe through a little tongu-tryall , without the least answering or repining . In which , take M ● Calvin for a pattern , who said , Though Luther call me a Devill , yet I will honour him as a dear servant of God. Now all ye scoffers , behold the patience of the Saints , and stand amazed . That which you ( not for want of ignorance ) esteemed base , sottish and unworthy , ye see hath sixteen solid Reasons , as so many pillars to support it ; and these hewen out of the Rock of Gods Word . Ye see the Childe of God is above nature , while he seems below himself : the vilest creature knowes how to turn again ; but to command himself , not to resist , being urged , is more then Heroicall . Here then is matter worth your emulation , worthy your imitation . Again , Behold the Reasons why God suffers you to deride , hate and persecute his people , which are likewise declared to be sixteen in number , and those no lesse weighty ; of which three concern his own glory ; thirteen our spiritual and everlasting good , benefit and advantage . Yea reflect yet further you seed of the Serpent , and see * the Originall , continuance , properties , causes , ends , and what will be the issue of your devillish enmity against the seed of the Woman ; And then you will acquit the Religious with Christ and his Apostles for well doing ; or confesse that you condemn Christ and his Apostles with them ; as Erasmus said in his own defence . But if of the two , you will choose to go on , and perish ; your blood be on your own heads , and not on mine ; I have discharged my duty . CHAP. XXXII . Rules to be observed touching Thoughts , Words and Deeds , when we are wronged . I Must needs confesse ( may some say ) you have shewn sixteen solid and substantiall Reasons of Patience , sufficient to perswade any reasonable creature to imbrace it , at least in affection ; but is it therefore in all cases necessary we suffer injuries , without righting of our selves , or being angry ? No : he that makes himself a Sheep , shall be eaten of the Wolfe . In some cases tolerations are more than unexpedient ; they inspire the party with boldnesse , and are as it were pullies to draw on more injuries ; bear one wrong , and invite more ; put up this abuse , and you shall have your belly full of them . Yea , he that suffers a lesser wrong , many times invites a greater ; which he shall not be long without . As how doth Davids patience draw on the insolence of Shimei ? Evill natures grow presumptuous upon forbearance . In good natures and dispositions , injury unanswered growes weary of it self , and dies in a voluntary remorse ; but in those dogged stomacks , which are only capable of the restraints of fear ; the silent digestion of a former wrong , provokes a second . Neither will a Beef braind follow be subdued with words . Wherefore mercy hath need to be guided with wisdome , lest it prove cruell to it self . Neither doth Religion call us to a week simplicity , but allowes us as much of the Serpent , as of the Dove . It is our duty indeed to be simple as Doves , in offending them ; but we are no lesse charged to be wise as Serpents , in defendi●g our selves : lawfull remedies have from God , both liberty in the use , and blessing in the successe ; no man is bound to tender his throat to an unjust stroak . Indeed , when the persecuted Christians complained against their adversaries , to Iulian the Emperour , desiring justice ; he answered them , as some of our scoffers may do in the like case , It is your Masters commandment that you should bear all kinde of injuries with patience . But what did they answer ? It is true , he commands us to bear all kindes of injuries patiently , but not in all cases ; besides , said they , we may bear them patiently , yet crave the Magistrates ayd for the repairing of our wrongs past , our present rescue , or for the preventing of what is like to ensue . But to make a full Answer to the Question propounded : There are Rules to be observed , 1 touching our Thoughts . 2 touching our Words . 3 touching our Actions . First , Touching our Thoughts : He that deceiveth me oft , though I must forgive him : yet Charity bindes me not , not to censure him for untrusty ; and though Love doth not allow suspicion , yet it doth not thrust out discretion ; it judgeth not rashly , but it judgeth justly : it is not so sharp sighted , as to see a moat where none is , nor so purblinde , but it can discerne a beam where it is : the same spirit that saith , Charity beleeveth all things , 1 Cor. 13.7 . saith also , that a fool beleeveth all things , Prov. 14.15 . and Charity is no fool : as it is not easily suspicious , so neither lightly credulous : It is neither simple , nor subtill , as Bias spake wisely of her ; or rather not only simple as a Dove , to think no evill , but also wise as a Serpent , to discern all things , and see what is evill . 2. For our tallying of words , as it argues little discretion in him that doth it , so it is of as little use , except the standers by want information of thy innocency , and his guiltinesse , which gives the occasion . Wherefore in hearing thy own private and personall reproaches , the best answer is silence ; but the wrongs and indignities offer●d to God , or contumelies that are cast upon us in the causes of Religion , or the Church , may safely be repayed . If we be meal-mouthed in Christs , and the Gospels cause , we are n●t patient but zeal-lesse . Yea , to hold a mans peace when Gods Honour is in question , is to mistake the end of our Redemption , 1 Cor. 6.20 . What saith the Apostle ? Ioyn with patience godlinesse , 2 Pet. 1.6 . for else , patience without godlinesse , while it receives injury of man , may do more injury to God. Neither is there a better argument of an upright heart , than to be more sensible of the indignities offered to God , than of our own dangers . And certainly no ingenuous disposition can be so tender of his own disgrace as the tru● Christian is at the reproach of his God ▪ as we see in Moses , who when Aaron and Miriam offered him a private injury , it is said his meeknesse was such , that he gave them not a word , Numb . 12. But when the people had fallen to idolatry , and he heard them murmur against their Maker ; he spares neither Aaron , nor the people , but in a godly fit of zeal , takes on at them ; yea , breaks the Tables in pieces , Exod. 32. A meek Lamb in his own cause , a fierce Lyon in Gods. Yea , it was alwayes his manner , to plead the peoples cause to God , with prayers and tears ; but Gods cause against the people , with sword and revenge . And thus it fared with David , who was a man deaf and dumb , and wholly senselesse at Shemei's private reproach ; when he cursed him , cast stones at him , called him murtherer and wicked man , 2 Sam. 16. But not so , at Goliahs publick revilings of God , and his Church ; no , not at Michols despising his holy zeal in the publick service of God , 2 Sam. 6. In these cases , how full of life , and spirit , and holy impatiencie did he shew himself to be ! And our Saviour Christ , who suffered himself to be spit upon , buffeted , crowned with Thornes , &c. without giving an angry word ; but when he saw the Tempple abused , he burned in a zealous anger against them ; took a scourge , and whipt the buyers and sellers out , saying , Ye have made my Fathers house a den of thieves , Matth. 21.12.13 . 3. Touching our actions ; whether it be in thine own cause , or in the cause of God and Religion , thou maist not be a revenger . All that private persons can do , is either to lift up their hands to Heaven for redresse of sinne , or to lift up their tongues against the sinne , not their hands against the person . Who made thee a judge ? is a lawfull question , if it meet with a person unwarranted . True , Phineas in the case of Zimry and Cozby , lift up his hand , and thrust them both through with a spear : And when Moses saw the Aegyptian smiting the Hebrew , he smote the Aegyptian : but they had peculiar warrants signed from Heaven , either by instinct , or speciall command , which we shall expect in vain . Well may we flee from danger , as Iacob fled from Esau , Moses from Pharaoh , David from King Saul , Elias from Iezabel , Paul from the Damascens , and Christ himself from the Iews : And expect to finde comfort in our flight , even a City of refuge ; as Iacob found favour in Labans house , Moses , a rich Father-in-Law , Elias , an Angel to feed him , Paul , spirituall brethren to comfort him ; besides the holy Ghost , the true Comforter . But the weapons of a Christian in adversity , ought only to be patience and prayer ; for as Theodoret saith , If Muentius , and Maximinian , in the heat of zeal , shall rayl on wicked Iulian at a Feast ; justly may their deaths be cast upon their petulancy , but not upon their Religion . Yea , the Councell of Eleberis decreed , that if any man did take upon him to break down the Heathens Idols , and were slain in the place , that he should not be reckoned among the Martyrs . Indeed , God so loves this heat of zeal , in all the carriages of his servants , that if it transports us too far , he pardoneth the errour of our fervency , rather than the indifferency of lukewarmnesse : as may be seen in that act of Moses , when being wroth with the people about the molten Calf , he brake the Tables in pieces , Exod. 32. Neverthelesse , if we shall either out of superstition or presumption , do that we have neither calling nor warrant for out of the Word : such our works ( be our intention what it will ) are but the blinde whelps of an ignorant zeal : and an unadvised zeal ( when knowledge is not made the Pilot of devotion ) may be more prejudiciall , than a cold remissenesse . Swift horses without a skilfull waggoner , and full sayls without a good Pilot , endanger more . Object . Every base nature will be ready to offer injuries , where they think they will not be repaid : he will many times beat a Coward , that would not dare to strike him , if he thought him valiant : as a Cur that goes through a Village , if he clap his tayl between the legs , and run away , every Cur will insult over him ; but if he bristle up himself , and stand to it , give but a counter-snarle , there 's not a Dog dares meddle with him . Answ. Neverthelesse , avenge not thy self , but give place unto wrath , and that for conscience sake , Rom. 12.19 . If thou receivest wrong in thy person , goods or good Name ; it is the Magistrates office to see thee righted ; and for this cause ye pay also tribute . He is the Minister of God for thy wealth , to take vengeance on him that doth evill , and for the praise of them that do well : neither doth he bear the sword for nought , Rom. 13.4 , 5 , 6. 1 Pet. 2.14 . Now in this case , he that hath endamaged me much ( as you have some that will deprive men of their possessions , and then perswade them to be content , ) cannot plead breach of charity in my seeking ●●s Restitution ; and because patience without discretion wrongs a good cause , I will so remit wrongs , as I may not encourage others to offer them ; and so retain them , that I may not induce God to retain mine to him . Have you not seen a Crow stand upon a Sheeps back , pulling off wool from her side ? even creatures reasonlesse , know well whom they may be bold with , that Crow durst not do this to a Wolfe or a Mastiffe : the known simplicity of this innocent beast , gives advantage to this presumption . Meeknesse of spirit commonly drawes on injuries , and the cruelty of ill natures usually seeks out ●hose , not who deserve worst , but who will bear most . Wherefore patience , and mildnesse of spirit , is ill bestowed , where it exposes a man to wrong and insultation : Sheepish dispositions are best to others , worst to themselves I could be willing to take injuries , but I will not be guilty of provoking them by lenity : for harmelesnesse , let me go for a Sheep ; but whosoever will be tearing my fleece , let him look to himself . Diogenes the Stoick , teaching his auditors how they should refrain anger , and being earnest in pressing them to patience ; a waggish boy spit in his face , to see whether he would practise that which he taught others : but Diogenes was not a whit moved at it , yet said withall , I fear I shall commit a greater fault , in letting this boy go unpunished , than in being angry . In some cases , for reason to take the rod out of the hands of wrath , and chastise , may be both lawfull and expedient . The same which Aristotle affirmed in Philosophy , viz. That choler doth sometime serve as a whetstone to vertue , is made good Divinity by St. Paul , Be angry , but sinne not , Ephes. 4.26 . that is , be angry with sinne only . For Cautions and Rules to be observed , when we appeal to the Magistrate : First , Let it be in a matter of weight , and not for trifles . True , thou canst not be more forward to cast away thy money , than some Lawyers are to catch it : but the Physician and Lawyer , are for necessity , not for wantonnesse . What said one to a Lawyer , offering to right his wrongs , and revenge him of his adversary , by Law ? I am resolved rather to bear with patience an hail shower of injuries , than seek shelter at such a thicket ; where the brambles shall pluck off my fleece , and do me more hurt by scratching , than the storm would have done by hailing . I care not for that Physick , where the remedy is worse than the disease . Secondly , Let it be in case of necessity , after we have assayed all good means of peace and agreement ; using Law , as a Father doth the Rod , ful sore against his will. As whatsoever our wrongs be , true wisdome of the spirit will send the Apostle le●ity , as admonitions harbinger , with offers o● peace , before she takes out process , 2 Tim. 2.25 . Thirdly , Let not our aym and end be the hurt of our enemy ; but , first , the glory of God ; secondly , the reformation of the party himself , that so he which is overcome , may also overcome ; and ( if it may be ) others by his example , whereby more than one Devill shall be subdued . And thirdly , to procure a further peace and quiet afterwards ; as Princes make warre to avoid warre : yea , in case we see a storm inevitably falling , 't is good to meet it , and break the force . Fourthly , Let us not be transported either with heat or hate , but begin and follow our suits without anger , or using the least bitternesse or extremity against the person of our adversary : as Tilters break their Spears on each others breasts , yet without wrath or intention of hurt ; or as Charles the French King made warre against Henry the seaventh King of England , rather with an Olive-branch , than a Lawrell-branch in his hand , more desiring peace than victory : not using bribery , or any other means to corrupt or hinder justice , but to seek our own right . Fifthly and lastly , Having used this ordinary means that the Lord hath given us for the righting of our selves , in case we finde no redresse ; let us rest with quietnesse and meeknesse therein , without fretting , or desiring to right our selves by private revenge ; knowing assuredly , that the Lord hath thus ordered the whole matter , either for our correction , or for the exercise of our patience and charity ; or that he will take the matter into his own hand , and revenge our cause of such an enemy , far more severely : or for that he means to deal far better with us , if we commit our cause to him , than either our selves or any Magistrate could have done . To conclude this argument in a word . If thou go to Law , Make Conscience thy Chancery , Make Charity thy Iudge , Make Patience thy Counsellor , Make Truth thy Attorney , Make Peace thy Solicitor ; And so doing , thou shalt be sure to finde two friends in thy suit , that will more bestead thee , than any ten Iudges ; namely , God and thy Conscie●●● . God , who being Chief Iustice of the whole world , can do for thee whatsoever he will , and will do for thee whatsoever is best : thy Conscience , which is instead of a thousand good Witnesses , a thousand good Advocates , a thousand good Iuries , a thousand Clerks of the Peace , and Guardians of the Peace , to plead , procure , pronounce , record , and assure to thee that peace which passeth all understanding . But I fear I have incited your impatiency by standing so long upon patience . An End of the Second Part , the Third follows . Together with London , Printed by A. M. for Iames Crump in Little Bartholomews Well-yard . 1654. A handfull of Nuts . MEn no more differ from Beasts , Plants , Stones ; in speech , reason , shape : then some differ from others , in heart , in brain , in life . Nor is the Epicure more like a swine , the Lustfull person a Goat , the Fraudulent man a Fox , the Backbiter a barking Dog , the Slanderer an Asp , the Oppressor a Wolf , the Persecutor a Tyg●r , the Church-robber a wild Bore , the Seducer a Serpent , yea a Devil , the Traytor a Viper , &c. 2 Tim. 4.17 . Luk. 13.32 . Phil. 3.2 . Psal. 22.12 , 13 , 16 , 20 , 21. & 74.13 , 14 , 19. & 80.13 . Matth. 23.33 . Dan. 7.4 , 5 , 6 , &c. Zeph. 3.3 , 4 , &c. Cant. 2.15 , 17 , &c. then every of them is unlike another ; as the holy Ghost intimates , in comparing severall men , to almost every severall Creature in the Vniverse . Neither does sin and grace only make this difference , or occasion the very Heathen Poets ( usually and most fitly ) to compare some men to Stones for their hardness and insensiblenesse ; ( which may be understood of the Adamant stone , as Zech. Chap. 7.12 . hath it ) others to Plants , that only fill their Veins ; a third sort to Beasts that please their senses too ; a fourth to evil Angels , that only sin , and cause others to sin : a fifth to Good Angels that are still in motion , alwaies serving God , and doing good , yet ever rest . But as Menander speaks , there is no lesse difference between the wise and simple , the learned , and unlearned , then there is between men and beasts , or between the living and the dead , as another hath it . And yet the rational does not so much excell the sensuall , as the spirituall excels the rationall . For as the soul is the lamp of the body , and the reason of the soul , and Religion of reason , and Faith of Religion ; so Christ is the light and life of Faith , Joh 1.9 . & 8.12 , Act. 26.18 . Ephes. 5.14 . Christ is the Sun of the soul , and the day we know with one eye doth far more things descry ; then night can do with more then Argus eyes . Whence it is , that all men in their natural condition are said to be blinde and in darknesse , Mat. 4.16 . & 15.14 . Eph. 4.18 , 19. & 5.8 . 1 Pet. 2.9 . whereas Beleevers are called Children of light , and of the day , 1 Thess. 5.5 . 1 Pet. 2.9 . And as no man can see the light of the Sun but by the benefit of the Sun , so no man can know the secrets of God but by the revelation of God , 1 Cor , 2.11 , 12 , 13. Mat. 16.16 , 17. To know the mysteries of the Kingdom of heaven , we must have hearts , eyes , and ears sanctified from above , Deut. 29.2 , 3 , 4. Psa. 111.10 . Luk. 24.45 . Ioh. 15.15 . Rom. 8.14 , 15. No learning nor experience will serve , to know the riches of the glory of Gods inheritance in the Saints ; to know the love of Christ , which passeth knowledge , Eph. 1.17 , 18. & 3.19 . Reason and Faith are the two Eyes of the soul ; Reason discerns natural objects , Faith spirituall , and supernaturall . But as meer sense is uncapable of the rules of Reason , so Reason is no lesse uncapable of the things that are divine and supernaturall , Jer. 10.14 . 1 Cor. 2.14 , 15 , 16. Eph. 5.8 . And as to speak is only proper to men , so to know the secrets of the Kingdom of Heaven is only proper to Believers , Psa. 25.14 . Pro. 3.32 . Amos 3.7 . Faith and illumination of the Spirit , addes to the fight of our mindes ; as a prospective glasse addes to the corporall fight , Mat. 16.17 . 1 Cor. 2.7 , 8 , 10 , 11 , 12 , 14 , 15 , 16. Joh. 12.46 . Sense is a meer Beasts , Reason a meer Mans , Divine knowledge is only the Christians . Some men are like the Moon at full ; have all their light towards Earth , none towards Heaven : Others like the Moon at wain , or change , have all their light to Heaven-wards , none to the Earth : A third sort are like the Moon in Eclipse , having no light in it self , neither towards Earth nor towards Heaven . Now according as men are wise , they prise and value wisedom ; and endeavour to obtain it , Pro. 18.15 . like Solomon who prayed for wisedom , and Moses who studied for wisedom , and the Queen of Sheba who travelled for wisedom , and David who to get wisedom made the word his Counsellour , hated every false way , and was a man after Gods own heart . As O the pleasure that rational men take in it , Prov. 2.3 , 10 , 11. & 10.14 . Phil. 3.8 . Whereas on the contrary , brutish and blockish men , as little regard it , Prov. 1.5 , 7 , 13. A man desires not , what he knoweth not , saith Chrysostome , neither are unknown evils feared : wherefore the work of regeneration begins at illumination , Act. 26.18 . Col. 1.13 . 1 Pet. 2.9 . Knowledge is so fair a Virgin , that every clear eye is in love with her : it is a pearl despised of none but Swine . It is more true of divine wisdome , then it was of that Grecian beauty : no man ever loved her , that never saw her ; no man ever saw her , but he loved her . Lucian tells of an Egyptian King , who had Apes taught ( when they were young ) to dance , and keep their postures with much art : these he would put into rich Coates , and have them in some great presence to exercise their skill ; which was to the admiration of such as knew them not ; what little sort of active , nimble men the King had got : And such as knew them , thought it no lesse strange ; that they should be trained up to so man-like , and handsome a deportment . But a sub●ile Fellow that was one admitted to see them ; brought and threw amongst them , a handfull of Nuts : which they no sooner spied ; but they presently left off their dance , fell a scrambling , tore one anothers rich Coats ; and to the derision of the beholders ( who before admired them , ) they discovered themselves to be meer Apes . These ensuing Notions ( which I have purposely taken ; as a handfull out of the whole sack , to squander away amongst my acquaintance ) are such Nuts , as will discover not a few ( who are men in appearance , their own opinion ) to be as wise , and well affected as Aesops Cock ; that preferred a barley Corn , before a Pearls or Plinies Moal , that would dig under ground with great dexterity : but was blind , if brought into the Sun. Or Diaphontus , that refused his mothers blessing , to hear a song : Or the Israelites ▪ who preferred Garlick and Onions , before Quails and Manna . And so much for overplus to this division . A SOVEREIGN ANTIDOTE against all Grief . Extracted out of the choisest Authors , Ancient and Modern , both Holy and Humane . Necessary to be read of all that any way suffer Tribulation . The Fourth Impression . By R. YOUNGE , Florilegus . Imprimatur Thomas Gataker . CHAP. 33. Vse and Application of the former Reasons . Vse 1. THese latter Reasons being dispatcht , return we to make use of the former ; for I may seem to have left them , and be gone quite out of sight : though indeed it cannot properly be call'd a digression , seeing the last of the former reasons , was ; That God suffers his Children to be persecuted and afflicted for the increase of their Patience . First , if God sends these afflictions , either for our Instruction , or Re●ormation , to scoure away the rust of corruption , or to try the truth of our sanctification , either for the increase of our patience , or the exercise of our faith , or the improvement of our zeal , or to provoke our importunity , or for the doubling of our Obligation : seeing true gold flies not the touchstone ; Let us examine whether we have thus husbanded our affliction to his glory , and our own spiritual and everlasting good . I know Gods fatherly chastisements for the time , seem grievous to the best of his Children ; Yea , at first they come upon us , like Samsons Lion , look terrible in shew ; as if they would devoure us ; and as Children are afraid of their friends when they see them masked , so are we . But tell me , hath not this roaring Lion prevailed against thy best part ? Hast thou kept thy head whole ? ( I mean ) thy soul ; free ? For as Fencers will seem to fetch a blow at the leg , when they intend it at the head ; so doth the Devil , though he strike at thy name , his aim is to slay thy soul. Now instead of being overcome doest thou overcome ? Hath this Lion yielded thee any Honey of Instruction , or Reformation ? Hath thy sin died with thy fame , or with thy health , or with thy peace , or with thy outward estate ? Doest thou perceive the graces of Gods Spirit , to come up , and flourish so much the more in the spring of thy recovery , by how much more hard and bitter thy winter of adversity hath been ? Then thou hast approved thy self Christs faithful Souldier , and a Citizen of that Ierusalem , which is above : Yea , I dare boldly say of thee , as Saint Paul of himselfe , That nothing shall be able to separate thee from the love of God , which is in Christ Iesus our Lord , Rom. 8.39 . To finde this Honey in the Lion , more then makes amends for all former fear and grief : and in case any man , by his humiliation under the hand of God , is grown more faithful and conscionable : there is Honey out of the Lion : or is any man by his temptation or fall , become more ●ircumspect after it ? There is also Honey out of the Lion , &c. For there is no Samson , to whom every Lion doth not yield some Honey ; for as affliction sanctified , ever leaves some blessing behinde it , like the River Nilus , which , by overflowing the Land of Egypt , fattens , and fils it , with flowers and fruits ; so a fine wit , and a Christian will , makes use of any thing : like the little Bee , which will not off the meanest flower , till she hath made somewhat of it . Even Sauls malice shall serve to enhance Davids zeal : and the likelihood of losing Isaac , shall both evidence and improve Abrahams love to God : or , Hath the Lord made Hannah barren ? And doth her adversary vex her sore , year by year ; and grievously upbraid her for it , so that she is troubled in her minde ? why even that shall make her pray , and weep sore the Lord , and make vows : yea , and when God gives Samuel to her , she will give Samuel back again to God. Lastly , Saint Paul in this School of Affliction , will learn in what estate soever he is , ( prosperous , or adverse , ) therewith to be content : Phil. 4.11 . And thou mayest souly suspect thy self , if thou beest not the better for thy being the worse . He is no true born Christian who is not the better for his evils , whatsoever they be ; no price can buy of the true believer , the gain of his sins . Yea , Satan himself , in his exercise of Gods Children , advantageth them . And look to it , if the malice and enmity of wicked men hath beaten thee off from thy profession , thou wert at the best but a counterfeit , and none of Christs own Band. A little faith , even so much as a grain of Mustard-seed , would be able to remove greater mountains of fear and distrust out of thy soul ; then these : for know this , that Good men are like Diamonds , which will shine in the dirt : yea , they resemble Glow-wormes , which shine most in the dark ; or Iuniper , which smels sweetest in the fire ; or Pomander , which becomes more fragrant by chasing ; or Roses which are sweeter in the Still , then on the stalk . Use 2. 2 If the malice of our enemies , as it is husbanded to our thrift ( by a divine and supream providence ) doth make so much for our advantage and benefit here , and hereafter ; as namely , that it opens our eyes no less then peace and prosperity had formerly shut them ; that nothing doth so powerfully call home the conscience , as affliction ; and that we need no other art of memory for sin , besides misery ; If commonly we are at variance with God , when we are at peace with our enemies , and that it is both hard and happy , not to be the worse with liberty , as the sedentary life is most subject to diseases : if vigour of body , and infirmity of minde , do for the most part lodge under one roof , and that a wearish outside be a strong motive to mortification : if God , the All-wise Physician , knows this the fittest medicine for our souls sickness , and that we cannot otherwise be cured ; if our pride forceth God to do by us , as Sertorius did by his Army , who perceiving his Souldiers puft up through many Victories , and hearing them boast of their many Conquests , led them of purpose into the lap of their Enemies , to the end that stripes might learn them moderation . If this above all will make us pray unto him with heat and fervency : As whither should we flie but to our Ioshua , when the powers of darkness , like mighty Aramites , have besieged us ? If ever we will send up our prayers to him , it will be when we are beleagur'd with evils . If true , and saving joy be onely the daughter of sorrow , if the security of any people be the cause of their corruption , as no sooner doth the Holy Ghost in sundry places say , Israel had rest ; but it is added , They committed wickedness : Even as standing waters soon grow noisome , and Vines that grow out at large , become wilde and fruitless in a small time : if it weans us from the love of worldly things ; and makes us no less enamoured with heavenly : as Zeno , having but one flie-boat left him , hearing news that both it and all therein was cast away , said , O Fortune , thou hast done well to send me again to our School of Philosophy : whereas if we finde but a little pleasure in our life ; we are ready to do at upon it . Every small contentment glues our affections to that we like , neither can we so heartily think of our home above , whilest we are furnished with these worldly contentments : But when God strips us of them , straightways our minde is homeward . If this world may be compared to Athens , of which a Philosopher said , that it was a pleasant City to travel through , but not safe to dwell in : If by smarting in our bodies , states , or names , we are saved from smarting in our souls : If it was good for Naaman , that he was a Leper ; good for David that he was in trouble ; good for Bartimeus that he was blind● ; if with that Athenian Captain , we should have perished for ever , in case we had not thus perished for a while ; if our peace would have lost us , in case we had not a little lost our peace : Then refuse not the chastening of the Lord , neither be grieved with his correction , as Solomon adviseth , Prov. 3.11 . And so much the rather , 1 First , because our strugling may aggravate , cannot redress our miseries ▪ 2 Secondly , because the Lord will be sanctified either of us , or on us ; one of the two , as Saint Anstine speaks . 3 Thirdly , because that is little which thou sufferest in comparison of what thou deservest to suffer ; for thou hast deserved to be destroyed : and he that hath deserved hanging , may be glad if he scape with whipping . Besides , as David told Saul , he could as easily have cut his throat , as he had , his coat : or as Caesar boasted to Metellus , he could as soon make him hop headlesse , as bid it be done : so the Lord may expostulate with thee , and much more . Wherefore be patient , I say , but not without sense ; be not of those Stoicks , ( stocks rather you may stile them ) who like beasts , or rather like blocks , lie under their burthen , and account it greatest valour to make least ado , and lay it as little as may be to heart : For if you mean to be the Kings sonnes , you must bring him the fore-skins of an hundred Philistines : shew him the fruit of your former sufferings . But above all , let us not resemble the wicked ; who if affliction comes to them , receive the curse with cursing ; and if the Devil throw but one crosse to them , they will take their souls and throw them again to him , for they presently break out , either into some cursed rage , or into the rage of cursing , or into some cursed action . An usual thing , when men are crossed by the creatures ( I might say , their own husbands or children ) to fall a cursing , and blaspheming them , to whom we may say , as the Prophet did to Sennacherib : 2 Kings 19.22 . Whom hast thou blasphemed ? And against whom hast thou exalted thy self ? Even against the Holy One of Israel . Whom are you angry withal ? Doth the rain and waters , or any other creature displease you ? Alas , they are but servants , if their Master bid smite , they must not forbear : they may say truly what Rabshakeh usurped , Are we come without the Lord ? Isa. 1.36.10 . Yea , are we not sent of the Lord in loue , and to do you good , and to give you occasion of rejoycing afterward , if you bear the Cross patiently , and make that use of it which others do , and the Lord intends ? Yea , Saint Paul could rejoyce even in tribulation . But alas , these are so far from rejoycing with that blessed Apostle , that they rave in tribulation ; and like some beasts , grow mad with baiting ; or like frantick men wounded , who finding ingredients prepared to dress them , tear them all in pieces . But let us not be like them , if Satan robs us of a bag of silver , let not us call after him , and bid him take a bag of gold also : If he afflict thee outwardly , yet surrender not to him the inward ; rail not at the Hangman , but run to the Iudge ; fret not with Ioash , 2 Kings 6.33 . but submit with Hezekiah : Isai. 39.8 . When Gods hand is on thy back , let thy hand be on thy mouth : If thou beest wronged , call not thine adversary to account , but thy self , and let it trouble thee more to do ill , then to hear of it ; be more sorry that it is true , then that it is known . Yea , neither rage at the Chirurgion , as mad-men , nor swoun under his hand , as Milk-sops ; but consider with whom thou hast to do : The Lord , the Lord strong , merciful , and gracious , slow to anger , and abundant in goodness and truth , reserving mercy for thousands , forgiving iniquity , transgression , and sin ; and that will by no means clear the guilty , but visit the iniquity of the fathers upon the children , and upon childrens children , unto the third and fourth generation : Exod. 34.6 , 7. And this ( if any thing ) will do : It was before the Lord , saith David , and therefore I will be yet more vile . Reproach in Gods service , is our best preferment : the Lord so noble ; the servant cannot be too humble : even Bucephalus , that disdained any other rider , in all his trappings would kneel down to his Master Alexander , and go away proud of his burthen . Yea , to go yet further , let us with good old Eli , ( who was a good son 〈◊〉 God , though he had been an ill Father to his sons ) even kiss the very rod we smart withall ; and say , It is the Lord , let him do what seemeth him good : for whatsoever seemeth good to him , cannot but be good , howsoever it seems to us . Yea , let us receive his stripes with all humility , patience , piety , and thankfulness ; resolving as that holy Martyr , Iohn B●adford , who said to the Queen ( how much more did he mean it to the great King of Heaven and Earth ) If the Queen will give me li●e , I will thank her ; if she will banish me , I will thank her ; if she will burn me , I will thank her ; if she will condemn me to perpetual imprisonment , I will thank her . A man will easily swallow a bitter Pil , to gain health . The stomach that is purged , must be content to pa●t with some good nou●ishment , that it may deliver it self of more evil humours : and the Physician knows what is best for the Patient : the Nurse better then the Infant , what is good and fit for it . Now the Tenant is more noble then the House ; therefore why are we not more joyed in this , then dejected in the other ? since the least grain of the increase of grace , is more worth , then can be equalled with whole pounds of bodily vexation . Yea , let us take them as tokens and pledges of Gods love and favour , who loves his Children so , as not to make wantons of them . They that would tame pamper'd Horses , do add to their travel , and abate of their provender , as Pharaoh served the Children of Israel . Which of us shall see pieces of Timber cut and squared , and plained by the Carpenter , or Stones hewn and polished by the Mason , but will collect and gather , that these are Stones and Timber which the Master would employ in some building ? If I suffer , it is that I may reign . And how profitable is that ●ffliction , which carrieth me to Heaven ? Oh , it is a good change , to have the fire of affliction for the fire of Hell : Who would not rather smart for a while , then for ever ? It 's true , these Waspes , wicked men , sting shrewdly , but the Hornet , Sathan , would sting worse a great deal . And not seldome doth the infliction of a lesse punishment , avoid a greater . Neither must any man think to be alwayes free from censures , aspersions , and wrongs , nor sometimes from faults : The very Heathen could say , It is for none but God to feele or want nothing . Indeed , many are too apt to expect it , and therefore can bear nothing , like Minderides , the Sybarite , who was grieved for that some of the Rose-leaves which he lay upon , were rumpled together : But this is to vilipend , and undervalue his kindnesse ; to make no repute , nor reckoning of his deepest indulgencies , whereas the contrary , approves our sincerity beyond all exceptions . Every man can open his hand to God while he blesses , but to expose our selves willingly to the afflicting hand of our Maker , and to kneele to him while he scourges us , is peculiar to the faithfull . 3. Vse . 3. Thirdly , if the sharp sufferings , and bitter conflicts , and sore travels of Gods children , are usually the forerunners of a joyfull issue ; even the happy birth of saving repentance : & that the sharp pain of the Chirurgions cutting them , is only to ease them of a more durable and dangerous , yea , a far heavier pain , the stone of the heart : If while their enemies go about to rob them , they do but inrich them ; As that Sexton , who in the night went to rob a Gentlewoman , that had been buried the day before , with a gold Ring , and having opened the coffin , loosed the sheet , and chafed her finger to get it off , she having been but in a swoone before : her spirits returning , she revived , and for many years after lived comfortably . If they may be resembled to the five loaves in the Gospel , which by a strange Arithmetick , were multiplied by Division , and augmented by Substraction ; then let none dare to flatter , or flesh themselves , because their estate is prosperous ; especially in an evil way : As it fared with Leah , whō we may hear thus chanting her happines : God , saith she , hath given me my reward , because I have given my maid to my husband : Gen. 30.18 . when she should rather have repented then rejoyced . And the like with Micah , Iudg. 17.13 . and Saul , 1 Sam. 23.7 . and Dionysius , when he found the windes favourable in his navigation , after he had despoiled the Temple of all the gold therein . Neither let such as suffer not , censure their brethren that do , as those three mis-judged of Iob , that he was an hypocrite , and a greater sinner then others , and God had cast him off , or else it could not go so ill with him . Or as the Iews censured our Saviour , Isa. 53.3 , 4. And those Barbarians , Saint Paul , Acts 28.4 . which is to condemne the generation of Gods children , Psal. 73.15 . But rather mistrust themselves , which was the use our Saviour warned those to make of it , who told him of the Galileans , whose blood Pilate had mingled with their sacrifices , Luke 13.1 , to 6. And indeed , he is blinde that judgeth of mans felicity by his outward prosperity , or concludes of ones misery from his calamity : Eccles. 9.1 , 2. The Sun of prosperity shines no lesse upon brambles in the wilderness , then fruitfull trees in the Orchard . The cold frost and snow of adversity , lights upon Gardens , aswell as the wilde waste . Ahabs and Iosiahs end , concur in the very circumstances , the one destroyeth Religion . the other restoreth i● : yet both shot with an Arrow . Saul and Ionathan , though different in dispositions , yet in their deaths they were not divided . Zedekiah a wicked man , had his eyes put out : so had Samson , the valiant Judge of Israel , and Type of Christ. Moses and Aaron , both were shut out of Canaan , aswel as the malignant spies : so that if we judge of mens persons by their outward conditions , we must needs erre . Yea , usually God doth most afflict those , whom he best affecteth ; dealing with his children , as the good husband deals with his Trees ; those in the Garden he is ever and anon medling with them , either lopping off the superfluous branches , or scraping oft the mosse , or paring of the root , or digging and dunging them ; so using all good means to make them fruitfull : whereas he lets them alone which grow in the Hedg-row , or Forrest , till at length he comes with his Axe , and cuts them down for the fire . He was not the best Disciple that had the bag : and fatted ware , you know is but fitted for the shambles . God puts money indeed ( as some Hoorders do ) into these earthen boxes , that have only one chinke to let in , but none to let out , with purpose to break them when they are full . What was Haman the better for his honour , while the King frowned on him ; or the happier for being lift up the ladder , when he was to come down again with a rope ? And for ought thou knowest , ( at least , if thou takest not heed , for prosperity is the more dangerous enemy of the two , and skilfull to destroy , ) thy preservation is but a reservation ; as it fared with Sodome and her sisters , which were preserved from the slaughter of the four Kings , that God might rain down Hell from Heaven upon them . And Sennacherib , who escaped the stroak of the destroying Angel , that he might fall by the sword of his own sons , Isa. 37.37 , 38. Say then , one wo , the wo of adversity , ( as thou accountest it ) hath passed thee , perhaps there is a second , and a third , worse ; behinde : Revel . 9.12 , and 8.13 . The Philosopher would see a mans end before he pronounc'd him happy . Yea , it may be , that which thou account'st thy primest priviledge , may prove to thee a snare , and may be granted thee rather out of anger then love , as the Devil lest Iobs tongue un-touched of all the rest , but why ? in hope that therewith he would have cursed God ; or charged him with folly and cruelty : so that we may say of prosperity , as Antigonus did of his garment ; O noble , rather then happie priviledge ! but of adversity , O happy rather then noble favour ! 4 Vse . 4. Fourthly , if Affliction be so profitable , and prosperity so dangerous as hath been shewn ; if it be our Isaacs use , first to feel us by tribulation , and then to blesse us ; then away with those foolish queries , Why doth God this , and why that ? why doth he punish the innocent , and acquit the peccant ? why doth he permit so many , and such notorious crimes ? why is he so severe towards his own ; so gentle to others ? Ask not ( saith Salvianus ) why one is greater , another less ; one wretched , another happy ? I know not Gods intent , but it is sufficient satisfaction to me , that this is done by God. Why doth a Physician give more Wormwood , or Hellebore to this sick party , then to that ? even because , either his disease , or his constitution so requires it . Neither let us value things as they seem , or according to sense ; but rather when we are best pleased let us be most suspicious : let us desire and chuse blessings , as he chose his friend ; not him that would be plausible to his humour for a day , but him that should be profitable to his minde during life . Let us imitate Bees that pass over Roses and Violets , to set upon Thyme : If crosses are not toothsome ; let it suffice that they are wholesome : 'T is not required in Physick that it should please , but heal : unless we esteem our pleasure above our health . Experience tells us , that those things ( for the most part ) which are least pleasing , are most wholesome : Rue is an herb most bitter to the taste , yet in regard of the vertue , which is in it , we call ; Hearb of Grace : And Mithridate though of all other Electuaries it be most distastful ; yet of all others , it is the most wholesome . The world hates thee , and deals most spitefully with thee ; a good sign : It hath always been the portion of good men , to suffer at the hands of evil men ; as appears both by holy , and humane Writers : as for Divine Authority , you know how it fared with the Prophets , Apostles , and our Saviour Christ himself , whose whole life , by reason of spiteful enemies , was but one continued cross . And as touching secular ; examples are infinite ; whereof a few : In Athens , we read of wife Socrates , good Phocion , just Aristides , victorious Milliades ; but how unworthily were they dealt withall ? At Rome they had Marcus Cato , the pattern of a wise and prudent man , a lively emblem of Vertue ; how was he hated , thrust down , spit upon , stript both of his Senatorship , and Praetorship , cast into prison , &c. Rutilius and Camillus were both exiled . Pompeus and Cicero both yielded their necks to their Clients : Who so often curst by the Popes , with Bell , Book , and Candle , as Queen Elizabeth of blessed memory ? though she out-liv'd seven of them . But to leave examples ; and come to reason : Is it not an evident sign , that if the world hates thee , thou art none of the World ? yea , therefore it hates thee , because thy practice shames the world ; and because thou discoverest , and opposest her treasons and deceits . Wicked men are like dogs , in condition , who will let a man amble a fair pace , quietly : but if he gallop through the Town , though his errand be of importance , and to the King , perhaps , they will bark and flie at him , which is a token to them , of perdition , but to thee of salvation : Phil. 1.28 . yea , it is an evident sign , that they are of the stock of Ishmael , and not the seed of Israel . I finde many acts of deception in the Saints ; I finde infirmity in those acts , but that any one of them hath scoft at , and hated another for goodness ; I finde not : or that have used to dispute against it : Gregory Nazianzen , ( I pray minde it seriously ) told his friends ; that Iulian would prove a notorious wicked man : he took such delight in disputing against that which was good . Much less that any after regeneration , have in this case been cruel . If we would know ( saith Chrysostome ) a Wolf from a Sheep ( since their cloathing is alike ) look to their fangs , and their mouth , if they be bloody : for who ever saw the lips of a Sheep besmeared with blood ? which being so ; No matter though the gate be strait , and the way narrow , if the end to which it leadeth be everlasting life . 5 Use. 5 Fiftly , if in conclusion the most malicious and damnable practices of our worst and greatest enemies prove no other in effect to us , then did the malice of Iosephs brethren , Mistress , and Lord to him : the first , in selling of him ; the second , in falsly accusing him ; the third , in imprisoning him ; ( all which made for his inestimable good and benefit ; ) then the malice of Haman to Mordecai , and the Iews ; whose bloody decree obtein'd against them , procured them exceeding much joy and peace : then Balaa●s malice to the children of Israel , whose desire of cursing them , caused the Lord so much the more to bless them , Numbers 23. Then the Devils spite to Iob , who pleasured him more by his sore afflicting him , then any thing else could possibly have done , whether we regard his name , children , substance , or soul ; then Iudas his treason against the Lord of life , whose detestable fact served not only to accomplish his will , but the means also of all their salvations , that either before or after should believe in him : this should move wonder , to astonishment , and cause us to cry out with the Apostle ; O the deepness of the riches both of the wisdome and knowledge of God! How unsearchable are his judgements , and his wayes past finding out ! Rom. 11.33 . O the wonderful and sovereign goodness of our God! that turns all our Poisons into Cordials ; that can change our terrours into pleasures ; and makes the greatest evils beneficial unto us , for they are evil in their own nature , and strong temptations to sin : Iames 1.2 . also fruits of sin , and part of the curse , and work those former good effects , not properly by themselves , but by accident ; as they are so disposed by the infinite wisdom , goodness , and power of God , who is able to bring light out of darkness , and good out of evil : yea , this should tutour us to love our enemies . ( We love the medicine , nor for its own sake , but for the health it brings us ) and to suffer chearfully whatsoever is laid upon us : for how can Gods Church in general , or any member in particular but fare wel , since the very malice of their enemies benefits them ? How can we but say , Let the World frown , and all things in it run cross to the grain of our mindes ? Yet , With thee , ô Lord is mercy , and plenteous redemption : thou makest us better , by their making us , worse . Objection . But perhaps thou hast not proved the truth of this by thy own knowledge ; and particular experience . Answer . If thou hast not ; thou shalt in due time : the end shall prove it : stay but till the conclusion , and thou shalt see that there is no cross , no enemy , no evils can happen unto thee , that shall not be turned to good , by him that dwelleth in thee . Will you take Saint Pauls word for it , or rather Gods own word , who is Truth it self , and cannot lie ? His words are , We know that all things work together for the best , unto them that love God ; even to them that are called of his purpose , Rom. 8.28 . And in Verse 35 , 36. after he hath declared that Gods chosen people shall suffer tribulation , and anguish , and persecution , and famine , and nakedness , peril , sword , &c. be killed all the day long , and counted as sheep for the slaughter ; he concludeth with , Nevertheless , in all these things we are more then conquerours , through him that loved us : and so goeth on , even to a challenge of our worst enemies , Death , Angels , Principalities and Powers , things present , and to come ; height , depth , and what other creature besides , should stand in opposition . What voluminous waves be here , for number , and power , and terrour ! yet they shall not separate the Ark from Christ , nor a soul from the Ark , nor a body from the soul , nor an hair from the body , to do us hurt . What saith David ? Mark the upright man , and behold the just ; for the end of that man is peace : Psal. 37.37 . Mark him in his setting out , he hath many oppositions ; mark him in the journey , he is full of tribulations ; but mark him in the conclusion , and the end of that man is peace . In Christ all things are ours , 1 Cor. 3.22 . How is that ? Why , we have all things , because we have the Haver of all things . And if we love Christ , all things work together for our good ; yea , for the best : Rom. 8.28 . And ●f all things , ( quoth Luther ) then ; even sin it self . And indeed , how many have we known the better for their sin ? That Mary Magdalen had never loved so much , if she had not so much sinned : had not the incestuous person sinned so notoriously , he had never been so happy . God took the advantage of his humiliation , for his conversion . Had not one foot slipt into the mouth of Hell , he had never been in this forwardness to Heaven : Sin first wrought sorrow ( saith Saint Augustine ) and now godly sorrow kills sin ; the daughter destroyes the mother : neither do our own sins onely advantage us , but other mens sins work for our good also . Objection . But may some say , Can any good come out of such a Nazarite ? Answer . Yes , The advantage we have by Christ , is more then the loss we had by Adam . If Arrius had not held a Trinity of Substances , with a Trinity of Persons ; and Sabellius an Unity of Persons , with an Unity of Essences ; the Mysteries of the Trinity had not been so clearly explaned by those great Lights of the Church . If Rome had not so violently obtruded her M●rits ; the doctrine of Iustification onely by faith in Christ , might have been less digested into mens hearts . We may say here , as Saint Augustine doth of Carthage and Rome ; if some enemies had not contested against the Church , it might have gone worse with the Church . Lastly , suppose our enemies should kil us , they shall not hurt , but pleasure us : yea , even death it self shall work our good . That Red-sea shall put us over to the Land of Promise : and we shall say to the praise of God , we are delivered , we are the better for our enemies , the better for our sins , the better for death ; yea , better for the Devil : and to think otherwise , even for the present ; were not onely to derogate from the wisdom , power , and goodness of God , but it would be against reason ; for in reason , if he hath vouchsafed us that great mercy to make us his own , he hath given the whole army of afflictions , a more inviolable charge , concerning us , then David gave his Host , concerning Absalom ; See ye do the youngman , my son Absalom no harm . Now , if for the present thou lackest faith , patience , wisdom , and true judgement how to bear , and make this gain of the cross ; Ask it of God , who giveth to all men liberally , and reproacheth no man , and it shall be given thee , Jam. 1.5 . For every good giving , and every perfect gift , is from above ; and commeth down from the Father of lights : Verse 17. 6 Use. 6 Sixthly , ( for this point calling more for practice then proof , it behoves us to be larger here , briefer there ) If that which is one mans meat , proves another mans poison ; let it be acknowledged , that the fault is not in the meat , but in the stomach : and that it is the wickedness of our hearts , & want of a sincere endevour , to make good use of Gods corrections , which causeth him to withdraw his blessing from them . Wherefore let it provoke us as we love our selves , as we love our souls , through all the transitory , temporary , momentany passages of this World ; first , to strive after , and then to preserve the life of our lives , and soul of our souls , sincerity , and inegrity . Again , if afflictions ( which are in their own nature , evil , and unto others , strong temptations to sin ) by the goodness of God , do make so much for our advantage , and benefit here , and hereafter : If our Heavenly Father turns all things , even the malice of Satan , and wicked men , yea , our own sins to our good : Rom. 8.28 . If for our sakes , and for his Names sake , he even changeth the nature and property of each creature , rather then they shall hurt us ; as it is the nature and property of fire to burn , yet that vehement ●ire in Nebuchadnezzars Furnace , did not burn the three servants of God. It is proper to the Sea to drown those that be cast into it ; yet it did not drown the Prophet , in the very depth of it . It is proper for hungry ravenous Lions to kill , and devoure , yet they did Daniel no harm . And the like , when we need their help . It is proper for the Sun to move , yet it stood still at the prayer of Ioshua : proper for it to go from East to West ; yet for Hezekiahs confirmation , it went from West to East : It is proper for Iron to sink in the water , yet it swom when the children of the Prophets had need of it . In like manner ; It is proper for affliction to harden , and make worse , as well as for riches and prosperity to ensnare : But as some Simples are by Art , made medicinable , which are by nature , poisonable : So afflictions which are in nature destructive ; by grace , become preservative . And as evil waters when the Vnicorns horn hath been in them , are no longer poisonable , but healthful ; or as a Wasp when her sting is out , may awaken us by buzzing , but cannot hurt us by stinging : so fares it with affliction , when God pleaseth to sanctifie the same , as he doth to all that loue him , Rom. 8.28 . For of God it is , ( without thanks to Affliction , or our selves , or our sins ) that we are bett●●ed by them : All the work is thine , let thine be the glory . But lastly , ( for though we can never be thankful enough for this , yet this is not all ) that we should finde him a Saviour , whom our enemies finde a just revenger ; That we should be loosed from the chains of our sins , and they delivered into the chains of Plagues ; That the same Christ should with his precious blood free us , that shall with his Word sentence them . Again , if we were by nature the Seed of the Serpent , children of the Devil , and Subjects to that Prince which ruleth in the air , even that spirit which now worketh in the children of disobedience , Ephes. 2.2 . We may learn by it , to be humble and thankful , if changed to be the womans seed , children of God , and members of Christ : since we were once in so vile a condition ; for God found nothing in us but Enmity , 1 Cor. 15.10 . Rom. 7.18 , 25. We are not born , but new-born Christians : and whereas he might have left us in that perishing condition ( being bound to none ) and have chosen others ; he hath of his free grace adopted us , and left others . What 's the reason ? surely no reason can be given , but O the depth ! only this I am sure of , it is a mercy beyond all expression ! O my soul , thou hast not room enough for thankfulness . Wherefore let it provoke us so to love him , that we shew forth the vertues , and fruits of him that hath called us , and done all this for us , 1 Peter 2.9 . But I fear we forfeit many of Gods favours , for not paying that easie rent of thankfulness . For conclusion , If we be the seed of the Woman , and our enemies , the Seed of the Serpent ; let us go before them in goodness , as far as God hath preferred us before them in mercy : let us be able to say of our enemies , as Iob of his , I have not suffered my mouth to sin , by wishing a curse unto his soul , Job 31.30 . Yea , let us send down water from our compassionate eyes , and weep for them by whom we bleed . In brief , let us hate their opinions , strive against their practice , pitty their misguidings , neglect their censures , labour their recovery , and pray for their salvation . CHAP. 34. That though God disposeth of all their malice to his Childrens greater good , yet they shall be rewarded according to their mischievous intentions . Ob. IF it be so , that the malice of wicked men makes so much for the behoof of Gods people ; and that whatsoever they do unto us , is but the execution of Gods will , and f●ll accomplishment of his just decree ; it may seem to make on their side , and not only extenuate their evil , but give them occasion of boasting . Ans. Although God disposeth it to the good of his children , that he may bring about all things to make for his own glory ; yet they intend onely evill in it , as namely ; the Dishonour of God , the ruine of mens souls ( as I have proved in the Drunkards Character ) and the satisfying of their own serpentine enmity , and thirst of revenge . We must therefore learn to distinguish betwixt the act of God and of an enemy , as indeed Gods people do ; When ye thought evil against me ( saith Ioseph to his brethren ) God disposed it to good , that he might bring to passe as it is this day , and save much people alive , Gen. 50.20 . God had no hand in doing the evil , but God will have a hand in the disposing of it : When Satan and wicked men have their wills , even therein also is Gods will fulfilled , for Gods will is the highest cause of all things , Psal. 115.3 , 4. Yea , the holy God challengeth to himself whatsoever is done in the City , Amos 3.6 . but so , as neither wicked mens sins shall taint him , nor his decree justifie them : the sin is their own , the good which comes of it is Gods , the benefit ours ; He doth well , in suffering to be done , whatsoever is evil done , saith Saint Augustine , and is just in their injustice . God wils the same action , as it is a blessing , triall , or chastisement of his children , which he hates as the wickednesse of the agent : because in the same thing which they did , there was not the same cause for which they did it . The lewd tongue , hand , or heart , moves from God , it moves lewdly from Satan : wicked men are never the freer from guilt and punishment , for that hand which the holy God hath ●n their offensive actions . To instance in some examples ; Satan did nought touching Iob , but what the Lord upon his request gave him leave to do ; what then ? Did God and Belial joyn in fu●filling the same act ? No : sooner shall Stygian darknesse blend with light , the ●rost with fire , day with night : true , God and Satan will'd the self-same thing ; but God intended good , Satan ill ; Satan aimed at Iobs , and God at his confusion . God used the malice of Pharaoh and S●imei unto good ; what then ? God afflicted his people with another minde then Pharaoh , did ; God , to increase them , Pharaoh , to suppresse them . The sin of Sh●meis curse was his own , the smart of the curse was Gods ; God wills that as Davids chastisement , which he hates as Shimeis wickednesse . God owed a revenge to the house of Eli , and by the delation of Doeg , he took occasion to pay it , when the Priests were slain : It was just in God , which in Doeg , was most unjust : Sauls cruelty , and the ●reachery of Doeg , do not lose one dram of their guilt , by the counsel of God : Neither doth the holy counsel of God , gather any blemish by their wickednesse : If it had pleased God , to inflict death upon them sooner , without any pretence of occasion ; his justice had been clear from all imputations . Now if Saul or Doeg be instead of a Pestilence or Feaver ; who can cavil ? The judgements of God are not ever manifest , but are alwayes just . Again , the curse of the Serpent bestowed blessednesse on Man ; yea , our first Parents had been lesse glorious , if they had not wanted a Saviour . What then ? Doth Satan merit thanks ? No , but the contrary ; for he onely intended the final ruine and destruction of them and all mankinde , with the dishonour of their Maker . Lastly , the Devil does us good in this particular case , for while he assaults us with temptations , and afflicts us with crosses , he in effect helps us to Crowns . Yet still no thanks to Satan , for to be charitable is more then his meaning ; it is that Divine and over-ruling Providence of God , which we are beholding unto , and to him give we the thanks . But above all , our Saviours example will most excellently distinguish the ends of God , Satan , and wicked Men ; for if we observe , Iudas delivered him to death for gain , the Iewes for envy , Pilate for fear ; the Devil provoked each of them through this enmity ; Christ himself , to obey his Fathers will , God the Father in love to sinners , and for their Redemption : each furthered one and the same thing , but to contrary ends : so when this enmity breaks forth in the wicked , Satan hath a hand in it as a malicious authour ; as when he entred into Iudas , and made him betray Christ , Luke 22.3 . Man himself as a voluntary instrument , as when Pharaoh hardened his own heart against the children of Israel , Exod. 9.34 . God as a most righteous Iudge , and avenger , as when he also hardened Pharoahs heart , so punishing his former hardnesse , with further obduration , Exod. 9.12 . But how in this case ? Even by permitting the seed of the Serpent , from their own malicious inclination , to hate the seed of the Woman , not by infusing this malice , but by with●drawing his grace when he sees it abused : he doth not infuse corruption , he doth not with-hold the occasion ; as when the Rider gives his horse the raines , we say he puts him on . Whence that distinction of adversities , as they come from Satan , they are usually called temptations ; as they come from Men , persecutions ; as from God , afflictions . Now as God turned the treachery of Iudas , not onely to the praise of 〈◊〉 ●ustice , mercy , wisdom , power , &c. but to the good of all believers : so he turnes this enmity of Satan and wicked men , to his childrens great advantage ( in stopping them in their courses of sin and keeping them in exercise ) and his own glory : And well may he work good by evil instruments , when every Prince and Magistrate hath the seat to make profitable instruments , aswell of evil persons , as of good : yea , when there is nothing in the world , be it gall it self ; yea , the excrement of a Dog , or the poison of a Serpent , but mans shallow invention can finde it is good for something : neither do two contrary poisons mingled together prove mortal . And thus you see that the will of God may be done thanklessely , when in fulfilling the substance , we fail in the intentions , and erre in circumstances . Now , see with the like patience , how it will fare with these men in the end . Pomponius Atticus being destin'd to famishment , & receiving no manner of sustenance for many dayes ; contrary to the intention ; was freed by means of that abstinence from a violent pain , & recovered of a disease ; which otherwise had cost him his life . Prometheus being run in with a Rapier , and Iason receiving a great blow on the brest , each was restored to health , from dangerous and deadly impostumes , which otherwise were thought incurable . And this is our case , for even as that cured them , which their enemies intended should have killed them ; so this enmity of the Serpent and his Seed , cures our souls , and makes us everlastingly happie . Yet they intending onely evil in it , or at least the satisfying of their own wicked wills , ( as they know better then I , wherein they imitate the Weesel , which doth a man pleasure in destroying of Vermine , yet only intends the satisfying of her own hunger , not his good that keeps the house ) can no way assume the least praise to themselves , nor expect the more favour . That which is ill of it self is not to be ventured on for the good which commeth by accident . It is no priviledge to be an instrument of good by evil meanes : Nor can you expect to fare better without a healing of your errours , then the Worme in the stomack , which , when it hath devoured all the matter proper for it , dies it self : or Heleborus which after it hath wrought the cure within the body , is cast up again , together with the Malady . The Lord doth often good to his Church , even by those Instruments whom for their sins he means to cast into Hell-fire . Ashur was his Rod to scourge Israel ; that done , they fell under a sharper lash themselves : Those Nations , saith God , shall serve the King of Babel seventy years , and when the seventy years are accomplished , I will visit the King of Babel and that Nation for their iniquities , and will make it a perpetual desolation , &c. Ier. 25.11 , 12. and 30 , 16. even the greater sinners may punish the lesse , and prosper for a time , Ezekiel 7. I will bring the most wicked of the Heathen , and they shall possesse their Houses , vers . 24. When iniquity hath plaid her part , vengeance leaps upon the Stage ; the Comedy is short , but the Tragedy is longer . We use rubbish to scoure our vessels , when those vessels are cleared , we fling away the rubbish . Bridges that help men over the stream , at last themselves rot and sink in . When Balaams Asse had done speaking , humana voce , she lived an Asse , and died an Asse : So when God hath sufficiently afflicted the righteous , by the rod of the wicked , he will fling the Rod into the fire which is unquenchable , Isa. 33.1 . And it stands with the strength of reason , for if God , saith Saint Gregory , strike so smartly those whom he spareth ; how heavie will his blows be on them whom he condemneth ; and with what severity shall Cast-awayes be p●nished , when his own children are so visited and afflicted . If Gods own Children , who are as dear and near to him , as the Apple of his eye , or the signet on his right hand , suffer fo many and grievous afflictions here ; what shall his adversaries suffer in Hell ? undo●btedly , when the Patient is made whole , he shall be preserved ; but the Plaister shall be thrown away : For as God doth t●rn evil to good to them that love him ; so ●e turnes good to evil to those that hate him . Again secondly , if the wicked are punished for doing wrong to the wicked , much more for wronging the just , and innocent : But wee have many examples of the former , as that of Adonibe●eck , who having cut off the Thumbs and great Toes of Seventy Kings 〈◊〉 were wicked like himself , had also hi● his own Thumbs and Toes cut off ; Iudg. 1.5.7 . And Moab , of whom the Lord saith , hee hath burnt the bones of the King of Edom into lime , therefore will I send a fire upon Moab , and it shall devour , &c. Amos 2.1 , 2. If the greater Serpent devours the less , there is a Dragon to devour him , therefore the enemies of Gods Church , have no hope to escape . The everlasting punishments of the ungodly are deferred , not remitted . But all the evill thou doest to the godly , is with thy tongue ? Answ. That 's bad enough , the Serpents hissing betrays his malice ; and Ishmael's tongue made him a Persecuter , as well as Doeg's hands ; hee did but stout Isaac , yet Saint Paul saith , hee persecuted him Gal. 4 . 2● . ●ham onely scoft at Noah , yet it brought upon him his Fathers curse , and Gods upon that . The Athenians but scoft once at Silla's wife , and it had well nigh cost the razing of their City , he was so provoked with the indignity . And whatever thou conceivest of i● , let this fault bee as far from my soul , as my soul from Hell. For assuredly , God will one day laugh you to scorn , for laughing his to scorn : and at last despise you , that have despised him in us . CHAP. 35. Other grounds of comfort to support a Christian in his sufferings . And first , that God is specially present with his servants in their afflictions , takes notice of their sufferings , and allayes their grief . THis rub being removed , and the p●ssage made clear , proceed wee to other grounds of comfort which the Word of God affords in this case , for the better upholding , and strenghtening of a weak Christian in his sufferings : Wherein , that wee may not exceed , I will select out onely five , because instructions , if they excee●●●re wont , like nails , to drive ou● one another . First , wee shall bear the Cross with the more patience and comfort ; if wee consider , that God is specially present with his servants in their afflictions ; takes notice of their sufferings , and allays their grief . The troubles of a Christian are very great for number , variety , and bitterness ; yet there is one ingredient that sweetens them all , the promise of God , I will bee with thee in trouble , and deliver thee , Psal. 91.15 . And thou shal● not bee tempted above thy strength , 1 Cor. 10.13 . Again , fear not ; for when thou passest through the water , I will bee with thee ; and through the floods , that they do not over-flow thee : When thou walkest through the fire , thou shalt not bee burnt , neither shall the ●lame kindle upon the● , Isa. 43.1 , 2. Lo , here are promises like Flaggons of Wine , to comfort the distressed soul. Wherefore as C●sar said to the trembling Marriner , 〈◊〉 not afraid , for thou carriest Caesar ; so , O Christian ! bee not afraid , for hee that is in thee , for thee , with thee , that guides thee , that will save thee , is the invincible King Iehova . And upon this ground David was so comforted and refreshed 〈◊〉 his soul , Psal. 94.19 . that hee was able to say , Though I should walk through the valley of the shadow of death , I will fear no evill : Why ? For thou art with mee , thy Rod and thy Staffe shall comfort mee , Psal. 23.4 . Yea , our Enemies can no sooner assault us with their tongues , but God coms in to our rescue . If yee bee railed upon for the name of Christ , ( saith Saint Peter ) blessed are yee , for the Spirit of God resteth upon you , 1 Pet. 4.14 . God is never so much injoyed of us , as when we are in the deep , with David , Psal. 130.1 . and when wee are worst of all bestead with Iehosaphat , a Chron. 20.12 . When did Iacob see a Vision of Angels ? but when hee fled for his life , making the cold earth his bed , and a stone his pillow ; or when was his heart so full of joy , as now that his head lay hardest ? When was Paul wrapp'd into the third heaven to hear words from Christ not fit to bee uttered , 2 Cor. 12.2.4 . but as some of the learned conceive , when hee was bereaved of his sight . Stephen saw great happiness by Christ , in his peace : but under that shower of stones , hee saw heaven it self open , Act. 7. When wee are slain all the day long for his sake , with the Martyrs , then wee are given to see him with our eyes , as Iob did , who till that time had onely heard of him by the hearing of the ear . Then wee come to know that the Lord , hee is God , with Manasses 2 Chron. 33.13 . and that he is our hope and strength and refuge , and a very present help in troubles , ready to bee sound of all that seek to him , 2 Chron. 15.4.15 . Psal 9.9 , 10 , and 46.1 . The Israelites never fared so well , as when they lived at Gods immediate finding , and at night expected their morrows break-fast from the clouds : When they did daily ask and daily receive , their daily bread . Yea , even when they were wandering in a forlorn wilderness , how did God as it were attend upon them in their distress , to supply their wants ? They have no guide , therefore God himself goes before them in a piller of fire ; they have no shelter , the Lord spreads a Cloud over them for a Canopy ; are they at a stand , and want way ; the Sea shall part and give them passage ; do they lack bread ? Heaven it self shall power down the food of Angels ; have they no meat to their bread ? a wind shall send them inn●merable Quails ; do they yet want drink , behold a hard rock smitten wi●h a little wand ; shall powr them out water in abundance ; have they no supply of Apparell , their Garments shall not wax old on their backs ; bee their Enemies too strong for them for want of Engines , the Walls of Ie●●cho shall fall down before them ; are their enemies yet too many and potent , hail-stones shall fall and brain them : Lamps , Pitchers , and Dreams shall get them Victory , the Sun shall stand till in Gibeon , and the Moon in the valley of Ajalon : lack they yet a Land to inhabite , the Lord will cast cut all the inhabitants , and give them a Land which flows with milk and honey , &c. Afflictions have this advantage , that they occasion God to shew that mercy to u● , whereof the prosperous are uncapable ; as wee further see in Hagar , Gen. 21.17 , 18 , 19. And Manoah's Wife , Iudg. 13 . 3● to whom the Angel of the Covenant had not been sent , if they had not been in distress . It would not become a mother●o ●o bee so indulgent to an healthfull child , as to a sick : and in deed some have found their outward castigations so sweetned with the inward consolations of Gods Spirit , that they have fonud and confessed their receipts of joy and comfort , to bee an hundred fold more than their payments , even in this present life according to that promise of our Saviour , Mark. 10.29 , 30. So that a Christian is still a gainer in all his losses ; yea , hee gains by his losses . Now if wee could but remember and lay to heart these promises , thus back'd with examples ; when wee feel the greatest assaults or pangs , how could wee want courage ? But alass , most of us are like the Prophets servant , 2 King. 6. who saw his foes , but not his friends : we are like Iosephs brethren , who saw him , converst with him , were fed by him , yet knew him not . Like Peter , who when the Angell brought him out of prison , and went before him ; wist not that it was so , but thought hee saw a vision , Act. 12.9 . Christ at his Resurrection was so changed , that his own Disciples knew him not ; much more since his ascention may hee pass by us , as hee did by Iob , Chap. 9.11 . or meet us as hee did Saul in the way to Damascus ; or walk and talk with us , as hee did with the two Disciples in the way to Emaus , Luk. 24.16 . or stand by us while wee are seeking him , as hee did by Mary in the Garden , Joh. 20 . 1● . and yet wee bee ignorant that it is hee . Yea , hee may bee in us by his spirit ; even whil'st wee feel him not . Iacob saw him both asleep and awake , yet ( saith hee ) the Lord was in this place , and I was not aware of it , Gen. 28.16 . at least wee are apt to thinke , that God is removed from us , when wee any way suffer calamity ; as the Israelites do but want water , and presently they cry , Is the Lord among us , or no ? Exod. 17.7 . as if God could nor bee with them , and they a thirst ; either hee must humour carnall minds , or bee distrusted . But both his presence and love , is the same in adversity , as it is in prosperity ; our sence onely makes the difference , even as a Church , Castle , or Town , is unmoveable , and keepeth one place ; though to us it may seem somtime on our right hand , other while on our left : as wee change our standing , sitting , or walking . Yet if some unusuall crosses disturb our peace ▪ presently there breaks out a voice mix'd with murmuring , and despair , God hath forsaken us . It was a common complain : with David , The Lord hath forsaken us ; thou hast cast off , and abhorred us : why hast thou forsaken mee & c. ? Yea , the onely Son of God came to this , My God , my God , why hast thou forsaken mee ? Yet consider , did God forsake either of them ? hee might bee angry with David , more angry with Christ , for the sins of all the world : and in their present sence , that anger might work in them an apprehension of his forsaking them : but hee did not forsake them , nor will hee forsake thee , if thou dost not first forsake him ▪ Thou maist think so , but God will not do so ; but in the mean-time , how can this bee well taken ? wee see our wretchedness , wee do not see our blessedness : No talk of his presence , of his absence wee complain . Our cowardly spirits give him for quite gone ; yet hee is not far from every one of us , Act. 17.27 . Yea , this confession could Seneca make , ( but like a Divine ) God is near unto thee , hee is with thee , hee is within thee : and surely if hee had not been with these Israelites , they had not lived ; if hee had been in them , they had not murmured . Wee can think him absent in our want , and cannot see him absent in our sin ; yet , wickedness , not affliction , argues him gone : yea , hee is then most present , when hee most chastiseth ; for as the sufferings of Christ abound in us , so our consolations abound through Christ , 2 Cor. 1.5 . Again , God may bee present with us , and yet wee not bee pleased ; as the Israelites repined for a King , when the Lord was their King : or Christ may bee with us , and yet wee want somthing that wee desire . Christ was in the Ship , and yet ( say the Apostles ) wee have no bread Iesus was at the Marriage , yet saith his Mother , they have no wine , Ioh. 2.3 . Wee may want Bread and Wine , and yet have Christ's company : but if food fail , it is because Manna is to come ; if Wine bee absent , yet grace and salvation is present : if God takes away flesh , and gives Manna ; deny Sun and Moon , and gives himself , hee doth us no wrong . Now why doth God by his promise tye himself to bee present with us more especially in affliction ? but that hee may resist our enemies , sustain us when wee faint , and crown us when wee overcome ; but that hee may bee exact in taking notice of our particular sufferings , and as David saith , Count our wandrings , put our tears into his bottle , and enter all into his Register , Psal. 56.8.9 . All our afflictions are more noted by that God that sends them , than of the patient that suffers them ; every pang , and stitch , and gird , is first felt of him that sends it : could wee bee miserable unseen , wee had reason to bee heartless : but how can it bee but less possible to indure any thing that hee knows not , than that hee inflicted not ? As hee said to Manoah by an Angell , Thou art barren , Iudg. 13.3 . so hee saith to one , thou art sick , to another , thou art poor , to a thi●d , thou art defamed ; thou art oppressed to another ; that all-seeing eye takes notice from heaven of every mans condition , no less than if hee should send an Angell , to tell us hee knew it : and his knowledge compared with his mercy , is the ●ust comfort of all our sufferings . O God! wee are many times miserable , and feel it not ; thou knowest even those sorrows which we might have , thou knowest what thou hast done , do what thou pleasest . CHAP. 36. That all afflictions , from the least to the greatest , do come to pass , not by accident , chance or fortune , but by the especiall providence of God. Section 1. 2. WEe shall bear the cross with more patience and comfort . If wee consider , that all afflictions , from the least to the greatest , do come to pass , not by accident , chance , or fortune , but by the speciall providence of God ; who not onely decreeth and fore-appointeth every particular cross , Eccles. 3.1 . Rom. 8.28.29 . but even effecteth them , and brings them into execution , as they are crosses , corrections , trialls , and chastisements : Isa. 45.7 . Amos 3.6 . and also ordereth and disposeth them ; that is , limiteth and appointeth the beginning , the end , the measure , the quality , and the continuance thereof : yea ▪ hee ordereth them to their right ends ; namely , his own glory , the good of his servants , and the benefit of his Church : Ier. 30.11 . Gen. 50.19 , 20. 2 Sam. 16.10 . Psal. 39.9 . God useth them but as instruments , wherewith to Work his good pleasure upon us . As what are our enemies , but God's Axes to cut us down , not for the fire , but for the God's Masons to hew us here in the Mountain , that wee may bee as the pollished corner stones of the Temple , Psal. 144.12 . Or admit the Mason pulls down the House , it is not with an intent to destroy it , but to re-edifie it ; and raise it up again in better form and fashion . Gods scullions to scowre up the vessell of his House , that they may bee meet for the Masters use . If then they bee but as instruments , and tools in the hand of the workman ; wee must not so much look to the instrument , as to the Author , Gen. 45.5 . and 50 20. Well may the Priests of the Philistims doubt whether their plague bee from God , or by fortune , 1 Sam. 6.2 , 9. but let a Ioseph bee sold into Egypt , he will say to his enemies , Yee sent not mee bither , but God ; when yee thought evill against mee , God disposed it to good , that hee might bring to pass as it is this day ; and save much people alive : Or 〈◊〉 a David bee railed upon by any cursed Shimei , hee will answer , Let him alone , for hee curseth , even because the Lord hath bid him curse David : who dare then say , wherefore hast thou done so ? 2 Sam 16.10 . Or let a Micha bee trodden upon , and insulted over by his enemie , his answer will bee no other than this . I will bear the wrath of the Lord , because I have sinned against him , untill he plead my cause , and execute judgment for mee : Micha 7.9 . The believer that is conversant in God's book , knows that his adversaries are in the hands of God , as a hammer , ax , or rod , in the hand of a smiter ; and therefore as the hammer , ax , or rod , of it self can do nothing , any further than the force of the hand using it , ●●ves strength 〈◊〉 to it : so no more can they do any thing at all unto him , further than it is given them from above ; as our Saviour told ●●late : Ioh. 19.11 . See this in some examples ; you have Laban following Iacob with one troop , Esau meeting him with another , both with hostile intentions ; both go on till the uttermost point of their execution , both are prevented ere the execution : for stay but a while , and you shall see Laban leave him with a kiss , Esau meet him with a kiss ; of the one hee hath an oath , tears of the other , peace with both . God makes fools of the enemies of his Church , hee lets them proceed that they may bee frustrate ; and when they are gone to the uttermost reach of their teather , hee pulls them back to the stake with shame . Again , you have Senacherib let loose upon Hezekiah and his people , who insults over them intolerably : 2 Kings 18. Oh! the lamentable and ( in sight ) desperate condition of distressed Ierusalem ; wealth it had none , strength it had but a little , all the countrey round about was subdued unto the Assyrian : that proud victor hath begirt the walls of it with an innumerable army , scorning that such a shovell-full of earth should stand out but one day : yet poor Ierusalem stands alone , block'd up with a world of enemies , helpless , friendless , comfortless , looking for the worst of an hostile fury ; and on a sudden , before an Arrow is shot into the City , a hundred fourscore and five thousand of their enemies were slain , and the rest run away , 2 Kings 19.35 , 36. God laughs in heaven at the plots of Tyrants , and befools them in their deepest projects . If hee undertake to protect a people , in vain shall earth , and hell conspire against them . Nothing can bee accomplished in the Lower House of this world , but first it is decreed in the Upper Court of heaven ; as for example , what did the Iews ever do to our Saviour Christ , that was not first both decreed by the Father of Spirits , and registred in the Scriptures for our notice and comfort ? They could not so much as throw the Dice for his Coat , but it was prophesied : Psal. 22.18 . and in Psal. 69.21 . It is fore-told that they should give him gall in his meat , and in his thirst , vinegar to drink ; the very quality and kind of his drink is prophesied : yea , his face could not be spit upon without a prophesie ; those filthy excrements of his enemies fell not upon his face , without God's decree , and the Prophets relation : Isa. 50.6 . Yea , let the Kings of the earth bee assembled , and the Rulers come together ; Let Herod and Pontius Pilate , with the Gentiles and the people of Israel , gather themselvs in one league against him , it is in vain ; for they can do nothing , but what the hand of God and his Counsell hath before determined to bee done : as Peter and Iohn affirmed to the rest of the Disciples ; for their better confirmation and comfort : Act. 4.26 . to 29. No , notwithstanding the Devill raged , the Pharisees stormed , Herod and Pilate vexed , Caiaphas prophesied , all combined , and often sought to take him : yet no man laid hands on him ( untill his hour was come that God had appointed ) : so that by all their plots , they were never able to do him any more hurt , than onely to shew their teeth , Ioh. 7.30 . If wee are in league with God , wee need not fear the greatest of men . Indeed , 〈◊〉 was Pilates brag to Christ , knowest thou not that I have power to crucifie thee ● Ioh. 19.10 . And Labans to Iacob , Gen. 31.29 . I am able to do you ●hu●●● but they were vain cracks : for doth not Pharaohs overthrow tell all boasting Champions , that an Host is nothing without the God of Hosts . Yea , Satan himself was fain to say unto God in Iob's case , stretch out now thine hand , &c Iob 1.11 . and 2. ●● . True as Themistocles once said of his son , this boy can do more than any man in all Greece : for the Athenians command the Grecians , and I command the Athenians , and my wife commands mee , and my son commands my wife : so the Churches adversaries in some places , may boast what their Father the Devill can do : for hee commands the Pope , and the Pope commands the Iesuites , and the Iesuites command such a King , or Emperour , Rev. 17. ver . 12.13 . and that Emperour , or King , commands his Officers of State ; and they command the common people . And yet to speak rightly , even all these can do just nothing of themselvs , for hee that sits in the heavens laughing them to scorn , commands all . Now it must needs comfort and support us exceedingly , if in all cases wee do but duly consider , that inequality is the ground of order , that superiour causes guide the subordinate , that this sublundry Globe depends on the celestiall ; as the lesser wheels in a Clock do on the great one , which I finde thus expressed : As in a Clock one motion doth convay , And carry diverse wheels a severall way ; Yet altogether by the great wheels force , Direct the hand unto his proper course . Who is hee that saith , and it cometh to pass , when the Lord commandeth it not ? Lamenta . 3.37 . Suppose the Legions of hell should combine with the Potentates of the earth to do their worst , they are all nothing without God : as in Arithmetick , put never so many Cyphers together , one before another , and they make nothing ; but let one figure bee added , it makes them infinite . So is it with men and Devills ; if God bee not with them , they are all but Cyphers : And yet for the praise of his glory , and the good of his Church , these enemies of his , whether they rise or sit still , shall by an insensible ordination performe that will of the Almighty , which they least think of , and most oppose : The inhabitants of Ierusalem , and their Rulers , ( because they knew him not , nor yet the words of the Prophets which are read every Sabbath day ) have fulfilled them in condemning him , Act. 13.27 . so that as Saint Austin speaks , by resisting the will of God , they do fulfill it : and his will is done by and upon them , even in that they do against his will. That even Satan himself is limited , and can go no further than his chain will reach , wee may see Rev. 20.2 . More particularly ; hee could no● touch so much as Iob's body or substance , no not one of his servants , nor one limb of their bodies , nor one hair of their heads , nor one beast of their heards , b●t hee must first beg leave of God , Job 2.6 . Nay Satan is so far from having power over us living , that hee cannot touch our bodies being dead ; yea , hee cannot find them when God will conceal them , ( witness the body of Moses ) : and I doubt not , but as the Angells did wa●t at the Sepulchre of their and our Lord : so for his sake , they also watch over our graves : he could not seduce a false prophet , nor enter into a Hog without licence ; the whole Legion sue to Christ for a sufferance , not daring other than to grant , that without his permission they could not hurt a very Swine . And when he hath leave from God , what can hee do ? hee cannot go one hairs breadth beyond his commission : being permitted , hee could bring Christ himself , and set him on the Pinacle of the Temple , but hee could not throw him down ; which even a little child might have done with permission . As the Lyon , 1 King. 13 , killed the Prophet , but neither touched the Ass whereon hee road , nor yet the dead carkas contrary to his nature . True Satan could boast even to Christ himself , that all the world was his , and all the Kingdoms thereof , but when it came to the push , he could not enter into a very Hog , without asking him leave , and having leave given him , hee presently carryed the whole heard headlong into the Sea : Why did hee not so to the man possessed ? no thanks to him , hee had leave for the one , not so for the other , and therefore a whole Legion of them were not able to destroy one poor simple man , Matth. 8. ver . 31.32 . So that all our enemies are curbed and restrained by the divine providence of our heavenly Father : Satan may bee his Executioner , but God is the Iudge , and the Executioner cannot lay on a stroke more than the Iudge appoints , I confess Satan is so strong comparatively , and withall so crafty and malicious , that wee may with reverence and love , wonder at the mercy of God in our delivery : But this is our comfort , first , that Spirit ( as wee have shewn ) can do nothing without the God of Spirits . Secondly , wee have the Angells aid , as the Prophet Elisha against that bloody King , 2 King. 6.17 . Lot against the Sodomites , Gen. 19.10 . Iacob against the fear of Esau , Gen. 32. ver . 24.28 . Hezekiah against Senacherib , Isa. 37.36 . and England against that invicible Navie of the Spaniards in Eighty eight . True , they appear not ordinarily , what then ? no more do the evill Angels , but the Word of God assures us it is so , the Angel of the Lord pitcheth round about them that fear him , and delivereth them , Psal. 34.7 . And do but thou get spirituall eyes , whereby thou mai'st see , as with Moses , the invisible God , so the invisible Angels : do but pray as Elisha for his servant , that thine eyes may bee opened , and then thou shalt see more with thee , than against thee 2 King. 6.16 ▪ 17. Yea , had wicked men their eyes opened , as Balaam once had , they would at every turn see an Angel stand in their way , ready to resist what they go about , as hee did : for this is one of the noble imploiments of those glorious spirits , to give a strong , though invisible opposition to lewd enterprises : Many a treacherous act have they hindred , without the knowledge of the Traytor . Yea , O! God , many are the dangers which wee see , and fear ▪ innumerable , those wee neither see nor fear . Therefore to take away all attribution to our selv● , even when wee know not thou do'st deliver us . Now if it bee fearfull to think how great things evill spirits can do with permission ; it is comfortable to think how they can do nothing without permission : for if God must give him leave , hee will never give him leave to do any harm to his chosen , bee will never give him leave to do the least hurt to our souls . Now as by way of concession , every greater includes the less , hee that can lift a Talent , can easily lift a Pound ; so by way of denyall , every greater excludes the less . If Satan himself cannot hurt us , m●ch less his instruments , weak men : but for proof of this , see also an instance or two : that a sparrow cannot fall to the ground without our heavenly Father ; and that without leave from him , our enemies cannot diminish one hair of our heads ; wee have our Saviour's express testimony , Matth. 10.29.30 . Let the Powder-Traytors plot and contrive the ruin● of our state never so cunningly and closey , let them go on to the utmost , ( as there wanted nothing but an actor to bring on that Catholick dooms-day ) yet before the match could bee brought to the Powder , their artificiall fire-works were discovered , their projection , prodition , deperdition , all disclosed , and seasonably returned on their own heads : And the like of their invincible Navie . And of Pope Alexander the sixth , who prepared a feast for diverse Cardinalls and Senators , purposing to poyson them : but by the providence of God , they escaped ; and hee alone was poysoned . Let Iezabel fret her heart out , and swear by her gods , that Eliah shall die , yet shee shall bee frustrate ; Eliah shall bee safe . Let the red Dragon spout forth floods of venom against the Church , the Church shall have wings given her to flie away , she shal be delivered , Rev. 12. Let the Scribes and Pharisees , with their many false witnesses accuse Christ never so , yet in spite of malice , innocency shall find abbettors : and rather than hee shall want witnesses , the mouth of Pilate shall bee opened to his justification . Yea , let Ionas through frailty run away from the execution and embassage of God's charge , and thereupon bee cast into the Sea , though the waves require him of the Ship , and the Fish require him of the waves , yet the Lord will require him of the Fish : even the Sea , and the Fish , had as great a charge for the Prophet , as the Prophet had a charge for Niniveh : for this is a sure rule , if in case God gives any of the creatures leave to afflict us , yet hee will be sure to lay no more upon us than we are able , or he will make us able to bear : yea , than shall make for our good , and his glory . Hee hath a provident care over all the Creatures , even Beasts and Plants : and certainly wee are more precious than Fowls and Flowers ; yet the Lord cares for them . Will the House-holder take care to water the herbs of his Garden , or to fodder his Cattell , and suffer his Men and Maids to famish through hunger and thirst ? Or wil hee provide for his Men and Maids , and let his own children starve ? Surely , if a man provide not for his own , Hee hath denyed the faith , and is worse than an Infidell : 1 Tim. 5.8 . Far bee it then from the great Hous-holder , and Iudge of all the earth , not to provide for his dear Children and Servants , what shall bee most necessary for them : indeed wee may fear our own flesh , as Saint Paul did ; but God is faithfull , and will not suffer us to bee tempted above our strength , but will even give the issue with the temptation , and in the mean time support us with his grace , 2 Cor. 12.9 . You have an excellent place to this purpose , Ier. 15.20 , 21. Section . 2. Objection . But wee see by experience , that God gives wicked men power often times to take away the very lives of the godly . Answ. What then ? If wee lose the lives of our bodies , it is , that wee may save the lives of our souls ; and attain the greater degree of glory , Luk. 9.24 . and so wee are made gainers even by that loss . Now if God takes away temporall , and gives eternall life for it , there is no hurt done us : hee that promiseth ten pieces of silver , and gives ten pieces of gold , breaks no promise . Peace bee unto this house , was the Apostles salutation , but it was not meant of an outward peace with men of the world : and Christ ●aith , you shall have rest , Matth. 11.28 . but it is rest unto your souls . Again , thou hast merited a three-fold death : if thou bee'st freed from the two worser , spirituall , and eternall ; and God deal favourably with thee touching thy naturall death , hee is mercifull : if not , thou must not think him unjust . Though the Devill and the world can hurt us , aswell as other men , in our outward and bodily estates : as the Devill had power over Iob in his ulcers , over his children in their death , over Mary Magdalen that was possessed , and over that daughter of Abrahams , Luk ▪ 13. whom hee kept bound 18. years , ver . 16. yet they can do us no hurt , nor indanger our souls ; they shall lose nothing but their dross , as in Zachary 13.9 . Isa. 12. Let them sluce out our blood , our souls they cannot so much as strike ; let wild beasts tear the body from the soul , yet neither body , nor soul are thereby severed from Christ. Yea , they can neither deprive us of our spirituall treasure here , nor eternall hereafter ; which makes our Saviour say , Fear yee not them which kill the body , but are not able to kill the soul : but rather fear him which is able to destroy both soul and body in Hell , Matth. 10.28 . The body is but the Bark , Cabinet , Case , or Instrument , of the soul ; and say it falls in pieces , there is but a pitcher broken ; the soul a glorious Ruby , held more fit to bee set in the crown of glory , than here to bee trode● under foot by dirtie swine ; and therefore so soon as separated , the Angels convey her hence to the place of everlasting bliss . Alas , what can they do ? they cannot separate us from the love of God in Christ Iesus , Rom , 8 , 38.39 . Yea , they are so far from doing us harm , as that contrariwise wee are much the better for them ; In all these these things wee are more than conquerours , through him that loved us : ver . 37. Whatsoever then becoms of goods , or lives , happie are wee so long as ( like wise Souldiers ) wee guard the vitall parts , while the soul is kept found from impatience , from distrust , &c. Our enemie may afflict us , hee cannot hurt 〈◊〉 Objection . Nevertheless , that which I suffer , is exceeding grievous . Answer . Not so grievous as it might have been , for hee that hath afflicted thee for a time , could have held thee longer ; hee that toucheth thee in part , could have stricken thee in whole : hee that laid this upon thy body , hath power to lay a greater Rod both upon thy body and soul. Again , there is no chastisement not grievous ; the bone that was dis-jointed , cannot bee set right without pain ; no potion can cure us , if it work not ; and it works not , except it make us sick : Nay , my very disease is not so painfull for the time , as my remedy : how doth it turn the stomack , and wring the in trails , and work a worse distemper than that whereof I formerly complained ? neither could it bee so wholesome , if it were less unpleasing , neither could it make mee whole , if it did not ●i●st make mee sick . But wee are contented with that sickness which is the way to health . There is a vexation without hurt , such is this : wee are afflicted , not overpressed : needy , not desperate : persecuted , not forsaken : cast down , but perish not , how should wee ? when all the evill in a City , com● from the providence of a good God , which can neither bee impotent , nor unme●cifull ▪ It is the Lord , let him do what hee will. Woe worth us ! if evills could come by chance , or were let loose to light where they list ; now they are over-ruled , wee are safe . In the name of God then , let not the tall stature of the Anakims , nor the combination of the Edomites , nor the politick counsels of all the Achitopels and Machivillians , nor the proud looks nor the big words of all the Amaziahs , comb●●ing themselvs together , deter or dismay you . Let not the over-topping growth of the sons of Zerviah seem too hard for you ; for God is infinitely more strong and mighty to save us , than all our enemies are to destroy us : and he hath his Oar in their Boat , he hath a speciall stroke in all actions whatsoever , and can easily over-reach , and make stark fools of the wisest ; by making their own counsels and endeavours like Hushai's , to overthrow those intentions which they seem to support . As touching the continuance of afflictions , God so ordereth and tempereth the same , in his merciful wisdom ; that either they be tolerable , or short ; either our sorrows shall not be violent , or they shal not last ; if they be not light ▪ they shal not be long : grievous and sore trialls last but sor a season , 1 Pet. 1.6 . A little while , Ioh. 16.16 . Yea , but a moment , 2 Cor. 4.17 . Hee endureth but a while in his anger , ( saith the Psalmist ) but in his favour is life ; weeping may abide for a night , but joy cometh in the morning , Psal. 30.5 . And this had hee good experience of ; for if we mark it , all those Psalms whose first lines contain sighs and broken complaints , do end with delight and contentment ; he began them in fear , but they end in joy : you shal see terrible anguish sitting in the door , irremediable sorrow looking in at the window , despair bordering in the margent , and offering to creep into the text ; yet after a sharp conflict , nothing appears but joy and comfort . God loves to send relief , when wee least look for it ; as Elisha sent to the King of Israel , when he was rending his cloaths , 2 Kings 5.8 . Hear what the Lord thy Redeemer saith by Isaiah , For a moment in mine anger , I hid my ●a●e from thee for a little season , but with everlasting mercy have I had compassion on thee : Isa. 54.8 . It is but a little , for a moment that his anger lasts , his mercy is everlasting : and I hid my face , never turn'd my heart from thee : Ioseph when hee lay down to sleep , was full of care about his Wives being with child ; Matt. 1.20 . but hee awakened well satisfied : ver . 24 , To day a measure of fine flower , is lower rated in Samaria , than yesterday of ●ung . Although Christ's Star left the wise-men for a time , yet instantly it appeared again , and forsook them not till they had found Christ ; which was the mark they aimed at , Matt. 2.9 . Afflictions are like running waters , which make many grounds fruitfull , but tarry with none of them . Yea , it is a rule in nature , that violent things cannot last long : The Philosophers could observe , that no motion violent is wont to bee permanent ; and Seneca concludes , That if the sickness bee tedious and lasting , the pain is tolerable ; but if violent , short : and so of spirituall temptations , the which were so vehement upon Luther , that the very venom of them drank up hi● spirits ; and his body seemed dead ; so that neither speech , sence , blood , or heat , appeared in him ; but this sharp fit lasted but for one day : so if wee suffer much , it shall not bee long ; if wee suffer long , it shall not bee much . Some misery is like a Consumption , gentle , but of long continuance ; other like a Fever , violent , but soon over . If our sorrows be long , they are the lighter ; if sharper , the shorter . The sharp North-East wind ( saith the Astronomer ) never lasteth three days , and thunder , the more violent the less permanent . Wherefore cheer up thou drooping soul , if the Sun of comfort bee for the present clouded ; it will er●●long shine forth bright again : if now with the Moon thou art in the wane , stay but a little , thou shalt as much increase ; for as days succeed nights , Summer , Winter ; and rest travell : so undoub●edly , joy shall succeed , and exceed , thy sorrow . Thy grief shall dissolve , or bee dissolved ; yea , it is in some measure dissolved by hope for the present . The Portugals will rejoyce in soul ●eather why ? because they know , fair will follow ; and so may the believer , in his greatest exigents ; because God will shortly tread Satan under our feet , Rom. 16.20 . Here also the distressed soul may raise comfort to himself out of former experience ; who is hee that hath not been delivered out of some miserable ●●igent ? which if thou hast , thou maist well say unto God with the Psalmist , Thou hast shewed mee great troubles and adversities , but thou wilt r●turn and revive mee , and wilt come again , and take mee up from the depth of the earth , and comfort mee Psal. 71.20.21 . God's former a●tions are patterns of his future ▪ hee teacheth you what hee 〈◊〉 do , by what he hath done : and nothing more raiseth up the heart in present affiance , than the recognition of favours , or wonders passed : he that hath found God present in one extremity , may trust him in the next : every sensible favour of the Almighty , invites both his gifts and our trust . Objection . But thou wilt say with the Psalmist , thine enemies have long prevailed against thee , and God seemeth altogether to hide his face , and to have 〈◊〉 forgotten thee ▪ and so thou fearest hee will for ever , Psal. 13.1 , 2. Answer . It is but so in thy apprehension , as it was with him ; Gods d●liverance may over-stay thy expectation , it cannot , the due period of his own counsels : for know first , that Gods works are not to bee judged of ▪ untill the fifth act . The case deplorable and desperate in outward appearance , may with one smile from heaven find a blessed issue : Dotham is besieged , and the Prophets servant distressed , they are in a grievous case ( as they think ) ; yet a very apparition in the clouds shall secure them : not a squadron shall bee raised , and yet the enemie is surprised : 2 Kings 6. here was no slackness . The Midianites invade Israel , and are suddainly confounded by a dream , Iudg. 7. Mistris Honywood , that Religious Gentlewoman , famous for her virtues , after shee had been distressed in her mind thirty years , without feeling the least comfort , not being able to hold out any longer , ( as a wounded spirit who can bear ) ? flung a Venice-glass against the ground , and said to a grave Divine that sought to comfort her , I am as sure to bee damned , as this glass is to bee broken ; but what followed ? the glass was not broken , but rebounded and stood upright : at the sight whereof , shee was so confirmed , that ever after to her dying day , shee lived most comfortably : much like that of Apelles , who striving to paint a drop of foam falling from a Horse mouth , after long study how to express it , even dispairing , flung away his Pencill , and that throw did it . How opportunely doth God provide succours to our distresses ? It is his glory to help at a pinch , to begin where wee have given over ; that our relief might bee so much the more welcome , by how much it is less looked for : superfluous aid can neither bee heartily desired , nor earnestly looked for , nor thank●ully received from the hands of mercy . Besides our infirmitie best sets off the glory of his strength , 2 Cor. 12.9 . Spirituall consolations are commonly late and suddain ; long before they come , and speedy when they do come , even preventing expectation : and our last conflicts have wont ever to be the forest , as when after some dripping rain , it powres down most vehemently , wee think the weather is changing . When hee means to ease us of our burthen , hee seems to lay on heavier ▪ wherefore trust in God killing , and love God chiding , it is a good signe of our recovery . Section 3. Again , in the next place thou must know , that man's extremity is God● opportunity ; well may hee forbear , so long as wee have have any thing else to rely upon ; but wee are sure to find him in our greatest exigents , who loves to give comfort to those that are forsaken of their hopes , as abundance of examples witness . When had the Children of Israel the greatest victories ▪ bu● when they ●eared most to bee overcome ? 2 King. 19.35 . Exod. 14. ver . 28 , 29. When was Hagar comforted of the Angell , but when her child was neer famished , and shee had cast it under a Tree for dead ? Gen. 21.15 . to 20. When was Eliah comforted and relieved by an Angel , with a Cake baked on the coals , and a Cruise of Water , but when hee was utterly forsaken of his hopes ? 1 Kings 19.4 . to 7. Whe● was the Sareptan relieved ? it was high time for the Prophet to visit her : poor soul shee wa● n●w making her last meal : after one mean morsell , shee was yielding her self over to death . As long as Egypts flower lasted , Manna was not rained . When did God answer the hopes of Sarah , Rebeccah , Rachel , the wife of Manoah , and Elisabeth , touching their long and much desired issues ? but when they were barren , and past hope of children , by reason of age , Gen. 18. Iudges 13 , Luke 1.6.7 . When did our Saviour heal the woman of her bloody issue ? but after the Physitians had given her over , and shee becoming much worse , had ●iven them over , when shee had spent all shee had upon them : for to mend the matter , poverty , which is another disease was super-added , to make her compleatly miserable . When mans help fails , then Gods begins . When did Moses find succour , but when his Mother could no longer hide him , and hee was put into the River among the Bull-rushes ? shee would have given all shee was worth to save him , and now shee hath wages to nurse him : shee doth but change the name of mother into nurse , and shee hath her son without fear , not without great reward . When Israel was in so hard a straight , as either to bee drowned in the Sea , or slain by the Sword ; how miraculously did God provide an evasion by dividing the waters ? When Rochel , like Samaria , had a strong enemy without , and a sore famine within ; how miraculously did God provide an evasion , by making the tyde their Purveyor , to bring them in an Ocean of shel-fish ? the like of which was never known before , nor since . Wee read how Merline , during the Massacre at Paris , was for a fortnight together , nourished with one egge a day , laid by a hen , that came constantly to a hay-mow , where hee lay hid in that danger , When the English had lest Cales , and the Spainard was again repossest of it ; by some neglect or oversight , there was an English man left behinde : but how did Go● provide for his escape ? it's worth the remembring , hee was no sooner crept into a hole under a pair of stairs , but instantly a Spider weavs a web over the hole , and this diverted them ; for when one of them said , here is surely some of them hid , another replyes , What a fool art thou , doest thou not see , it 's covered with a firm cob-web : and so past him , that in the night hee ●scaped . O! Saviour , our extremities are the seasons of thy aid : even when Faux was giving fire to the match , that should have given fire to the Pow●der , which should have blown up Men and Monuments , even the whole State together ; thou that never sleepest didst prevent him , and disclose the whole design : yea , thou didst turn our intended Funerall into a Festivall . And why doth the goodness of our God pick out the most needfull times for our relief and comfort ? but because our extremities drive us to him that is omnipotent ; there is no fear , no danger , but in our own insensibleness : but because when wee are forsaken of all succours and hopes ; wee are ●ittest for his redress , and never are wee nearer to help : than when wee despair of help ; but because our extremities give him the most glory , and ou● comfort is the greater , when the deliverance is seen before it is expected His ●isdom knows when aid will bee most seasonable , most welcome : which hee then loves to give , when hee finds us left of all other props . That merci●ull hand is reserved for a dead lift , and then hee fails us not ; as when Abraham had given Isaac , and Isaac had given himself for dead ; then God interposeth himself ; When the knife is falling upon his throat , then , then coms the deliverance by an Angell , calling , forbidding , commending him . When things are desperate , then look most for God's help ; for then is the time , Psal. 119.126 Isa. 33.9.10 . And indeed , our faith is most commendable in the last act ; it is no praise to hold out untill wee bee hard driven , but when wee are forsaken of means , then to live by faith in our God , is thought worthy of a Crown . O! wretched Saul , hadst thou held out never so little longer without offering , and without distrust , Samuel had come , and thou hadst kept the favour of God , whereas now for thy unbelief , thou art cast off for ever , 1 Sam. 13.10 . to 15. To shut up all in a word , were thy soul in such a straight , as Israel was between the Red Sea and the Egyptians ; the spirits of vengeance , ( like those enemies ) pursuing thee behinde ; Hell and death ( like that Read Sea ) ready to ingulf thee before ; yet would I speak to thee in the confidence of Moses , Exod. 14. ver . 13. Stand still and see the salvation of the Lord. Thy Word O! God , made all , thy Word shall repair all ▪ hence all yee diffident fears , hee whom I trust is omnipotent Again Secondly , thou must know that God in his wisdome hath set down a certain period of time , within which hee will exercise his children more or less ; and at the end whereof , and not before , hee will relieve and comfort them again . As wee may perceive by Eccles. 3.1 . Act. 7.25 . Exod. 12.41 . Gen. 15.13 . Dan. 12.1.4.11 . Ier. 25.11 . Gen. 6.3 . Four hundred years hee appointed to Abraham and his seed , that they should bee Sojourne●s in a strange land , where they should bee kept in bondage , and evill intreated , Gen. 15. At the end of which time , even the self same day , they returned from the land of Egypt : that was the precise time appointed , and the self same day it was accomplish'd : and till then Moses undertook it in vain . Why were they so long kept from it ? the land was their own before , they were the right heirs to it , lineally descended from him who was the first possessor of it after the food : God will do all in due time , that is , in his time , not in ours ; if at any time the Lord deliver us , it is more than hee owes us . Let him ( saith Saint Augustine ) choose his own opportunity , that so freely grants the mercy . Again , hee appointed that the Iews should serve the King of Babyl●n seventy years ; not a day , not an hour to bee abated , Ier 25.11 . but at the end thereof , even that very night , Dan. 9. it was accomplished ; neither did Daniel , ( who knew the determinate time ) once pray for deliverance , till just upon the expiration . Thirty eight years hee appointed the sick man at Bethesda's Pool , Ioh. 5.5 . Eighteen years to that daughter of Abraham , whom Christ loosed from her disease , Luk. 13.16 . Twelve years to the woman with the bloody issue , Matth. 9.20 . Three months to Moses , Exod. 2.2 . Ten days tribulation to the Angell of the Church of Smy●na , Apocal. 2.10 . Three days plague to David , 2 Sam. 24.13 . Each of these groaned for a time , under the like burden as thou doest ; But when their time which God had appointed , was come , they were delivered from all their miseries , troubles , and calamities ; and so likewise ere long , if thou wilt patiently sorry the Lord's leasure , thou shalt also bee delivered from thy affliction and sorrow , either in the Morning of thy trouble , with David , Psal. 30.5 . or at the Noon of thy life , with Iob , Chap. 42.10 to 17. or toward the Evening , with Mr Glover , that holy Martyr , who could have no comfortable feeling , till hee came to the sight of the stake : but then hee cryed out and 〈◊〉 his hands for joy to his friend , saying , O! Austin , hee is come , hee is come , meaning the feeling joy of faith , and the Holy Ghost : Acts and monuments , Fol. 1995. Or at night with Lazarus , at one hour or another thou art sure to bee delivered , as time will determine . Many were the troubles of Abraham , but the Lord delivered him out of all . Many were the troubles of David , but the Lord delivered him out of all . Many were the troubles of Ioseph , but the Lord delivered him out of all . Many were the troubles of Iob , but the Lord delivered him out of all . therefore hee can and will deliver thee out of all . But if hee do not , ( saith Shadrath , Meshach and Abednego ) yet wee will not do evill to escape danger ; because Christ hath suffered more for us : therefore if I perish , I perish , saith Hester . Bee our troubles many in number , strange in nature , heavy in measure , much in burthen , and long in continuance ; yet God's mercies are more numerous , his wisdom more wondrous , his power more miraculous ; he will deliver us out of all : Many are the troubles of the righteous . Yea , hee riseth higher , and calls them millions , for so the words may bee rendered ; but the Lord delivereth them out of all : Psal. 34.19 . How many ? or how great soever they bee ? or how long soever they continue ? yet an end they shall all have : For the Lord either taketh troubles from them , or takes them from troubles , by receiving them into his heavenly rest ; where they shall acknowledge , that God hath rewarded them as far beyond their expectation , as hee had formerly punished them less than they did deserve . Objection . Oh! but my condition is so desperate , and irrecoverable , that it 's impossible I should ever get out of it . Answ. There is no impossibility ( saith Ambrose ) where God is pleased to give a dispensation : But bethink thy self , is it worse with thee than it was with those before-mentioned ? and yet they were delivered ; Or is thy case worse than that of Ionas in the Sea , yea , in the Whales ●elly ? and yet hee was delivered : Worse than Nebuchadnezzars grazing in the Forrest among beasts , even untill his hairs were grown to bee like Eagles feathers , and his nails like birds claws ? Dan. 4.31 . to 36. and yet hee again reighed in Babell . Worse than Iosephs ? when hee was thrown into a Pit , and left hopeless ; or when sold to the Ishmaelitish Merchants , and then cast into prison ? yet after all this , his said brethren were fain to become petitioners to him . Worse than Iob when hee sate scraping his soars on the dungbill , had all his houses burnt , all his cattell stollen , and his children slai● ? yet hee was far richer afterwards , than before . How rashly then hast thou judged of thy Makers dealing with thee ? If were more agreeable to reason and religion , to conclude the contrary for both experience , and reason reacheth , that violent pressures , like violent motions , are weakest at the furthest . When the morning is darkest , then coms day : yea , usually after the lowest ebbe follows the highest spring-tyde : And religion teaches , that if wee love God , all things , even the worst of afflictions shall so concurre , and co-operate to our good , that we would not have wanted them for any good . Wherefore hold but fast to God , and my soul for thine , neither affliction , nor ought else shall hurt thee . You know , while Adam was at peace with God , all things were at peace with Adam . Now this doctrine well digested will breed good blood in our souls , and is especially , usefull to bound our desires of release ; for though wee may bee importunate , impatient wee may not bee ; stay hee never so long , patience must not bee an inch shorter than affliction : If the bridge reach but halfe way over the brook , wee shall have but an ill favoured passage . Wee are taught in Scripture to praise patience , as wee do a fair day at night ; Hee that indureth to the end shall bee saved Matth. 24 13. Whereas coming but a foot short , may make us miss the prize , and loose the wager wee run for : and then as good never have set foot out of doors . Much the better for that light which will not bring us to bed ! perseverance is a kind of all in all , continuance is the Crown of all other graces ; and heaven shall bee the Crown of continuance . But not seldom doth the Lord only release his children out of extreme adversity here , but withall makes their latter end so much the more prosperous , by how much the more their former time hath been miserable and adverse . Wee have experience in Iob , You have heard , saith Saint James of the patience of Iob , and what end the Lord made with him . What end is that ? the holy Ghost tells you . That the Lord blessed his latter end , more than his beginning ; and gave him twice as much as hee had before : for whereas at first hee had 7000 Sheep , 3000 Camels , 500 yoak of ●xen , and 500 shee Asses : after his reparation he had 14000 Sheep , 6000 Camels , 1000 yoak of Oxen and 1000 shee Asses , every one double : and whereas the number of his children remained the same they were before , namely seven Sons , and three Daughters , the number of them were also doubled , as the learned observ : for whereas his Beasts , according to the condition of Beasts utterly perished ; the souls of his Children were saved : so that hee had twice so many children also , whereof ten were with him on earth , and the other ten with God in heaven . Iob 42.10 , to 14. And in Ioseph , who was bred up in the school of affliction from his infancy ; yet , when his turn was come , one hour changes his setters of Iron into chains of Gold ; his rags into Robes , his stocks into a Chariot , his prison into a Palace , the noyse of his Gyves into a brooch ; and whereas he was thirty years kept under , hee ruled in the height and lustre of all honour and glory the space of eighty years . And one minute made in Lazarus a far greater change , and preferment . And in David , who for a long time was in such fear of Saul , that hee was forc'd to flie for his life , first to Samuel , where Saul pursued him ; then to Ionathan , where his grief is doubled , then to Ahimeleck , where is Doeg to betray him ; after that hee flieth to Achish , King of Gath ; where being discovered , hee is in greatest fear of all , lest the King should take away his life ; and lastly , when hee returns to his own Ziklag , hee finds it smitten , and burnt with fire , and his wives taken prisoners , and in the mid'st of all his grief , when hee had wept untill hee could weep no more ; the people being vexed , intend to stone him ; so that , as hee had long before complained , there was but a step between him and death ; but mark the issue , though his heart were now not onely brim full , but ran over with grief : yet within two days the Crown of Israel is brought unto him , and hee is anointed King , 2 Sam. 1. and for the present hee was able to comfort himself in the Lord his God , 1 Sam. 30.6 . Yea , after this , when by that foul sin of Adultery and Murther , hee had brought more enemies about his ears , ( God , and men , and Devills ) having once repented his ●auls , hee was able to say with confidence , O God! thou hast shewed mee great troubles and adversities , but thou wilt take mee up from the depth of the earth , and increase my honour , Psal. 71.20 , 21. He knew well enough that it is Gods use to bring comfort out of sorrow , as hee brought water out of the rock , and that cherishing was wont to follow stripes : And indeed , how oft hath a Tragick entrance had a happy end ? Like that wee read of Michael , who was condemned to death by the Emperour Leo , upon a false accusation ; but before the execution , the Emperour died , and Michael was chosen in his stead . And of Mordecay , who being in the fore-noon appointed to the Gibbet , was in the after-noon advanced next of all to the throne , And Queen Elisabeth of blessed memory , who reigned at the same time that shee expected to suffer , and was Crowned , when shee looked to bee beheaded . God loves to do by his children , as Ioseph did by his Father ; first , wee must have our beloved Ioseph a long time detained from us , then hee robbes us of Simeon ; after that , sends for our best beloved Benjamin , and makes us beleeve hee will rob us of all our children at once , all the things that are dear to us : But why is it ? even that when wee thinke to have lost all , hee might return himself , and all again with the greater interest of joy and felicity . The Lord , saith Hanna , killeth and maketh alive ; first , killeth , and then maketh alive ; bringeth down to the grave , and raiseth up : The Lord maketh poor , and maketh rich ; bringeth low , and exalteth ; hee raiseth the poor out of the dust , and lifteth up the begger from the Dunghill ; to set them among Princes , and to make them inherit the seat of glory : 1 Sam. 2.6 , 7 , 8. And why all this ? but that in his own might , no man might bee strong . ver . 9. That which Plutarch reports of Dionysius , ( how hee took away from one of his Nobles , almost his whole estate , and seeing him nevertheless continue as jocund and well contented as ever , hee gave him that again , and as much more ) is a common thing with the Lord : and thousands can witness , that though they went weeping under the burthen , when they first carried the precious seed of repentance ; yet they still returned with joy , and brought their sheave● with them , Psal. 26.5.6 . Objection . But thou thinkest thou shalt not hold out , if God should long delay thee . Answer . If hee delay thee never so long , hee will bee sure to support thee as long , 1 Cor. 10.13 . which is much at one upon the matter . If hee suffer thee to bee sorely tempted , hee will not suffer thee to be tempted above thy strength : 2 Cor. 4.8 , 9 , 16. His grace shall bee sufficient for thee at the least , 2 Cor. 12.9 . Phil. 1.29 . which was Pauls answer , and it may suffice a●l suitors ; the measure of our patience shall be proportionable to our sufferings , and our strength equalled to our temptations , 1 Cor. 10. ver . 13. Now if God do either take away our appetite , or give us mear , it is enough . True , a Ship of never so great a burthen , may bee over-laden till it sink again ; or if wee shall wear away all the steel with whetting , the Tool is left unprofitable . But my thoughts ( saith God ) are not as your thoughts , nor my ways as your ways , Isa. 55.8 . God is no Tyrant to afflict thee unmeasurably , neither will he draw a sword to kill flies ; or call for Scorpions , when a rod is too much . Hee that made the vessell , knows her burthen , and how to ballace her ; yea , hee that made all things , very good , cannot but do a●l things very well . Indeed , God seemeth to wrastle with us , as he did with Iacob ; but bee supplies us with hidden strength at length to get the better : And grace to stand in affliction , and to gain by it , is better than freedom or deliverance . The Bush which was a Type of the Church , consumed not all the while it burned with fire ; because God was in the midst of it . The Ship at Anchor is shrewdly tossed to and fro , but cannot be carried away , either by waves , wind , or weather : Sin , Satan , and the world may disturb us , but they can never destroy us : Our head Christ being above , wee cannot bee drowned . There can bee no disjunction , unless wee could bee pluck'd from his arms , that is Almighty ; for our life is hid with Christ in God , Colos. 3.3 . Hee doth not trust us with our own souls life , but hides it in his Son Jesus : because if it were in our own hands , we should easily bee tempted to sell it , as Adam did for an Apple , and Esau for a mess of Pottage : Whereas now wee are safe , for to pluck us out of his hands that is Almighty , requires an adversary stronger than himself . Neither wants hee care ; hee that numbers our very hairs , what account doth hee make of our souls ? Nor love , for if hee hath bought us with his blood , and given us himself , will hee deny us any thing that is good for us ? Wherefore silence your reason , and exalt your faith , ( how pressing , or peircing so ever your sufferings bee ) which pulls off the vizard from his face , and sees a loving heart , under contrary appearances . Trust the mercy of God , which is of infinite perfection ; and the merits of Christ , which are of perfect satisfaction : and then hope will bear up thy heavie heart , as bladders do an unskilfull swimmer : Otherwise , if thou shalt walke by sence , and not by faith , 2 Cor. 5.7 . fear will no less multiply evills , then saith would diminish them : and thou shalt resemble Bucephalus , who was not afraid of his burthen , the shadow onely frighted him . Section 4. Objection . Although Christ in the Gospel hath made many ●arge and preoibus promises , yet there are none so generall which are not limited wi●h the condition of faith , and the fruit thereof , unfained Repentance : and each of them are so tied , and entayled , that none can lay claim to them but true beleevers which repent , and turn from all their sins to serve him in holiness , without which no man shall see the Lord : Heb. 12.14 . Isa. 59.20 . But I want these qualifications , without which , how can I expect supportation in my sufferings ; or an happy deliverance out of them ? however it fares with beleevers , whom Christ hath undertaken for : yea , I have such a wicked heart , and my sins are so many , and great ; that these comforts nothing concerne mee : for they that plow iniquity , and sow wickedness , shall reap the same , Joh. 4.8 . Answer . So our sailings bee not wilfull , though they be many and great ; yet they cannot hinder our interest in the promises of God. Admit thou art a great sinner , what then ? art thou a greater sinner than Matthew , or Zacheus , who were sin●ull Publicans , and got their livings by pilling , and polling , oppression , and extortion ? than Mary Magdalen , a common strumpet ; possest of many Devills ? than Paul , a bloody persecutor of Christ and his Church ? than the Theef upon the Cross , who had spent his whole life to the last hour in abominable wickedness ? than Manasses , that out-rageous sinner , and most wicked wretch that ever was ; an Idolater , a malitious Persecutor of the truth , a defiler of Gods holy Temple , a sacrficer of his own children unto Idols , that is , Devills ; a notable witch , and wicked sorcerer ; a bloody murtherer of exceeding many of the dear Saints , and true Prophets of the Lord ; and one who did not run headlong alone into all hellish impiety , but led the people also out of the way to do more wickedly than did the Heathen , whom the Lord cast out and destroyed ? I am sure thou wilt not say thou art more wicked , than hee was ; and yet this Manasses , this wretch , more like a Devill incarnate , than a Saint of God , repented him of his sins from the bottome of his heart , was received . ( I cannot speak it without ravishing wonder of Gods bottomless and never sufficiently admired mercy ) was received , I say , to grace , and obtained the pardon of all his horrible sins , and most abominable wickedness : And are not these , and many the like examples , written for our learning ; and recorded by the holy ghost , to the end that wee may gather unto our selvs assurance of the same pardon , for the same sins , upon the same repentance , and beleeving . Are thy sins great ? his mercies are infinite ; hadst thou committed all the sins that ever were committed , yet in comparison of Gods mercy , they are less than a mote in the Sun to all the world , o● a drop of water to the whole Ocean : for the Sea though great , yet may bee measured ; but God's mercy cannot bee circumscribed : and hee both can and will , as easily forgive us the debt of ten thousand millions of pounds , as one penny ; and assoon pardon the sins of a wicked Manasses , as of a righteous Abraham , if wee come unto him by unfaigned repentance , and earnestly desire and implore his grace and mercy , Rom. 5.20 . The Tenure of our salvation is not by a covenant of works , but by a covenant of grace ; founded not on our worthiness , but on the free mercy , and good pleasure of God ; and therefore the Prophet well annexeth blessedness to the remission of sins ; Blessed is hee whose transgression is forgiven , Psal. 32.1 . Yea , the more miserable , wretched , and sinfull wee are , the more 〈◊〉 objects wee are , whereupon hee may exercise , and shew the infinite riches of his bounty , mercy , virtue , and all-sufficiency . And this our spirituall Physitian can aswell , and easily cure desperate diseases , even the remediless Consumption , the dead Apoplex , and the filthy Leprosie of the soul , as the smallest malady , or least faintness . Yea , hee can aswell raise the dead , as cure the sick , and aswell of Stones as of Iews , make Abrahams children . Did hee not without the Sun at the Creation , cause light to shine forth ; and without rain , at the same time , make the earth fruitfull ? why then should you give your self over , where your Physitian doth not ? Besides , what sin is there whereof wee can despair of the remission , when wee hear our Saviour pray for the forgiveness of his murtherers , and blasphemers ? And indeed , despair is a sin which never knew Iesus . It was a sweet saying of one at his death , When mine iniquity is greater than thy mercy O God , then will I fear and despair ; but that can never bee : considering our sins bee the sins of me● , his mercy the mercy of an infinite God. Yea , his mercies are so great , that among the thirteen properties of God mentioned Exod. 34. almost all of them appertain to his mercy , whereas one onely concerns his might , and onely two , his justice . Again , shall it ever enter into our hearts , to think that God gives us rules to keep , and yet break them himsef ? Now his rule is this , Though thy brother sin against thee seven times in a day , and seven times in a day turn again to thee , saying , it repenteth mee ; thou shalt forgive him . The son angers his father , he doth not straight dis-inherit him , but Gods love to his people , exceeds a fathers love to his son , Matth. 7.11 . and a mothers too , Isa. 49.15 . I hear many menaces and threats for sin , but I read as many promises of mercy and all they indefinite , excluding none whose impenitency and infidelity excludeth not themselvs : every sin deservs damnation , but no sin shall condemn , but the lying and continuing in it . Wherefore if our clamorous conscience , like some sharp fang'd officer , arrests us at Gods suit , let us put in bail , two subsidue virtues , Faith , and Repentance ; and so stand the triall : the Law is on our side , the Law of grace is with us , and this Law is his that is our Advocate ; and he is our Advocate , that is our Iudge ; and hee is our Iudge , that is our Saviour ; even the head of our selvs , Iesus Christ. For the first of these ; do but repent , and God will pardon thee , bee thy sins never so many , and innumerable for multitude , never so hainous for quality and magnitude , Isa. 55.7 . Ezek. 18. & 33.17 . Yea , sins upon Repentance are so remitted , as if they had never been committed : I have put away thy transgressions as a cloud , and thy sins as a mist , Isa. 44.22 . and what by corruption hath been done , by repentance is undone , as the former examples , and many other , witness . Come and let us reason together , saith the Lord : though your sins be as scarlet , they shall be as white as snow , Isa. 1.18 . yea whiter ; for the Prophet David laying open his blood-guiltiness , and his originall impurity , useth these words : Purge me with Hyssop , and I shall be clean ; wash me , and I shall be whiter than Snow , Psal. 51.7 . And in reason ; did hee come to call sinners to repentance , and shall he not shew mercy to the penitent ? Or , who would not cast his burthen upon him , that doth desire to give ease ? As I live , saith the Lord , I would not the death of a sinner , Ezek. 18.32 . and 33.11 . Section 5. Ojection . Yea , but I cannot Repent . Answer . In time of temtation , a man is not a competent Iudge in his own case : In humane Laws , there is a nullity held of words and actions extorted , and wrung from men by fear : because in such cases , a man is held not to bee a free-man , nor to have power or command in some sort , of himself . A troubled soul is like troubled waters , wee can discern nothing clearly in it ; wherefore ( if thou canst ) lay aside prejudice , and tell mee in cold blood , how it fares with thee at other times , though indeed thy words at present are enough to convince thee : For first , thou findest sin a burthen too heavy for thee to bear , which thou didst not formerly ; what 's the reason ? are thy sins more and grea●er ? No , but the contrary : for though they appear more , yet they are less ; for sin , the more it is seen and felt , the more it is hated ; and thereupon is the less . Motes are in a room , before the Sun shines , but they appear onely then . Again secondly , the very complaint of sin , springing from a displeasure against it , shews that there is somthing i●● thee opposite to sin : viz. that thou art penitent in affection , though not yet in action , even as a child is rationall in power , though not in act . Yea more , thou accusest , and condemnest thy selfe for thy sins ; and by accusing our selvs , wee prevent Satan ; by judging our selvs , wee prevent God. Neither was the Centurion ever so worthy , as when hee thought himself most unworthy : for all our worthiness is in a capable misery ; nor does God ever thinke well of him , that thinkes so of himelf . But to let this passe . Are not your failings , your grief ? are they not besides your will ? are they not contrary to the current of your desires , and the main bent of your resolutions , and indeavours ? Dost thou determine to continue in the practice of any one sin ? Yea , dost thou not make conscience of all Gods Commandements , one aswell as another ; the first table , aswell as the second , and the second , aswell as the first , Matt. 5.19 . Dost thou not grieve ●or sins of all sorts , secret aswell as known , originall , aswell as actuall , of omission , aswell as commission , lesser , ( viz thoughts ) aswell as greater : yea , aswell for the evill which cleavs to thy best works , as for the evill works , Rom. 7.21 . and as heartily and unsaignedly desire that thou maist never commit it , as that God should never impute it ? 2 Tim. 2.19 . Dost thou not fear to displease him , not so much because , hee is just to punish , as for his mercy and goodness sake ; and more fear the breach of the Law , than the curse ? Dost thou not love rather to bee , than seem or bee thought good ; and seek more the power of godliness , than the shew of it ? Iob 1.1 . If so , well may Satan , and thine own conscience accuse thee of impenitency , and unbelief ; but Christ thy Iudge never . Yea , then , notwithstanding your failings , you may say with David , I have kept thy Word , Psal. 18.21.22.23 . for though this bee not such a measure of keeping as the Law requireth ; yet it is such a keeping , as God in Christ accepteth : for suppose thy knowledge is still small , thy faith weak , thy charity cold , thy heart dull , and hard , thy good works few and imperfect , and all thy zealous resolutions easily hindred and quite overthrown with every small temtation : yet God that worketh in us both the wil and the work , wil accept the wil for the work ; and that which is wanting in us , Christ will supply with his own righteousness : Hee respecteth not what wee can do , so much as what wee would do ; and that which wee would performe , and cannot , hee esteemeth it as though it were performed : whereas , take away the will , and all acts ( in God's sight ) are equall . As the wicked sin more than they sin , in their desire , so the righteous do more good than they do , in their will to do it . If there bee a paratum cor , though there bee not a perforatum cor ; a profer of blood , though no expence of blood for the honour of Christ , it is taken for Martyrdom , as Origen testified of one : Non ille Martyrio , sed Martyrium illi defuit . I know thy poverty , but thou art rich , saith the Spirit to the Church of Smyrna : poor in thy condition , rich in thy affection to goodness : Facultas secundum voluntatem , non voluntas secundum facultatem estimanda est ; God esteems our charitable beneficence , not onely secundum quod habemus , but secundùm quod tribuere velimus . Wee are charged to forsake all houses , lands , friends , liberties , lives , for Christ ; yet many dy with houses , lands , and riches , in their possession , whom Christ receives and Crowns in Heaven , because they did part with all secundùm animae preparationem : What wee would have done , shall bee reckoned to us , as done ; wee do it quoad conatum , though non quoad effectum ? In like manner God taketh a heart desirous to repent and believe , for a penitent and beleeving heart ; volens & dolens , The vehement desire of godly sorrow , or a sorrow because we cannot sorrow , goes for godly sorrow with God : so that to sigh and grieve for what wee cannot do , is to come short , and yet to do it too : for God likes the will so wel , that in his Son what we would do , is in acceptance done , 2 Cor. 8.12 . which textone brings in thus : O! what an unspeakable comfort was this cordiall verse to my afflicted soul ; And well it might ●●for if wee hate our corruptions , and strive against them , they shall not bee counted ours . It is not I ( saith Paul ) but sin that dwelleth in mee : Rom. 7.20 for what displeaseth us , shall never hurt us ; and wee shall bee esteemed of God , to bee what wee love , and desire , and labour to bee . The comfort of this doctrine is intended , and belongs to troubled consciences , and those that would fain do better : but let no presumptuous sinners meddle with it ; for what hast thou to do to take ( I say not the childrens bread to eat . Matth. 15.20 . but even ) the least parcell of Gods Word into thy mouth ? seeing thou hatest to bee reformed , Psal. 50.16.17 . But if thou beest a weary and heavy laden sinner : thou maist comfort thy self ●hu● : I do hatefull things , but I hate that I do ; I break the Law , but yet I love the Law , as holy , just , and good : Flesh is in mee , but I am not in the Flesh : I must not fix mine eyes onely upon mine own resistance , or failings , but on God's assistance and acceptance in his Son , by which I shall bee able to leap over all walls and impediments , Psal. 18.29 . The Law is given , that Grace may bee required ; Grace is given , that the Law may bee fulfilled : by us , evangelically , for us , by Christ ( whose righteousnesse is ours ) perfectly , as Saint Augustin speakes . The Law is a gloss to shew us our spots , the Gospell a fountain to wash them away . Wherefore cast not both thine eyes upon thy sin , but reserve one , to behold the remedy : look upon the Law to keep thee from presumption , and upon the Gospel , to keep thee from despair . Canst thou not aggravate thine own sins , but thou must extenuate , and call in question Gods mercy , and Christs all-sufficiency , spoil him of his power and glory ? Though the grievousness of our sins should increase our repentance , yet they should not diminish our faith , and assurance of pardon , and forgiveness . As the plaister must not be less than the sore , so the ten● must not bee bigger than the wound . It was a sweet and even cours which Saint Paul took , who when hee would comfort himself against corruption , and evill actions , Rom. 7.20 . then ; not I , but sin dwelling in mee : when he would humble himself , notwithstanding his graces , then ; not I , but the grace of God in mee , 1 Cor. 15.10 . Section 6. Objection . But I am not worthy the least mercy , I have so often abused it , and so little profited by the meanes of grace . Answer . I think so too , for if thou refusest the offe● of mercy until thou deservest it , wo bee to thee : But if thou wilt take the right course ; renounce the broken reed of thine own free will , which hath so often deceived thee ; and put all thy trust in the grace of Christ : The way to bee strong in the Lord , is to bee weak in thy self , bee weak in thy self , and strong in the Lord● and through faith thou shalt bee more than a Conquerour . Leav tugging and strugling with thy sin , and fall with Iacob to wrestle with Christ ●or a blessing ; and though thy self go limping away , yet shalt thou bee a Prince with God ▪ and bee delivered from Esau's bondage . But thou standest upon thine own feet , and therefore fallest so soully : thou wilt like a child , go alone , and of thy self , and therefore ge●rest so many knocks . And thou wouldest accept of a pardon too , if thou mightest pay for it : but Gods mercies are free , and hee bids thee come and buy without silver , and without price ; or else he says , thou and thy money perish . Thou wouldest go the naturall Way to work , What shall I do to inherit eternall life ? but it is impossible to inherit it by any thing that wee can do ; for all our righteousnesses are as filthy ragges , Isa. 64.6 . Yea , if our doings could have done i● , Christ dyed in vain ; whereas , if Christ had not died , wee had perished , every mothers child of us , 1 Cor. 15.22 . and 2 Cor. 5.14 , 15. Ephes. 2.1 . Colos. 2.13 . Ezek. 18.4 . Ioh. 11.50 . Rom. 5.6.8 . and 14.9 . 1 Cor 15.3 . Matth. 18.11 . O ●ool ? dost thou not know that our sins are his sins , and his righteousness , our righ●eousness : Ier. 23.6 . Psal. 4.1 . and that God esteems of Faith above all other graces , deeds , or acts of thine ? as what did our Saviour answer , when the people asked him , What shall wee do that wee might work the works of God ? The work of God is , that yee beleeve on him whom hee hath sent , Ioh. 6.28 , 29. and yet thou talkest of thy worthiness , and thou takest this for humility too , but it is pride ; for if thou wouldest deny thy self , and bee nothing in thine own eyes , renounce thine own righteousness , and wholly and onely rest on thy Saviour Iesus Christ for thy salvation ; thou wouldest not hope the more in regard of thine own worthiness , nor yet doubt in respect of thine own unworthiness : But thou wouldest first bee worthy , and deserve of God ; and then accept of Christ , and deserve Christ at Gods hands , by thy good works , and graces : which pride of thine , and opinion of merit , is a greater sin then all thy other sins which thou complainest of : and except you do abandon it , and wholly rely upon the grace , and free mercy of God for salvation , Christ shall profit you nothing , Gal. 2.16 . and 5.1 . to 7. Colos. 3.11 . for nothing is available to salvation , but faith , which worketh by love , Gal. 5.6 . whence it is called righteousness through faith , ver . 5. Faith is the sta●fe , whereupon wee stay our selvs , in life and death ; by faith wee are blessed , Gal. 3.9 . by faith wee rejoice in tribulation , Rom. 5.2 . by faith wee have access unto God , Ephes. 3.12 . by faith we overcome the world , 1 Ioh 5.4 . the fl●sh , Gal. 5.24 . and this is the shield whereby wee quench the fiery darts of Satan , and resist his power , Ephes. 6.16 . Yea , whosoever seeks to bee justified by the Law , they are abolished from Christ , and f●ln from grace , Gal 5.4 . Stand fast therefore in the liberty , wherewith Christ hath made us free , and bee not tangled again with the yoke of bondage . And say , Lord wee are not worthy to bee servants , and thou makest us sons ; nay , heirs , and co-heirs with thee , of everlasting glory . Objection . I grant the Lord is mercifull and gracious , slow to anger , and abundant in goodness and truth , forgiving iniquity , transgression , and sin : but hee is just , aswell as mercifull , and therefore hee will not acquit the wicked Exod. 34.6.7 . but reward them according to their works , Revel . 20.12.13 . and 22 . 1● . Answer . Hee will therefore pardon all thy sins , ( if thou unfainedly repent and wholly rely upon Christ for thy salvation by a lively saith ) because hee is just : for as the Lord cannot in justice let sin go unpunished ( for the wages of sin is death Rom. 6.23 . Death in the person , if not ●● the surety ; and therefore hath punished the sins of all men , either in his Son , or will throughly punish them in the parties themselvs ) so the same justice will not admit , that the same sins should be twice punished ; once in our Saviour , and again , in the faithful : or that a debt once paid , should be required the second time , 1 Ioh. 1.9 . Now that Christ hath sufficiently satisfied for all the sins of the faithful , and paid our debt even to the utmost farthing , it is evident by many places of Scripture , as Isa. 53.4.5 . 2 Cor. ● . 21 . Heb. 9.26 . 1 Pet. 2.24 . Rom. 3.25.26 . 1 Ioh. 1.7.9 . and sundry others . Are we bound to perform perfect obedience to the Law ? bee performed it for us : were wee for disobedience subject to the sentence of condemnation , the curse of the Law , and death of body and soul ? hee was condemned for us , and bore the curse of the law ; hee died in our stead an ignominious death ; did wee deserve the anger of God ? hee indured his fathers wrathfull displeasure , that so he might reconcile us to his father , and set us at liberty . Hee that deserved no sorrow felt much , that wee who deserved much might ●eel none : and by his wounds wee are healed , Isa. 53.5 . Adam eat the Apple , Christ paid the price . In a word , whatsoever wee owed , Christ discharged ; whatsoever we deserved , he suffered ; if not in the self same punishments : ( for hee being God could not suffer the eternall torments of Hell ) yet in proportion , the dignity of his person ( being God and Man ) giving value unto his temporary punishments , and making them of more value and worth , than if all the world should have suffered the eternall torments of Hell : for it is more for one that is eternall to die , than for others to die eternally . Therefore was the Son of God made the Son of man , that the Sons of men might bee made the Sons of God ; and therefore was hee both God and man : lest being in every respect God , he had been too great to suffer for man ; or being in every respect man , hee had been too weak to satisfie God. Seeing therefore our Saviour Christ hath fully discharged our debt , and m●de full satisfaction to his Fathers justice : God cannot in equity exact of us a second paiment , no more than the Creditor may justly require that his debt should bee twice paid ; once by the Surety , and again , by the Principall . Again secondly , it is the Lords Covenant made with his Church , and committed to writing , Ier. 31.34 . Heb. 10.16 , 17. Psal. 32.10 . Isa. 55.7 . Ezek. 18.21 , 22 , 23. and 33.11 . M●l . 3.17 . Confirmed and ratified by his seals , the Sacraments ; together with his Oath , that there might be no place left for doubting : for , God willing more abundantly to shew unto the Heirs of promise , the stableness of his counsell ; bound himself by an oath , that by two immutable things , wherein it is impossible that God should lie , we might have strong consolation , as the Apostle speaks , Heb. 6.17.18 . And lest the afflicted conscience should object , that hee entred into covenant , and made these promises to the Prophets , Apostles , and holy men of God ; but not to such hainous and rebellious sinners , who have most justly deserved , that God should pour out upon them the Vialls of his wrath , and those fearfull punishments threatned in the Law : All the promises made in the Gospel are generall , indefinite , and universall , excluding none that turn from their sins by unfained repentance , and beleeve in Christ Iesus , testing on him alone for their salvation , as appears , Isa 55.1 . Ezek. 33.11 . Mark. 16.16 . Ioh. 3.14 , 15 , 16.36 . and 6.37.40 . Act. 10.43 . 1 Ioh. 2.1 . Neither is there any limitation or exception of this or that sin ; for bee they never so grievous and manifold , yet if wee perform the condition of faith and repentance , they cannot debar us from receiving the benefit of God's mercy , and Christ's merits , as appears , Isa. 1.18 . Titus 2.14 . 1 Ioh. 1.7.9 . And therefore unless thou conceivest of God , that hee is unjust in his dealing , untrue in his Word , a covenant-breaker ; yea , a perjured person , ( which were most horrible blasphemy once to imagine , ) thou must undoubtedly assure thy self , that hee will pardon and forgive thee all thy sins , bee they in number never so many and innumerable ; or in nature and quality never so hainous and damnable : if then turnest unto him by unfained repentance , and laiest hold upon Christ by a true and lively faith . For consider , doth the Lord say hee will extend his mercie unto all that come unto him ? doth hee invite every one ? doth hee say I would have all men saved , and none to perish ? and dost thou say , nay , but hee will not extend his mercy unto mee , hee will have mee to perish , because I am a grievous sinner ? What is this but in effect , and at a distance to contradict the Lord , and give the lye to truth it self . Indeed God says not , Beleeve thou Iohn , or Thomas , and thou shalt bee saved , but hee says , Whosoever beleeveth , and is baptized , shall bee saved , which is as good . And yet thou exceptest thy self , hee excludes none ; and dost thou exclude one , and that one thy self ? Hee would have all men saved , and thou comest in with thy exceptive , All but mee ; Why thee ? a precious singularity , but beware of it : For whereas others that beleeve not the threatnings , flatter away their souls in a presumptuous confidence ; thou by not beleeving the promises , wilt cast away thine , in a sullen prodigious desperateness , if thou take not heed . For infidelity on both sides is the cause of all , of presumption in them , of despair in thee , of impiety in every one . But bee better advised , beleeve the Lord who never brake his Word with any soul. Thou wilt give credit to an man's bare word , and hast thou no affiance in the mercifull promises of God , past to thee by Word , Oath , Seals , Scriptures , Sacraments , the death of his own Son , and ( I presume ) the Spirits testimony , if not now , yet at other times : take heed what thou dost , for certainly nothing offends God more , then the not taking of his Word . Section 7. Objection . I know well that Christ is the end of the Law for righteousness , unto every one that beleeveth , Rom. 10.4 . But I want faith . Answer . This is the objection I expected : ( for the true Christian is as fearfull to entertain a good opinion of himself , as the false is unwilling to bee driven from it ) . But is it so ? or doth Satan onely tell thee so ? I know it is not so , I know that thou beleevest with some mixture of unbelief , and that this is but a slander of Satans ; for as Satan slandereth us to God , Iob 1.9 . and God to us , Gen. 3.4.5 . so hee slandereth us to our selvs , Iob 16.9 . But least thou shouldest think I slander Satan ; know , that you beleeve , even whiles you complain of unbelief : for as there could bee no shadow , if there were no light , so there cannot bee this fear , where there is no faith . They that know not Christ , think it no such great matter to loose him . But if God once say , this is my Son , Satan will say , if thou hee the Son of God , Matth. 3.17 . and 4.3 . That Divine testimony did not allay his malice , but exasperate it . Neither can the happy building of , Lord I beleeve , stand without that columne to under-prop it , Help thou mine unbelief . And he that doubt● not of his estate , his estate is much to be doubted of ; doubting and resolution are not meet touch-stones of our success : a presumptuous confidence commonly goes bleeding home , when an humble fear returns in triumph . As it fared between the Philistims and Israel , 1 Sam. 17.10.11 . The Philistims and Goliah were exceeding confident of the victory , but Saul , and all Israel much discouraged , and greatly afraid : yet Israel got the victory , and the Philistims with their great Goliah were overcome , ver . 51.52 . They that are proudly secure of their going to heaven , do not so frequently come thither , as they that are afraid of their going to hell . As it is in this world for temporall things , so for the World to come i● spirituall things ; Cantant pauperes , lugent divites ; poor men sing , and rich men cry . Who is so melancholly , as the rich worldling ? and who sings so merry a note , as hee that cannot change a groat ? so they that have store of grace , mourn for want of it ; and they that indeed want it , chant their abundance . But the hopes of the wicked fail them when they are at highest , whereas Gods Children find those comforts in extremity , which they durst not expect . As there is nothing more usuall , than for a secure conscience to excuse when it is guilty : so nothing more co●mon than for an afflicted conscience to accuse , when it is innocent ; and to lay an heavie burthen upon it self , where the Lord giveth a plain discharge : but a bleeding wound is better than that which bleeds not . Some men go crying to heaven , some go laughing and sleeping to hell . Some consciences aswell as men , lie speechless before departure : they spend their days in a dream , and go from earth to hell , as Ionas from Israel towards Tarshish , fast a sleep . And the reason is , they dream their case is passing good , like a man which dreams in his sleep that hee is rich and honorable , and it joyes him very much , but awaking , all is vanish'd like smoak . Yea , they hope undoubtedly to go to heaven , as all that came out of Egypt hoped to go into Canaan , and inherit the blessed promises : when onely Caleb and Ioshua did enter , who provoked not the Lord. And the reason of this reason is , whereas indeed they are Wolvs , the Devill and their own credulity perswades them that they are Lambs . The Philosopher tells us , that those Creatures which have the greatest hearts , as the S●t●g , the Doe , the Hare , the ●oney , and the Mouse , are the most fearfull : and therefore it may bee ; God refusing Lyons , and Eagles , the King of Beasts , and Queen of Birds ; appointed the gentle Lamb , the fearfull Dove for his sacrifices . A broken and contrite heart O God thou wilt not despise , Psal. 51 17. And sure I am Christ calls to him , onely w●ary , and heavy-laden sinners , Matth. 11.28 . not such as feel no want of him , Mark. 2.17 . and will fill onely such with comfort , as hunger and thirst after righteousness ; not such as are in their conceit righteous enough without him , Luk. 1.53 . Matth. 15.24 . And yet it is strange , ( yea , a wonder ) to see how many truly humbled sinners , who have so render conscience● that they dare not yield to the least evill , for the worlds goods , and refuse no means of being made better ; turn every probation into reprobation , every dejection into rejection , and if they bee cast down , they cry out● they are cast away : who may fitly bee compared to Artemon in Plutarch , who when ever hee went abroad , had his ●ervants to carry a Canopy over his head , least the heavens should fall and crush him : or to a certain foolish melancholly Bird , which ( as some tell ) stands always but upon one leg , least her own weight should sink her into the Center of the Earth ; holding the other over her head , least the Heavens should fall . Yet bee not offended , I cannot think the worse of thee ; for good is that fear which hinders us from evill acts , and makes us the more circumspect . And God hath his end in it , who would have the sins to dye , but the sinner to live . Yea , in some respect thou art the better to bee thought of , or at least the less to bee feared , for this thy fear : for no man so truly loves , as hee that fears to offend ; as Salvianus glosses upon those words , Blessed is the man that feareth alway : And which is worth the observing , this fear is a commendation often remembred in holy Scriptur●● as a speciall and God's Children : as for example , Iob ( saith the holy Ghost ) was a just man , and one that feared God , Job . 1.1 . Simeon a just man , and one that feared God , Luk , 2.25 . Cornelius a devout man , and one that feared God , Acts 10.2 . And so of Father Abraham , a man that feared God , Gen. 22.12 . Ioseph a man who feared God , Gen. 42.18 . The Mid-wives in Egypt feared God , Exod. 1.17 . So that evermore , the fearing of God ( as being the beginning of wisdom ) is mentioned as the chief note , which is as much as to say , if the fearing of God once go before , working of righteousness will instantly follow after , according to that of the wise man : Hee that feareth the Lord , will do good . And this for thy comfort , when Mary Magdalen sorrowed , and wept for her sins , Luke 7 , 50. Christ tells her , Thy faith hath made the whole : intimating , that this weeping , this repenting faith , is faith indeed : And the like to the Woman with the bloody issue , who presuming but to touch the hem of his garment , fell down before him with fear and trembling , Mark 5.27 . to 35. And that humble Canaanite , Matth. 15.22 . to 29. And that importunate blind man , Luke 18.38 . to 43. As if this humble , this praying faith , were onely the saving faith . Neither can thy estate bee bad , for as Saint Ambrose told Monica weeping for her seduced Son , Fieri non patest , ut filius istarum lachrymarum pereat : It cannot bee , that the son of those tears should ever perish Wherefore lift up thy self thou timorous fainting heart , and do not suspect every spot for a plague token ; do not dye of a meer conceit : for as the end of all motion is rest , so the end of all thy troubles shall bee peace : even where the days are perpetuall Sabbaths , and the diet undisturbed feasts . But as an empty vessell bung'd up close , though you throw it into the mid'st of the Sea , will receive no water , so all pleas are in vain to them that are deas'ned with their own fears : for as Mary would not bee comforted with the sight and speech of Angels , no not with the fight and speech of Iesus himself , till hee made her know that hee was Iesus ; so untill the holy Spirit sprinkleth the conscience with the blood of Christ , and sheddeth his love into the heart , nothing will do . No creature can take off wrath from the conscience , but hee that set it on . Wherefore , the God of peace give you the peace of God which passeth all understanding . Yea , O Lord , speak thou Musick to the wounded conscience , Thunder , to the feared ; that thy justice may reclaim the one , thy mercy relieve the other , and thy favour , comfort us all , with peace and salvation in Iesus Christ. Section 8. But secondly , if this will not satisfie , call to thy remembrance the time past , and how it hath been with thee formerly , as David did in thy very case , Psalm 77.2 . to 12. And likewise Iob , Chapter 13. for as still waters represent any object in their bottome clearly , so those that are troubled , or agitated , do it but dimly , and imperfectly . But if ever thou hadst true faith begotten in thy heart , Ioh. 1.13 . by the ministry of the Word , Romans 10.17 . Iam. 1.18.21 . and the Spirits powerfull working with it , Ioh. 3.3 , 5 , 8. whereby thine heart was drawn to take Christ , and apply him a Saviour to thine own soul ; so that thou wer● forced to go out of my self , and rely wholly and onely on his merits : and that it further manifested it self by working a hatred of sin , and an apparent change in thy whole life , by dying unto sin , and living unto righteousness ; and that thou hast not since , returned to thine old sins , like the Dog to his vomit : if it hath somtime brought forth in thee , the sweet fruit of heavenly and spirituall joy ; if it hath purified thine heart in some measure from noysome lusts and affections ; as secret pride , self-love , hypo●risie , carnall confidence , wrath , malice , and the like : so that the spirit within thee sighteth against the flesh . If thou canst now say , I love the godly , because they are godly , 1 Ioh. 3.14 . and hast an hungring after Christ , and after a greater measure of heavenly and spirituall graces , and more lively tokens of his love and favour communicated unto thee : My soul for thine , thou hast given false evidence against thy self ; for as in a gloomy day there is so much light whereby wee may know it to bee day , and not night ; so there is something in a Christian under a cloud , whereby hee may bee discerned to bee a true beleever , and not , an hypocrite . But , to make it manifest to thy self , that thou art so . Know , first , that where there is any one grace in truth , there is every one in their measure . If thou art sure thou hast love , I am sure thou hast faith : for they are as inseparable , as fire and heat , life and motion , the root and the sap , the Sun and its light : and so of other graces . Or , dost thou feel that Christ is thy greatest joy , sin ●hy greatest sorrow ; that when thou canst not feel the presence of the spirit in thy heart , thou goest mo●rning , notwithstanding all other comforts ? Assuredly as that holy Martyr said , if thou wert not a wedding Child , thou couldest never so heartily mourn for the absence of the Bridegroom . Thus I might go on , but a few Grapes will shew that the Plant is a Vine , and not a Thorn. Take but notice of this , and severall graces will one strengthen another , as stones in an Arch. As for example , Master Peacock , Fellow of a House , being afflicted in conscience , ( as thou art ) and at the point of despair ; when some Ministers ask'd whether they should pray for him , answered , By no means do no so dishonour God , as to pray for such a Reprobate as I am : but his young Pupill standing by , said ▪ ( with tears in his eyes ) Certainly a Reprobate could never bee so tender of Gods dishonour ; which hee well considering , was thereby comforted and restored : when neither hee with his learning , nor any other Ministers with their sage advice , could do any good . Again secondly , if ever thou hadst true faith wrought in thy heart , bee not discouraged ; for as the former graces shew , that thou hast with Mary made choice of that better part , which shall never bee taken from thee : So this grace of faith is Christ's wedding Ring , and to whomsoever hee gives it , hee gives himselfe with it ; wee may lose the sence , but never the essence of it : It may bee eclipsed , not extinguished : Fides concussa , non excussa : The gifts and calling of God are without repentance : as it is , Rom. 11.29 . Friends are unconstant , riches , honours , pleasures , are unconstant ; the world is unconstant , and life it self is unconstant ; but I the Lord change not , Malachi 3.6 . In a swound the soul doth not excercise her functions ; a man neither hears , nor sees , nor feels , yet shee is still in the body . The Frantick man in his mad fits , doth not exercise reason ; yet hee hath it : he loseth the use for a time , not the habit . Yea , a sober man hath not alway●●he use of his sences , reason , and understanding , as in his s●eep : shal we therefore conclude that this man is senceless , unreasonable , and without understanding ? it were most absurd : for if we have 〈◊〉 but a while , our argument will appear manifestly ●als● . Trees ( and so wee are fitly called ) bee not de●d in Winter , ( which resembles the tune of adversity ) because the sap is shut up in the root ; and confined thither by the cold frosts , that they cannot shew themselv● in the production of leavs and fruits : for by experience wee know , that for the present they live , and secretly suck nourishment out of the earth ; which maketh them spring and revive again , when Summer coms : Yea , eve● whiles they are grievously shaken with the winds , and nipped with cold frosts , they are not hurt thereby ; but contrarily they take deeper root , have their worms and cankers kill'd by it ; and so are prepared , & made fit to bring forth more fruit , when the comfortable Spring approaches , and the sweet showres , and warm Sun-beams fall and descended upon them . Elementary bodies , lighten and darken , cool and warm , die and revive , as the Sun presents , or absents it self from them , And is not Christ to our souls the onely Sun of reghteousness , and fountain of all comfort ? so that if hee withdraw himself but a little , wee become like plants in the Winter , quite withered● yea , in appearance stark dead : or like Trees void both of leavs and fruit : though even then there remains faith in the heart , as sap in the root , or as fire raked up in the ashes . Which faith , though it bee not the like strong , yet it is the like precious faith to that of Abrahams : whereby to lay hold , and put on the perfect righteousness of Christ. The Woman that was diseased with an issue , did but touch , and with a trembling hand , and but the hem of his garment , and yet went away both healed , and comforted . Well might I doubt of my salvation , says Bradford , feeling the weakness of my faith , love , hope , &c. if these were the causes of my salvation : but there is no other cause of it ; or , of his mercy , but his mercy . Wherefore hast thou but a touch of sorrow for sin , a spark of hope , a grain of faith in thy heart ? thou art safe enough . The Anchor lyeth deep , and is not seen , yet is the stay of all . The Bladder blown , may float upon the ●●ood , But cannot sink , nor stick in filthy mud . But thou dreamest of a saith without doubting , which some doting by boast they have : but as no righteousness can bee perfect without sin , so no assurance can bee perfect without doubting : Take the evenest ballances , and the most equall weights ; yet at the first putting in , there will bee some in-equality ; though presently after they settle themselvs in a 〈…〉 is a cloud that often hinders the Sun from our eyes , yet it is still a Sun ; the vision or feeling of this comfort may bee somtime suspended , the Union with Christ is never dissolved . An usuall thing with beleevers to have their ebbing and flowing , wa●ing and waning , Summer and Winter ; to bee somtimes so comfortable and couragious , that wee can say with David , Though I were in the valley of death , yet would I fear none ill , Psal. ●3 . 4 . otherwhiles again so de●ded and ●●jected in our spirits , that wee are like him when hee said , One day I shall die by the hand of Saul , 1 Sam. 27.1 . Somtimes so strong in faith , that wee can overcome the greatest assaults ; and with Peter , can walk upon the sw●lling waves : by and by so faint , and brought to so low an ebbe , that wee fall down even in far less dangers , as Peter began to sink at the rising of the winde , Matth. 14.29.30 . And indeed , if the wings of our faith bee clipp'd , either by our own sins , or Satans temptations , how should not our spirits lye groveling on the ground ? Sect. 9. But thirdly and lastly , ( for I h●●●●n ) suppose thou art at the last-cast , even at the very brink of despair ; and that thy conscience speaks nothing but bitter things , of Gods wrath , hell and damnation ; and that thou hast no feeling of faith , or grace ; yet know that it is Gods use ( and I wish wee could all take notice of it ) to worke in , and by contraries : For instance , in creating of the world , hee brought light out of darkness , and made all things not of somthing , but of nothing ; clean contrary to the course of Nature . In his preserving of it , hee hath given us the Rain-bow , which is a signe of rain , as a certain pledge that the world shall never the second time bee drowned . Hee caused water● and fe●cheth hard stones out of the mid'st of thin va●ours . When he meant to blesse● Iacob , hee wrestled with him as an Adversa●y● even till he lamed him : When he meant to preferr Ioseph to the Throne , hee ●●rew him down into the Dungeon ; and to a golden chaine about his neck , he la●ed him with Iron ones about his legges , Thus Christ opened the eyes of the blind , by annointing them with clay and spittle ; more likely to put them out : And would not cure Lazarus till after hee was dead , buried , and stunk again ; no question , to teach us , that wee must bee cast down by the Law , before wee can bee raised up by the Gospell : that wee must dye unto sin , before wee can live unto righteousness : and become fools , before wee can ●ee truly wise . In the work of Redemption , hee gives life , not by life , but by death , and that a most c●●sed death ; making that the best instrument of life , which was the worst kind of death : Optimum seci● instrumentum vitae , quod era● pessimum moriis genus . In our effectuall vo●ation , hee calls us by the Gospell , unto the Iews , ● stumbling-block , and unto the world meer foolishness : And when it is his pleasure that any should depend upon his goodness , and providence , hee makes them feel his anger , and to bee nothing in themselvs ; that they may rely altogether upon him . Thus God works joy out of fear , light out of darkness ; and brings us to the Kingdom of heaven , by the Gates of hell : according to that 1 Sam. 2. 〈◊〉 ● . 7 . And wherein does thy case differ ? Hee sends his Serfeant to 〈◊〉 thee for thy debt ; commands thee and all thou hast to bee sold. But why ? onely to shew thee thy misery without Christ , that so thou 〈◊〉 seck so him for mercy : for although hee hide , ●● is futherly affections ▪ as Ioseph once did his brotherly , his meaning is in conclusion to forgive thee every ●arthing , Matth. ●8 . 26 , 27. And dost thou make thy flight sufferings an argument of his displeasure ? for shame mutter not at the matter , but bee silent : It is not said , God will not suffer us to bee tempted at all , but that wee shall not bee tempted above that wee are able to bear , 1 Cor. 10.13 . And assure thy self , what ever thy sufferings bee , thy faith shall not fail to get the victory ; as oil over-swims the greatest quantity of water you can powr upon it . True , let none presume ; ( no not the most righteous ) for hee shall scarcely bee saved , 1 Pet. 4.18 . yet let him not despair , for hee shall be saved , Rom. 8.35 . Onely accept with all thankfulness the mercy offered , and apply the promises to thine own soul : for the benefit of a good thing , is in the use ; wisdom is good , but not to us , if it bee not exercised ; cloth is good , but not to us , except it be worn , the light is comfortable , but not to him that will live in darkness : a preservative in our pocket , never taken , cannot yield us health , nor baggs of money being ever sealed up , do us any pleasure ; no more will the promises , ( no nor Christ himself , that onely summum bonum ) except they are applied : Yea , better there were no promises , than not applied . The Physician is more offended at the contempt of his Physick in the Patient , than with the loathsomness of the disease . And this I can assure thee if the blood of Christ bee applied to thy soul , it will soon sta●ch the blood of thy conscience ; and keep thee from bleeding to death , 1 Ioh. 1.7 . But secondly , instead of mourning continually as the tempter●ids ●ids thee ; rather rejoice continually as the Apostle bids thee , 1 Thes. 5.16 . Neither think it an indifferent thing , to rejoice , or not to rejoice ; but know that we are commanded to rejoice , to shew that wee break a commandement if wee rejoice not : Yea , wee cannot beleeve if wee rejoice not ; for ●aith , in the commandements breeds obedience ; in the threatnings , fear ; in the promises , comfort . True , thou thinkest thou dost well to mourn continually ; yea , it is the common disease of the innocentest souls : but thou dost very ill in it : for , when you forget to rejoice in the Lord , then you begin to muse , and after to fear , and after to distrust , and at last to despair : and then every thought seems to be a sin against the holy Ghost . Yea , how many sins doth the afflicted conscience record against it selfe ; repo●ting for breaking this commandement , and that commandement ; and never repenteth for br●●●ing this commandement , rejoice evermore . But what 's the reason ? Ignorance● thou thinkest thy self poor and miserable , and onely therefore thinkest so , because thou knowest not thy riches and happiness in Ob●●st : for else thou wouldest say with the Prophet Habbakuck , in the want of all other things , I will rejoice in the Lord , I will joy in the God of my salvation , Habbak . 3.17 , 18. Thou wouldest 〈◊〉 that thy name is written in the book of life , as our Saviour injoines , Luk. 10.20 . though thou h●dst nothing else to rejoice in . But it is nothing to be blessed , untill we understand our selvs to be so ; wherefore Thirdly , wait Gods leisure with patience , and hold fast to him in all pressures : Time ( saith Seneca ) is the best Physick for most diseases , for the body , and so likewise for the soul : if it bee an afflicted conscience , waiting Gods leisure for the assurance of his love , is the best remedy : and so in all other cases . Section . 10. Ob. Bu● when will there bee an end of this long disease ? this tedious affliction ? this heavie yoake of bondage ? &c. Answ. It is a signe of cold love , scarce to have begun to suffer for Christ and presently to gape for an end . It was a far better speech of one , Lord , give mee what thou w●lt , as much as thou wilt , when thou wilt . Thou ar● Gods Patient , prescribe not thy Physi●ian . It is the Gold-Smiths skill to know how long his gold must bee in the Crusible , neither takes hee it out of that hot bath , till it bee sufficiently purified . What if the Lord for a time forbear coming , as Samuel did to Saul ; that hee may try what is in thee ? and what thou wilt do , or suffer for him , that hath done and suffered so much for thee ? as why did God set Noah about building the Ark an hundred and twenty years , when a small time might have finished it ? It was for the triall of his patience . Thus hee led the Israelites in the desarts of Arabia forty years ; whereas a man may travell from Ramesis in Egypt , to any part of Canaan in forty days : this God did to prove them , that hee might know what was in their hearts , Deu. 8.2 . Hee promised Abraham a son in whom hee should bee blessed ; this hee performed not , in t●irty years after . Hee gave David the Kingdom , and anointed him by Samuel , yet was hee not possessed of it in many years : 〈◊〉 so much that hee said , Mine eyes fail for thy Word , Psal. 119.123 . Ioseph hath a promise that the Sun and Moon should do him reverence , but first hee must bee bound in the Dungeon . This God doth to try us , for in these exigents we shew o●r selvs , and our dispositions . What saith God to his people in their misery ? Psal. 75. When I see convenient time , I will execute judgment , ver . 2. hee doth not say , when you think the time convenient . Let us tarry a little the Lords leisure , diliverance will come , peace will come , joy will com ; in mean while to 〈◊〉 ●●●ient in misery , makes misery no misery . Again secondly , hee may delay his coming for other ends of greater consequence , Martha and Mary send to Christ , as desiring him to come and res●●re Lazarus their sick brother to health , Ioh. 11.3 . expecting him without delay , now hee loved both Martha and her Sister , and Lazarus ▪ 〈◊〉 ▪ 5. yet hee neglects coming for many days , lets him die , bee put in the grave untill hee stank ; but what of all this ? he that would not rest●re 〈◊〉 Lazarus to health , restored dead Lazarus to life ; which was a grea●e●●●●●cy than they either did , or durst ask . Neither did this onely increase 〈◊〉 joy , and thankfulness , give them occasion ever after to believe , and 〈◊〉 above and against all hope : but it made many of the Iews believe in him , which before did no● , ver . 45. Thirdly and lastly , hee delaies thee the longer , that when hee coms , he 〈◊〉 〈◊〉 may bring with him the greater recompence of reward : for hee will comfort us according to the days wee have been afflicted , and according to the years that we have seen evill , Psal. 90.15 . Neither will hee stay over-long , for behold , saith he , I come quickly , and my reward is with me ; to give every man according as his works shall bee , Rev. 22.12 . and suffering is accounted none of the meanest works . So that the harder the conflict , the more glorious the conquest . Wherefore hold out yet a little , and help shall not bee wanting to the combatants ; nor a crown to the conquerours . Yea , fight to the last minute , for the eye of thy Saviour is upon the ; if thou faint , to cheer thee ; if thou stand to it , to second thee ; if thou conquer , to crown thee ; whereas no combate , no conquest ; no conquest , no triumph . Object . But my sufferings are so great , that if they continue , I shall never bee able ●o hold out . Answ. True , if thou trustest to thine own strength ; for perseverance is the gift of God ; yea , it is hee that worketh in us both to will and to do at his good pleasure , Phil. 2.13 . For first , mans will is a fugitive Onesimus , and God must call home that runagate , subdue that rebell , before wee can chuse that which is good . Neither when wee have begun , can we continue : perficit qui efficat , Hee that begun a good work in us , will perform it , Phil. 1.6 . Jesus is the founder and finisher of our faith , Heb. 12.2 Neither can wee of our selvs suffer for him : Datur pati , it is given to us to suffer for his sake , Phil. 1.29 . Without mee yee can do nothing , Ioh. 15.5 . not parum , but nihil ; But in him , and through him , all things . I can do all things through him that strengthens mee , Phil. 4.13 . In our selvs wee are weak Captives , in him wee are more than Conquerours , Rom. 8.37 . Whence it is , many sick men undergo patiently such pressure●● as when they were in health , they would not have beleeved they could have born . The truth of grace ( bee the measure never so small ) ●s always blest with perseverance : because that little is ●ed with an everlasting spring . Yea , if grace but conquer us first , wee by 〈◊〉 shall conquer all things else , whether it bee corruptions within us , or temtations without us : for as the fire which came down from heaven in Elias time , licked up● all the water , to shew that it came from God ; so will this fire spend all our corruptions : No affliction without , or corruption within , shall quench it . Wherefore do but thy endeavour to hold out , I mean with patience 〈◊〉 that Spirit which came in the likeness of a Dove , will not com but 〈◊〉 Dove , ) and pray for divine assistance , this sadness shall end in gladne●● ▪ this sorrow , in singing . But above all ; pray unto God , for Praier is the key of heaven , as 〈◊〉 Austin tearms it ; and the hand of a Christian , which is able to reach from Earth to Heaven , and to take forth every manner of good gift out of 〈◊〉 Lords Treasury . Did not Elias by turning this K●y one way , lock up the whole Heaven from raining for three years and six months ; and another while by turning the same Key of prayer , as much another way , in the turning of a hand , unlock all the doors and windows of heaven , and set them wide open , that it rained , and the earth brought forth her fruit . Yea , as all Samsons strength lay in his hair , so all our strength lyeth in Praier : Praiers and tears are the Churches Armour , Praiers and patience her weapons ; and therefore when Peter was imprisoned by cruel Herod , the congregation joined their forces to pray for him ; and so brake his chains , blew open the Iron Gates , and fetch'd him out , Act. 12.4 . to 18. Arma Christianorum in adversis , alia esse non debent quam patientia , & precat●● saith Salmeron . Yea , praier is so powerfull , that it commandeth all things in Heaven and Earth : It commandeth all the four Elements , Air , Iam. 5.17.18 . Fire , Ecclesiasticus 48.3 . Dan. 3.27 . Water , Exod. 14.21 . and 15.25 . Earth , Num. 16.31.32.33 . Nay , the Praier of one devou● man , is able to co●quer an host of enemies in battell , Exod. 17.11 . What shall I say ? it hath made the Sun stand still in the Firmament one while , go back another ; fetch fire and hail-stones from heaven , thrown down the walls of Iericho , subdued Kingdoms , stopt the mouths of Lyons quencht the violence of fire , &c. Yea , Praier is so potent , that it raiseth the dead , 1 King. 17.21 . overcometh Angels , Gen. 19.22 . casteth our Devills , Matth. 17.21 . and that which is yet more wonderfull , overcometh him that cannot be overcome ; and mastereth even God himself : for doth not the Lord say to Moses , let mee alone ? And Moses would not let him alone , till he had obtained his petition , Exod. 32.10.14 . And again to Iacob , wrestling with him , let mee go : and Iacob would not let him go , untill he had prevailed , Gen. 32.16 . Wherefore , Pray upon all occasions and that without doubting : say not to God , as the Leper said to Christ , If thou wilt , thou canst make me clean : for hee both can , and will , as that very text , Matth. 8.2 , 3. proves . Yea , I would to God wee were but so willing , as hee is , for hee desires to bee desired : Neither hath hee his own will , except wee have ours . Christ doth ask no more of us , but onely that wee would vouchsafe to ask him . True , the fainting heart that hath waited some time , may with the Psalmist mutter out some such speech , as this , Hath God forgotten to bee gracious ? Psal. 77.9 . But if hee forgets any of his , he hath lost his old wont ▪ for who can nominate one that ever came to Christ with any lawfull suit , that received a repulse ? Who ever asked any thing of him which was profitable for him to receive , and did not obtain his suit ? Did not the sick ever receive their health ? The lame , their limbes ? the blind their fight ? Did ever any sinner implore the forgiveness of his sins , which did not receiv full remission and pardon ? Yea , did not this our gracious King and Redeemer , prevent his poor miserable subjects with his grace , in giving , before ●hey had the grace to ask ; or more then they desired ? The sick of the Pal●●● asking but cure of his disease , received not onely that , but the remission of his sins also ▪ Matth. ● . Zacheus desired but to see his face , he became his guest ; and gave him salvation to boot , Luk. 1● . The Woman of Samaria requested but elementary and common water , hee offered unto her the water of life , Ioh. 4. The people followed him to bee fed by miracle with corporall food , hee offered unto them the bread of life , Ioh. 7. The poor blind man desired but his bodily sight , Christ illuminated the eye of his soul , Ioh. 9. Neither hath honours changed manners with him , as is usuall amongst men ; for hee is a God immutable in goodness , and without change , or shadow of turning , Iam. 1 17. so that if thou speak , hee will hear ; and answer thy suit in supporting thee : so that thou shalt bee sure to persevere , and hold out unto the end . Section 11. Object . But I have no evidence of divine assistance , nor can I pray for it to purpose . Answ. Wee have the presence of Gods Spirit , and grace many times , and feel it not ; yea , when we complain for want of i● , ( as Pilate asked Christ what was tru●h , when the truth stood before him ) . The stomach findes the best digestion , even in sleep , when wee least perceive it ; and whiles wee are most awake , this power worketh in us , either to further strength , or disease , without our knowledge of what is done within ; and on the other side , that man is most dangerously sick , in whom nature decays without his feeling , without his complaint . To know our selvs happy is good ; but woe were to us Christians , if wee could not bee happy , and know it not . As touching Praier , every one is not so happy as S●even was , to bee most fervent when they are most in pain ; yea , many in time of sickness ( by reason of the extremity of pain ) can hardly pray at all : whence Saint Iames wisheth us in affliction , to pray our selvs ; but in case of sickness , to send for the Elders : that they may , as those in the Gospell , offer up the sick person to God in their praiers , beeing unable to present their own cas● , Iam. 5.13.14.15 . Yea , it were miserable for the best Christian , if all his former Praiers and Meditations did not serve to aid him in his last straights , and meet together in the Center of his extremity ; yielding , though not sensible relief , yet secret benefit to the soul : whereas the worldly man in this case , having not layed up for this hour , hath no comfort from God , or from others , or from himself . Besides , thou art happy in this , there is not the poorest and meanest of Gods Children , but as hee hath the benefit of Christs intercession in heaven , Rom. 8.34 . Ioh. 16.26 . so hath hee also the benefit of the Praiers of all the Saints on Earth : wee have the graces and gifts , each of other in common . Yet , because thine own Praier is most proper ; and seeing it is the mindes Embassadour t● God , and never faileth of success , if it bee fervent ▪ ( as if our prayers want success , they want heart , their blessing is according to their vigor ) pray that thou mayest pray better : If thy Leg ●●e be●●●m●d , go upon it a little , and it will come to it self again . To which if thou join fasting , thou shalt do well ; for prayers are made ●at with fasting , as Tertullian speaks : Yea , pray oft , though thy prayers bee the shorter ; weak 〈…〉 which cannot digest large 〈◊〉 , feed 〈◊〉 , and l●●tle . O! ( saith holy Bernard most sweetly ) , How oft hast thou ( meaning praier ) found mee lamenting , and despairing ; and lest mee rejoycing , and triumphing ! And what though thou canst not powr out thy soul in a flood of words : The Woman diseased with an issue of blood , said but within her self , shee did not speak to bee heard of others , and yet Christ heard her , and answered her request , Matth : 9.21.22 . The Lord esteemeth the will for the deed , and the affection for the action ; Man sees the countenance , God the heart ; man the deeds , but God the meaning . Hast thou but thoughts and desires , and canst thou onely express them with sighs and groans ? these speechless words , or rather no words , but a few poor thoughts , conceived aright , pass all the flowing eloquence of Demosthenes and Tully , yea , Tertullus , and all the Orators that ever were in the world ; for this matter is not expressed with words , but with groanings ; and these groanings are from the blessed Spirit . A Father delights more in the stammering of his little Child , than in the eloquence of the best Orator . Neither is hearty prayer in our own power , but it is the gift of God , which at somtimes in plentifull measure hee bestoweth upon his children , and at other times again hee pulleth back his liberall hand : that by the want thereof , wee may leern to ascribe the glory and praise of this grace to the giver , who worketh in us the will and the deed : which praise otherwise , in pride of heart , wee would arrogate unto our selvs , as beeing in our own power . Also that wee may more highly esteem it , and with more joy and diligence use it , when we have it bestowed on us . If it bee asked why God reckons so highly of a few sighs , and groans ? and why the prayers of the faithfull are so powerfull ? it is , because they bee not ours , but the intercession of Gods own Spirit in us , powred out in the name of Christ , his own Son , in whom hee is ever well 〈◊〉 for , as for us , wee know not what to pray as wee ought , but the Spirit it self maketh request for us , with sighs which cannot bee expressed , Rom. 8.26 . It is the Spirit whereby wee cry Abba Father , ver . 15. Gal. 4.6 . Now if thou wouldest have the Spirits assistance , and bee heard of God , when thou makest supplication to him ; do not ( as too many do ) fall into prayer without preparation , and utter a number of words without devotion or affection : for no marvell , if we ask and miss , when we thus ask amiss , I●● . 4.3 . Neither do as Children , which never look after their Arrow ; but like Daniel , Dan. 9. take notice of thine inlargements in prayer , and of thy success after . Nor onely pray , and no more , for to pray , and to do nothing else , is in effect to do nothing less . But let your Prayers be ushered in , by Meditation , and 〈◊〉 by zealous devotion , and then beleeving that you shall receive whatsoever you ask in Christs name ▪ and according to his will , 1 John 5. ●● John ●6 . 23 . God will bee 〈◊〉 to give you that you desire , 1 John 5.14.15 . Mark 11.23.24 . or that which is better for you ▪ 〈…〉 And suppose thou art not presently heard : yet continue asking stil , as Peter continued knocking till the door was opened : for af●er an ill harvest wee must sow , and after denials wee must woo God. Yea , if it bee possible with the Woman of Canaan , let delays , and seeming denialls encrease the strength of thy cries . And commonly they bee earnest suits which issue from a troubled soul , like strong streams in narrow straights , which bear down all that stands in their way . Nothing so strong as the Lyon of the Tribe of Iudah , for it overcame the roaring Lyon ; yet the Praier of Faith , from the knees of humility , and a broken heart , will conquer even that Conquerour , Matth. 15.28 . And thus you see that nothing can befall us without the sorciall appointment of our good God , who not only takes notice of our sufferings , but sweetneth them with his presence , takes our part , stints our enemies , and so ordereth the whole , that our grief is either short or tolerable ; and that though hee is oftentimes harsh , in the beginning , and progress , and late in coming ; yet hee coms on the sudden , and is always comfortable , in the conclusion . And lastly , that if hee defer his help , it is on purpose that our trialls may bee perfect , our deliverance welcome ; our recompence glorious . And may not this comfort thee ? CHAP. 37. That stripes from the Almighty , are speciall tokens and pledges of his adoption and love . 3 WEe shall bear the Cross with more patience and comfort ; if wee consider , that stripes from the Almighty are so far from arguing his displeasure , that contrarily there are no better tokens and pledges of the Adoption and love : As many ( saith God ) as I love , I rebuke , and chasten , Rev. ● . 19 . My Son ( saith the Author to the Hebrews , out of Solomons Proverbs ) Despise not the chastening of the Lord , neither saint when thou art rebuked of him : for whom the Lord loveth , hee chasteneth ; and hee scourgeth every son whom hee receiveth . If you endure chastening , God offereth himself unto you , as unto sons : for what son is it whom the Father chasten●th not ? If therefore yee bee without correction , whereof all are partakers ; then are yee bastards , and not sons , Heb. 11.5 . to 13. Prov. 3.11.12 . Hee is a Thistle , and not good Corn , that cometh not under the flail . Yea , what use of the grain it self , if it pass not the edg of the sickle , the stroak of the flail , the wind of the Fan , the weight of the milstone , the heat of the oven . Many a mans fellicity driveth him from God ; and where happiness domineereth , virtue is commonly banished ▪ And doth not experience shew , that fear and joy , sweet and sowr , sharp and flat , one with another , do better than either alone ▪ for if you bee too ●a●sh , you make the 〈◊〉 a fool ; if ●oo fond● a wanton . The bridl●● governs the horse , the 〈…〉 , hi● ; the weight upon 〈…〉 Iack ●o , the 〈…〉 the 〈…〉 : The sayls give the speed , the 〈…〉 to the 〈◊〉 of the 〈…〉 upon God 〈…〉 to us our favours and crosses in an equall ballance ; and so tempers out sorrows , that they may not oppress ; and our joys , that they may not transport us . Each one hath some matter of envie to others , and of grief to himself . Thou dealest mercifully with us , lest wee should fall from thee , and despair ; thou beatest us , lest wee should forget thee , and so perish , ( saith Saint Austin ) Hee that knows our frame , knows wee are best when wee are worst , and live holiest when wee are miserablest : wherefore by affliction hee separates the sin , that hee hates , from the sinner , whom hee loves ; and wee are by much the better for this scouring . It is the wont of Fathers to hold in their Children , when they suffer the children of bond-men to go at large , and do as they list ; yea , when diverse children are playing the wantons , if wee see a man take one from the rest , and whip him soundly ; we conclude that alone to be his Child . Yea , wise and discreet Fathers will force their Children earnestly to apply themselvs to their study , or labour ; and will not let them bee idle , although it bee holy-day : yea , constrain them to sweat , and oftentimes to weep , when their Mothers would set them on their laps , and keep them at home all day in the shadow , for burning their white . Iacob is bound Apprentice , while prophane Esau rides a hunting : of Elkanah his two wives , Hanna was in more esteem with God , yet barren , and Peninnah less , yet shee was fruitfull 1 Sam. 1. They were all gross inconsequences ; for Gedeon to argue Gods absence by affliction , his presence by deliverances , and the unlikely-hood of success , by his own disability , Iudg. 6.13.15 . ( It is no argument , that Christ is not in the Ship : because tempests , and storms arise . ) The valiant man was her● weak : weak in faith , weak in discourse ; for rather should hee have inferred Gods presence upon their correction ; for wheresoever God chastiseth , there hee is ; yea , there hee is in mercy ; nothing more proves us his , than his stripes ; hee will not bestow whipping , where hee loves not : fond nature indeed , thinks God should not suffer the wind to blow upon his dear ones , because her self makes this use of her own indulgence ; but none ( out of the place of torment ) have suffered so much , as his dear Children . If hee had said wee are Idolaters , therefore the Lord hath forsaken us , because wee have forsaken him ; instead of , the Lord hath delivered us unto the Medianites , therefore hee hath forsaken us ; the sequell had been as good , as now it 's faulty ; for sins , not afflictions , argue God absent : Yea , commonly , the measure of our sufferings is according to the measure of grace in us , and Gods love to us ; Hee is a chosen vessell unto mee ( saith God to Ananias touching Paul ; ) therefore hee must suffer great things for my sake , Act. 9.15.16 . Iob , for a righteous and upright man , had no fellow ; by the testimony of God himself , Iob 1.8 . Yet the next news we hear of him , Iob is afflicted in his Sons , in his substance , in his body ; from the crown of the head , to the soal of the foot . Saint Austin , when God called him , was far more assaulted by Satan , than Alippius ; because God had endued him with greater learning and gifts , and intended him an instrument of bringing more glory to his Name . And lastly , as Christ was annointed with the oil of gladness above his fellows , Psal. 45.7 . so hee was annointed with the oil of sadness above his fellows : as was his back , so was his burthen , ; as were his parts , so were his passions , and his stroaks , answerable to his strength . Never any have had so bitter draughts upon earth , as those he loves best : and that of Saint Austin , is a sure rule , whom God smites not , hee loves not : If hee do not think thee worthy of his Rod , he will never think thee worthy of his Crown . Yea , where he uses not the Rod , he means to use the Sword. Never was Ierusalems condition so desperate , as when God said unto her , My fury shall depart from thee , I will bee quiet , and no more angry . Ezek , 16.42 . Thus not to bee angry , was the greatest anger of all . Never were the Iews more to bee pitied , than when their Prophet delivered these words from the Lord , Why should yee bee stricken any more ? Isa. 1.5 . Not to ●e afflicted , is to be forsaken : And as the sick man is in small hope of his life , when the Physitian giveth him over ; so his soul is in a desperate case , whom God forbeareth to chastise for his sins . As many there be , who never knew what any sorrow meant , unless it were such as Amnons , such as Ahabs , when they are crossed in their corruptions , curbed in their lewd courses , or restrained of their wicked wills . But let them take it for a fearfull signe of som sore judgement to come : Saint Ambrose , Bishop of Millain , as Paulinus relates , took into a Rich mans house as hee travelled , who , that he might bid him throughly welcom , entertained him both with great cheer , and curteous discourses : and amongst other matters , told of his continued happiness , and that hee never suffered any ill all his days , but had all things as hee would ; and happiness so flowing in upon him , that hee knew not what calamity meant : which conference did so startle Saint Ambrose , that presently hee took his leave , telling his company that hee feared to stay in that place , which never felt any disaster ; and was no sooner gon thence , but suddenly the house fell down , and proved a grave to all her inhabitants . Polycrates , King of the Samians , never felt any ill all his life , his hopes never fell short of his expectation , he could not wish for the thing which was not fulfilled ; what hee willed , hee did : Yea , having but once a King of excellent rarity that fell into the water , this loss was recovered ; for the Fish was taken which had swallowed it , and was presented to Polycratus : but at length all this his happiness epilogized in a gallowes . None more happy than great Pompey all his life , yet at last hee was made to drink his own blood by the hands of the Executioner . Who but Andronicus , Emperour of the East for many years ? but at length hee was set upon a scabbed Chamelt , with a Crown of Onions platted on his head , and in great mockery car●ied in triumph through the City . And dots not sacred Writ certifie , how Haman , whose command ere while almost reached to Heaven , was instantly adjudged by the King to the Gibbet ; while Mordecai who was condemned to the ●alter , was all of a suddain made second in the Kingdom . Nevertheless , as Haman rejoiced in his pre●●rment to the 〈◊〉 , Ban●●●t , which was the 〈◊〉 way to his destruction : so , many 〈…〉 onely argument of Gods love , and that they are in favour with him , because they prosper in all their ways : which would make a wise man the more suspicious , for , ( as Seneca that wise Roman saith ) he that hath been longest happy , shall at length have his portion of misery ; and who so seemeth to bee dismissed ▪ is but deferred . And commonly their change is not more dolefull , than sudden ; for as it often hapneth , that in very fair weather a storm doth arise : and as I have read of certain Trees , which on Munday have been growing in the Forrest , and before Sunday following , under sail on the Sea : so the same hour hath seen the knee bowing to the head ; and again , the head stooping , and doing reverence to the knee , as every age gives instance : for else I might muster up a multitude of examples for proof of the point ▪ Or in case it seems better , yet it is worse with them when their life and happiness ▪ shall end together : as it fared with Belshazzar , who was sitting at a Feast 〈◊〉 ly , while on a sudden , Death came like a Voyder to take him away . And Pope Adrian , who when hee was to dye ; brake out into this expression : Oh my soul , whither art thou going ? thou shalt never bee merry again . Neither are men of this world , whose bellies God filleth with his hid treasure , upon occasion of their outward prosperity , onely apt to bee brought into a fools Paradise , of thinking themselvs to bee the speciall darlings of God : but even the godly themselvs have oftentimes their eyes so dazled , with the outward glittering and flourishing estate of the wicked , that thereupon they are ready to say of them , The generation of Gods children , as it fared with David , Psal. 73.15 . But these are not sober thoughts , yea , they are rather the dreams of men , drunk with the love of the World : for although it bee as common a phrase , as it is foolish , when any great matter falls to a man , O he is made ! yet experience proves , that it rather marr● than makes him ; for not seldom do men possess riches , as sick men do fevers , which indeed rather possess them . And certainly , if riches were such pearls , as most men esteem them , it is not likely the Lord would cast them to sub Swine , as mostly hee doth : If such happy things , hee would not throw them to such Dogs . As what saith Luther of the whole Turkish Empire ? it is but a crum of bread , which the master of the house , throweth to his Dogs . And the truth is , what men think most pleasing , ( viz. to have thei● wills , and their lusts granted ) is most plaguing , Psal. 81.12 . So I gave them up unto their own hearts lusts , and they walked in their own counsels ; so that the greatest temtation , is to bee without temtation : and the greatest affliction , not to be afflicted , 2 Cor. 12.7 . Wherefore lift up your hands which hang down , because of some sore affliction , and your weak knees , Heb. 12.12 . and know , that the worst of temporall afflictions , are an insufficient proof of divine displeasure : yea , that stripes from the Almighty , are tokens of his love , and seals of his Son-ship . Yea , since hee that hath most grace , commonly complains of most discomfort , confess that the palate is but an ill Judge of the favours of God : as it is in great love no doubt , however it bee taken , that the tender Father medicines his Child for the Worms , gives him Aloes , or the like : the Child cries , and sputters , and kecke● , as if it were poisoned , yet still the Fathers love is never the less : say it be bitter , yet bitter poisons bring sweet health , and who will not rather take a vomit , then hazard life ? In the Sweating sickness in England , their friends would stand by them and strike them over the faces with sprigs of Rosemary , to keep them awake : the poor souls faint , and full of pain , would cry out you kill mee , but yet they must do it , or else they kill'd them i●deed : for all that slept , dyed . Look wee ( saith Saint Ambrose ) wi●h the eyes of our body , upon Lazarus estate , and wee think it miserable ; but , if with the eyes of the mind , it will bee otherwise ; for how did the Angels do by him ? but as Nurses are wont to do by their little children , all the day long they carry them about in their arms , and at ni●ht they lay them down in their beds to ●est . But the supernaturall works of God , when wee look upon them with our own eyes , are subject to a dangerous misprision ; the Sun-beams , to whom wee are beholding for our sight , if wee eye them directly , blind us . Miserable men ! we are ready to suspect truths , to run away from our safety , to bee afraid of our comforts , to mis-know our best friends . Wee usually think it a great signe of God displeasure , when hee ruines our estate , and brings us to nothing ; when hee in his wisdome knows , that these riches would shipwrack the soul , were they not cast over-board : and his love onely forces him to it . A Mother seeing her little Son brustled at by Turcki-cocks catcheth him up , and strippeth him of his red coat , at which those Ei●des are offended ; the child cries for his coat , but shee regarding his good , letteth him weep , but satisfieth him not . And the like of Enemies , wee think our selvs mightily wronged by them : But God finds it to fare with us , as it doth with the Oak , which gains by the maims and wounds given it , and thereupon spreadeth out thicker than before . Whence it is , God suffers them to live , and domineer , as some Countries suffer Ravens , enacting Laws to prohibit the killing of them ; th●t they may devour the Carrions , which else would corrupt the air . And so in all o●her trials : for , bee the root of this tree never so bitter , yet the fruit is pleasant . Well may wee catch a maim as Iacob did , but such a blessing come withall , that wee would not ( if wise ) bee without it . Say it bee a sore and fiery citall , yet better this fire to purge us , than Hell fire to burn us . But all the skill is in making men see this ; wherefore hee that opened the eyes of Paul , open ours . But furthermore , as not to bee afflicted , argues an absolute defect of goodness ; so if our troubles bee light and few , it is because wee are weak and tender ▪ for therefore God imposeth no more upon us , because hee 〈◊〉 wee can bear no mo●e ▪ The Physitian will not suffer a milke-so● to see his vein opened , but makes him wink or look another way : The Master giveth not to his sick servant strong meats , as hee doth to the rest , but more dainty ●ar● ; not because hee is worthier than the rest , but because hee is 〈◊〉 and in greate● need . The skilfull Armour●r tryeth not an ordinary Peece with musket-shot . The wise Lapidary brings not his softer stones to the Stithy . So that freedom from affliction is not a signe of potency , but of impotency . Wherefore , when I am stronger , I will look for more ; when I am a vessell fit for this strong and new wine , I shall bee filled with it ; but not before , Mark 2.22 . Indeed , the calling of God never leavs a man unchanged , nor does hee imploy any in his service , whom hee does not enable to the work hee sets them about . Will any make choyce of a weak Champion ? no more will God : hee will either find us fit , or make us fit to discharge the place hee puts us in ; as when hee called Saul to bee a King , hee gave him a Kings heart , 1 Sam. 10.9 And when hee called the Apostles to that function , hee gave them gifts answerable ; so when hee calls any to suffer for him , bee it Martyrdom ; hee giveth them the courage of Martyrs , as the times of Queen Mary , witness . But yet for the most part hee ●rains us up by degrees ; ( as we eat diverse things by morsels , and easily digest them ; which if we should eat whole , would choak us ) and doth not make us fit to undergo great matters on a suddain . Wee must learn to fence in the School , before wee fight in the Field ; and with wooden weapons men learn to fight at the sharp ; wee must encounter with some beasts or other , ( I mean unreasonable men ) before wee fight with that fearfull Goliah , death . And indeed , if wee do not learn to give entertainment to smaller crosses , the harbingers , messengers and servants of death ; how shall wee bee able to entertain the Lord and Master , when hee cometh ? Wherefore , as Iehoram said to Iehu , when hee marched furiously ; Comest thou peaceably ? As if hee should say , if thou comest peaceably , march as furiously as thou wilt● so let us say unto God , provided , thy afflictions and chastisements bee directed to us as messengers of peace , and love ; let them march towards us as furiously as thou pleasest , but in any case , let us not bee without correction : for as Mariners at Sea , find , that of all sto●ms , a Calme is the greatest ; so wee ; that , to bee exempt from misery , is the most miserable condition of all other . Object . But thou fearest that G●d hath not pardoned thy sins , and this makes him so severe against thee . Answ. Many time● after the remission of the sin , his very chastisements are deadly ; as is cleer by Davids example : and Lots , who had a sharp misery clap on the heels of a sweet mercy : for hee that was so beloved of God , that hee saved a whole City , could not save his own Spouse . When God delivers us from destruction , hee doth not secure us from 〈◊〉 affliction . Grace was never given us for a Target against externall evills ▪ Though wee bee not condemned with the world , yet wee may bee chastened in the world . Neither the truth nor strength of Iobs faith could secure him from the outward and bodily vexations of Satan , against the inward and spirituall , they could , and did prevail : so no repentance can assure us that wee shall not smart with outward affliction : that can prevent the eternall displeasure of God ; but still it may bee necessary , and good , wee should bee corrected : our care and suit must bee , that the evills which shall not bee averted , may bee sanctified . CHAP. 38. That Christ and all the Saints are our Partners , and partakers with us in the Cross ; yea , our sufferings are nothing in comparison of theirs . 4 WEe shall bear the Cross with more patience and comfort , if wee consider that Christ and all the Saints are our partners , and partakers therein ; yea , thy sufferings are nothing in comparison of what others have suffered before thee . Look upon righteous Abel , thou shalt see his elder brother Cain had dominion and rule over him by Gods appointment , Gen. 4.7 . Yea , in the next ver . thou shalt see him slain by his brother : After him look upon Noah , a most calamitous person as ever lived , as the Chronologer computes him : as for Lot , hee had his righteous soul vexed from day to day . Look upon Iob. thou shalt see that miseries do not stay for a mannerly succession to each other , but in a rude importunity throng in at once , to take away his children ; substance , friends , credi● , health , peace of conscience , &c. leaving him nothing but his wife , whom the Devill spared on purpose to vex him , as the Fathers think : so that in his own apprehension , God was his mortall enemy ; as hear how in the bitterness of his soul hee complains of his Maker , saying , Hee teareth mee in his wrath , hee hateth mee , and gnasheth upon mee with his teeth , he hath broken mee asunder , taken mee by the neck , and shaken mee to pieces , and set mee up for his mark : his Archers compass mee round about , he cleaveth my reins asunder , and doth not spare to pour out my gall upon the ground , he breaketh me with breach upon breach , and runneth upon me like a Giant , Iob 16. Now when so much was uttered , even by a none-such for his patience ; what may we think he did feel , and indure ? Look upon Abraham , thou shalt see him forced to forsake his Countrey , and Fathers house , to go to a place he knew not , to men that knew not him ; and after his many removes , he meets with a famine , and so is forced into Aegypt , which indeed gave relief to him , when Canaan could not ; shewing , that in outward things , Gods enemies may fare better than his friends : yet he goes not without great fear of his life , which made it but a dear purchase ; then he is forced to part from his brother Lot , by reason of strife and debate among their Heardsmen ▪ after that ; Lot is taken prisoner , and he is constrained to wage Warre with four Kings at once , to rescue his Brother ; then Sarah his wife is barren , and he must go childlesse , untill ( in reason ) he is ●ast hope : when he hath a Son , it must not onely die ▪ 〈◊〉 himself must slay him . Now if that bosom wherein we all look to rest , was assaulted with so many sore trials , and so diverse difficulties , is it likely we should escape ? Look upon Iacob , you shall see Esau strive with him in the wombe , that no time might be lost ; after that you shall see him ●lie for his life from a cruel Brother , to a cruel Uncle ; with a 〈◊〉 goes hee over Iordan , alone , doubtful , and comfortlesse ; not like the son of Isaac . In the way he hath no bed , but the cold earth ; no pillow , but the hard stones ; no sheet , but the moist ai● ; no Canopy , but the wide Heaven : at last he is come far to finde out an hard friend , and of a Nephew becomes a servant ; after the service of an hard Apprenticeship , hath earned her whom he loved ; his wife is changed , and he is not onely disappointed of his hopes ; but forced to marry another against his will , and now he must begin another Apprenticeship , and a new hope , where he made account of ●ruition : all which fourteen years he was consumed with heat in the day , with frost in the night : when he hath her whom he loves , she is barren : at last , being grown rich , chiefly in wives and children , accounting his charge , his wealth , he returns to his Fathers house , but with what comfort ? Behold , Laban follows him with one troop , Esau meets him with another● both , with hostile intentions : not long after , Rachel , the comfort of his life , dieth ; his children , the staffe of his age , wound his soul to death 〈◊〉 proves incestuous , Iudah adulterous , Dina is ravished , Simeon and 〈◊〉 are murtherous , Er and Onan are stricken dead , Ioseph is lost , Simeon imprisoned , Benjamin ( his right hand ) endangered , Himself driven by famine in his old age , to die among the Aegyptians ; a people that held it abomination to eat with him : And yet before he was born , it was , Iacob have I loved , and before any of this befell him , God said unto him ▪ Bee not afraid , I am with thee , and will do thee good , Gen. 28.15 . And did so , even by these crosses , for that 's my good ( saith the Proverb ) that doth me good . Now what Son of Israel can hope for any good daies , when he hears his Fathers were so evill ? It is enough for us , if when we are dead , we can rest with him in the Land of Promise . Again , hear what David saith of himself ▪ Thy arrows s●ck fast in me , and thy hand presseth me sore , Psal. 38.2 . And see what cause he had so to say ; what were these Arrows ? To let passe those many that Saul shot at him , which were sharp and keen enough : and those other of Doeg , when he slew fourscore and five of the Priests , and the whole City of Nob , both man and woman , child and suckling , for shewing him kindness : Likewise Shim●i● carriage towards him ; also his distresse at Ziglag , and those seventy thousand which perished by the Pestilence , upon his numbering the people , and the like . First , Nathan tells him from the Lord , that the sword should house● and that he would raise up evill against him out of his own l●ins : here were as many Arrows as words . Again , the child which he had by Bathsheba was no sooner born , but it died , there was another Arrow : Tama● his daughter being marriageable , was deslowred by his own Son Amnon : there was two mo●e : Amnon himself , being in drink , was kill'd by Absalom at a Feast ; there was another : This Absalom proves rebellious , and riseth in A●ms against his own Father , & makes him fly beyond Iordan , there was one more : He lieth with his Fathers Concubines in the sight of all Israel , there was another : And how much do you think , did these Arrows wound the Kings heart , and ●ierce his very soul ? Lastly , lock upon Lazarus , though Christs bosome f●iend ? Ion. 11. thou shalt see him labour under a mortal disease , &c. though many soul● were gained to the Gospel , and cured by his being sick : Si amatur ( saith Saint A●●in ) quomod● infirmatur . Thus it were easie to shew the like of Ioseph , Ieremy , Daniel , Iohn Baptist , Peter , Paul , and all the generation of Gods Children , and servants ▪ For as the Apostle giveth a generall testimony of all the Saints in the Old Testament ; saying , That some endured the violence of fire , some were 〈◊〉 , others were tried by mockings and scourgings , bonds and imprsonments ; some stoned , some hewen in sunder , some slain with the sword , some wandred up and down in Sheep-skins , and Goat-skins , being destitute , afflicted , and tormented ; some forced to wander in Wildernesses , and Mountains , and hide themselvs in Dens , and Caves of the earth , being such as the world was ●ot worthy of , Heb. 11. So Ecclesiasticall History gives the like generall testimony of all the Saints in the New Testament , and succeeding ages ; fo● we read that of all the Apostles , none dyed a naturall death save onely Saint Iohn , and hee also was banished by Domitian to Pathmos : and at another time , thrust into a Tun of seething Oil at Rome ; 〈◊〉 Tertullian , and Saint Ierome do report . As for other beleevers , there was such a multitude of them suffered Martyrdom for professing the Gospel ; whereof some were stoned ▪ som crucified , som beheaded , some thrust through with spears , some burnt with fire , and the like ; ( for wee read of twenty nine severall deaths they were put unto ) that Ecclesiasticall History makes mention of , two thousand which suffered the same day with Nicanor . And after that , in the time of the Ten persecutions , were such an innumerable company of innocent Christians put to death , and tormented ; that Saint Ierome , in his Epistle to Chromatius and Heliodorus , saith , There was not one day in the whole year , unto which the number of five thousand M●rtyrs might not bee asc●ibed ▪ except onely the first day of Ianuary , who were put to the most exquisite deaths and torments , that ever the wit or malice , of Men or Devills c●uld invent to inflict upon them . Since which time , the Turke and the Pope have acted their parts in shedding the blood of the Saints , as well as the Iews and Roman Empeours , as appears in the Book of Acts and Monuments , and Rev. 17. where the holy Ghost hath foretold , that the Whore of Babylon should fight with the Lambe , and they that are on his side , called , and chosen , and saithfull , untill shee were even drunk with the blood of the Saints , and with the blood of the Martyrs of Iesus ; which in part was fulfilled in England , under the Raign of Queen Mary : when in one year a Hundred seventy six persons of quality were burnt for Religion , with many of the common sort , and in France , where before these late bloody Massacr●● , there were two Hundred Thousand which suffered Martyrdom , about Transubstantiation . And it is well known , that our Saviour Christs whole life , even from his Crad●● to his Grave , was nothing else but a continued act of suffering ; yea , hee was the person , upon whom , as upon one Center , all our sorrows met : Hee that had all , possessed nothing , except the punishment due to our sins , which lay so heavy upon him for satisfaction ; th●● it pressed his soul as it were to the nethermost ●●ll , and made him cry 〈◊〉 in the anguish of his spirit , My God , My God , why hast thou forsaken mee ? So that there is nothing befalls ●●s , b●● hath befaine our betters before us : and to bee free from crosses and affl●●tion● , is the priviledge onely of the Church triumphant . For , qui non est Crucianus , non est Christianus , saith Luther : there is not a Christian , that carries not his Cross. It is onely Heaven , that is above all windes , storms and tempests : Nor hath God ( saith Bernard ) cast man out of Paradice ; for him to think to find out another Paradice in this world . Now the way not to repine at those above us , is to look at those below us ; we seldom or never see any man served with simple favours . It is not for every one to have his soul suck'd out of his mouth with a kiss , as the Iews tell of Moses . It is a great word that Zazomen speak of Apollonius , that hee never asked any thing of God in all his life , that hee obtained not . This is not our Paradi●e , but our Purgatory ; not a place of pleasure but a Pilgrimage ; not a Triumph , but a Warfare : Wee cannot say of this world as Tully reports of Sir acuse in Sicily , and others of Rhodes , that not one day passeth in which the Sunshines not cl●a●ly on them . Yea , wee shink hee speeds well , that lives as it were , under a perpetuall Equinoctiall , having night and day equall , good and ill success in the same measure : for these compositions make both our crosses tolerable , and our blessings wholesom Wee that know not the afflictions of others , call our own the heaviest ; every small current is a torrent , every brook , a River ; every River a Sea : wee make our selves more miserable than wee need , than wee should , by looking upon our miseries in a multiplying glass ; wee measure the length of time , by the sharpness of our afflictions , and so make minutes seem hours , and days months . If wee bee sick , and the Physician promises to visit us tomorrow with his best relief ; with what a tedious longing do wee expect his presence ? Our imagination makes every day of our sorrows appear like Ioshua's day , when the Sun stood still in Gibeon . The Summer of our delights is too short : but the Winter of our affliction goes slowly off . Wee are so sensible of a present distress , and so ingratefull for savours past , that wee remember not many years health so much , as one days sickness : it is true , former meals do not relieve our present hunger , but his cottage of ours ruins straight , if it be not new daubed every day , new repaired . What then ? shall to-days Ague , make us forget yesterdays health ? and all Gods former favours ? if hee do not answer us in every thing ; shall wee take pleasure in nothing ? Shall wee slight all his blessings , because in one thing hee c●osseth us , whereas his least mercy is beyond our best merit ? But if wee think of our deliverance from the fire of Hell ; ●his is cause enough to make us both p●tient and thankfull ; though the trifles we● delight in bee taken from us . Lord take away what thou pleasest for thy glory and my good , so long as thou savest mee from the fire of Hell , and thy everlasting wrath . Neither is there a better remedy for impatience , than to cast up our receipts , and to compare them with ou● deserving● if thou lookest upon thy suffering● , thou shalt find them far easier than thy sins have deserved ; nothing to what thy fellow Saints , and Christ , thy elder brother hath suffered before thee : at a Lyons den , or a fiery furnace , not to turn t●ile , were a commendation worthy a Crown : do but compare thy own estate with theirs , and thou shalt find cause to bee thankfull that thou art above any , rather than of envy or malice , that any is above thee , to domineer and insult over thee . Yea , compare thine own estate with thine enemies , thou shalt see yet greater cause to bee thankfull ; for if these temporary dolors which God afflicts his people with , are so grievous to thee ; how shall thine and Gods enemies ( though they suggest to themselvs that God is all mercy , as if hee wanted the other hand of his justice ) endure that devouring fire , that everlasting burning ? Isa. 33.14 . Psal. 68.21 . Doth he make bloody wayls on the backs of his Children ? and shall bastards escape ? doth hee deal thus with his Sons ; what will hee do with his Slaves ? cannot all the obedience of his beloved ones bear out one sin against God , as wee see in Moses , David , Zachary , &c. Where will they appear that do evill , onely evill , and that continually ? The meditation whereof may bee of some use to thee : Thales beeing asked how adversity might best bee born ? answered , By seeing our Enemies in worse estate than our selves . CHAP. 39. That the more wee suffer here ( so it bee for righteousness sake ) the greater our reward shall be heareafter . 5 FI●thly , wee shall bear the Cross with more patience and comfort ; if , with Moses , wee shall have respect unto the recompence of reward , which is promised to all that ( notwithstanding what they shall suffer ) persevere in well doing . Great are our tryals , but salvation in heaven will one day make amends , when we shall have all tears wiped from our eyes , when wee shall cease to grieve , cease to sorrow , cease to suffer , cease to sin ; when God shall turn all the water of our tears , into the wine of endless comfort ; Yea , when our reward shall bee so much the more joyous , by how much more the course of our life hath been grievous . First , see what promises are made to suffering ; Blessed are they which mourn , saith our Saviour , for they shall bee comforted , Matth. 5.4 . Blessed are they which suffer persecution for righteousness , for theirs is the Kingdom of heaven , ver . 10. They that suffer here for well-doing , shall bee Crowned hereafter for well-suffering . Blessed shall you bee when men revile you , and persecute you , and say all manner of evill against you for my sake , fasly . Rejoice and be glad , for great is your reward in heaven , ver . 11.12 . And nothing wee suffer here , can bee compared either with those woes wee have deserved in Hell , or those joyes wee are reserved to in Heaven . When Ma●cus Marcellus , who was the first that saw the back of Hanniball in the field , was asked how hee durst enter into battaile with him ▪ hee answered , I am a Romane born , and a Souldier , and by him I shall make my ●●own everlasting : How much more should the hope of life immortall , w●●ch is the life of our lives mortall , whet our sorti●ude , and encourage us in the Christian warfare ? And so it hath done with thousands : Origen was so earnest to suffer with his Father , when hee was but sixteen years of age , that if his Mother had not kept his cloaths from him , hee would have run to the place where his Father suffered ; to profess himself a Christian , and to have suffered with him : which was a common thing with the Martyrs , making all hast , lest they should miss of that noble entertainment . Yea , it hath not onely been common for men in a bravado , to encounter death for a small fl●sh of honour ; but you shall see a hired servant venture his life for his new master , that will scarce pay him his wages at the years end : And can wee suffer too much for our Lord and Master ? who giveth every one that serveth him , not Fields and Vineyards as Saul pretended , 1 Sam. 22. Nor Towns and Cities , as Cicero is pleased to boast of Caesar : but even an hundred-fold more than wee part withall in this life , and eternall mansions in Heaven , Iohn 14 ▪ 2. Therefore Bazil , when hee was offered money and preferments to tempt him , answered : Can you give me money that can last for ever ? and glory that may eternally flourish ? And certainly nothing can bee too much to endure , for those pleasures which endure forever . Yea , if the love of gain makes the Merchant refuse no adventures of Sea : if the sweetness of honey makes the Bears break in upon th hives , contemning the stings ; Who would not get heaven at any rate , at any cost or trouble whatsoever ? But to go on , Behold , saith God , it shall come to pass , that the Devill shall cast some of you into prison , that yee may bee tried ; and yee shall have tribulation ten days , yet fear none of those things which thou shalt suffer . For be but thou faithfull unto death , and I will give thee the Crown of life , Rev. 2.10 . And again , Blessed is the man that endureth temtatation ; for when hee is tried hee shall receive the Crown of life , Jam. 1. ve● . 12. A Crown without cares , without rivals , without envy , without end . Now if you consider it , The gain with hardness makes it far less hard ▪ The danger 's great , but so is the reward . The sight of glory future , mitigate ; the sence of misery present : For if Iacob thought not his service tedious , because his beloved Rachell was in his eye ; what can be thought grievous to him , that hath Heaven in his eye ? Adrianus seeing the Martyrs suffer such grievous things : hee asked why they would endure such misery , when they might ( by retracting ) free themselvs ? to which one of them aleadged that text , Eye hath not seen , nor ear heard , &c. the nameing whereof , and seeing them suffer so cheerfully , did so convert him ; that , afterwards hee became a Martyr too . Lastly ( not to enlarge my self , as I might in promises of reward ) Whosoever shall forsake Houses , or Brethren , or Sisters , or Father , or Mother , or Wife , or Children , or Lands , for my name sake ; he shall receive an hundred-fold more , and shall inherit everlasting life Matth. 19.29 . This is ● treasure worthy our hearts , a purchase worth our lives . Wherefore , eye not the stream thou wadest through , but the firm Land thou tendest to . And indeed , who is there that shall hear these promises , and compare the seed-time with the Harvest ; look up from the root to the fruit , consider the recompence of the reward : and will not choose rather to suffer adversity with the people of God , than to enjoy the pleasure of sin for a season , Heb. 11.25 . Who will not bee willing to suffer with Christ , that hee may also reign with him ? 2 Tim. 2.12 . Who will not suffer these light afflictions which are but for a moment , when they cause unto us a far more excellent end eternall weight of glory ? 2. Cor. 4.16.17 . Was Lazarus for a time extream miserable ? hee is now in Abrahams bosom . Yea , blessed Lazarus , thy sores and sorrows soon ceased , but thy joies are everlasting . Now mee thinks if thou but considerest that thy pain will shortly pass , but thy joies shall never pass away ; it should prove a notable soveraign Cordiall to strengthen thee ; not onely against reproaches which attend thy profession , but even against fire and faggot . Who would not bee a Philpo● for a month , or a Lazarus for a day , o● a Stephen for an hour , that he might be in Abrahams bosome for ever ? nothing can bee too much to endure , for those pleasures which endure for ever . It is true , If in this life onely wee had hope in Christ , we were of all men the most miserable , as the Apostle speaks , 1 Cor. 15.19 . But thou must consider , that as this life is our Hell , and the wickeds Heaven , Ioh. 16.20 . So the next life shall bee their Hell , and our Heaven , ver . ●1 . 33 . Prov. 16.4 . As Dives was in Abrahams bosome , when Lazarus was in torments ; so Lazarus was in Abrahams bosome , when Dives was in torments , Luk. 16. ver . 23.25 . And herein wee fare no worse , than Cstrist ; Did not his Spirit pass from the Cross , into Paradice ? Did not hee first descend into He●l , and then had his ascension ? Suppose thy sufferings bee great , what then ? Assure thy s●lf , that every pang is a prevention of the pains of Hell , and every respite , an earnest of Heavens rest ; and how many stripes dost thou esteem Heaven worth ? It is true , flesh and blood is so sensual , that it feels a little pain in the finger , a great deal more than the health of the whole body . But let us better consider on it , and behold at once the whole state of a Christian , wee shall see his peace exceed his pain ; yea , wee shall see both the torments present , and the glory following . Hope makes absent joies , present ; wants , plenitudes ; and beguiles calamity ; as good company does , the way . The poor traveller , in thinking of his Inne , goes on more cheerfully , and the bond man , in calling to mind the year of Iubilee . When the Apprentice calls to mind that his years of covenant will now shortly expire , and then hee shall have his freedom confirmed ; the very remembrance thereof maketh many labour some works seem more light , and less grievous unto him : neither doth hee afterwards repent it . Did it ever repent Iacob , when hee came to inherit his Fathers blessing , that hee had indured a long exile , and tedious bondage ? Or Ioseph , when hee w●s once made Ruler in Egypt , that he had formerly been sold thither , and there imprisoned ? and hee had never been a Courtier , if he had not first been a prisoner : Or did it repent the Israelites when they came to inherit the Land of promise , that they had formerly been forty years passing through a forlorn wilderness . Or which of Gods servants did ever repent that they had passed the apprentiship of their service here , and were now gon to be made free in glory ? If so , let us do and suffer cheerfully , patiently , couragiously , what God imposeth upon us : knowing that after wee have swet and smarted but six days at the utmost , then cometh our Sabbath of eternal rest , which will make a mends for all ; knowing that death ends our misery , and begins our glory , and a few groans are well bestowed for a Preface to an immortall joy . Let then our eyes bee continually on the joys which follow , and not on the pain which is present ; the pain neglected and unregarded cannot bee very discomfortable . But that there is reward promised to those which suffer in Christs cause , is not all , for our reward shall bee answerable to our sufferings : the greater our sufferings are here , the greater shall our reward bee hereafter ▪ Matth. 16.27 . The deluge of calamities may assault us , but they shall exalt us . By our crosses sanctified , weight is added to our Crown of Bliss , for according to the measure of our afflictions , God weigheth unto us of his graces , that wee may bee able to bear them , and according to the measure of our graces , hee proportioneth our glory , and future happiness . Suffering for the Gospell is no inferiour good work , and every one shall bee rewarded , though not for , yet according to his works , Psal. 62.12 . Rom. 2.6 . Rev 22. ver . 12. The Apostles tell Christ , wee have left all and followed thee , Matth. 19.27 . Christ tels them , when I sit on my Throne , yee shall sit on Thrones with mee , ver . 28. They that turn many unto righteousness , shall shine as the stars in the Kingdom of heaven , Dan. 12.3 . And they that suffer Martyrdom , shall bee cloathed with long white Robes , and have Palms in their hands , Rev. 6.9.11 . Now , there bee three sorts of Martyrs , Re & intentione ; intentione , non re ; re , non intentione : in both deed and intention , as was Saint Steven ; in intention , not deed , as was Saint Iohn ; in deed , not in intention , as were the innocents . But , where the conflict is more hard , the conquest obtained shall be more glorious : for as Chrysostom speaks , According to the tribulations laid upon , and born by us ; shall our retribution of glory be proportioned . And persecutors ( saith Bernard ) are but our Fathers Gold-smiths : working , to add pearls to the Crowns of the Saints . Yea , ever where more work is done , there more wages is given ; and when the sight , or conflict is sharper , and the victory harder , the glory of the triumph is greater , and the Crown of reward more glorious . Whence it was that those Saints in the Old Testament , which were racked and tortured , would not be delivered , or accept of their enemies fair offers , to the end they might receive a bet●er resurrection , and a more glorious reward ; Heb. 11.35 . Neither would we wish our work easier ; or our burthen lighter , if we looked up to ●he recompence of reward : for it may bee well applied here , which was misapplied in the triall of that holy man Ioh , We do not serve God for nothing . Though we must 〈…〉 him meerly for reward , as hirelings , nor for fear as servants ; but as children , for love . O that ( when we suffer most ) we would but meditate and look upon , with the eie of faith , the fulnesse of those joies , and sweetnesse of those pleasures , which ( having once finished our course ) we shall enjoy at Gods right hand for evermore : Psal. 16.11 . being such as eie hath not seen , nor ear heard , neither hath entered into the heart of man to conceive : 1 Cor. 2.9 . For certainly the remembrance thereof , would even raise up our souls from our selves , and make us contemne and sleight what ever our enemies could do ; as it did our fore-fathers : much more to sleight reproaches , which are such bug-bears to a great many . And no marvel , if that which hath made so many contemne fire and faggot , make us contemne the blasts of mens breath . But I hope enough hath been said , in shewing that our enemies in stead of robbing , inrich us ; and in lieu of hurting , pleasure us ; sith they greaten our graces , and augment our glory ; sith if the conflict be more sha●p , the Crown will be more glorious . Wherefore if our trials be small , let us bear them with patience , which makes even great burthens easie ; if they bee great and grievous , let us bear them patiently too ; since great is the weight of glory that ensueth them : whereas no suffering , no reward ; yea , if wee be not chastned here , we shall be condemned h●reafter , 1 Cor. 11.32 . And whether had you rather rejoice for one sit , or alwaies ? you would do both , which may not be ; you would be both Dives and Lazarus , have happinesse bo●h here and hereafter : pardon me , it is a fond covetousnesse , 〈◊〉 idle singularity to affect it : What , that you alone may fare better than all Gods Saints ? That God should strow Carpets for your feet onely , to walk unto your Heaven ; and make that way smooth for you , which all Patriarchs , Prophets , Evangelists , Confessers , and Christ himself have found rugged , and bloody ? Away with this self-love , and come down you ambitious sons of Zebedee ; and ere you think of sitting near the Throne , be contented to be called unto the Cup. Now is your 〈◊〉 : Let your Saviour see how much of his bitter petion you can pledge ; then shall you see how much of his glory he can afford you . In all Feasts , the coursest meats are tasted first : be content to drink of his Vineger and Gall , and after you shall drink new wine with him in his Kingdome . Besides , without some kinde of suffering , how shall your sincerity be approved ? Even nature is 〈◊〉 and cheerful whiles it prospereth , but let God withdraw his hand ; no sight , no trust : The mother of Micha , while her wealth lasteth , can dedicate a good part of her silver to the Lord , but now she hath lost it , shee falls a cu●sing , Iudg. 17.1 , 2 , 3. Cataline , whiles poor , had many seeming 〈◊〉 , but having feathered his nest , you could hardly say , whether he was most lavish of his money , or of his modesty . But to be equally good in a prospe●ous , and adverse condition , deservs praise : When our resolution and practice is like that Maids in Plutarch , who being set in the Market to be sold , when a Chapman askt her , Wilt thou be faithful , if I buy thee ? said ; Yea , that I will , though you do not buy me . Wee all are 〈◊〉 weary of receiving , soon weary of att●nding ; we are ready to shrink from Christ , so soon as our profits or pleasures shrink from us : But if with the Needle of the Compasse , in the midst of tempestuous weather , we remain alwaies unmoveable , and staied upon one point ; it is a signe the Loadstone of the Gospel hath changed our hearts ; and we are governed by Christ , as the Needle is by the North-Pole . Wherefore if God should not frame ou●ward things to thy minde , do thou frame thy mind to endure with patience and comfort what he sends ; and this will be an Odour smelling sweet , a Sacrifice acceptable and pleasant to God : yea , herein thou shalt approve thy self with David , a man after God's own heart ; and ●ou know , that as David was unto God according to his heart , so was God unto David according to his . CHAP. 40. Application of the former grounds . ANd so you have the residue of the grounds of comfort , it remains that I should apply them : For this Doctrine , though it be better understood then practised , as Cassandra was better known than trusted : yet being both known , applied , and duly trusted to , will ( like the Sun ) not onely delight our understandings with its contemplation , but also warm and quicken our affections . Wherefore , is there any weak Christian so white-liver'd with Nicodemus , that the reproaches and Persecutions which attend his profession , make him ashamed of Christ , or cause him to think that it is in vain to serve the Lord : whereby he is frighted out of the narrow way that leadeth to life ? Let him draw near , for I chiefly direct my speech unto him : Are afflictions and persecutions so necessary and profitable , as hath been shewed ? Doth not God onely gain glory by our suffe●ings ? but do they also bring us to repentance , and amendment of life ? stir us up to praier , wean us from the love of the world , keep us alwaies prepared for our enemies assaults , discover whether we are sincere or no , make us humble , improve all Christian graces in us ? Is God more specially present with us in afflictions ? Cannot our enemies diminish one hair of our heads , without God's special leave and appointment ? Hath he promised that we shall not be tempted above our strength ? Are these stripes the chiefest tokens and pledges of God's love and adoption ? Were none of his children ever exempted from the like ? And lastly , shall our momentany sufferings be rewarded with everlasting glory ? Yea , shall our glory be increased , as our sufferings have been more ? Then let them serve as so many restoratives to thy fainting spirit ; yea , Lift up thy hands which hang down , and strengthen thy weak knees , Heb. 12.12 . For , I suppose thy fainting and drooping is from fear , and thy fear from doubting , and thy doubting from unbelief , and thine unbelief chiefly from ignorance of these things : and whence is thine ignorance of these , but this ? Thou hast never been conversant in the book of God ; or if thou hast , thou didst never seriously ponder these Scriptures which have formerly been rehearsed : for hadst thou seriously considered them , thou wouldst not have dared to make that an occasion of grief and prejudic● , which the Spirit of God maketh the greatest cause of joy and confirmation that can be . For , what can be spoken more expresse , direct , and significant ? What demonstrations can be given more sollid ? What Fortifications or Bulwarks so strong and safe against the affronts of Satan , and the World ? Thou saiest thou art persecuted for well-doing , and therefore thinkest it a strange thing . God saith it is , and ever hath been common to all his children ▪ not Christ himself excepted . Take notice of these things , ( for it is the God of all truth and blessednesse that speaks them ) and apply them to thy self , as if they were particularly spoken to thee by name ; even as when twenty be in a room , where is a fair well-drawn picture ; every one thinks the picture looks upon him ▪ and have not more modestie or manners ( in leaving those dishes for thy letters ) than will do thee good . Be not like a Monkey which looking in a glasse , thinks he sees another Monkeys face ▪ and not his own : And know withall , that it is no small sin even to doubt , when we have God's command and warrant to secure us . Thou thinkest thy self miserable ; God saith , thou art blessed : Thou saiest , thou art hated of the world ; God saith , thou art beloved of Christ ; who hath chosen thee out of the world : Thou thinkest it a shame to be reproached ; God saith , It is thy glory : Thou grievest at it ; God saith , thou hast great cause to rejoice ; for it sheweth thee to be born of God , thine enemies to be the seed of the Serpent . Thou saiest , that all things go crosse with thee ; God saith , That all things shall work together for the best ; it may be the increase of thy temporal happinesse : however , that it shall bee for the improvement of thy graces here , for the advancement of thy glory hereafter . Thou thinkest it a sign of displeasure ; God saith , it is to thy Enemies , a token of perdition , but to thee , of salvation : Thou thinkest thy self near forsaken ; God saith , The spirit of glory , and of God , resteth upon thee : Thou saiest , thou shalt one day perish ; God saith , that neither things present , nor things to come , shall ever be able to separate thee from the love of God , which is in Christ Iesus our Lord. Thou thinkest the Lord doth not hear thee , because he doth not presently answer thee in the things that thou requirest : I tell thee , it were ill for the best of us , if we were permitted to be our own choosers : Let Peter have his desire , and his Master shall not die ; so Peter himself , and the whole world had been lost . In unfit supplications we are most heard , when we are repelled : our God often times doth answer our praiers with merciful denials , and most blesseth us in crossing our desires . We may ask either bad things to a good purpose ; or , good things to a bad purpose ; or , good things to a good purpose , but in an ill season . Now , if we ask what is either unfit to receive , or unlawful to beg , it is a great favour of our God to be denied : granting is not alwaies the effect of love ; if so , then had Paul been lesse loved then Satan : Satan begg'd but once , and had his paier granted , concerning Iob : S. Paul begg'd thrice that he might not be buffeted , yet was denied : Satan beg'd his shame ; who envied his successe ? Saint Paul that freedom from temptation , which would have been worse bad then wanted : yea , if granting were alwaies an effect of love ; then was our blessed Saviour lesse loved than Satan ; for the Lord would not let the Cup of his Passion passe from him upon his earnest praier , which he made as he was Man. But you must know , that denials in some cases are better than grants : the Lord will not take away the body of sin from us upon our earnest praiers , yet he granteth us that which is equivalent ; viz. Grace to subdue our corruptions ; and withall takes away the occasion of pride , which is better : for certainly he is more supported of God , that hath grace given him to conquer a temptation ; as had the Martyrs , in being able to suffer those tortures ; than another who is excused to fight . Again , we must not measure God's hearing of our suit , by his present answer ; or his present answer by our own sense : touching the first , Zachary a long time failed of a Son for all his Praier ; but when he had even forgot that Praier , he had a Son ; the Angel brings him good news , Luk. 1.13 . Thy Praier is beard : When did he make this Praier ? Nor lately ; for then he was grown old , and had given over all hope of a child : so that his request was past over many years , and no answer given . The like example we have in Hannah , who powring out her soul before the Lord , in the trouble of her spirit ; God did not immediately tell her by revelation that she should conceive a Son , but he gave her for the present , faith ; which did work in her joy , and peace of conscience : for ( saith the text ) she looked no more sad ; and when shee had waited his leisure a certain time , The Lord remembred her with a Son , 1 Sam. 1. There is nothing between God and thee , but time ; prescribe not his wisdom , hasten not his mercie , now his grace is enough for you , his glory shall be more than enough hereafter . Tarry a little the Lords leisure , deliverance will come , peace will come , joy will come ; thy tears are reserved , thine hunger shall be satisfied , thy sorrow shall be comforted : In the mean while to be patient in misery , makes misery no misery : while we consider that when a little brunt is once past , troubles will cease , but joies shall never cease . Wherefore , let us never give over , but in our thoughts knit the beginning , progresse , and end together ; and then shall we see our selves in Heaven , out of the reach of all our enemies . 2. To prove that wee are not to judge of Gods answering our praiers , by our own sence ; I need but to instance the woman of Canaan , ( as what can speed well , if the praier of faith from the knees of humility succeed not ? ) and yet behold , the further she goes , the worse she fares ; her discouragement is doubled with her suit : It is not good ( saith our Saviour ) to take the childrens bread , and cast it to dogs ; here was cold comfort : yet stay but a while , he clears up his brows , and speaks to her so comfortably , that 't were able to secure any heart , to dispel any fears . O Saviour ! how different are thy waies from ours , when even thy severity argues favour ! The trial had not been so sharp , if thou hadst not found the faith so strong , if thou hadst not meant the issue so happie : It is no unusual thing for kindnesse to look sternly for the time , that it may indear it self more , when it lists to be discovered . It was cold comfort that the Cripple heard from Peter and Iohn , when he begg'd of them an alms ; Silver and gold have I none : but the next clause , rise up and walk , made amends for all . O God! we may not alwaies measure thy meaning by thy semblance ; sometimes what thou most intendest , thou shewest least : In our afflictions thou turn'st thy back upon us , and hidest thy face from us , when thou most mindest our distresses . So Ionathan shot the arrows beyond David , when he meant them to him : So , Ioseph calls for Benjamin into bands , when his heart was bound to him in the strongest affection ; so , the tender mother makes as if she would give away her crying child , whom she huges so much closer in her bosom . If thou passe by us whiles we are strugling with the tempest , we know it is not for want of mercie , thou can●st not neglect us : Oh let not us distrust thee ! if thou comest , it is to relieve us ; if thou staiest , it is to trie us ; howsoever , thy purpose is to save us . Surely God will work alone , and man must not be of his counsel . Wherefore many times he deals with wicked men , as Eutrapilus sometimes did with his subjects ; who when he was minded to do a poor man a mischief , would give him abundance of wealth ; whereas contrarily his children find themselvs crost with a blessing . Possidonius tells us of Austin , that when there was wait laid for his life ; through God's providence he mist his way ; whereby his life was preserved , and his adversaries disappointed . As when Isabel Queen of England was to repasse from Zealand into her owne Kingdom , with an Army , in favor of her Son against her Husband , she had utterly been cast away , had she come unto the Port intended , being there expected by her enemies : but Providence , against her will , brought her to another place , where shee safely landed . Yea , this I have seen , two men striving for the way , one receiving a switch over the face , draws his Rapyer to kill the other ; but by a providence , in making the offer , his saddle swaied to the horse-belly ; whereby in all likelihood , the one was saved from killing , the other from hanging : for before he could make after him , he was rid a mile . And have not some been detained ( by a violent storme ) from coming home , whereby they have been exempt from feeling the down-full of their house ? Sure I am the letting fall of my Glove in the dark , once proved a means of saving me from drowning ; while another stepping before me , found the danger to his cost . And indeed , how infinitely should we intangle our selve● , if we could sit down and obtain our wishes ! Do we not-often wish that , which we after see would be our confusion ; because we ignorantly follow the flesh , and blinded appetite , which looks on nothing but the shell and outside ; whereas God respecteth the soul , and distributeth his savour for the good of that , and his glory ? It is an argument of love in the Father , when he takes away the Childs knife , and gives him a book . Wee crie for riches , or liberty , or peace ; they are knives to cut our fingers : ●herefore God gives us his Word , the riches of verity , not of vanity : Hee gives us that glorious liberty to be the Sons of God , he gives us that peace which the world cannot give , nor take away , wherefore let the Christian understand , God his Physitian , Tribulation his physick ; being afflicted under the medicine , thou criest , the Physitian hears thee , not according to thy will , but thy weal ; thou canst not endure thy malady ; and wilt thou not be patient of the remedy ? No man would be more miserable , than he that should cull out his own waies : What a specious shew carried Midas his wish with it , and how did it pay him with ruine at last ? Surely I have seen matters fall out so unexpectedly , that they have tutored me in all affairs , neither to despair , nor to presume ; not to despair , for God can help mee ; not to presume , for God can crosse me : One day made Marius Emperour , the next saw him rule , and the third he was slain of his Souldiers . Well then , if with Paul thou hast besought the Lord often , that thy present affliction might depart from thee , and canst not be heard in the thing which thou desirest ; know that thou art heard in that which is more conducible to thy profit : and consequently rejoice more in that thy petition is denied , than if it had been granted . This was the use which Saint Paul made of Gods denial , and he knew what he did , though he had as much to boast , and rejoice of , as any one living : yet , saith he , of myself I will not rejoice , except it bee , of mine infirmities : that is , afflictions , reproaches , persecutions , inward temptations , fears , distrust , &c. But in these I will very gladly rejoice . Why ? That the power of Christ may dwell in me : Note his reason , he had heard God say , that his power was made perfect through weaknesse , 2 Cor. 12.8 , 9. Neither had he onely cause to rejoice in his infirmities , but all God's people have the same cause to rejoice ; for , what the spirit of comfort speaks in this , and in all the former places reci●ed , do equally belong to thee for thy consolation , with all the regenerate ; for whatsoever was written afore-time , was written for thy learning and mine , that wee through patience , and comfort of the Scriptures might have hope , Rom. 15.4 . And accordingly , will a good hearer apply to himself whatsoever is written in the Word ; for as the stomach sends the strength of the meat into every member of the body : so we should send to the eie , that which is spoken to the eie ; and to the ear , that which is spoken to the ear ; and to the tongue , that which is spoken to the tongue ; and to the hand , that which is spoken to the hand ; and so to the heart , and every faculty and member of soul and body : if we hear comfort , we should apply it to fear ; if wee hear a promise , we should apply that to our distrust ; if wee hear a threatning , we should apply that to our presumption ; and so fill up the gap still where the Devil would enter . And indeed , had it not been for this Aqua coelestis , David had surely fainted in his affliction , Psal. 27. ver . 13. & 119.72 . but this good Word from heaven fetch him again , when he was ready to sink ▪ and indeed , if Moses and the Prophets , the Evangelists and Apostles will not comfort us in this case , then as Abraham told Dives in another case , nothing will perswade , nor prevail . Believest thou the former Seriptures spoken by Christ , and his Apostles ? I know that thou believest , with some mixture of unbelief ; and art almost perswaded , not onely to do , but to suffer chearfully for well-doing . But why dost thou not altogether believe , that it is a blessed and happie thing thus to suffer ? Mat. 5.10 , 11 , 12. That thou hast great cause to rejoice and be glad that thou art counted worthy to suffer shame for Christs name ? Acts 5.41 . Thou seest it is not for nothing that David acknowledgeth , It was good for him that he was afflicted , Psal. 119.71 . that Iob blesseth the time that ever he was corrected , Iob 42. That Ieremy praied for correction as a good thing , Ier. 10.24 . That a whole Church voted the same , Lam. 3.27 . It is not for nothing that Christ saith , Blessed and happy are yee when men revile you , and persecute you : That Saint Iames saith , Count it exceeding joy , when yee fall into divers temptations , Iames 1.2 . It is not for nothing that Saint Paul saith , I take pleasure in infirmities , in reproaches , in necessities , in persecutions , in anguish , for Christ's sake , &c. 2 Cor. 12.10 . That Peter and Iohn , when they were beaten and imprisoned , departed from the Council , rejoicing that they were counted worthy to suffer rebuke for Christs name , Act. 5.41 . For , even bearing the Crosse with Christ , is as great a preserment in the Court of Heaven , as it is in an earthly Court for the Prince to take off his own Roab , and put it on the back of one of his servants ; as you may perceive by the Lord's speech to Paul , Act. 9.15 , 16. & 23. ver . 11. and our Saviour Christs words to his Apostles , Ast. 1.8 . yea , to suffer for Christ ( saith Father Latimer ) is the greatest privilege that God gives in this world : and the story of Iob is a book-case to prove it : for did not God by him , as sometimes a Schoolmaster with his Pupill , who when he hath polished and perfected a good Scholar , brings him sorth , provokes adversaries to set upon him with hard questions , and takes a pride to see the fruit of his own labours . And in the warrs , to have the hottect and most dangerous services imposed upon them by their General , is accounted the greatest honour : neither will he confer the same upon any , but the stoutest and most valiant . This Rod of the Lord ( like Ahasuerus his Scepter ) is never stretcht forth toward any of his , but in great love and favour . It is like the kisse , which Cyrus , in Xenophon , gave to Chrysanthas , which was accounted a greater and more special savour , than the Cup of gold which he gave to Artabazus : Which being so , let us in this particular , imita●e the Muscovitish women , who will not think their husbands love them , unlesse they chastise them ; and the Indians , who are ambitious to be burnt with them ; and the Thracians , who are proud to wear their scarrs . Moses esteemed the reproach of Christ greater riches than all the treasures of Aegypt , Heb. 11.25 , 26. And the Apostles esteemed it a grace , to be disgraced for him : and shall we grumble , or think much at it ? No : in the greatest extremity of straights , let us acknowledge it a favour , and give him thanks : and so much the rather , for that it is more acceptable to God , to give him thanks once in adversity , then six hundred times in prosperity , as a grave Divine well observs : and indeed , it is the summe of all Religion to be thankfull to God in the midst of miseries . True , it is hard for Iob , when the terrours of God fight against him , and the arrows of the Almighty stick so ●ast in him , that the venome thereof hath drunk up his spirit , Iob 6.2 , 3 , 4. to think it a special favour and dignity , but so it was , being rightly considered . It was hard for Iosephs brethren to hear him speak roughly unto them , take them for spies , accuse them of theft , and commit them to prison , Gen. 42.30 . and think , it is all out of love ; much more hard for Simeon to bee cull'd out from the rest , and committed to ward , while his brethren are set at libertie , Vers. 24. and yet it was so ; yea he loved him best , whom he seemed to favour least : yet , such is the infirmitie of our nature , that as weak eies are dazled with the light which should comfort them , so there is nothing more common with God's Children , than to be afflicted with the causes of their joy , and astonied with that which is intended for their confirmation . Even Manoah conceivs death in that vision of God , wherein alone his life and happinesse did consist : Iudg. 13.22 . And the Shepherds , Luk. 2. who were sore afraid , when the Angel of the Lord came to bring them good tidings of great joy to all people ▪ viz. their Saviours Birth , which was Christ the Lord , Vers. 9.10 . But what hath been the answer of GOD alwaies to his children , in such their extasies , but his ? Fear not , Gideon , Judg. 6.23 . Fear not , Ioseph , Mat. 1.20 . Fear not Zachary , Luk. 1.12 , 13. Fear not Abraham , for I am thy shield , and thy exceeding great reward , Gen. 15.1 . Fear not , Paul , for I am with thee , and no man shall lay hands on thee to do thee hurt , &c. Acts. 18.9 , 10. the words are often repeated ( as Pharaohs dreams were doubled ) for the surenesse . Yea , to the end , that we should be fearlesse in all our sufferings , so long as we suffer not as evil doers , 1 Pet. 4.15 . Fear not , as one well notes , is the first word in the Annunciation of Christs Conception ; and the first word in the first Annunciation of his Birth : and the first word in the first Annuuntiation of his Resurrection , and almost the last words in his last exhortation , a little before his death , are , Let not your hearts be troubled , and be of good comfort , strengthening his followers , and sweetning his Crosse by diverse forcible reasons , Luke 21. Mark. 13. And the words of dying men have ever been most emphatical , most effectual . Nay , more than all this , if yet thou wilt not be comforted , look but Ioh. 16.20 . and thou shalt have thy Saviour assure thee by a double bond : His Word I say , Verily , verily , I say unto you . His Oath I say , Verily , verily , I say unto you . that though for the present you do fear , and sorrow , and weep , yet all shall be turned into joy , 〈◊〉 that joy shal no man be able to take from you , v. 22. And so much of the Patience of the Womans seed . Innocency of the Womans seed . Felicity of the Womans seed . If you will see the Malice of the Serpents seed : Subtilty of the Serpents seed : Misery of the Serpents seed : Read the three foregoing parts ; viz. The canse and cure of Ignorance Error . &c. The cure of Misprision . Characters of the kinds of preaching . The last whereof , sold only by Iames Crump , in Little Bartholome● Well-yard . A two-fold PRAYER for the Morning and for the Evening , as also another to be said at any time . Jer. 10.25 . Pour out thy fury upon them that know thee not , and upon the families that call not on thy name . Psal. 145.18 . Rom. 10.12 . The Lord is nigh and rich unto all that call upon him in truth . Isa. 65.24 . Before they call I will answer , and whiles they are yet speaking I will hear . Jer. 33.3 . Call unto me and I will answer thee , and shew thee great and mighty things , which thou knowest not . 1 Joh. 5.14 . If wee ask any thing according to his will , he heareth us . Joh. 16.23 . Mat. 21.22 . Whatsoever yee shall ask the Father in my Name , believing , he will give it you . Psal. 55.17 . Evening and Morning , and at Noon will I pray . A PRAYER for the Morning . O Lord prepare our hearts to Pray . O Most glorious LORD GOD , and in JESUS CHRIST our most merciful and loving Father ; in whom wee live , and move , and have our being ; in the multitude of thy mercies we desire to approach unto thee , from whom all good things do proceed ; who knowest our necessities befo●e we ask , and our ignorance in asking . It is true , O Lord , if we should consider onely our own unworthiness , and how we have heretofore abused thy goodnesse and long-suffering towards us ; wee might rather despair with Iudas , and like Adam run from thee , then dare to approach thy glorious presence . For we confesse , O Lord , to the shame and confusion of our own faces , that — — as we brought a world of sinne into the World with us , and deserved to dye so soon as wee began to live ; so ever since that thou hast spared us , we have done nothing but add sinne unto sinne , as thou hast added mercy to mercy : For we have been no lesse rebellious unto thee , then thou hast been beneficiall unto us . We do daily and hourely break all thy commandements , adding unto that our originall corruption which we were conceived and borne in , all manner of actuall transgressions , by sins of Omission , sins of Commission , sinnes of Ignorance , sinnes of Knowledg , sinnes against conscience ; yea , sinnes of Presumption and Willfulness , and that in thought , word , and deed . We have sinned against thy Law , and against thy Gospel , against thy mercies , and against thy judgments , against the many warnings , and the abundance of meanes , afforded by thee to reclaime us , against the spirit of grace cotinually knocking at the doors of our hearts , with infinite checks and holy motions , Our eares have been alwaies open to the Tempter , shut unto thee ; we have abused our eyes to wantonnesse , our mouthes to filthynesse , and our feet have been swift to all evill , slow to ought that is good . And as wee have committed one sinne on the neck of another , so we have multiplyed , and many times repeated them , by filling often into the same wickednesse , whereby our sinnes are become for number , as the sands of the Sea , and as the Stars of Heaven . Yet 〈…〉 Yet most most merciful Father , being that thou hast given thy Son , and thy Son himself for the ransome of so many as shall truly repent , and unfainedly believ in him , who hath for our sakes fulfilled all righteousness ; yea , suffered on the Crosse , and there made full satisfaction for the sins of all thine Elect. And seeing thou hast appointed Praier , as one special means for the obtaining of thy grace , unto which thou hast annexed this comfortable promise , that where two or three be gathered together in thy Name , thou wilt be in the midst of them , and grant their requests ; and since our Redeemer hath assured us , that whatsoever we shall ask thee in his name , thou wilt give it us : We are emboldened to sue unto thee our God for grace , that we may be able to repent and believe . Wherefore for thy promise sake , for thy Sons sake , and for thy great Names sake , we beseech thee send down thy holy Spirit into our souls , regenerate our hearts , change and purifie our natures , subdue our reason , rectifie our judgments , strengthen our wills , renew our affections , put a stop to our madding and straying fancies , beat down in us whatsoever stands in opposition to the Scepter of Jesus Christ ; and enable us in some measure , both to withstand that which is evil , and perform that which is good and pleasing in thy sight . Yea give us repentance never to be repented of , and possess our souls with such a dreadfull awe of thy Majesty , that we may fear as well to commit small sins as great ones considering that the least sin is mortall without our repentance , & thy mercy : as wel fear to sin-in secret as openly , since thereis nothing hid from thee : as well condemne our selves for evill thoughts as evill deeds , considering that the Law is spirituall , binding the heart no lesse then the hands ; as well abstain from the occasions of sin , as sin it self ; and consider that it is not enough , to abstain from evill , unlesse wee hate it also , and do the contrary good . And now O Lord , since thou hast safely brought us to the beginning of this day , we beseech the to defend , and dierct us in the same : and as thou hast blest us in our lying down , and in our rising up , so protect & prosper us in our going forth , & in our coming home : shield and deliver us from the snares of the Hunter , who lieth in waite for our souls ; and is continually labouring our everlasting destruction . And no lesse arm us against the allurements of the world , wherein we shall meet with many provocations , and temptations : and that we may not lead our selvs , nor be led into temtation ; give us wisdome to beware of men , even of associating our selves with the vitious , like Ioseph : lest otherwise with David , we be drawn to dissemble : or with Peter , to deny thee : for sin is of a catching , and infectious quality : and our corrupt hearts are like tinder , which will kindle with the least spark : especially O Lord , keep us from yeelding to their solicitations , or following their customs , of drink●ing , swearing , slandering , and making the worst construction of things : of mocking , and scoffing at religion , or the religious : let not custome and example any whit prevail with us , without , or against thy written Word ; lest we misse of the narrow way , which alone leadeth unto life : onely give us wisedome , and grace , to look upon thy Sons whole life : & see how he would speak , and do , before we speak or do anything , & then having thy word for our warrant , and thy glory for our aime ; let no censures , nor flowts of any discourage us . Finally , good Father we beseech thee , inable us so to walk in thy fear ; that in mirth we be not vain , in knowledg we be not proud , in zeal we be not bitter ; instruct us by thy Word direct us by thy Spirit , mollifie us by thy grace , humble us by thy , corrections , win us by thy benefits , reconcile our nature to thy wil ; & teach us so to make profit of everything , that we may see thee in al things , & al things in thee . And in these our prayers wee are not mindfull of our selves alone , but forasmuch as thou hast commanded us to pray one for another ; as being the members of one and the same mysticall body : wee beseech thee to blesse thy whole Church Universall , wheresoever dispersed , and howsoever distressed , or despised , far and wide over the face of the whole earth : and vouchsafe unto thy Gospell such a free and effectuall passage , that it may sound throughout all Nations . Yea , wee humbly pray thee , let it convert and reclaim the Turks , Jews , Infidels , Indians , Atheists , Epicures , Hereticks , and Schismaticks . Prevent all plots , and projects against the Kingdome of thy Christ : let thy Word and Spirit alone , bear rule in all places . Extend thy tender mercy O Lord , to all Protestants beyond the Seas ; to all Christians under the Turks , or other Infidels : strengthen all such as suffer for thy cause , and let thy presence with them counterpoyse whatsoever is laid upon them , and inable them to continue constant in thy faith and truth to the end . More particularly , be good unto that part of thy Church planted here amongst us , in this sinfull Land , and indue us with thy grace as thou hast already with other blessings ; that they may not rise up hereafter in judgment against us ▪ be propitious to the Nobility , Gentry , and Communalty . Blesse the Tribe of Levi , all Ministers of thy Word and Sacraments ; let their lips , O God , preserve knolewdg , and their lives righteousnesse ; and for ever blesse thou their labours : increase the number of those that are faithfull and painfull ; and reform , or remove such as are either scandalous , or idle : and for a constant and continuall supply of their mortality , blesse all Schools of learning , and good literature ; especially the Universities . Remember in much mercy all that are afflicted , whether in body , or in mind , of in both ; whether in conscience , groaning under sin ; or for a good conscience , because they will not sin : and as thou makest them examples to us , so teach us to take example by them , and learn wisdome by thy hand upon them . These , and all things else which thou knowest we stand in need of , we humbly crave at thy mercifull hands , and that for the alone worthinesse , and satisfaction of thy son ▪ and the honour of our onely Redeemer , and Advocate Jesus Christ : to whom with thee O Father , and thy blessed Spirit , be given as is most due , all praise , glory , and dominion , the residue of this day , and for evermore . Amen . A PRAYER for the Morning . O Lord prepare our hearts to Pray . O Most glorious LORD GOD , and in JESUS CHRIST our most merciful and loving Father ; in whom wee live , and move , and have our being ; in the multitude of thy mercies we desire to approach unto thee , from whom all good things do proceed ; who knowest our necessities befo●e we ask , and our ignorance in asking . It is true , O Lord , if we should consider onely our own unworthiness , and how we have heretofore abused thy goodnesse and long-suffering towards us ; wee might rather despair with Iudas , and like Adam run from thee , then dare to approach thy glorious presence . For we confesse , O Lord , to the shame and confusion of our own faces , that — — as our first Parents left us a large stock of sinne , so we have improved the same beyond measure ▪ O that we could have so improved that stock of grace which wee have received from thee ! But whereas thou gavest us as large a portion , we suddenly lost it . We were created indeed by thee , after thine own image , in righteousness , & holiness , & in knowledg of the Truth : But alas ! now our understandings are so darkned and dulled , our judgmēts so blinded , our wils so perverted , our affections so corrupted , our reason so exiled our thoughts so surprised , our desires so entrapped , and all the faculties and sunctions of our souls so disordered , that we are not sufficient of our selves to think , much lesse to speak , least of all to do ought that is good . And yet usually like Bladders , we are not more empty of grace , than we are blown up with pride : whereby with Laodicea , we not once see our own spiritual misery and nakednesse ; but think we are rich and good enough , as wanting nothing ; when as scarce any spark of grace yet appears in us . Yea , so far have we been from loving and serving thee , that we have hated those that do it , and that for their so doing . And so far have we been from performing that vow which we made to Christ in our Baptism , when we took his presse-mony to be his Souldiers , and serve him in the field of this world , against his and our enemies ; that we have renounced our vow made to him , and fled from his standard ; yea , fought for Satan and the World , seeking to win all we could from Christ , by tempting to sin , and by persecuting such as were better then our selves ; so that all our recompence of thy love unto us , hath been to do that which thou hatest , and to hate those whom thou lovest . Yea , we cannot deny but we have persecuted thee with Paul , denied thee with Peter , betraied thee with Iudas , and crucified thee with those cruel Jews . Now Lord it being thus with us , how can we expect that thou shouldest hear our praiers , & grant our requests ? yea , how can wee look for other at thine hands , then great and grievous , yea , then double damnation ? as most justly we have deserved . Yet most most merciful Father , being that thou hast given thy Son , and thy Son himself for the ransome of so many as shall truly repent , and unfainedly believ in him , who hath for our sakes fulfilled all righteousness ; yea , suffered on the Crosse , and there made full satisfaction for the sins of all thine Elect. And likewise knowing , that mercie pleaseath thee , and that the sole perfection of a Christian , is the imputation of Christs righteousnesse , and the not-imputation of his own unrighteousnesse . We are emboldened to sue unto thee our God for grace , that we may be able to repent and believe . Wherefore for thy promise sake , for thy Sons sake , and for thy great Names sake , we beseech thee send down thy holy Spirit into our souls , regenerate our hearts , change and purifie our natures , subdue our reason , rectifie our judgments , strengthen our wills , renew our affections , put a stop to our madding and straying fancies , beat down in us whatsoever stands in opposition to the Scepter of Jesus Christ ; and enable us in some measure , both to withstand that which is evil , and perform that which is good and pleasing in thy sight . And because every day which does not abate of our reckoning , will increase it ; and that by procrastinating , we shall but heap unto our selves wrath against the day of wrath : Good Lord , suffer us not , we beseech thee , to defer our repentance , lest the custome of evill makes it altogether unalterable in us : or lest we dye before we begin to live : or lest thou refusest to hear us another day , calling upon thee for mercy : because we refuse to hear thee now , calling to us for repentance . Wherefore if we be not yet converted , let this be the happy hour of our conversion ; that as our bodies are risen by thy power , and providence from sleep , so our soules may daily bee raised from the sleep of sin , and the darknesse of this world ; that so we may enjoy that everlasting light , which thou hast prepared for thine ; and purchased with the bloud of thy dear Son , our Saviour Jesus Christ. Give unto us , we beseech thee , a true , lively , and justifying faith , whereby we may lay hold upon those gracious promises , which thou hast made unto us in him ; and wherewith we may vanquish all our spirituall adversaries . Seal up unto us the assurance of our salvation , by the te●stimony of thy blessed Spirit . Give to us thy servants , that wisdome which descendeth from above , that we may be wise unto our eternall salvation : so shall our hearts ( instead of a Commentary ) help us to understand the Scriptures , and our lives be an Exposition of the inward man. Give us grace , to account all things in this world even as drosse , and dung , that we may win Christ Jesus ; and Heaven and happinesse by means of him . Give us single hearts , and spirits without guile , that wee may love goodnesse for it self , and more seek the power of godlinesse , then the shew of it ; and love the godly for thy sake : and because they are godly . Grant that in the whole course of our lives , we may doe unto all others , as we would that they should doe unto us : considering , that whether we do good or evill , unto any one of thy members , thou takest it as done unto thy self . Discover unto us all our own sins , that wee may not be so forward to censure others , as wee have been heretofore . Give us patience to beare thy Fatherly chastisements , which through thy grace sanctifying them to us , become both Medicines to cure us , and Antidotes to preserve us from the sicknesse of sin : considering , that all the afflictions of this life , are not worthy those joyes which shall be revealed unto us . And as we are suiters unto thy Majesty , for these thy blessings spirituall : so likewise we humbly beg at thy mercifull hands , all necessaries appertaining to our temporall welfare : beseeching thee to blesse us in our persons , with health , strength , and liberty : in our estates , with sufficiency , and the right use of it ; considering that if wee spend what wee have upon our own lusts , we may ask , but wee shall not receive : in our good names , with an unreproveable report : and so blesse and sanctifie unto us all the things of this life , that they may be furtherances of us in the way to a better . And seeing that it is in vain for us to labour , except thy blessing go along with it : neither can our endeavours succeed well except thou prosper them : bless every one of us in our several places and callings , and so direct us in all we shall take in hand , that whatsoever wee do , may tend to thy glory , the good of others , and the comfort of our own soules : when wee shall come to make our finall account unto thee for them . These , and all things else which thou knowest we stand in need of , we humbly crave at thy mercifull hands , and that for the alone worthinesse , and satisfaction of thy son ▪ and the honour of our onely Redeemer , and Advocate Jesus Christ : to whom with thee O Father , and thy blessed Spirit , be given as is most due , all praise , glory , and dominion , the residue of this day , and for evermore . Amen . A Praier for the Evening , which would be performed before Supper , and not when we are more prone to sleep , then to pray . O Eternal , Almighty , and incomprehensible Lord God ; who art great and terrible , of most glorious Ma●esty , and infinite purity : Creator , and Preserver of all things , and Guider ▪ and Governour of them being created : who fillest Heaven and Earth with thy presence , and art every where at hand to receive , and hear the praiers of all that repair to thee in thy Christ. Thou hast of thy goodnesse bestowed so many , and so great mercies upon us , ●ha● wee know not how to expresse thy bounty herein . Yea , we can scarce think of any thing more to pray for , but that thou wouldest continue those which thou hast bestowed on us already : yet we cover still , as though we had nothing , and live as if we knew nothing of all this thy beneficence . Thy blessings are without number , yet our sins strive with them which shall be more : if we could count the numberless number of thy Creatures , they would not be answerable to the number of thy gifts ; yet the number of our offences which we return in lieu of them , are not much inferiour thereunto . Well may we confesse with Iudas , we have sinned , and there stop ; but we cannot reckon their number , nor set forth their nature . We are bound to praise thee above any Nation whatsoever : for what Nation under Heaven enjoys so much light , or so many blessings as we ? above any Crea●u●e , for all the Creatures were ordained for our sakes : and yet Heaven , Earth , and Sea , all the Elements , all thy Creatures obey thy Word , and serve thee as they did at first : yea , call upon us to serve thee : onely men for whom they were all made , ingratefully rebell against thee . Thou might'st have said before we were formed ; let them be Toads , Monsters , Infidels , Beggers , Cripples , or Bondslaves so long as they live , and after that , Cast-awaies for ever and ever : but thou hast made us to the best likenesse , and nursed us in the best Religion , and placed us in the best Land , and appointed us to the best and onely Inheritance , even to remain in blisse with thee for ever : so that thousands would think themselvs happy , if they had but a piece of our happinesse . Why shouldest thou give us thy Son for a ransome , thy holy Spirit for a pledge , thy Word for a guide , thy Angels for our guard ; and reserve a Kingdom for our perpetual inheritance ? Why shouldest thou bestow health , wealth , rest , liberty , limbs , senses , food , raiment , friends , and the means of salvation upon us , more then upon others , whom thou hast denied these things unto ? We can give no reason for it , but that thou art merciful ; and if thou shouldest draw all back again , we had nothing to say but that thou wert just : which being considered , why should any serve thee more then we , who want nothing but thankfulnesse ? Why should we not hate the Way to Hell , as much as Hell it self ? and why should we not make every cogitation , speech , and action of ours , as so many steps to Heaven ? yet if thou shouldst now ask us what lust is asswaged , what affection qualified , what passion expelled , what sin re●pented of , what good performed , since we began to receive thy blessings to this day ? we must needs confesse against our selvs , that all our thoughts , words , and works , have been the service of the World , the Flesh , and the Divel : yea , it hath been the course of ou● whole life , to leave that which thou commandest , and to do that which thou forbiddest : yet , miserable wretches that we are , if we could give thee our bodies and souls , they should bee saved by it ; but thou wert never the richer for them . Thus while we look upon our selvs , we are ashamed to li●t up our e●es unto thee ; yea , we are ready to despair with Cain : yet when we think upon thy Son , and the rich promises of the Gospel , our fear is in some measure turned into joy : while we consider that his righteousnesse for us , is more then our wickednesse against our selvs ; onely give us faith we beseech thee , and set●le it in thy beloved , that we may draw virtue from his death and resurrection , whereby we may be enabled ●o die unto sin , and live unto righteousnesse ; and it sufficeth for all our iniquities , necessities , and infirmites . It is true , O Lord , as wee were made after thine own Image ; so by sin we have turned that Image of thine , into the Image of Satan : but turn thou us again , and we shall bee turned into the Image and likenesse of thy Son : And what though our sins be great , yet thy mercie is far greater then our sins either are , or can be : we cannot be so bad , as thou art good ; nor so infinite in sinning , as thou art in pardoning , if we repent . O that we could repent ! O that thou wouldest give us repentance ! for we are weak , O Lord , and can no more turn our selvs , then we could at first make our selvs : yea , we are altogether dead in sin , so that we cannot stir the least joint , no not so much as feel our deadnesse , nor desire life , except thou be pleased to raise and restore our souls from the death of sin , and grave of long custome , to the life of grace : Apt wee are to all evil , but reprobate and indisposed to all grace and goodnesse ; yea , to all the means thereof . Wee are altogether of our selvs unable to resist the force of our mighty adversaries , but do thou f●ee our wills , and set to thy helping hand , in casting down by thy Spirit our raging lusts : and by thy grace subdue our untamed affections , and we shall henceforth as much honor thee , as by your wickednesse we have formerly dishonored thee . Wherefore of thy goodnesse , and for thy great Names sake , we beseech thee take away our stony hearts , and give us hearts of flesh : enable us to repent what we have done , and never more to do what we have once repented , not fostering any one sin in our souls . Reform and change our minds , wills , and affections , which we have corrupted ; remove all impediments which hinder us from serving of thee , and direct all our thoughts , speeches , and actions to thy glory , as thou hast directed our eternal salvation thereunto . Let not Satan any longer prevail , in causing us to defer our repentance ; since we know , that late repentance is seldom sincere , and that sicknesse is no fit time for so great a work ; as many have found that are now in Hell : Neither is it reasonable , thou shouldest accept of our feeble and decrepit old age , when we have spent all the flower , and strength of our youth , in serving of Satan , not once minding to leave sin , until sin left us . Yea , O Lord , give us firmly to resolve , speedily to begin , and continually to persevere , in doing and suffering thine holy will : Inform and reform us so , that we may neither mis-believe , not mis●live : subdue our lusts to our wills , submit our wills to reason , our reason to faith ; our faith , our reason , our wills , our selvs , to thy blessed Word and Will. Dispell the thick mists and clouds of our sins , which corrupt our souls , and darken our understandings ; separate them from us , which would separate us from thee : Yea , remove them out of thy sight also , we most humbly beseech thee , as far as the East is from the West ; and in the merits of thy Son , pardon and forgive us all those evils , which either in thought , word , or deed , we have this day , or any time hereto●ore committed against thee : whether they be the sins of our youth , or of our age ; of omission , or commission ; whether committed of ●gnorance , of knowledge , or against conscience , and the many checks and motions of thy holy ●pirit . And now , O Lord , seeing the time approacheth which thou hast appointed for rest ; and because wee can neither wake nor sleep without thee , who hast made the day and night , and rulest both : therefore into thy hands we commend our souls and bodies , beseeching thee to watch over us this night , and preserve us from all our spiritual , and bodily enemies ; from thievs , fire , and from all other dangers . ☞ These things we humbly beg at thy fatherly hands , and whatsoever else thou knowest in thy divine wisdome to be needful and necessary for our souls , or bodies , or estates , or names , or friends , or the whole Church , better then we our selvs can either ask or think : and that for thy Names sake , for thy promise sake , for thy mercies sake , for thy Sons sake , who suffered for sin , and sinned not ; and whose righteousnesse pleadeth for our unrighteousnesse : in him it is that we come unto thee , in him we call upon thee , who is our Redeemer , our Preserver , and our Saviour ; to whom with Thee , and thy blessed Spirit , be ascribed as is most due , all honour , glory , praise , power , might , majesty , dominion , and hearty thanksgiving , the rest of this night following , and for evermore , Amen . A Praier for the Evening , which would be performed before Supper , and not when we are more prone to sleep , then to pray . O Eternal , Almighty , and incomprehensible Lord God ; who art great and terrible , of most glorious Ma●esty , and infinite purity : Creator , and Preserver of all things , and Guider ▪ and Governour of them being created : who fillest Heaven and Earth with thy presence , and art every where at hand to receive , and hear the praiers of all that repair to thee in thy Christ. Thou hast of thy goodnesse bestowed so many , and so great mercies upon us , ●ha● wee know not how to expresse thy bounty herein . Yea , we can scarce think of any thing more to pray for , but that thou wouldest continue those which thou hast bestowed on us already : yet we cover still , as though we had nothing , and live as if we knew nothing of all this thy beneficence . We no sooner lived , then we de●served to die ; neither need we any more to condemn us , then what we brought into the world with us : but thou hast spared us to this hour , to try if we would turn unto thee by repentance , as our first Parents , and wee have turned from thee by sin : yet thy mercy seems to have been in vain , and thy long-suffering to no end : For whereas many have been won by thy Word , wee would not suffer it to change us ; many have been reformed by the Crosse , but we would not suffer it to purge us ; many have been moved by thy benefits , but we would not suffer them to perswade us : yea , as if we had contracted with the Divel , that we would abuse all thy gifts so fast as they come : ●hy blessings make us proud , thy riches covetous , thy peace wanton , thy meats intemperate , thy mercy secure ; and all thy benefits serve us but as weapons to rebell against thee . We have prophaned thy daies , contemned thy ordinances , resisted thy Word , grieved thy Spirit , misused thy Messengers , hated our Reprovers , slandered and persecuted thy people , seduced our friends , given ill example to our Neighbours , opened the mouths of thine and our adversaries , to blaspheme that glorious Name after which we are named , and the truth we professe : whereas meaner mercies , and far weaker means , have provoked others no lesse to honour thee , and the Gospel ; who may justly rise up in judgment against us . Besides , ( which makes ou● case far more miserable ) we can scarce resolve to amend ; or if we do , we put off our conversion to hereafter : when we were children , we deferred to repent till we were men : now we are men , we defer untill we be old men : and when we be old men we shall defer it until death , if thou prevent us not : and yet we look for as much at thine hands , as they which serve thee all their lives . Perhaps we have a form of godlinesse , but thou who search st●●he heart , and triest the reins , knowest that too often we deny the power of it : and that ou● Religion is much of it hypocrisie , our zeal envie , our wisedom policie , our peace security , our life rebellion , our devotion deadnesse ; and that we live so securely , as if we had no souls to save . Indeed , thy Word and Spirit may work in us some flashes of desire , and purposes of better obedience ; but we are constant in nothing , but in perpetual offending , onely therein we cease not : for when we are waking , our flesh tempts us to wickednesse ; if wee are sleeping , it sollicites us to filthinesse ; or perhaps when we have offended thee all the day , at night we pray unto thee : but what is the issue of our praying ? First we sin , and then we pray thee to forgive it ; and then return to our sins again ; as if we came to thee for no other end , but to crave leave to offend thee : Or , of thy granting our requests , we even dishonor thee , and blaspheme thy name , while thou do'st support and relieve us ; run from thee , while thou do'st call us ; and forget thee , while thou art feeding us : so thou sparest us , we sleep ; and to morrow we sin again . O how justly mightest thou forsake us , as we forsake thee ; and condemne u● , whose consciences cannot but condemne our selvs ! But who can measure thy goodnesse , who givest all , and forgivest all ? Though we be sinful , yet thou lovest us ; though we be miserably ingrateful , yet thou most plentifully blessest us : What should we have , if we did serve thee , who hast done all these things for thine enemies ? O that thou who hast so indeared us to serve thee , wouldest also give us hearts and hands to serve thee with thine own gifts . Wherefore of thy goodnesse , and for thy great Names sake , we beseech thee take away our stony hearts , and give us hearts of flesh : enable us to repent what we have done , and never more to do what we have once repented , not fostering any one sin in our souls . And because infidelitie is the bitter root of all wickednesse , and a lively faith the true mother of all grace and goodnesse : nor are wee Christians indeed , except we imitate Christ , and square our lives according to the rule of thy Word : Give us that faith which manifesteth it self by a godly life ; which purifieth the heart , worketh by love , and sanctifieth the whole man throughout . Yea since , if our faith be true and sa●ing , it can no more be severed from unfained repentance , and sanctification , then life can be without motion , or the sun without light : give us spiritual wisdom , to try and examine our selvs , whether we be in the faith or not : that so we may not be deluded with opinion onely , as thousands are . Discover unto us the emptinesse , vanity and insufficiencie of the things here below , to do our poor souls the least good ; that so we may be induced to set an higher price upon Jesus Christ , who is the life of our lives , and the soul of our souls : considering , that if we have him , wee want nothing ; if we want him , wee have nothing . Finally , O Lord , give unto us , and increase in us all spiritual graces : inlighten our minds with the knowledge of thy truth , and inflame our hearts with the love of whatsoever is good ; that we may esteem it our meat and drink to do thy blessed will. Give us religious thoughts , godly desires , zealous affections , holy endeavours , assured perswasions of faith , stedfast waiting through hope , constancy in suffering through patience , and hearty rejoicing from love : regenerate our minds , purifie our natures , turn all our joies into the joy of the Holy Ghost ; and all our peace into the peace of conscience ; and all our fears into the fear of sin , that we may love righteousnesse , with as great good will , as ever we loved wickednesse ; and go before others in thankfulnesse towards thee , as far as thou goest in mercy towards us before them . Give us victory in temptation , patience in sicknesse , contentment in poverty , joy in distresse , hope in troubles , confidence in the hour of death : give us alwaies to think and meditate of the hour of death , the day of judgment , the joies of heaven , and the pains of hell ; together with the ransome which thy Son paid , to redeem us from the one , and to purchase for us the other : so shall neither thy benefits , nor thy chastisements , nor thy Word return ineffectual : but accomplish that for which they were sent , until we be wholly renewed to the image of thy Son. These things we humbly beg at thy fatherly hands , and whatsoever else thou knowest in thy divine wisdome to be needful and necessary for our souls , or bodies , or estates , or names , or friends , or the whole Church , better then we our selvs can either ask or think : and that for thy Names sake , for thy promise sake , for thy mercies sake , for thy Sons sake , who suffered for sin , and sinned not ; and whose righteousnesse pleadeth for our unrighteousnesse : in him it is that we come unto thee , in him we call upon thee , who is our Redeemer , our Preserver , and our Saviour ; to whom with Thee , and thy blessed Spirit , be ascribed as is most due , all honour , glory , praise , power , might , majesty , dominion , and hearty thanksgiving , the rest of this night following , and for evermore , Amen . A Praier to be used at any time . O Almighty , Eternall , most Glorious , and onely wise God ; giver to them which want , comforter of them which suffer , and forgiver of them that repent ; whom truly to know , is everlasting life : Wee they poor creatures acknowledge and confess unto thee , who knowest the secrets and desires of all hearts : that — — of our selvs , we are not worthy to list up our eyes to heaven , much less to present our selves before thy Majesty with the least confidence , that thou shouldest hear our praiers , or accept of our services : but rather that thou shouldest take these our confessions , and accordingly condemne us to the lowest place in Hell : for our continually abusing thy mercy , and those many means of grace , which in thy long suffering thou hast affoarded for our reclaiming . Wee are the cursed seed of rebellious Parents , wee were conceived in sin , and born the children of wrath : And whereas thou mightest have executed thy fierce displeasure upon us , so soon as thou gavest us being ; and so prevented our further dishonouring thee : wee have instead of humbling our selves before thee our God , and seeking reconciliation with thy Majestie : done nothing from our infancy , but added sin unto sin , in breaking every one of thine holy Laws , which thou hast given us as rules and directions to walk by , and to keep us from sinning . Yea , there is not one of thy righteous precepts , which we have not broken more times , and ways , then we can express : so far have wee been from a privative holiness , in reforming that which is evill : and a positive holiness in performing that which is good : which thou maist justly require of us , being wee had once ability so to do , if wee had not wilfully lost it : for thou did'st form us righteous and holy , had not wee deform'd our selves ; whereas now like Satan , wee can do nothing else but sin , and make others sin too , who would not so sin , but for us : for we have an army of unclean desires , that perpetually sight against our souls : whereby wee are continually tempted , drawn away , and enticed through our own concupiscence . Yea , thou knowest , that the heart of man is deceitfull above all things ; and that the imaginations thereof , are onely , and continually evill . O the infinitely intricate windings and turnings of the dark Labyrin●hs of mans heart ! who finds not in himself an indisposition of mind to all good , and an inclination to all evill ? And according to this our inclination , hath been our practice : wee have yielded our hearts as cages to entertain all manner of unclean spirits , when on the contrary wee have refused to yield them as . Temples for thine holy Spirit to dwell in . Yet , miserable wretches as wee are , wee like our own condition so well , that wee are not willing to go out of our selves unto thee ; who wouldest new make us , according to the Image of thy Son : for by long custom , wee have so turned delight into necessity , that we can as willingly leave to live , as leave our lusts : yea , wee love our sins so well , and so much above our souls , that ( except thou change our hearts ) wee shall chuse to go to Hell , rather then part with them . Thou hast used all manner of means to reclaim us , but nothing will serve ; neither the menaces and terrours of thy Law , nor the precepts and sweet promises of thy Gospell can do it : Wee are neither softned with benefits , nor broken with punishments ; thy severity will not terri●ie us , nor thy kindness mollifie us . No , shouldest thou send an Angell from the dead to warn us , all perswasions would be in vain , since we hear Moses and the Prophets , Christ and his Apostles daily , and are never the better . True , O Lord , there is a main reason of it , which we cannot now help ; for naturally we have eyes and see not , ears and hear not , hearts and understand not . Yea , wee are quite dead in sin , untill thou doest boar our ears , so●ten our hearts , and break in upon our consciences by the irresistible power of thy Spirit , and by going along with thy Word , shall quicken our souls , and regenerate the whole man anew : In the mean time wee are ready to receive all , and return nothing but sin and disobedience ; wherein wee more then abound : for wee have done more against thee this week , then wee have done ●or thee ever since we were born . And whereas the least of thy mercies , is greater then all the curtesies of men , wee are not so thankfull to thee for them all , as wee are to a friend for some one good turn . Neither do wee alone lay the fault upon our inability , or want of supply from thee ; but upon our own perversnesse , and want of endeavour , and putting forth that strength and ability , which thou hast given us : for how long hast thou ( O most gracious God ) stood at the doors of our hearts ; and how often hast thou knock'd , when we have refused to open , and let thee in ; And if at any time we have been over-ruled by the good motions of thy holy Spirit , yet have wee still returned ( with the Dog ) to our vomit , and ( with the Sow ) refused the clear streams of thy Commandements , to wallow in the myre of our filthy sins : whereby we have justly deserved , that thou shouldest have called us to an account in the dead of our sleep , and have judged us to eternall destruction ; and never have suffered us again to have seen the light of the Sun : the remembrance of which , together with our other rebellions , when we rightly consider them , makes us even speechless like him in the Gospell : as neither expecting mercy , nor daring to ask it . Howbeit , when wee call to mind thy manifold mercies , shewed to Manasses , Paul , Mary Magdalen , the Thief , and the Prodigall Son , with many others ; who were no less vile then wee , and who notwithstanding found thee more ready to hear , then they were to ask ; and to give above what they durst presume to beg : wee stay our selves , and receive some incouragement from the application of the me●ts of Christ Iesus ; which thou hast promised , shall bee a sufficient satisfaction for all our sins : and the rather , for that thou ca●est all that are weary and heavie laden , with the burthen of their sins unto thee ; with promise that thou wilt ease them : and hast promised , that though our sins be as red as scarlet , thou wilt make them white as snow , and that thou will not the death of a sinner , but that he turn from his wickedness and live : and that if a sinner● doth repent him of his sins , from the bottom of his heart , thou ●il● blot out all his wickedness out of thy remembrance ▪ An●●●st wee should yet be discouraged , thou who didst no less accept th● 〈◊〉 D●●i● , then the act of Solomon , hast further promised , that if were be 〈…〉 mind thou wil● accept of us according to that which we have , and not according to that which wee ●ave not . But forasmuch O Lord , as thou knowest , that is not in man to turn his own heart , unless thou dost first give him grace to convert ; for thou O Lord , must work in us both the will and the deed : and being that it is as easie with thee to make u● righteous and holy , as to bid us bee such , O our God , give us ability , and willingness to do what thou commandest , and then command what t●o wilt ; and thou shalt find us ready to do thy blessed will. Wherefore give to us , and increase in us all Christian graces , that wee may know , and believe , and repent , and amend , and persevere in well doing . Create in us O Lord , a new ●ea●t , and renew a right spirit within us : take away from us our greedy desire of committing sin , and enable us by the powe●full assistance of thy grace , more willingly to obey thee in every of thy commandements their ever wee have the contrary . Be favourable to thy people every where ; look down in much compassion upon thy Militant Church , and every severall member thereof : blesse it in all places 〈◊〉 peace and truth , hedge it about with thy providence , defend it from the misc●ievous designs , and attempts of ●●ine , and her malitious enemie : let thy Gospell go on and con●ue● , maugre all opposition ; that Religion and uprightness of heart may bee highly set by with all , and all prophaneness may be trod under foot . More particularly , be mercifull to this sinfull Land ; the civill ●agistrates , the painful Ministers , the two Universities ; those people that sit yet in darkness ; all the afflicted members of thy Son. Lord , comfort the comfortless , strengthen the weak , bind up the broken hearted , make the bed of the sick , be a father to the fatherless , and an husband to the widdow ; cloath the naked , feed the hungry , visit the prisoners , relieve the oppressed , sanctifie unto them all their afflictions , and turn all things to the best to them that fear thee . Prosper the Armies that fight thy battells , and shew a difference between thy servants , and thine enemies , as thou did'st between the Israelites and the Egyptians ; that the one may bee confirmed , and the other reclaimed . ☞ These , and all other good things , which for our blindnesse we cannot ask , vouchsafe to give us thine unworthy servants , not for our sakes , but for thy mercies sake ; and for thy Son our Saviour Iesus Christ sake , in whom thou art well-pleased ; and in whom thou wast fully satisfied upon the Crosse for our sins : who with thee and the Holy Ghost , liveth and reigneth ever one God , world without end . Let thy mighty hand , and out-stretched arm , O Lord , be still our defence ; thy mercie and loving kindnesse in Iesus Christ thy dear Son , our salvation ; thy true and holy Word our instruction ; thy grace and holy Spirit our comfort , consolation , illumination , and sanctification , now and for ever , Amen . A Praier to be used at any time . O Almighty , Eternall , most Glorious , and onely wise God ; giver to them which want , comforter of them which suffer , and forgiver of them that repent ; whom truly to know , is everlasting life : Wee they poor creatures acknowledge and confess unto thee , who knowest the secrets and desires of all hearts : that — — we have used all our wisedom , to commit the foolishness of sin : our whole conversation hath been to serv Satan , and fulfill the lusts of the flesh . Wee even suck in iniquity like water , and draw on sin as it were , with cart-ropes . Neither is there any part , power , function , or faculty , either of our souls or bodies , which is not become a ready instrument to dishonour thee : for as our heart is a root of all corruption , a seed-plot of all sin ; so our eyes , are eyes of vanitie ; our ears , ears of folly ; our mouthes , mouthes of deceit ; our hands , hands of iniquity : and every part doth dishonour thee , which yet would be glorified of thee . The understanding which was given us to learn virtue , is apt now to apprehend nothing but sin ; the will which was given us to affect righteousness , is apt now to love nothing but wickedness ; the memory which was given us to remember good things , is apt now to keep nothing but evill things : for sin ( like a spreading leprosie ) is so grown over us , that from the crown of our heads , to the soal of our ●eet , there is nothing whole therein , but wounds , and swellings , and sores full of corruption . Yea , our souls and bodies are even a very sink of sin ; for like the common shoar , we have not refused to welcome any , the most loathsome pollutions , that either the world , our own corruption , or the Devill at any time hath offered unto us . Or , admit we are exempt from som evills , wee may thank thee , and not our selves for it : for wee are ready without thy restraining grace , to run out into all manner of enormities whatsoever : we are swift to all evill , but to 〈◊〉 good immoveable : when we do evill , we do it chearfully , and quickly , and easily ; but if we do any good , wee do it faintly , and rawly , and slackly . When did we talk without vanity ? when did we give without hypocrisie ? when did wee bargain without deceit ? when did we reprove without anger , or envy ? when did we hear without wearysomness ? when did wee pray without tediousness ? such is our corruption , as if we were made to sin , in deed , in word , or in thought . O the pride , passion , lust , envy , ignorance , awkwardnesse , hypocrisie , infidelity , vain thoughts , unprofitableness , and the like ; which cleaves to our very best actions ! and how full of infirmity are our primest performances ! for we have not done any one action legally justifyable all our dayes ▪ neither can ought we do , abide the examinatirn of thy strict justice , untill it he covered with thy Sons righteousness ; and the corruption thereof washed away in his most pretious blood . Yea , if thou shouldest behold these our praiers , as they bee in themselves , without having respect unto us in Christ Iesus ; they would appear no better in thy sight , then a menstruous cloth . Howbeit , when wee call to mind thy manifold mercies , shewed to Manasses , Paul , Mary Magdalen , the Thief , and the Prodigall Son , with many others ; who were no less vile then wee , and who notwithstanding found thee more ready to hear , then they were to ask ; and to give above what they durst presume to beg : wee stay our selves , and receive some incouragement from the application of the me●ts of Christ Iesus ; which thou hast promised , shall bee a sufficient satisfaction for all our sins : and the rather , for that thou ca●est all that are weary and heavie laden , with the burthen of their sins unto thee ; with promise that thou wilt ease them : and hast promised , that though our sins be as red as scarlet , thou wilt make them white as snow , and that thou will not the death of a sinner , but that he turn from his wickedness and live : and that if a sinner● doth repent him of his sins , from the bottom of his heart , thou ●il● blot out all his wickedness out of thy remembrance ▪ An●●●st wee should yet be discouraged , thou who didst no less accept th● 〈◊〉 D●●i● , then the act of Solomon , hast further promised , that if were be 〈…〉 mind thou wil● accept of us according to that which we have , and not according to that which wee ●ave not . But forasmuch O Lord , as thou knowest , that is not in man to turn his own heart , unless thou dost first give him grace to convert ; for thou O Lord , must work in us both the will and the deed : and being that it is as easie with thee to make u● righteous and holy , as to bid us bee such , O our God , give us ability , and willingness to do what thou commandest , and then command what t●o wilt ; and thou shalt find us ready to do thy blessed will. Wherefore give to us , and increase in us all Christian graces , that wee may know , and believe , and repent , and amend , and persevere in well doing . Create in us O Lord , a new ●ea●t , and renew a right spirit within us : take away from us our greedy desire of committing sin , and enable us by the powe●full assistance of thy grace , more willingly to obey thee in every of thy commandements their ever wee have the contrary . Y●a , let thy Spirit bear such rule in every one of our hearts , that neither Satan that forrain enemy , and roaring Lyon , which seeketh to devour us , may invade us ; nor our own concupiscence , that home-bred traytor , may by conspiring with the world , work the ruine and overthrow of our poor souls : but that all our wills which have been altogether rebellious , our hearts which have been the receptacles of unclean spirits , & our affections which are altogether carnall ; may be whol●y framed according to thy holy & heavenly will. and that we may the better know how to avoyd the evill , and do the good , let thy Word as a light , discover unto us all the sleights and snares of our spirituall adversaries : yea , make it unto us as the Star which led unto Christ ; and thy benefits like the Pillar which brought to the Land of Promise ; and thy Cross like the Messenger , that compelled guests unto the Banquet . Give us , O Lord , to consider , that although sin in the beginning seem never so sweet unto us , yet in the end it will prove the bane , and ruine both of body and soul : and so assist us with thy grace , that wee may willingly part with our right eyes of pleasure , and our right hands of profit , rather then sin against thee , and wrong our own consciences : considering that it would bee an hard bargain , ●or us to win the whole world , and lose our own souls . Blesse , preserve and keep us from all the temptations of Satan , the world , and our wicked hearts : from pride , that Lucifer-like sin , which is the fore-runner of destruction ; considering that thou resistest the proud , and givest grace tò the humble : from covetousnesse , which is the root of all evil ; being taught out of thy word , that the love of money hath caused many to fall into diverse temptations , and snares , which drown them in perdition and destruction ; from cruelty , that infernal evil , of which thou hast said , that there shall be judgment mercilesse , to him that sheweth not mercie : from hypocrisie , that sin with two faces , whose reward is double damnation ; and the rather , because wickednesse doth most rankle the heart , when it is kept in , and dissembled ; and for that in all the Scriptures , we read not of an hypocrites repentance : from whoredom , which is a sin against a man's own body , and the most inexcusable : considering the remedy which thou hast appointed against it : for the punishment whereof , the Law ordained death , and the Gospel excludeth from the Kingdom of Heaven : from prophanation of thy day , considering thou hast said , that whosoever sanctifieth it not , shall bee cut off from thy people ; and did'st command that he should be stoned to death who only gathered a ●ew sticks on that day : from swearing , which is the language of hell ; considering that because of oaths the Land doth mourn , and thou hast threatned that thy curse shall never depart from the house of the swearer : from drunkenness , that monster with many heads , and worse than beast like sin , which in thy Word hath many fearfull woes denounced against it : and the rather , for that it is a sin ( like the pit of Hell ) out of which there is small hope of redemption . Finally , O Lord , give us strength to resist temptation , patience to endure affliction , and constancie to persevere unto the end in thy truth : that so having passed our pilgrim●ge here , according to thy will , we may be at rest with thee hereafter , both in the night of death , when our bodies shal sleep in the grave , and in the day of our resurrection , when they shall awake to judgment , and both bodies and souls enjoy everlasting blisse . These , and all other good things , which for our blindnesse we cannot ask , vouchsafe to give us thine unworthy servants , not for our sakes , but for thy mercies sake ; and for thy Son our Saviour Iesus Christ sake , in whom thou art well-pleased ; and in whom thou wast fully satisfied upon the Crosse for our sins : who with thee and the Holy Ghost , liveth and reigneth ever one God , world without end . Let thy mighty hand , and out-stretched arm , O Lord , be still our defence ; thy mercie and loving kindnesse in Iesus Christ thy dear Son , our salvation ; thy true and holy Word our instruction ; thy grace and holy Spirit our comfort , consolation , illumination , and sanctification , now and for ever , Amen . A Thanksgiving to be brought in to any , or every one of them , next before the Conclusion , where the hand is placed . ANd as we pray unto thee , so we desire also to praise thee : rendring unto thy Majestie upon the bended knees of our hearts , all possible laud , and thanksgiving , for all thy mercies and favours , spiritual and corporal , temporal and eternal : For that thou hast freely elected us to salvation from all eternity ; when thou hast passed by many millions of others , both Men and Angels , whereas we deserved to perish no lesse then they ; and thou mightest justly have chosen them , and left us : for that thou hast created us Men , and not Beasts ; in England , not in Aethiopia , or any other savage Nation : in this clear and bright time of the Gospel , not 〈◊〉 the darknesse of Paganisme , or Popery . For thine unexpressible love , in redeeming us out of Hell , and from those unsufferable and endlesse torments , by the pretious blood of thy dear Son : who spared not himself ▪ that thou mightest spare us . For calling us home to thee by the Ministry of thy Word , and the work of thy good Spirit . For the long continuance of thy Gospel with us , ( the best of blessings ) . For sparing us so long , and giving us so large a time of repentance . For justifying , and in some measure sanctifying us , and giving us ground for assured hope of being glorified in thy heavenly Kingdom . For preserving us from so infinite many perils and dangers , which might easily have befalne us every day , to the taking away of either our estates , our limbs , or our lives . For so plentifully and graciously blessing us all our life long , with many and manifold good things ; both for necessity and delight . For peace of conscience , and content of minde . For our health , wealth , limbs , senses , food , raiment , liberty , prosperity . For thy great mercie in correcting us , and turning thy corrections to our good . For preserving us in the night past from all dangers of body and soul ; and for infinite more mercies , of which we could not well want any one : and which are all greatned , by being bestowed upon us , who were so unworthy ; and have been so ungrateful for the same . O that we could answer thee in our thankfulnesse , and obedient walking , one for a thousand ! Neither are we unmindful of those national blessings , which thou hast vouchsafed unto our Land in general : as namely , that deliverance from the Spanish Invasion in 88 , and from that divelish design of the Gunpowder-Treason : for preserving us from the noisome , and devouring Plague and Pest●lence . Lord grant , that our great unthankfulnesse for these thy mercies , may not cause thee to deliver us into the hands of our enemies : and although we have justly thereby deserved the same , yet we beseech thee , give us not up unto their wills , neither suffer Popery ever to bear rule over us ; nor thy blessed Word and Sacraments to be taken away from us ; but continue them unto us , and to our posterity after us , if it be thy good pleasure ; untill the coming of thy Christ. Babes that are inexpert in the Word of righteousnesse , use milk : but strong meat belongeth to them that are of full age , Heb. 5.13 , 14. THE STATE OF A CHRISTIAN , lively set forth by an Allegorie of a Ship under Sayl. MY Bodie is the Hull , the Keel my Back , my Neck the Stem , the Sides are my Ribs , the Beams my Bones , my Flesh th● Planks , Gristles and Ligaments are the Pintels and Knee-timbers ; Arteries , Veins and Sinews , the several Seams of the Ship ; my Blood is the Ballast , my Heart the principal Hold , my Stomach the Cook-room , my Liver the Cistern , my Bowels the Sink , my Lungs the Bellows , my Teeth the Chopping knives , ( except you divide them , and then they are the 32 points of the Sea-card , both agreeing in number ; ) Concoction is the Caldron , and hunger the Salt or Sawce : my belly is the lower Deck , my Kidneys Close Cabbins , or receptacles ; my Thighs are long Galleries for the grace of the Ship , my Arms and Hands the Can-hooks , my Midriffe is a large Partition , or Bulk-head ; within the circumference of my head is placed the Steeridge-room , and chief cabbins , with the Round-house where the Master lieth ; and these for the more safety and decencie , are inclosed with a double fence ; the one Dura-mater , something hard and thick ; the other Pia-mater , very thin and soft , which serveth instead of hangings : The Ears are two doors , or Scuttles , fitly placed for entertainment ; the two Eyes are Casement● to let in light , under them is my Mouth the Stowidge , or Stewards-room ; my Lips are Hatches for receipt of goods , my two Nostrils serve as Gratings to let in air ; at the one end stands my Chin , which is the Beak-head , my Forehead is the Upper-deck , all which being trimmed with my fat instead of pitch , and hair instead of Ockham , are coloured with my skin . The fore-deck is humility , the stoarn charity , active obedience the sayls , which being hoysed up with the several Yards , Halliars , and Bow-lings of holy precepts and good purposes , are let down again by sicklenesse , faintings and inconstancie ; Reason is my Rudder , experience the Helme , hope of salvation my Anchor , passive obedience the Capstain , holy revenge the Cat and Fish to hawl the sheat-Anchor , or last hope ; fear of offending is the Bu●y , virtues are the Cables , holy desires , and sudden ejaculations the Shrouds , the zeal of God's glory is my Main-mast , premeditation the Foremast , desire of my own salvation the Mizzen-mast ; saving-knowledge the Boltsprit : Circumspection a Sounding-line , my Light is illumination , Justice is the Card , God's Word the Compasse , the meditation of life's brevity a four-hour-glasse , Con●emplation of the creatures the Grosse-staff , or Iacob's Staff , the Creed a Sea-grammer , the life of Christ my Load-star ; the Saints falls are Sea-markes , Good examples Land-marks : Repentance Pumpes out the sink of my sins , a good Conscience keeps mee clean , imputative righteousness is my Flag , having this Motto ( BEING CAST DOWN WE PERISH NOT ) The Flag-staff is sincerity , the Ship is victualled afresh by reading , hearing , receiving ; Books are Long-boats , Letters are little Skiffes to carry and re-carry my spiritual merchandise , Perseverance is my speed , and Patience my name : my fire is lust , which will not be clean extinguished ; full feeding and strong drink is the fuell to maintein it , whose flame ( if it be not supprest ) is jealousie , whose sparks are evil words , whose ashes is envie , whose smoke is infamy , lascivious talk is as flint and steel , concupiscence as tinder , opportunity is the match to light it , sloath and idlenesse are the servants to prepare it . The Law of God is my Pilot , Faith my Captain , Fortitude the Master , Chastity the Masters-mate , my Will the Coxen , Conscience the Preacher , Application of Christs death the Chirurgion , Mortification the Cook , Vivi●●cation the Calker , Self-denial is an Apprentice of his , Temperance the Steward , Contentation his Mate , Truth the Purser , Thankfulnesse the Pursers-mate , Reformation the Boat-swain , the 4 Humors , Sanguine , Choller , &c. are the Quarter-masters , Christian vigilancie undertakes to supply the office of Starbord and Larbord wa●ch , Memory is Clerk of the Check , Assurance the Corporal , the Armour Innocencie , the Mariners Angels , Scismaticks are Searchers sent aboard ; my understanding as Master-Gunner culls out from those who Budg-casks of the New and Old Testament , certain threats and promises , which is my onely Powder and Shot , and with the assistance of the Gunners-mate , holy anger against sin , chargeth my tongue , which like to a Piece of Ordinance shoots them , to the shame and overthrow of my shirituall Adversaries . My Noble Passengers are joy in the Holy Ghost , and the peace of conscience , whose retinue are divine graces : my ignoble , or rather mutinous Passengers are worldly cogitations and vain delights , which are more than a good many ; besides some that are arrant thievs and traytors ; namely , pride , envie , prejudice ; but all these I 'le bid farewell when I come to my journies end , though I would , but cannot , before . Heaven is my Country , where I am registred in the Book of life ; my King is Iehova ; my tribute Almsdeeds , they which gather it are the poor ; Love is my Countries badge , my language is holy conference , my ●ellow Companions are the Saints . I am poor in performances , yet rich in Gods acceptation : The foundation of all my good , is Gods free Election : I became bound into the Corporation of the Church , to serve him in my baptisme ; I was inrolled at the time when hee first called mee ; my freedom is Justification , it was purchased with the blood of Christ , my evidence is the earnest of his Spirit , my priviledges are his sanctifying Graces , my Crown ( reserved for mee on high ) is Glorification . My Maker and owner is God , who built mee by his Word , which is Christ ; of earth , which was the materiall : hee fraught it with the essence of my soul , which is the Treasure ; and hath set mee to sail in the Sea of this world , till I attain to the Port of Death , which letteth the terrestriall part into the harbour of the grave ; and the celestiall into the Kingdom of Heaven : in which voyage , conveniency of estate is as Sea room , good affections serve as a tyde , and praier a● a prosperous gale of wind , to help forward . But innumerable are the impediments and perills , for here I meet with the proffers of unlawfull gain , and sensuall delights as so many Syrens ; the baits of prosperity ( as high banks ) on the right hand or weather-shore , and there with evill suggestions , and crabbed adversity ( as Rocks ) on the left hand , or Lee-shore , ready to split mee , the fear of Hell , like quick-sands , threaten to swallow mee ; Originall sin , like weeds , clog me ; and actuall transgressions like so many Barnacles , hang about mee : yea , every sin I commit springs a new leak ; my senses are as so many storms of rain , hail , and snow to sink me ; lewd affections are roaring billows and waves ; self-confidence , or to rely upon any thing but divine assistance , i● to lose the bolt sprit ; Restitution is heaving goods over-board to save the Ship ; Melancholly , is want of fresh water : the Scoffs of Atheists , and contempt of Religion in all places , is a notable becalming ; the lewd lives , and evill examples of the most , a contagious air ; Idleness surs it , and is a shrewd decay , both of Hull and Tackling . Moreover sailing along , and keeping watch , ( for they that are Christs friends you know , must look for all they meet to bee their enemies ) wee no sooner look up , but presently wee ken a man of war , and then wee must bee for war too , and provide for a skirmish . Now the Gallion that hath our Pinnace in chase , and always watcheth for advantages to surprise it , is the Piracy of Hell , the Synagogue of Satan ; her fraight is Temtations and persecutions , with all the Engines of mischief ; in which the Devill is Master , malice the Masters-mate , cruelty the Captain , Murder the Cook , Flattery the Calker , Prophaneness a Quarter-master , Riot the Steward , Never-content his mate ; Pride the Cockson , Superstition the Preacher , Hypocrisie the Boatswain , Coveteousness the Purser , Lust the Swabber , Fury the Gunner , Presumption the Corporal , Sedition the Trumpetter , Drunkenness the Drummer : Vices are the Sails , Custom the Main-mast , Example of the multitude the Fore-mast , Lusts and passions the Cables , Blindness of mind the Rudder , Hardness of heart the Helme , the Wisedom of the flesh the Card , the Mystery of iniquity the Compass , the five senses , or if you will , scoffing Atheists , prophane foul mouth'd drunkards , & all the rabble of Hell are the Mariners ; lewd affections the Passengers , little conscience the Load-stare ; she hath two tyre of great Ordinance planted in her , heresie , & irreligion , ( being either for a false God or none ) Oaths , Blasphemy , and curses are the Powder and Shot , which they spit against all that worship the Lamb , or fight under the ensign of Faith ; her Armour is carnall security , the Flag in her top is infidelity , the Motto ( There is no God but gain ) ; Her ballast which keeps her upright , is ignorance ; most of her Tackling shee has from Rome ; Antichrist as Pilot steares her in such a course , tha● she goes on swiftly , proudly , securely ; scorning and scoffing ( Senacharib like ) to hear that any Lord should deliver this poor Pinnace out of her hands ; yet in the sequel this silly Pink , having the insurance of God's omni-presence , finds not onely succour from the Stock of the Churches Praiers , which like another Merchant-man comes in to the rescue ; but likewise that God's Almighty power and providence is near at hand , as a strong Castle of defence to free her , whereby she escapes , even as a Bird out of the snare of the Hunter , to praise the Lord , who hath not given her as a prey unto their teeth , that would have swallowed up all quick ; but delivered her from such swelling waters , floods of affliction , and streams of persecution , as else had gone over her , and even drowned her soul , as it is Psalm 124 , while this great Gallion ( though it seem like that Invincible Armado ) flies , and ( having no Anchor ) when the storms of God's wrath arise , down she sinks to desperation , and perisheth in the bottomlesse pit , or burning lake of fire and brimstone , where wee 'l leave her , to receive a just recompence of reward . Imprimatur Th. Wykes . Decemb. 4. 1640. FINIS . Printed by I. Bell , for Iames Crumpe , and are to be sold at his house in little Bartholomews Well-yard . 1657. A SHORT AND SURE Way to Grace and Salvation ; BEING A Necessary and Profitable Tract , upon Three Fundamental Principles of Christian Religion : which few do indeed know : and yet he who knows them not , cannot be saved : Viz. How Man was at first Created . How he is now Corrupted . How he may be again Restored . Together with the conditions of the Covenant of Grace , and to whom the Promises of the Gospel belong . The which well learned , would keep Millions out of Hell ; that blindly throng thither . By R. YOUNGE of Roxwell in Essex . If our Gospel be hid , it is hid to them that are lost : in whom the god of this world , hath blinded the mindes of them which beleeve not ; lest the light of the glorious Gospel of Christ , who is ihe image of God , should shine unto them , 2 Cor. 4.3 , 4. Sect. I. AS when God created the World , the first thing he made was Light , Gen. 1.3 . so when he makes us new creatures , he first creates light in the understanding , whereby the ▪ poor soul may see his spiritual misery and wretchedness ; which before ( by reason of that vail or curtain which is drawn ever every natural mans heart , 2 Cor , 3.14 , 15 , 16. ) he is so far from discerning , that with Laodicea he thinks himself rich , and to want nothing ; when yet he is wretched and miserable , and poor , and blinde , and 〈◊〉 of all spiritual endowments , Rev. 3 17. 1 Tim , 6.4 . As for instance , it is to be observed , ( can never be enough bewailed ) that generally throughout the Land people of all sorts ( young and old , rich and poor ) especially the poor , are so invincibly ignorant , that ( remaining so ) it is impossible ( so far as I am able to judge by the Word of God ; ) that ever they should be saved . As ask them these questions , How do you hope to be saved ? They will answer , By my prayers and good endeavours . Have you never broke this or that Commandment , Thou shalt have no other gods but the Lord. Thou shalt not kill . Thou shalt not steal . Thou shalt not commit adultery ? No , never they thank God ▪ are you proud ? No , not they ; What should they be proud of ? and many the like . As for Original sin , they know not what it means . Nor is there any convincing them , that they were born sinners into the world . Yea , let a Minister come to them upon their death-bed , and question with them about their estates , or ask them how their souls fare , and what peace they have ? What will be their manner of answering ? ( especially if they have not been notorious offenders ) Are they a whit troubled for Sin , either Original or actual ? Or will they acknowledge themselves in a lost condition without Christ ? No , their consciences are at quiet , and they are at peace with themselves and all the world ; and they thank God , no sin troubles them nor ever did . They have been no Mu●therers , no Adulterers , no common Drunkards ; neither have they been Oppressors . ( For they are so blind and ignorant , that they think the Commandment is not broken , if the outward gross sin be forborn . ) Yea , will they say , I do not know that I have wronged man , woman , or child . I have been a Protestant , and gone to Church all my daies . Sect. II. Sect. 2. Yea so far are they from being sensible of their wants , that you shall hear them brag of their faith , works , and good meaning ; of their just and upright dealing : the goodness of their hearts , the strength of their faith , hope ; and that they never doubted in all their lives . Yea , that it were pity they should live , if they did not beleeve in Christ , and hope to be saved by him . The usual expressions of formal Christians , and Protestants at large : who know not what faith , hope , or a good heart means , no more then Nicodemus knew what it was to be born again . All which answers and brags of theirs do imply , that they are as righteous as Christ him self , or Adam in the State of innocency : for he that can clear himself from pride , or the breach of any one Commandment , or from Original sin ; may clear himself from all sin whatsoever ; and if so , what need of Christ ? Yea , what possibility is there that ever such a soul should have any benefit by Christ ? Who came not to call the righteous , ( viz. such as think themselves so ) but weary and heavy-laden sinn●rs to repentance , Matth. 10.6 . & 15.24 . & 18.11 , 9.12 , 13. 1 Tim. 1 . 1● , Luke 1.53 . Sect. III. Again , this is an infallible truth , that without repentance there is no being saved ; and what hope of their serious and unfained repentance ? For sin must be seen , before it can be sorrowed for . A man must know himself sick , before he will seek to the Physician . Yea where is no discovery of the disease , the recovery of the health is in vain hoped for . Which makes Cyprian say , that it is as meer lost labour , to preach unto a man the things of God , before he is humbled with the sight of his wants : as to offer light to a blinde man , to speak to a deaf man , or to labour to make a brute beast wise . Besides , if wee look to be saved by any thing that we can do ; Christ can profit us nothing . For the Son of man is come ●o seek , and to save only that which was lost : the lost sheep of the house of Israel , Matth. 18.11 . Luke 19.10 . 1 Tim. 115. even such as utterly despair in regard of all other helps . Nor is he any way fit for absolution , who findes not himself worthy of condemnation . We shall find no sweetness in Christs blood , till we feel the smart of our own sins . Yea , no men under Heaven are in so hopeless a condition as they , who think to be saved by their performances , or any other thing or means , then by the righteousness of Christ alone . It faring with them as it doth with unskillful swimmers : who when they begin to sink , if they catch hold of weeds in the bottom , the faster they hold , the surer they are to be drowned . Sect. IV. Fourthly and lastly , there needs no more to condemn these men , then their ignorance of such saving truths : especially , in such glorious times of light and grace as these are ; wherein they may hear the Word preached every day in the week , if they did not sl●ght and disregard it , which aggravates their sin exceedingly : For though it be enough , that God hath set down his will in his Word most plainly , and we may read , or hear it read , ( were it at any rate ) and that the Epitomy of the whole Law is writ in every mans heart ; whatsoever ye would that men should do unto you , even so do ye unto them , Matth. 7.12 . ( As it serves not a Malefact●rs turn , to plead ignorantiam juris , he knew not the Law of his Prin●● which he hath broken : for if the King have once proclaimed any thing , 〈◊〉 the subject after sufficient time of notifying his will , be ignorant of 〈◊〉 at his own peril be it . ) Yet to be affectedly ignorant , and to shut 〈◊〉 eyes against the light of the Gospel , is by far more damnable : this is a sin . with a witnesse . As what says our Saviour ? Iohn 3.19 . This is the condemnation , that light is come into the world , and men loved darkness rather then light , because their deeds were evil . And so on the contrary , This is life eternal , to know thee the onely true God , and Iesus Christ whom thou hast sent , Joh. 17.3 . Besides , without knowledge , the mind cannot be good , as wise Solomon affirms , Prov. 19. 2 , A man may know , the will of God , and yet not do it ; but he cannot do it , except he know it . Neither can he be born of God , that knoweth him not . 1 Ioh. 4.7 . not ●an he love God 〈…〉 out thy fury upon the Heathen that know thee not , Psal. 79.6 . And that other more terrible , 2 Thes. 1.7 , 8. The Lord Iesus shall be revealed from Heaven in flaming fire , to take vengeance on them that know not God. Whence the Prophet Isaiah is peremptory , It is a people of no understanding , therefore he that made them , will not have mercy upon them ; and he that formed them , will shew them no favour , Isa. 27.11 . Observe these Scriptures you ignorant souls , that think your ignorance will excuse you : and let not Satan , nor your deceitfull hearts so delude you , as to think that God is in jest , where he saith , My people are destroyed for lack of knowledge ; and because thou hast rejected knowledge , I will also reject thee . Hosea 4.6 . Or if you do , you shall one day find him in earnest . For as you know not Christ here , so when you shall look for entrance into his Kingdome hereafter , he shall say unto you , Depart from me , I know you not , Matth. 25.12 , 41. which will be but a sad saying ; And far better were it , that you were ignorant of all other things : which makes St Paul say , I desire to know nothing among you , save Iesus Christ , and him Crucified , 1 Cor. 2.2 . Sect. V. Now this being the case of millions in this City , and so all the Land over : what can we other then conclude , That few ( even amongst us ) shall be saved , as our Saviour affirms , Matth 7.13 , 14. & 20.16 . And that the whole world lieth in wickedness , as St Iohn speaks , 1 Ioh. 5.19 . And that the number of those whom Satan shall deceive , is as the sand of the Sea , Rev. 20.8 . & 13.15 , 16 , 17. Isa. 10.22 . Rom. 9.27 . VVhich being so , I hold my self bound to acquaint them , what every one must of neccessity know , or they cannot be saved : the which I will do in a few lines , that all ( who will ) may have the benefit thereof VVherefore let all such ( if they have ears ) hear what I shall say unto them out of God's Word , in laying open those three Fundamental principles before mentioned . Sect. VI. Touching the bounty and goodness of GOD in Man's Creation , these things would be known . 1. That God in the beginning made man in Paradise , after all his other works ; that he might come as to a sumptuous palace ready furnished . 2. That he was made a compendium , and abridgment of all the other creatures : as being a little world of himself ; for whereas Planets have being , not life ; Plants have life , not sense ; beasts have sense , not reason ; Angels have being , life , reason , not sence ; Man hath all , and contains in him more generality then the Angels ; viz. being , life , sense , reason . 3. That as he was made Lord of , and had dominion over all ; so he did excell all other visible creatures . 1. In that he had a reasonable soul , 2. In that he hath a speaking tongue , 3. In that he was made upright , with his face lifted up to heaven-ward , 4. In that all things were made subject to him , 〈…〉 More especially we are to know , that as God made all things else for mans use and service : so he created man ( male and female ) more immediately for his own honor , and service ; and did accordingly adorn him with gifts , and abilities above all other visible creatures . For God made us ( had not we unmade our selves ) after his own Image , endowing us ( as with reasonable , and immortal souls , so ) with perfection of all true wisdome , holiness , and righteousness ; writing his Law in our hearts and giving us ability to obey , and fulfil the same in every point ; and withal a power to stand , and for ever to continue in a most blessed and happy condition , free from all misery , and to enjoy a sweet , and blessed Communion with his Creator . So that man was created very good , did clearly and perfectly know the whole will , and works of his Maker ▪ was able out of the integrity of his soul , and fitness of all the powers fully , willingly and chearfully to love , observe , and obey his Maker , in every tittle and circumstance he required , and to love his neighbour as himself : so that neither the minde did conceive , not the heart desire , nor the body put in execution any thing , but that which was acceptable , and well pleasing unto God , as these insuing Scriptures do plainly prove . Gen. 1.26 , 27 , 30. Eccles. 7.29 . Rom. 2.14 , 15. Sect. VII . VVhich being so , how should it humble us , and make us ashamed of our present condition ; and withal set us on fire with a holy zeal , to out-strip and go before all the rest of the Creatures in obeying our Creator ; as far as he did make us out-strip them all in spiritual and divine excellencies ? whereas hitherto , they have out-stript and gone before us in a high degree : as for Instance . Though we are bound to praise and serve God above any creature whatsoever , in that all the creatures were ordained for our sakes ; yet heaven , earth , and sea ; all the elements , all the creatures , obey the Word of God , and serve him as they did at first ; yea , call upon us to serve him ; onely men for whom they were all made , most ingratefully rebel against him . As if you consider it rightly , the obedience of insensible and bruit creatures unto the will of God , is a great check and reproof unto the disobedience of man. Man is the chiefest of creatures , and they the lowest ; yet do they as far exceed him in obedience , as he doth them in natural eminency . The Stork and the Swallow know their appointed times ; The Ox knoweth his owner , and the Asse his masters crib ; the Sea moveth in a settled and unmoving course ; the Stars fits their many changes , to a steddy rule answerable to the will of him that never changeth . The Lord by Moses but spake to the rock , and it gave water to the thirsty Israelites ; he but commanded the clouds to rain down Manna , and the winde to bring them in Quails , for the satisfying of their hunger , and they did so . Yea , he but bade the Ravens bring bread and flesh to Elijah , and they did it . In like manner did the winde and sea ▪ Matth. 〈…〉 2 Kings 2.24 . the Fire , Dan. 3.27 . the Earth , Numb . 16.19 , to 27. obey they voice of the Lord , and many the like spoken of in Scripture . But man is wholly gone astray from his rule ; and not only runneth from it but against it : so that he is far worse , then things worse then himself . Which were it rightly considered , would be enough to melt an heart of Adamant : For was this the principal end , for which men were created in such a glorious condition ? That we might honor , love , and serve our Creator , and injoy , communion and happinesse with him for ever ; and are we so far from excelling the rest of the creatures , that we are become more disobedient , and rebellious to God , then any one of them , except Satan himself ? One would think it should make all , ( that thirst not after their own damnation ) not onely to hate , and dislike themselves for it : but force us with all possible speed and industry , to seek out the cause , and how to recover our selves out of this wretched and damnable condition . Sect. VIII . But it will be demanded how this comes to be so ? and what was the cause ; To which I answer ; God at first , entred into Covenant with our first , Parents as publike persons ; both in behalf of themselves , and all that should proceed out of their loines ; and so that whatsoever gifts , priviledges and endowments they had bestowed upon them , should be continued to them and theirs ; onely upon condition of their loyaltie , and personal obedience ( of which the tree of li●e was a pledge : ) and they should have and injoy them , or lose and be deprived of them , aswel for their off-spring , as for themselves , as they should keep or transgress his royal Law. But see how unworthily they demeaned themselves , towards this their bountifull Maker and Benefactor ! For whereas God placed them in Paradise , and gave them free liberty to eat of the fruit of every tree in the Garden ; save onely of the tree of knowledge of good and evil ; prohibiting them that alone , even upon pain of eternal death to them and theirs ; they most perfidiously contemned , and brake this Law ; which ( as sundry circumstances that do aggravate it shew ) was a most execrable and damnable sin . As observe the several circumstances set down by Moses , to amplifie the foulnesse of their Fall : as , First , that they despised , and made light of the promise of God ; whereby they were commanded to hope for everlasting life , so long as they continued their loyalty and obedience . 2. There was in it an unsufferable pride and ambition , in that he could not content himself with being Lord of the whole Universe : but he must be equal unto God ; and every way like his Maker . 3. VVhat greater unbelief could there be ? when he gave more credit to the Serpent , in saying he should not die ; then to God , who immediately before tells them , that if he did sin in eating the forbidden fruit , he should dye . 4. In this sin was not onely unkindnesse not to be parallel'd : but wilfull murther of himself , and all his posterity , whom he knew were to stand of fall with him . 5. Herein was foul apostasy from God to the devil : to whom ( charging God with lying , envy , malice , &c , ) he revolted , and adhered , rather then stick to his Maker . And to the might be added many the like circumstances . which grievously aggravate the sin of our first Parents , and make it so deadly in effect . For hereby it is , we not onely lost our blessed communion with God ; that the Image of God after which they were created , was forthwith abolished , and blotted out : but that many grievous miseries and punishments , came in the room of it : so that in the place of wisdom , power , holiness , truth righteousness , and the like ornaments , wherewith we had been cloathed , there hath succeeded these and the like : 1. This their sin hath filled our whole man with corruption . 2. It hath made us become vassals unto sin and Satan . 3. It hath disabled us from understanding the will , and observing the Commandments of the Lord. 4. It caused us to lose our right unto , and soveraignty over the creatures . 5. It makes our persons and actions unacceptable to God. 6. It hath cast us out of Gods favour , and made us liable , and subject to all the plagues and miseries of this life ; and to endless , easless , and remediless torments in the life to come . Sect. IX . And the reason is , Our First Parents being the root of all mankinde ; and instead of all their posterity before they had issue : and the Covenant being made with them as publick persons , not for themselves onely , but for their Posterity ; who were to stand or fall with them : they being left to the freedom of their own wills , in transgressing the commandment of God by eating the forbidden fruit , through the temptation of Satan : have made us , and all mankind descending from them by ordinary generation , as guilty of their sin , as any heir is liable to his fathers debt . Their act being ours ; as the act of a Knight , or Burgess in the Parliament House , is the act of the whole County . in whose name , and room they sit , and whom they represent : by which means our Nature is so corrupted , that we are utterly indisposed and made opposite unto all that is spiritually good , and wholly inclined to all evil , and that continually ; and have also lost our communion with God , incurred his displeasure and curse ; so as we are justly liable to all punishments both in this life , and in the life to come . Now for the fuller confirming and amplifying of what hath been said , touching Original sin ; take only these ensuing Scriptures , and Auhorisms , without any needless connexion ; that I may be so much the briefer . Sect. X. Amongst many others , the most pregnant Scriptures for the confirming of this point . I hold to be these . The fath●rs have eaten sowre grapes , and the childrens teeth are set on edge , Jer. 31.29 . was a true proverb , though by them abused , By one man sin entered into the world , and death by sin : and so death passed upon all men , in whom all have sinned , Rom. 5.12 , to 21. Who can bring a clean thing out of an unclean ? not one , Job . 14.4 . See Chap. 15.14 , 15 , 16. We are all as an unclean thing , and all our righteousnesses are as filthy rags , Isa. 64 , 6. By the works of the Law , there shall no flesh be justified in his sight , Rom. 3.20 . There is no difference , for all have sinned , and come short of the glory of God , Rom. 3.21 , 22 , 23. And God saw that the wickedness of man was great in the earth ; and that every imagination of the thoughts of his heart was only evil continually . And it repented the Lord that he had made man , Gen. 6 5 , 6. Both Iews and Gentiles are all under sin : As it is written , there is none righteous , no not one . There is none that understandeth , there is none that seeketh after God ; They are all gone on t of the way , they are altogether become unprofitable ; there is none that doeth good , no not one . Their throat is an open sepulchre , the poyson of Asps is under their lips , there is no fear of God before their eyes , Rom. 3.9 , to 20. Out of the heart proceed evil thoughts , murthers , adulteries , fornications , thefts , false witness , blasphemies , Mat. 15.19 . See Gal. 5.19 . 20 , 21. Whence come wars , and sightings amongst you ? come they not hence ? even of your lusts that war in your members , James 4.1 . Unto them that are unbelieving is nothing pure : but even their minde and conscience is defiled , Tit. 1.15 . I see another Law in my members , warring against the Law of my minde ; and bringing me into captivity to the Law of sin which is in my members . O wretched man that I am , who shall deliver me from the body of this death , & c ? Rom. 7.14 , to 25. where the Apostle speaks all this , and a great deal more of himself ; see Ephes. 2.2 , 3. Gal. 3.10 . Yet how many that grieve for their other sins , which are never troubled for their Original corruption ! which should above all be bewailed , even as the mother and nurse of all the rest ; and thought worthy not of our sighs alone , but of our tears . For this is the great wheel of the Clock , that sets all the other wheels a moving , while it seems to move slowest . And never did any truly and orderly repent , that began not here : esteeming it the most foul and hatefull of all , as David , Psal. 51.5 . And Paul , crying out of it as the most secret , deceitfull , and powerfull evil , Rom. 7.23 , 24. And indeed , if we but clearly saw the foulness and deceitfulness of it ; we would not suffer our eyes to sleep , nor our eye-lids to slumber , until a happy change had wrought these hearts of ours ( which by nature are no better then so many styes of unclean Devils ) to become habitations for the God of Iacob . Sect. XI . We are the cursed seed of rebellious parents ; neither need we anymore to condemn us , then what we brought into the world with us . In Adam the root of all , we all so sinned ; that if we had no inherent sin of our own , this imputed sin of his , were enough to damn us . 〈…〉 Utter , the branches cannot be better . They were the fountain , we the springs : if the fountain be filthy , so must the springs . VVhence it is , that holy David cries out ; Behold , I was shapen in iniquity , and in sin did my mother conceive me , Psal. 51.5 . Tantillus puer , tantus peccator , saith St Austin : when a little childe , I was a great sinner . As in the little and tender bud , is infolded the leaf , the blossom , and the fruit ; so even in the heart of a young child , there is a bundle and pack of folly laid up , as Solomon affirms , Pro. 22.15 . And as Moses Speaks , The thoughts of mans heart are evil , even from his childhood , Gen. 6.5 . & 8.21 . VVe brought a world of sin into the world with us ; and were condemned , so soon as conceived : we were adjudged to eternal death , before we lived a temporal life . As admit thou hadst never offended , in the least thought , word , or deed all thy life : yea , admit thou couldest now keep all the commandments , actually and spiritually ; yet all this were nothing , it could not keep thee out of Hell : since that Original sin which we drew from the loins of our first Parents , is enough to damn us . Sin and corruption are the riches that we bequeath to our children ; rebellion the inheritance that we have purchased for them , death the wages that we have procured them . God made us after his own image ; but by sin we have turned the image of God into the image of Satan : Yea , like Satan we can do nothing else but sin , and make others sin too , who would not so sin but for us . As a furnace continually sparkles , as the raging Sea foams , and casts up mire and dirt , and as a filthy dunghil does continually reak forth , and evaporate odious odors : so do our hearts naturally stream forth unsavory eructations , unholy lusts and motions , even continually . As , O the infinitely intricate windings and turnings of the dark labyrinths of mans heart ! who findes not in himself , an indisposition of minde to all good , and an inclination to all evil ? O the strange monsters , the ugly , odious , hideous fiends ; the swarms , litters , legions of noisom lusts that are co●ched in the stinking styes of every one of our deceitfull hearts ! insomuch , that if all our thoughts did but break forth into action we should not come far short of the Devils themselves . Sect. XII . And as the healthiest body is subject to the mortallest disease ; so there is no sin so odious , unto which of our selves we are not sufficiently inclinable . For Original sin , in which we are all born and bred , containeth in it self the seed of all sins ; that fearfull sin against the Holy Gost it self not excepted . Such venemous natures we have ; that never was there any villany committed by any forlorn miscreant , whereunto we have not a disposition in our selves . Insomuch , that we ought to be humbled , even for those very sins , from which we are in a manner exempt ● For that Cain's 〈…〉 blasphemy , Doegs murther , Pharaohs cruelty , Sodoms lust , Iudas his treason , Iulians apostacy , &c. are not our sins , and as much predominant in us , as they were in each of them ; it is onely Gods free grace and goodness . For all of them should have been thine and my sins , if God had left us to our selves . Lord , saith St Austin , thou hast forgiven me those sins which I have done , and those sins which onely by thy grace I have not done : they were done in our inclination to them , and even that inclination needs Gods mercy . If we escape temptation , it is his mercy ; if we stand in temptation , it is his mercy ; if our wills consent not , it is his mercy ; if we consent , and the act be hindered , it is his mercy ; if we fall , and rise again by repentance , all is his mercy . We cry out of Cain , Iudas , Iulian , the Sodomites : alas , they are but glasses to see our own faces in : For as in water , face answereth to face ; so doth the heart of man to man , sayes Solomon , Prov. 27.19 . Even hating of God , is by the Holy Ghost charged upon all men . Rom. 1.30 . Iohn 15.23 , 24 , 25. VVe are all cut out of the same piece ; and as there is the same nature of all Lyons , so of all men . There is no part , power , function , or faculty , either of our souls or bodies , which is not become a ready instrument to dishonor God : our heart is a root of all corruption , a seed plot of all sin ; our eyes are eyes of vanity , our ears are ears of folly , our mouths mouths of deceit , our hands hands of iniquity ; and every part does dishonor God ; which yet would be glorified of him . The understanding which was given us to learn vertue , is apt now to apprehend nothing but sin ; the will which was given us to affect righteousness , is apt now to love nothing but wickedness ; the memory which was given us to remember good things , is apt now to keep nothing but evil things &c. For sin like a spreading leprosie , is so grown over us , that from the crown of out heads , to the sole of our feet , there is nothing whole therein , but wounds , and swellings , and sores full of corruption . To be short , we are as Traitors , condemned to suffer eternal torments in Hell fire , being onely reprieved for a time . Sect. XIII . And so much of Original sin , which is the pravity , naughtiness , and corruption of our Nature , Psal. 51.5 . Now of actual sin , which is the transgression of Gods Law , 1 Ioh. 3.4 . when evil thoughts are consented unto , and performed in outward deeds , Iames 1.15 . Touching which we are to know , and take notice ; that The Law of God is spiritual , and therefore requireth , not onely outward obedience in word and deed ; but also inward in minde and heart , and that chiefly : neither doth it forbid onely the committing of outward sins in word and deed ; but also all the secret corruptions of the mind and heart . Rom. 7.13 , 14 , 15. Mat. 5.21 , 22 , 27 , 28. 1 Iohn 3.15 . Again , where any duty is commanded , there the means which tend thereto are enjoyned ; and where any vice is forbidden , there the occasions , provocations , and Allurements tending thereto are also forbidden . Again , 〈…〉 it well also in regard of circumstances ; as namely , that it flows from a pious and good heart , sanctified by the holy Ghost ; and be done in faith , obedience to the word , humility , saving knowledge and sincere love to God , zeal of his glory , and a desire to edifie and win others : of which I might give you many examples ; as of the Iews fasting , Isa. 58 , 3 , to 8. of those reprobates preaching in Christs name , and casting out devils , Matth. 7.21 , 22 , 23. of Cain's sacrificing , 1 Iohn 3 , 12. He offered , and God abhorred ; because he cared not for the manner , to do it well , God cared not for his offering , though the act was good . Simon Magus believed , Herod listned , Felix feared , Saul obeyed , Iezabel fasted , the Pharisees prayed : but because they did not believe so , hear so , fear so , obey so , fast so , and pray so as God required , and as is before related , they were never the more regarded for what they did . For love is the fountain of obedience ; and all external obedience to God without inward love , is hypocrisie : whereas Christ commends to his disciples , the care of keeping his commandments aright , as the utmost testimony of their love unto him , Ioh. 15.10 . Sect. XIV , VVhich being so , how oft and how many wayes do we all offend ? For if we but narrowly look into our hearts and lives : we shall easily perceive , that there is not one of those righteous precepts , set down , Exod. 20. which we have not broken , ten thousand times , and ten thousand wayes . Yea , O God , ( may the best of us say ) there is no vein in me , that is not full of the blood of thy Son , whom I have crucified and crucified again by multiplying many , and often repeating the same sins ; there is no artery in me , that hath not the spirit of error , the spirit , of pride , of passion , of lust , the spirit of giddinesse in it ; no bone in me , that is not hardened with the custome of sin , nourished and suppled with the marrow of sin ; no sinews , no ligaments , which do not tye and chain sin and sin together . Yea , If we but watch over our own hearts narrowly one day : we shall finde an army of unclean thoughts and desires there , perpetually fighting against our souls . VVhereby we are continually tempted , drawn away and enticed through our own concupiscence . As how many temptations come in by those Cinque ports the sences ? how many more by Satans injections ? presenting to the affections things absent from the sences ? but most of all by lust it self , ( a thing not created yet as quick as thought ) tumbling over a thousand desires in one hour : For , the devil and our flesh meet together every day , and hour ; to ingender new sins , which is the reason our sins are counted among those things which are infinite : as the hairs of our head , the sands of the Sea , the stars of Heaven . VVe are swift to all evil , but to all good immoveable ; when we do evil , we do it cheerfully , and quickly , and easily ; but if we do any good , we do it faintly , and rawly , and slackly . VVe have used all our wisdom , to commit the foolishness of sin ; our whole conversation hath been to serve Satan , and fulfil the lusts of the flesh . VVe even suck in iniquity like water 〈…〉 It hath been the course of our whole life , to leave that which God commands , and to do that which he forbids . The Word and Spirit may work in us some flashes of desire and purposes of better obedience : but we are constant in nothing , but in perpetuall offending ; onely therein we cease not : for when we are waking , our flesh tempts us to wickednesse ; if we are sleeping , it sollicits us to filthiness . Whatever God commands , we do the contrary : We prophane his Dayes , contemn his Ordinances , resist his Word , grieve his Spirit , misuse his Messengers , hate our reprovers , slander and persecute his people , seduce our friends , give ill example to our neighbours , open the mouthes of God's and our enemies , to blaspheme that glorious Name after which we are called , and the truth we profess . Yea , we have done more against God in one week , then we have done for him ever since we were born ; and whereas the least of Gods mercies is greater then all the courtesies of men : we are not so thankfull to him for them all , as we are to a friend for some one good turn . Sect. XV. Neither are we sufficient of our selves to think , much less to speak , least of all to do ought that is good , 2 Cor. 3.5 . Iohn 15.4 , 5. There is so much wearisomness , pride , passion , lust , envy , ignorance , awkwardness , hypocrisie , infidelity , vain thoughts , unprofitableness , and the like ; cleaving to our best actions , to defile them : that even our praying , and fasting , and repenting ; our hearing , believing , and giving ; our holiest communication , our most brotherly admonition , &c. are in themselves as filthy rags , Isa. 64.6 . were they not accepted in Christ , covered with his righteousness , and washed white in his most precious blood . Our very righteousness is as a menstruous cloth , Isa. 64.6 . What then is our sinfulness ? As bring we our lives to the rule ; Look how many sins are cherished , so many false gods there are chosen . Look how many creatures thou inordinately lovest , fearest , trustest , rejoycest in ; so many new gods hast thou coined : and wilt thou not then pleade guilty , when the first and second Commandment arraigneth thee ? Thou canst not away with swearing ; but dost thou reprove others for their swearing ? Didst thou never hear Sermons unpreparedly , irreverently , & c ? Does thy heart upon a Sabbath rest from worldly thoughts ? much more thy tongue from worldly speeches ? There is murther of the heart , hatred : Hast not thou murthered thy neighbours soul , by thy negligence , perswasion , evil example , &c. Thou hast not stoln , but hast thou not coveted ? Hast thou been liberal to those that are owners of a part of thy goods ? hast thou not robb'd thy brother of his good name ? which is above silver and gold . Hast not thou robb'd God of his worship ? of his Sabbaths ? of his Tythes , &c. Lying , flattering , detracting , listning to ta●●s , yea not defending thy brothers good name , is to bear false witness . 〈…〉 very first motions of sins , springing out of our hearts , though presently rejected ; and a thousand the like : and yet for every drop of wickedness that is in the life , there is a sea in the heart that feeds it . Sect. XVI . True , if thou lookest on thy sins in Satans false glass , that will make them seem light , and contemptible ; but behold them in the clear and perfect g●ass of Gods law , and they will appear abominable . Which makes our Saviour call hatred , murther ; a wanton eye , adultery ; &c. Yea , consider thy sins rightly , and they will appear as the Iudasses that betrayed , the Souldiers that apprehended , bound smote , and wounded thy Saviour , as the gall and vinegar in his mouth , spittle on his face , thorns on his head , nails in his hands , spear in his side , &c. This is the way to know thy self sinful : and as thus to know thy self , is the best Divinity , as Demonax said of Philosophy : so thus to aggravate thy sins in thine own sight , is the only way to have them extenuated in the sight of God. Whence the more holy a childe of God is , the more sensible he is of his own unholiness ; thinking none so vile as himself : as it fared with holy Iob , Iob 40.4 . and 42.6 . and with Isaiah , chap. 6.5 . and 64.6 . and with Saint Paul , 1 Tim. 1.15 . Rom. 7.14 . to 25. and with holy David , who almost in every Psalm so much bewails his sins , originall and actual ; of omission and commission . Carnal men are only troubled for those sins that appear to the world ; but those in whom Christs is formed anew , think they cannot be humbled enough for their evil thoughts , vain and unprofitable words , for the evil which cleaves even to their best actions ; for sins of omission , as the want of faith , and love , and repentance , want of the true fear of God , the neglect of preparation , and unprofitable hearing , of praying , and reading , in their families , of instructing their children and servants , of sanctifying the Sabbath , and seeing that all under them do the same ; their unfruitfulness , under the means of grace , their not growing in grace , and the like . And thus do all experimental Christians , all that have spiritual eies . The want whereof I take to be the cause of all desperate wickedness ; as what else but invincible ignorance is the cause , why wickednesse so abounds in every corner o● the Land ? Sin indeed at first was the cause of ignorance ; but now ignorance is the cause of Sin , swearing , and lying , and killing , and stealing , and whoring abound ( saith the Prophet ) because there is no knowledge of God in the land , Hosea 4.1 , 2. It is a people that do erre in their hearts , saies God ; Why ? Because they have not known my ways ; Psal. 95.10 . Ye are deceived , ( saith our Saviour ) because ye know not the Scriptures , neither the power of God , Matth. 22.29 . VVhen Christ wept over Ierusalem , what was the cause ? Even their blindnesse . If thou hadst known ( saith he ) at the least in this thy day , those things which now are hid from thine eyes , Luke 19.42 . Because men know not the wages of evil , therefore they do it : and because they would securely do it , therefore they refuse to know it . O that men knew how good it is to obey ; to disobey . how evil ! for this would soon disperse and dispel all the black clouds of their reigning sins in a moment . If they were wise ( saith St. Bernard ) they would fore-see the torments of Hell , and prevent them ; but they that wander in by-paths , declare themselves ignorant of the rightway of salvation , Rom. 3.17 . I grant , many that are wicked have a shew of wisdom : but let them seem to know never so much ; yet it is through ignorance that they do so ill . Sect. XVII . And so having given you a short survey of our wretchedness , by reason of Original sin , and actual transgressions ; by which we must confess to have deserved double damnation : I come now to declare the means which God of his infinite goodnesse hath found out , both for the satisfying of his justice , and also freeing us from the guilt , and punishment of either . And that with as much brevity , as may stand with perspicuity . First in general we must undoubtedly know , that the sole perfection of a Christian , is ●he imputation of Christs righteousnesse ; and the not imputation of his own unrighteousnesse ; as appears by the whole current of Scripture , of which a few . Even the Son of man came to give his life a ransom for many . Mark , 10.45 . As in Adam all die , so in Christ shall all be made alive , 1 Cor. 15.21 , 22. As by one mans disobedience , many were made sinners : so by the obedience of one , shall many be made righteous , &c. Rom. 5.18 , 19. As by the offence of one , the fault came on all men to condemnation : so by the justifying of one , the benefit abounded towards all men to the justification of life , Rom. 5.18 . Unto Iesus Christ that loved us , and washed us from our sins in his own blood , Rev. 1.5 . The blood of Iesus Christ his Son , cleanseth us from all our sins , 1 Joh. 1.7 . he is the reconciliation for our sins , &c. 1 Joh. 2 1 , 2. He hath made him to be sin for us , who knew no sin : that we might be made the righteousnesse of God in him , 2 Cor. 5.21 . He was delivered to death for our sins , and is risen again for our justification , Rom. 4.25 . Who his own self , bare our sins in his own body on the tree ; by whose stripes we were healed , 1 Pet. 2.24 . He was wounded for our transgressions , he was broken for our iniquities , the chastisement of our peace was upon him and with his stripes we were healed , Isa. 53.5 . Neither is there salvation in any other ; for among men there is given none other name under Heaven whereby we must be saved , Acts 4.12 . The wages of sin is death , but the gift of God is eternal life , through Iesus Christ our Lord , Rom. 6.23 . I am the resurrection and the life , he that beleeveth in me , although he were dead , yet shall he live , John 11.25 . You hath he quickned , that were dead in trespasses and sins , Ephes. 2.1 . God so loved the world that he gave his only begotten Son , that whosoever believeth in him should not perish , but have everlasting life . For God sent not his Son into the world , to condemn the world : but that the world through him might be saved , Joh. 4.16 . to 20. God commendeth his love towards us , in that while we were yet sinners , Christ died for us : much more then being now justified by his blood , we shall be saved from wrath through him . For if when we were enemies , we were reconciled to God by the death of his Son : much more being reconciled , we shall be saved by his life , Rom. 5 , 6. to 11 , read to the end of the Chapter . See more Iohn 1.29 . Acts 13.39 . Rom. 6.4 . to 23. and 8.2 , 3. and 10. 3,4 . 1 Cor. 15.56 . Col. 1.14 . Gal , 3.22 . Heb. 9.28 . 1 Pet. 1.18 , 19 , 20. 1 Joh. 3.8 . Sect. XVIII . As Christ was a sinner onely by the imputation of our sins : so we are just , onely by the imputation of his righteousness . Our good works ( were they never so many and rare ) cannot justify us , or deserve any thing at Gods hands : it is onely in Christ that they are accepted , and only for Christ that they are rewarded . Yea the opinion of thine own righteousnesse , makes thy condition far worse then the wickedest mans alive . For Christ that came to save all weary and heavy laden sinners ; ( be they never so wicked ) neither came to save , or once to call thee that hast no sin , but art righteous enough without him . As hear his own words to the proud Pharisees , who had the same thoughts of themselves as thou hast ; They that be whole need not a Physitian , but they that are sick . I am not come to call the righteous , but sinners to repentance . The lost sheep of the house of Israel , Mat. 9.13 . and 10.6 . and 15.24 . and 18.11 . Nor can any soul be so dangerously sick ; as thou , who art least sensible of thy being sick . Briefly , until with Saint Paul , thou renounceth thine own righteousness , seest thy self the greatest of sinners , art able to discern sin in every thing thou canst think , speak , or do , and that thy very righteousness is no better then a menstruous cloth , Isai. 64.6 . thou canst have no part in Christ. And untill Christ shall become thine by Regeneration , and a lively faith : Thou art bound to keep the whole Law , actually and spiritually with thy whole man , thy whole life ; or else suffer eternal death and destruction of body and soul in Hell for thy not keeping it . So that thou hast yet to answer ( and I pray mind it seriously ) for all the sins , that ever thou hast committed , who art not able to answer for one of the least of them . For the wages of sin , ( any sin be it never so small ) is eternal death , Rom. 6.23 . Gal. 2.16 , 19 , 20 , 21. Neither let Satan , nor thy own deceitfull heart delude thee ; in thinking that thou hast faith , when thine own words declare the contrary . Nor would I ask any more evidence against thee in this , then thine own mouth ; in saying , that thou never doubtedst in all thy life : for this makes it plain that thou never hadst faith , nor ever knewest what saith means . For he who never doubted , never believed : and Satan hath none so sure , as those whom he never yet assaulted . Sect. XIX But this being a main fundamental point , which every man is bound to know : I will more particularly and fully explain it , as thus : Man being in a most miserable , and undone condition ; by reason of Original and actual sin , and of the curse due to both , being liable to all miseries in this life , and adjudged to suffer eternal torments in hell-fire after death , having no possibility to escape the fierce wrath of Almighty God ; who had already pronounced sentence upon him ; VVhen neither Heaven , Earth , nor Hell , could have yeilded any satisfactory thing besides Christ ; that could have satisfied Gods justice , and merited Heaven for us : then , O then ! God of his infinite wisdome and goodness , did not onely find out a way to satisfie his justice , and the Law : but even gave us his own Son , out of his bosome , and his Son gave himself to die , even the most shameful , painful and cursed death of the Cross to redeem us , that whosoever believeth in him , should not perish , but have everlasting life ; Iohn 3.16 . A mercy bestowed , and a way found out ; that may astonish all the sons of men on earth , and Angels in Heaven . VVherefore wonder at this , you that wonder at nothing ! that the eternal God would die , to redeem our worse then lost souls ; that we might not die eternally ? O the deepnesse of Gods love : O the unmeasurable measure of his bounty ! O Son of God who can sufficiently admire thy love , or commend thy pity , or extol thy praise ! It was a wonder that thou madest us for thy self ; more that thou madest thy self man for us , but most of all that thou shouldest unmake thy selfe , that thou shouldest dye to save us . VVhich salvation stands , in two things . First , in freeing and delivering us from Hell ; Secondly , In the possession of Heaven , and eternal life . Christ by his death , merits the first for us : and by his obedience , fulfilling the law , merits the second . The parts of our justification are likewise two : the remission of our sins , and the imputation of Christs righteousnesse ; whereby we have freedom from all evill here , and the perfection of all good and happinesse in heaven . Insomuch that all those Millions of mercies that we have received , from , before , and since , we were born , either for soul or body ; ( even to the least bit of bread we eat ) or shall enjoy to eternity : Christ of his free grace hath purchased for us , with the price of his own precious blood . For which see Psal. 68.19 . and 145.15 , 16. and 75.6 , 7. Hear this all you that care to be saved ! God will pardon all your sins , he will give you an eternall crown of glory in heaven , if you unfainedly repent , and wholly rely upon Christ for your salvation by a lively faith ; and that because he is just : for although the Lord cannot in justice let sin go unpunished ; ( for the wages of sin is eternal death , Rom. 6.23 . death in the person , if not in the surety . ) Yet Christ hath sufficiently satisfied for all the sins of the faithful , and paid their dept even to the utmost farthing ; as is evident by Isai. 53.4 , 5. 2 Cor. 5.21 . Heb. 9.26 . 1 Pet. 2.24 . Rom. 3.25 , 26. 1 Ioh. 1.7 , 9. and sundry other places . As , are we bound to perform perfect obedience to the Law ? Christ performed it for us . VVet● we for disobedience subject to the sentence of condemnation , the curse of the Law , and death of body and soul ? He was condemned for us and bore the curse of the Law ; he died in our stead an ignominious 〈◊〉 . Did we deserve the anger of God ? he endured his Fathers wrathful displeasure , that so he might reconcile us to his Father , and set us at liberty . He that deserved no sorrow , felt much ; that we who deserved much , might feel none . And by his wounds we are healed , Isai. 53.5 . Adam eat the apple , Christ paid the price . In a word , whatsoever we owed , Christ discharged ; whatsoever we deserved , he suffered , if not in the self-same punishments ( for he being God , could not suffer the eternal torments of Hell ) yet in proportion , the dignity of his Person , ( he being God and Man ) giving value unto his temporary punishments ; and making them of more value and worth , then if all the world should have suffered the eternal torments of Hell. For it is more for one that is eternal to die : then for others to die eternally . Therefore was the Son of God made the Son of man : that the Sons of men might be made the Sons of God : and therefore was he both God and man : lest being in every respect God , he had been too great to suffer for man ; or being in every respect man , he had been too weak to satisfie God. And so much for explication of the Third Principle , mentioned in the beginning . Sect. XX. But now comes the hardest part of my work to be performed . For admit the Natural man be convinced of the truth of these three fundamental Principles never so clearly : yet he will draw such a conclusion from the premisses , that he will be never the better , for what hath been told him , yea he will decoct all ( even the mercy , and goodness of God ) into poyson . For what will such a one suggest to himself ( the Devil helping forward ) Let it be granted , will he say , that I were every way wretched and miserable ; a great sinner , both originally , and actually ; and likewise liable to all the plagues of this life , and of that to come : yet I thank God , I am well enough , so long as Christ hath paid my ransom ; and freed me from all by a new Covenant ; the tenure whereof is , Believe and Live : whereas at first it was , do this and live : to which I answer . In Covenants and Indentures between party and party , there are alwayes articles , and conditions to be performed on the one side , as well as promises to be fullfilled on the other , as saith Pareus . Now as God hath covenanted and bound himself by his word and Seal ; to remit thee thy sins , adopt thee his child by regeneration , and give thee the Kingdome of Heaven , and eve●lasting life by and for his sons sake ; so Christ hath for , and on thy behalf undertaken ; yea , thou thy self didst for thy part , bind thy self by covenant , promise and vow in thy baptism , that thou wouldest forsake the Devil and all his works , constantly believe Gods holy Word , and obediently keep his Commandments ; the better thereby to expresse thy thankfulness towards him , for so great a benefit , 1 Pet. 3.21 . Psal. 116.12 , 13 , 14. And we know that in Covenants and Indentures , if the Conditions be not kept , the Obligation is not in force . VVhereby millions ( Magus like ) after the water of baptism , ( which is a Seal of the Covenant of Grace ) go to the fire of Hell. Yea , except we repent and believe the Gospel , ( threats , and precepts ; aswel as promises ) that holy Sacrament ▪ together with the 〈…〉 to us our salvation ; will be an obligation under our own hand and seal against us ; and so prove a seal of our greater condemnation . Therefore the main question is , VVhether thou art a believer ? For although Christ in the Gospel , hath made many large , and precious promises : there are none so general : which are not limited , with the condition of faith , and the fruit thereof unfained repentance ; and each of them are so tied and entailed , that none can lay claim to them , but true believers , which repent and turn from all their sins , to serve him in holiness , without which no man shall see the Lord , Heb. 12.14 . Isa. 59.20 . As for instance , Our Saviour hath made publick Proclamation , Mark 16.16 . That whosoever shall believe , and be baptised , shall be saved . but mark what withal is added ; he that will not believe , shall be damned . Again , God so loved the world , that he gave his only begotten Son ; that whosoever believeth in him should not perish , but have everlasting life , John 3.15 , 16. And that none may deceive themselves , he addeth ; He that believeth on him is not condemned ; but he that believeth not is condemned already : because he hath not believed in the name of the only begotten Son of God. And this is the condemnation , that light is come into the world , and men loved darkness rather then light , John 3.19 , 20. And again , As many as received him , to them he gave power to become the sons of God : even to them that believe on his name , Joh. 1.12 . Again , Heb. 5.9 . He is said to be the Author of eternal salvation , unto all that obey him : not unto them which continue in their rebellious wickedness , and never submit themselves to be ruled by the scepter of his Word . Christs blood ( saith Zanchie ) was shed as well for ablution , as for absolution : as well to cleanse from the soil and filth of sin , as to clear and assoil from guilt of sin , Rom. 6.5 , 6. God hath chosen us in Christ , before the foundation of the world ; that we should be holy , and without blame before him in love , Ephes. 1.4 . They therefore that never come to be holy , were never chosen . He is said to have given himself for us , that he might redeem us from all iniquity , and purge us to be a peculiar people unto himself , zealous of good works , Tit. 2.14 . Luke 1.74 , 75. Yea , the Lord binds it with an oath , that whomsoever he redeemeth out of the hands of their spiritual enemies , they shall worship him in holiness and righteousnesse all the dayes of their life , Luke 1.73 , 74 , 75. 1. Pet. 2.24 . and Tit. 2. The grace of God which bringeth salvation , teacheth us , that we should deny ungodliness and worldly lusts , and that we should live soberly , righteously and godly in this present world , vers . 12. By all which it is plain , that as Christs blood is a Charter of pardon ; so withal it is a Covenant of direction ; and he that refuseth to live as that covenant prescribes , may perish as a malefactor that is hanged with his pardon about his neck . Sect. XXI . But alas , say what can be said , carnal men ( who love their sins , better then their souls ) will answer all , yea , confute whatsoever can be al 〈…〉 , with , God is mercifull ▪ Or in case that will not serve , yet they have another shift ; or rather the enemy of mankinde will furnish them with an evasion , telling them that they have a strong faith , good hearts , and mean well ; they repent of their sins , have as good wishes and desires as can be , are elected , hope to go to heaven as well as the best , &c. But to every of these , I answer , First , true faith purifieth the heart , and worketh by love , consumeth our corruptions , and sanctifieth the whole man throughout , so that our faith to God , is seen in our faithfulnesse to men ; our invisible belief , by our visible life . Faith and holiness are as inseparable , as life and motion , the Sun and light , fire and heat , ice and coldnesse , the spring and greenness , the rose and sweetness , steel and hardness , crystal and clearness , pitch and foulness , honey and sweetness . Again , faith believeth the threats of the Word ; together with the promises . Now thou who pretendest belief in the promises , shew me thy belief in the threatnings . For didst thou believe the truth of those menaces , which God hath denounced against unclean , covetous , ambitious , unjust , envious , malitious persons , and such like sinners : how durst thou then so wallow in these sins , that if God instead of Hell , had promised Heaven as a reward unto them , thou couldest not do more then thou doest ? Why shouldest thou deceive thy self with an opinion of faith ? when indeed thou believest not so much as the Devil does ; for he believes [ namely the threatnings of the VVord ] and trembles for horror , Iam. 2. but thou goest on in sin , even mocking at the menaces , and in the infidelity of thy heart , givest them the lye , saying , no such thing shall befall thee . But Invadunt urbem somno vinoque sepultam ; when they shall say peace and safety , then comes on them sudden destruction , 1 Thes. 5.3 . Though those Persecutors of Christ , and murtherers of the Lord of life , were the Devils children ; as they were plainly told by truth it self , Ioh. 8.44 . yet they most confidently believed , and stiffly maintained , that God was their father , verse 41. And so will the worst of men in these dayes , such as do nothing but sin , and make others sin , such as glory in , and maintain their sins . Again , as faith is wrought by Gods spirit ; so where it is wrought , it brings forth the fruits of the Spirit , mentioned , Gal. 5.22 , 23. whereas presumption , as it is of the flesh , so it brings forth the fruits of the flesh , verse 19.20 , 21. But it is very easie to believe , thinks the sensualist ; yes , but why ? Satan troubles not such , for then he who begot this presumptuous faith in him , should be divided against himself . Nay , Satan confirms him in this his deceit . Besides , this is a sure rule , that that perswasion onely , which follows sound humiliation , is faith ; that which goes before it is presumption . And as Ambrose speaks , no man can repent of sin , but he that believes the pardon of sin : nor none can believe his sins are pardoned , except he hath repented . Besides , how easie a matter soever thou thinkest it is to believe : he that goes about it , shall finde it as hard a work to believe the Gospel , as to keep the Law ; and onely God must enable to both , and yet so far as we come short of either , so far forth we have just cause to be humbled ▪ if we consider how God at first made us , and how wofully we have unmade our selves . But Sect. XXII . Secondly , as for their good hearts and meanings , they may think what they will , but every wise man knows , that the outward actions declare the inward intentions . A good conversion is proved by a good conversation . There is no heart made of flesh , which at some time or other relents not ; even flint and marble will in some weather stand on drops . Men may flatter God with their mouths , and with their tongues dissemble with him ; when their hearts are not upright with him , Psal. 78.36 , 37. and indeed they whose words and deeds are faulty and evil ; and yet plead the gooodness of their hearts toward God ; are like malefactors , who being convicted of theft , or the like naughtiness , by plain evidence to their faces , do appeal to the testimony of such persons for their purgation , as they know cannot be found . And in case the hearts of such men could be seen of others , as their works and words are , their hearts would appear worst of all , as they do to God , who seeth them . Nor is any evil in the mouth or hand , which was not in the heart first of all , as the stream in the fountain . And let a vicious man boast never so much of his good heart ; I will as soon believe him that saith he hath the Philosophers stone , and yet lives like a begger , which two hang together like a sick mans dream . VVe have good hearts , and mean well ; alas poor ignorant souls ! for every drop of wickedness that appears in the life , there is an ocean in the heart . The heart of man is deceitfull above all things : and while he thinks there is no deceit in it , even in that he is most of all deceived . Sinners are like that peremtory Sex●on , that said , howsoever the day goes , I am sure the clock goes right . So that the Spanish Proverb does every way please me ; defienda me dios de mio , God defend me from my self . Carnal men are apt to boast of the goodness of their hearts : but a mans heart is as arch a Traitor , as any he shall meet withall . We trust it too much , and know it too little , as it fared with Leah , Gen. 30.18 . and Hazael , 2 Kings 8.12 , 13. and Peter , Mat. 26.33 . Luke 22.32 . Mark 14.29 . And those Iews , Acts 2.36 . And all this they will acknowledge in the end ; yea , prove by experience , that Heaven is full of good works , Hell of good wishes , and that the fetters which sin makes it must wear . Sect. XXIII . Thirdly , touching their repentance my answer is ; True repentance for sin , is a turning from every sin to the contrary good . In all true repentance is a change , both in the judgement from error to truth , and in the will from evil to good , and in the affections from loving evil , and hating good ; to love good and hate evil , in the whole man from darkness , to light , and from the power of Satan unto God. VVithout which change , no repentance , no being saved : The two main and essential parts of repentance are contrition or humiliation , and conversion or reformation . It is not true repentance , except humiliation and reformation go both together : for either of these single make but a half , or halting repentance . An unreformed sorrow , is but deformed : and a sorrowless reformation , is but a very sorry one . Humiliation without reformation , is a foundation without a building ; and reformation without humiliation , is a building without a foundation . Iudas was grieved for murthering Christ , yet no change followed : he fell to murthering of himself . It is not possible a man should truly grieve , and be displeased for his sins ; and yet continue in them without a change . Sect. XXIV . Fourthly , as for their assurance of salvation , it is upon as good ground as all the rest : for they slumber , and suppose themselves good Christians ; their faith is but a dream , their hope but a dream , their charity but a dream , their obedience but a dream , their whole religion but a dream ; and so their assurance of salvation is but a dream ; they have regeneration in conceit , repentance and righteousness in conceit , they serve God well in conceit , do the works of justice and piety in conceit , and they shall go to heaven onely in conceit , or in a dream , and never awake until they feel themselves in the flames of hell . Every drunken beast and blasphemer thinks to go to heaven ; though none shall come there , nor once see God without holiness : which they abhor . One mindes nothing but his cups , another nothing but his coyn , a third onely his Curtizan ; yet all these point to meet in heaven , but this is not the way thither . The lust of the flesh , the lust of the eyes , and the pride of life , 1. Ioh. 2.16 . is a broad way , but not to heaven . Micha when he had a Levite in his house , thought that God loved him , Iudg. 17.13 . It is usual with formalists , when they have the Sacrament in their belly , to think that all is well , as the Iews thought , we may put away our wives , we may swear , we may hate our enemies , we may kill the Prophets , subject the Word of God to our traditions , and follow our own wayes . Why , Abraham is our father , Ioh. 8.39 . But by their leave , Christ calls them bastards , and finds out another father for them , ver . 44. Ye are of your father the Devil , and the lusts of your father ye will do . Profane Libertines , such as account not themselves well , but when they are doing ill : yea , the most covetous oppressors , who may say as Pope Leo did , I can have no place in heaven , because I have so often sold it upon earth ; every man of them hopes ( I confess , with more confidence , then judgment ) to have benefit by the Gospel ; when they will not be tyed to the least tittle of the Law. But if Christ be not our King to govern us , he will neither be our Prophet to fore-warn , nor our Priest to expiate ▪ Except we forsake our sins , God will never forgive them , yea , he hath sworn by an oath , that whomsoever he redeemeth out of the hands of their spiritual enemies , shall serve him in holiness and righteousness all the dayes of their lives . Neither can it consist with his justice , to pardon such as continue in an evil course of life . If Christ hath freed us from the damnation of sin , he hath also freed us from the dominion of sin . If with his blood he hath quenched the fire of hell for us , he hath also quenched the fire of lust in us . Christs justifying blood , is given us by his sanctifying Spirit . He being consecrated , was made the author of eternal salvation , unto all them ( and them onely ) that obey him , Heb. 5.9 . Of whomsoever a man is overcome , even unto the same he is in bondage , 2 Pet. 2.19 . Have ye then no goverment of your passions , no conscience of your actions , no care of your lives ? false hypocrites , ye do but abuse and profane that name , which ye unjustly arrogate . Sect. XXV . But yet more to convince you , you go to heaven , when in sundry particulars , you fall short of many wicked reprobates recorded in Scripture ; as do but deal impartially with thy self , and tell me thou civil Iusticiary whether thou ever hadst the heart upon hearing the threatnings of the Word to relent and humble thy self with Ahab ? to confess thy sins , and desire the people of God to pray for thee with Pharoah ? to be affected with joy in hearing the Word , and practice many things , with Herod ? to be zealous against sin , with Iehu ? willingly to part with a good part of thy goods , with Ananias ? to forsake the world and all thy hopes in it ; to follow poor Christ , as Demas and others ? to venture thy life with Alexander the Copper-smith , in cleaving to the truth ? yea , it is said of Iudas himself that he repented , there is contrition ; he saith I have sinned , there is confession , and he restored the money again , there is satisfaction ; which is all the Papists repentance : and yet he is Iudas the son of perdition still . Now tell me ? doest thou not come short of these , many such as these be wicked reprobates , and yet wilt thou please thy self in a false conceit , of thine own happiness , who comest further behind them , then they do behind true Christians ? If some that have journied in the wilderness to Kadesh-barnea , shall yet never enter into Gods rest ; shall those that never left Egypt ? Is the stony ground reprobate ? and can the high-way ground be good ? There are three sorts of ground mentioned , Mark 4.4 , 5 , 6 , 7. and the very worst of them receives the seed , yet all damned , whither then shall the tempest of Gods wrath drive them , that would never yet give the Gospel a religious ear ? But vicious men , think God is all mercy ( as foggie air useth to represent every object far bigger than it is ) when the VVord tells us , that he is a consuming fire , and a jealous God , Deut. 4.24 . Heb. 12.29 . and when we shall find in Deut. 28. thrice as many curses as blessings . Doest thou expect to have him mercifull to thee , that art unmercifull , cruel , and bloody to him , to his , and thine own soul ? none that have eyes in their heads and open , can be so sottish . But Sin is like the juice of poppie , called Opium ; which if the quantity exceed , bringeth the patient into a deep sleep , that he never awaketh . Sinners dream they are awake , but indeed they are fast asleep ; yea , with Sardis they are dead , while they think they are alive . And indeed this misprision or mistake , this very opinion of being in ease good enough , keeps a man out of all possibility of being bettered ; for what we presume to have attained , we seek not after . Yea , this conceited righteousnesse , is the onely cause of all unrighteousnesse ; and many a man had been good , if he had not at present so thought himself . Until Paul was humbled to the very ground ; trembling and astonished , he never asked Iesus , what wilt thou have me to do . And the like of those Converts that were prickt in their hearts at Peters searching Sermon , upon their being convinced , that they were the murtherers of the Lord of Life , Acts 2.36.37 , 38. Sect. XXVI . In the last place , touching their Election , this is an infallible truth ; Whomsoever God hath appointed to salvation , to them he hath appointed the means also , which is holiness . Indeed a man may be so bold of his Predestination , as to forget his conversation ; so he may dream himselfe in Heaven , and waken from that dream in Hell. Gods purpose touching the end , includes the means . Though God had promised Paul that his company should not be drowned , yet he told the Mariners , that unless they kept in the ship , they should be drowned , Acts 27.22 , 23 , 31. as if their safety should not be without means : Rebekah had Gods Oracle for Iacobs life , yet she sent him away out of Esaus reach . It was impossible for Herod to hurt the child Iesus , yet he must flie into Egypt . And so I have shown in the last place , what are the conditions of the new Covenant , and to whom the promises belong ; which is all that I undertook . Now if men will yet goe on , and perish in their impenitency ; their blood be on their own heads , and not on mine , I have discharged my duty . Nevertheless , least the single evidence that I bring from the Word of Truth , should not prove sufficient to gain your credence to what hath been spoken ; And because examples give a quicker impression then arguments , I have one thing more to crave of thee , which is , that thou wilt also hear the confession of two parties ( in the ensuing or second part of this Discourse ) that were lately in thy very condition ; though now by the Infinite goodness of God they have their eyes opened , and their hearts changed , to see and know , both what it is to be in the state of nature , and what to be brought into the glorious liberty of the sons of God ; that so by a three fold cord , you may be drawn to accept of salvation upon Gods own terms ; whereas otherwise you can no way escape his eternal wrath . The ensuing , or second part , which I would request you to read and minde , is ; A happy Conference , between a Formalist converted , and a loose Libertine , intituled , An experimental Index of the Heart . And so much of the first Part ; the second followeth . FINIS . Sold onely by Iames Crump , in Little Bartholomews VVell-yard ; and by Henry Cripps in Popes-head-Alley , At the same places there are also to be sold five and thirty other Pieces of Practical Divinity composed by the same Author . 1660. This sheet and half , with ●ower other sheets ( of as considerable matter ) are all to be had for a Penny , at the Black Swan by Moor● ga●e . AN Experimental INDEX of the HEART : OR , SELF-KNOWLEDGE . In which ( As in a Looking-glasse ) the civillest of men may see what need they have of a Redeemer ; and that it most deeply concerns them with all speed , to sue out their pardon in Christ , and to rely wholly and only upon Free-grace , for pardon and Salvation ; except they prefer an everlasting furnace of fire and brimstone in Hell , before an eternal weight of superabundant glory in Heaven , as all ( most sottishly ) do , that by sinne and Satan are bewitched . Drawn up and published for the good of all , By R. Younge of Roxwell in Essex , Florilegus . Add this as a Third Part to the Trial of true Wisdom , and those Three Fundamental Principles of Christian Religion , Intituled , A short and sure Way to Grace and Salvation . Sect. XXVII . A Loose Libertine , meeting with his Friend that had lately been a Formal Christian ; he greets him as followeth : SIR , methinks I have observed in you a strange alteration , since our last meeting at Middleburrough : not only in your behaviour , company , and converse ; but even in your countenance : What is the matter , if I may be so bold ? Convert . Truly Sir , you are not at all mistaken , nor am I unwilling to acquaint you with the cause ; if you can affoard to hear it . Soon after my return into England , I was carried by a Friend to hear a Sermon : where the Minister so represented the very thoughts , secrets , and deceitfulnesse of my heart unto my conscience ; that I could not but say of him , as the woman of Samaria once spake of our Saviour : He hath told me all things that ever I did . Which made me conclude with that Vnbeliever , 1 Cor. 14 24 , 25. That God was in him of a truth : nor could he ever have so done , if he were not of God. As the young man in the Gospel reasoned with the Pharisees , touching Iesus when he had opened his eyes , that had been blind from his birth , Joh. 9.32 , 33. Whereupon I could have no peace nor r●st , untill I had further communed with him about my estate ; for I found my self in a lost condition touching Eternity : It faring with me as it did wi●h those Iews , Act. 2. when Peter by his searching Sermon , had convinced them , that Christ , whom they had by wicked hands crucified and slain , was the only Son of God , and Lord of glory , ver . 36 , 37. And having had the happinesse to enjoy the benefit of his sage advice as I stood in need thereof ; ( God having given him the tongue of the learned , to administer a word in season to them that are weary , Isa 50.4 . ) I blesse God , his Word and Spirit hath wrought in me such a change and strange alteration , that it hath opened mine eyes that were blind before , inclined my will to obedience , which before was rebellious , softened my heart , sanctified and quite changed my affections : so that I now love that good which before I hated , and hate that evil which before I loved ; and am delighted with those holy exercises ▪ which heretofore did most displease me ; and am displeased with those vain pleasures and filthy sins which in times past did most delight me . Which is such a mercy , that no tongue is able to expresse ! For till that hour I went on in the broad way , and worlds road to destruction , without any mistrust ; whereas now God hath been pleased to take me into his Kingdom of grace here , and will never leave me , untill he hath brought me to his Kingdom of glory hereafter . Loose Libertine . What you speak makes me wonder : for I ever held you the compleatest man of my acquaintance ; just in all your dealings , temperate and civil in your deportment ; yea , I have never seen you exceed in the least , or heard you swear an Oath , except faith and troth , and that very rarely . Besides , you have been a good Protestant , and gone to Church all your daies . Convert . What you speak , none that know me , can contradict ; nor could they ever accuse me of any scandalous crime , or unjust act . Yea , I had the same thoughts of my self ; and should any one have told me formerly , that I was such a great sinner , such a Devil Incarnate as I was ! I should have replied as Hazael did to the Prophet , ( telling him of the abominable wickednesse he would e're long commit ) What am I a dog , &c. 2 Kings 8.12 , 13. And no wonder , for as every man in his natural condition , is stark blind to spiritual objects , 1 Cor. 2.14 . so the heart of man is deceitfull above all things : even so deceitfull , that none but God alone can know it , as the Prophet shews , Ier. 17.10 . But because this is a truth that transcends your belief , and because it may be of singular use to you also , to know the same : I will give you a short character of my former condition ; the which done , I doubt not but you will assent unto what I have hitherto said , or shall further relate . Sect. XXVIII . First , Touching my knowledg , ( I mean saving knowledg , withou● which the soul cannot be good , as wise Solomon witnesseth , Prov. 19 . 2.●● it was such , ( though I thought my self wiser than to make scruple of , o● perplex my self about matters of Religion , as do the Religious : even as th● King of Tyrus thought himself wiser than Daniel , Ezek. 28.3 . ) that spiri●tual things were mostly represented to my understanding false , and clea● contrary to what they are indeed . Like corporal things in a Looking-glass wherein those that are on the right hand seem to be on the left , and thos● that are on the left hand seem to be on the right . As it fared with Sain● Paul , while he was in his natural condition , Act. 26.9 . which made m● think and call evil , good ; and good , evil ; bitter , sweet , and sweet bitter ; t● justifie the wicked , & condemn the just , as the Prophet complains , Isa. 5.20 , 23● As for instance , I most sottishly thought , that I both loved , and serve● God as I ought ; yea , I should have taken it in foul scorn , if any one ha●● questioned the same : when indeed I was a Traitor to God , and took 〈◊〉 arms against all that worshipped him in Spirit and in truth . I was so far fro● loving and serving him , that I hated those that did it ; and that for thei● so doing ; I could also hear him blasphemed , reproached , and dishonoured without being once stirred , or moved at it . I loved him dearly , but could never affoard to speak a word for him ; and likewise his Childre● intirely , but instead of justifiing them , or speaking in their defence , when heard them scoft , scorned and abused by wicked and ungodly men ; all m● delight was to jeer at , slight and slander them where ever I came . I mor● feared the Magistrate , than I feared God ; and more regarded the blasts o● mens breath , than the fire of Gods wrath . I chose rather to disobey God , tha● to displease great ones ; and feared more the worlds scorns , then his anger . And the like of Christ that died for me ; a strong argument that I love● Christ , when I hated all that resembled him in holinesse . Yea , I so hated holinesse , that I most bitterly hated men for being holy : insomuch that my blood would rise at the sight of a good man , as some stomachs will rise a● the sight of sweet-meats . I was a Christian in name , but I could scoff at Christian indeed ; I could honour the dead Saints in a formal pro●ession● while I worried the living Saints in a cruel persecution . I condemned all for Roundheads , that had more Religion than a Heathen , or knowledg o● heavenly things , than a child in the womb hath of the things of this life ; o● conscience than an Atheist ; or care of his soul , than a Beast . I had alwaies the basest thoughts of the best men : making ill constructions of whatsoever they did or spake : as the Scribes and Pharisees dealt by our Saviour ▪ Sect. XXIX . As , O what a poor slave did I hold the man of a tender conscience to be ● yea , how did I applaud my self for being zeallesse , and fearlesse ; togethe● with my great discretion , and moderation : when I saw this man vexed for his zeal , that other hated for his knowledg , a third persecuted for the profession of his Faith , &c. For ( being like Cain , Ishmael , Eliah , Mich●l , Pharaoh , and Festus ) I thought their Religion Puritanisme , their conscienc● of sinne , hypocrisie ; their profession , dissimulation ; their prudence , 〈◊〉 their faith and confidence , presumption ; their zeal of Gods glory , to be pride and malice ; their obedience to Gods Laws , rebellion to Princes ; their execution of justice , cruelty , &c. If they were any thing devout or forward to admonish others , that so they might pluck them out of the fire ; conceived them to be besides themselves : as our Saviour was thought to be by his Kinsfolk , and Saint Paul by Festus , Mark. 3.21 . Iohn 10.20 . Acts 26.24 . 1 Cor. 1.18 . My religion was to oppose the power of Religion ; and my knowledge of the truth , to know how to argue against the truth . ● never affected Christs Ambassadours , that preached the glad tydings of salvation , but had a spleen against them ; yea , I hated a Minister , for being a Minister ; especially , if a godly and zealous one , that spake home to my conscience , and told me of my sins ; much more if he would not admit me to the Lords Table without trial and examination : yea , then like Ahab to Micah , I became his enemy , and hated him ever after ; would impeach his credit , and detain from him his dues . And are not all these strong evidences , that I loved and served God , and my Redeemer as I ought ? But to make it more manifest , what a rare Christian I was : I thought my self a Believer ; yea , I could boast of a strong faith , when yet I fell short of the very Devils in believing : for they believe the threats and judgments contained in the Word , and tremble thereat , Iames 2.19 . Whereas I thought them but scar-crows to fright the simple withall : yea , I held Hell it self but a fancy , not worth the fearing . Because I was not notoriously wicked , but had a form of godlinesse , was civil , &c. I was able to delude my own soul , and put off all reproofs and threatenings ; by comparing my self with those , that I presumed were worse than my self : as , Drunkards , Adulterers , Blasphemers , Oppressors , shedders of blood , and the like ; counting none wicked but such . Yea , looking upon these , I admired my own holiness ; and thought my moral honesty , would be sufficient to save me . Nor did I know wherein I had offended . And whereas the Law is spiritual , and binds the heart from affecting , no lesse than the hand from acting : I was so blind and ignorant , that I thought the Commandement was not broken , if the outward gross sin be ●orborn . Whence these were my thoughts , I never brake the first Commandement , of having many gods : for I was no Papist , nor Idolater : nor the second , for I worshipped God aright : nor the third , for I had been no common swearer , only a few petty oaths : nor the fourth , for I had every Sabbath gone duly to Church : not the fifth , for I ever honoured my ●arents , and have been a loyal subject : not the sixth , seventh , eighth , ninth , or tenth , for I never committed murther , or adultery , never stole ought , never bare false witness ; nor could I call to mind , that I had at any time coveted my neighbours wife , servant , estate , &c. And nothing more common with me , than to brag of a good heart and meaning , of the strength of my faith and hope , of my just and upright dealing , &c. And because I abstained from notorious sins , I thought my self an excellent Christian ; if God was not beholding to me for not wounding his name with oaths , for not drinking and playing out his Sabbaths , for not railing on his Ministers , for not oppressing and persecuting his poor Members , &c. Sect. XXX . And yet had it been so , as I imagined ; admit I had never offended in the least all my life ; either in thought , word , or deed : yet this were but one-half of what I owe to God ; this were but to observe the negative part of his law , still the affirmative part thereof I had been so far from performing , that I had not so much as thought of it . And to be just in the sight of God , and graciously accepted of him , these two things are required : the satisfactory part to escape Hell , and the meritorious part to get Heaven . And the true method of grace is , Cease to do evil , Learn to do well , Isa. 1.16 , 17. The Fig-tree was cursed , not for bearing evil fruit ; but because it bare no good . The evil servant was not bound hand and foot , and cast into prison , for wasting his Masters goods ; but for not gaining with them . And those Reprobates at the last day , shall be bid depart into everlasting fire ; not for wronging or robbing of any , but for not giving , for not comforting Christs poor Members , Mat. 25. So that my case was most desperate . For though , with that Pharisee , Luk. 18.11 . I was apt to thank God , and brag ; that I was just , and paid every man his due : yet I never thought of being holy , and of paying God his dues ; as his due of believing , or repenting , of new obedience , his due of praying , hearing , conferring , meditating on his word and works , sanctifying his Sabbaths , and instructing my Children and Servants ; teaching them to fear the Lord. His due of Love , Fear , Thankefulnesse , Zeal for his Glory , charity and mercy to Christs poor Members , and the like . I should have served God in spirit , and according to Christs Gospel : as all that are wise hearted do live , and believe , and hear , and invocate , and hope , and fear , and love , and worship God in such manner , as his word prescribes . I should have been effectually called , and become a new Creature by regeneration ; being begotten and born anew , by the immortal seed of the Word . I should have found an apparant change wrought in my judgment , affections , and actions , to what they were formerly . The Old man should have changed with the New man , worldly wisdome with Heavenly wisdome , carnal love for spiritual love , servile fear for Christian and filial fear , idle thoughts for holy thoughts , vain words for holy and wholesome words , fleshly works for works of righteousnesse : even hating what I formerly loved , and loving what I formerly hated . But alas ! I have heard the Gospel day after day , and year after year : which is the strong arm of the Lord , and the mighty power of God to salvation ; That is quick , and powerfull , and sharper than any two edged-sword ; and yet stood it out and resisted , Instead of submitting to Christs call ; even refusing the free offer of grace and salvation . I have heard the word faithfully and powerfully preached , for forty years : yet remain'd in my natural condition unregenerate : without which new birth , there is no being saved , as our Saviour affirms , Ioh. 3.5 . I had not troden one step in the way to conversion : for the first part of conversion , is to love them that love God , 1 Joh. 3.10 , 11 , 14. I should daily have grown in grace , and in the knowledge of our Lord and Saviour Iesus Christ : but I was so far from growing man shall see the Lord , Heb. 12 14. I was all for observing the second Table , without respect to the first : or all for outward conformity , not at all for spiritual and inward holinesse of the heart . Sect. XXXI . Either what I did was not morally good for the matter , or not well done for the manner ; nor to any right ends : as out of duty and thankfulnesse to God , and my Redeemer ; and out of love to my fellow members . Without which the most glorious performances , and rarest virtues , are but shining sins , or beautifull abominations . Gods Glory was not my principal end , nor to be saved my greatest care . I was a good , civil , moral , honest hypocrite , or Infidel : but none of these graces , grew in the Garden of my heart . I did not shine out as a light , by a holy conversation to glorifie God , and win others . Now only to refrain evil , except a man hates it also , and does the contrary good ; is to be evil still : because honesty without piety , is but a body without a soul. All my Religion was either superstition , or formality , or hypocrisie . I had a form of godlinesse , but denied the power thereof : I often drew near unto God with my mouth , and honoured him with my lips : but my heart was far from him , Isa. 29.13 . Mark. 7.2 . to 14. Matth. 15.7 . to 10. All which considered , viz. the means which God had afforded me , and the little use I had made thereof , left me in a far worse condition , than the very heathen , that never heard of Christ. So that it was Gods unspeakable mercy , that I am not at this present frying in Hell flames , never to be freed . God hath sent unto us all his Servants the Prophets , rising up early , and they have been instant in Preaching the Gospel , both in season , and out of season : but my carnal heart hath ever been flint unto God , wax to Satan : you shall dye , if you continue in the practice of sin , I heard : but you shall not dye , as saith the Devil , I believed . Sect. XXXII . Besides all this , suppose I had none of these to answer for ; neither sins of Commission , nor sins of Omission : yet Original sin were enough to damn me , no need of any more ; and yet my actual transgressions have been such , and so many , and my ingratitude therein so great ; that it might have sunk me down with shame , and left me hopelesse of ever obtaining pardon for them . As see but some small part of my monstrous , and devilish ingratitude to so good a God , so loving and mercifull a Saviour and Redeemer ; that hath done , and suffer'd so much for me , even more than can either be expressed or conceived , by any heart were it as deep as the Sea ! Touching what God and Christ hath done for me , in the first place he gave me my self , and all the creatures to serve for my use ; yea he created me after his own Image , in righteousnesse , and holinesse , and in perfect knowledg of the truth , with a power to stand , and for ever to continue in a most blessed , and happy condition . But this was nothing in comparison ; for when I was in a sad condition , when I had forfeited all this and my self ; 〈…〉 become his enemy , mortally hating him , and to my utmost fighting against him , and taking part with his only enemies sin and Satan ; not having the least thought or desire of reconcilement , but a perverse and obstinate will , to resist all means tending thereunto : he did redeem me , not only without asking , but even against my will ; so making of me his cursed enemy , a Servant , of a Servant a Son , of a Son an Heir , and Co-heir with Christ , Gal. 4.7 . But how have I requited this so great , so superlative a mercy ? All my recompence of Gods love unto me , hath been to do that which he hates , and to hate those whom he loves . Christ the fountain of all good is my Lord , by a manifold right , and I his servant by all manner of obligations . First , He is my Lord by the right of Creation , as being his workmanship made by him . Secondly , By the right of Redemption , being his purchase bought by him . Thirdly , Of preservation , being kept , upheld , and maintained by him . Fourthly , His by Vocation , even of his family ; having admitted me a member of his visible Church . Fifthly , His also ( had it not been my own fault ) by sanctication , whereby to possesse me . Lastly , He would have me of his Court by glorification , that he might crown me ; so that I was every way his . God had raised me from a beggar to a great estate : but how did I requite him ? I would not if possible , suffer a godly and conscientious Minister to be chosen , or to abide where I had to do ; but to bring in one that would flatter sin , and flout holiness ; discourage the godly , and incourage the wicked , I used both my own , and all my friends utmost ability . Much more might be mentioned , but I fear to be tedious . Now argue with all the world , and they will conclude , that there is no vice like ingratitude . But I have been more ingratefull to God , than can be exprest by the best Oratour alive . It was horrible ingratitude in the Iews to scourge and crucifie Christ , who did them good every way ; for he healed their diseases , fed their bodies , inlightened their minds , of God became man , and lived miserably amongst them many years , that he might save their souls : but they fell short of my ingratitude to God , in that most of them were not in the least convinc'd , that he was the Messias sent from God , and promised from the beginning . But I have not only denied this Lord that bought me , but I hated him ; yea , most spitefully and maliciously sought on Satans , and sins side against him ; and persecuted his children , and the truth with all my might : and all this against knowledge , and conscience , after some measure of illumination , which cannot be affirmed of the Iews . Yet miserable wretch that I was , if I could have given him my body and soul , they should have been saved by it , but he were never the better for them . Sect. XXXIII . Lastly , To tell you that which is more strange ! Notwithstanding all this that hath been mentioned , and much more : Yet I thought my self a good Christian forsooth ; yea , with that young man in the Gospel , I thought I had kept all the Commandements . Nor was I a whit troubled for sin , either original , or actual : but my conscience was at quiet , and I was at peace , neither 〈…〉 my self with that Pharisee . Luke 18.9 , to 15. and say , I was not like other men : not once doubting of my salvation . I ever refused to do what my Maker commanded , and yet confidently hoped to escape what he threatned . Nor did I doubt of having Christ my Redeemer and Advocate in the next life , when I had been a bitter enemy to him and his members in this life . Here was blindnesse with a witnesse ; as it is not to be believed how blind and blockish men are , that have only the flesh for their guide ; especially if they have hardned their hearts , and seared their consciences with a customary sinning . As I could give you for instance , a large catalogue of rare examples , how sin hath besotted men : and what stark fools carnal men are in spirital things ; be they never so wise for mundane knowledg . But least it should be taken for a digression or excursion , you shall have a list of them by themselves , the which I will add as an Appendix to this Discourse , or Dialogue . In the mean time I have given you a brief of my manifold provocations , and great ingratitude to my Maker and Redeemer ( for otherwise I might be endlesse in the prosecution thereof . ) It remains that I should in like manner lay open my original defilement ; which is the fountain whence all the former ( whether sins of commission , or sins of omission ) do flow . But touching it be pleased to peruse that small Tract , intituled , A short and sure way to Grace and Salvation : Or , Three Fundamental Principles of Christian Religion , by R. Y. from page 4. to page 10. Sect. XXXIV . Loose Libertine . If this hath been your case , no wonder it hath startled you ; for to deal plainly with you , as you have done with me ; what I have heard from you , makes me also tremble . For is such honest moral men , that live so unreprovably , as you had done , go not to heaven ; what will become of me ? that have been openly prophane , and notoriously wicked all my time ? Yea , it contented me not to do wickedly my self , and so damne my own soul : but I have been the occasion of drawing hundreds to Hell with me , by seducing some , and giving ill example to others , ( the infection of sin , being much worse than the act . ) As how many have I drawn to be Drunkards , and swearers , and whoremongers , and prophane persons ? insomuch , that the blood of so many souls as I have drawn away , will be required at my hands . Yea , my life hath been so debauched and licentious , that I have brought a scandal upon the Gospel , and made it odious to the very Turks and Infidels , Rom. 2.24 . Convert . Alass ! what I did that was morally good , or what evil I refrained , was more for self-ends , or more for fear of mens Laws , than for love of Christs Gospel . True , I went under the notion of an honest man , and a good Christian : I was baptized into the faith , and made a member of Christs vivisible Church : but I was so far from indeavouring to perform , what I then promised , that in effect I even renounced both Christ , and my Baptism , in persecuting him , and all that sincerely professed his Name ; thinking I did God good service therein , Ioh. 16.2 . Gal. 1.13 , 14. Phil. 3.6 . Nor was it for want of ignorance , that you thought so of me : for by nature ( be we never so milde and gentle ) we are all the seed of the Serpent , Gen. 3.15 . and children of the Devil , Ioh. 8.44 . Yea , the very best moral man is but a tame Devil , as Athanasius well notes . But it is a true proverb , the blind eat many a flie ; and all colours are alike to him that is in the dark . Loose Libertine . So much the worse is my condition : for my conscience tells me , there is not a word you have spoken of your self , but I can justly apply the same unto my own soul , and a great deal more . For whereas you have been a moral honest man ; so that none except your self , could tax you for breaking either Gods Law , or mans : I have been so wicked and prophane , that I could most presumptuosly , and of set purpose , take a pride in my wickednesse , commit it with greedinesse , speak for it , defend it , joy in it , boast of it , tempt and inforce to it ; yea , mock them that disliked it . As if I would send challenges into Heaven , and make love to destruction ; and yet did applaud my self , and prefer my own condition before other mens : saying , I was no dissembler ; yea , I hated the hypocrisie of Professors : I do not justifie my self , and despise others , like the Puritanes : I am not factious , schismatical , singular , censorious , &c. I am not rebellious , nor contentious like the Brownists , and Anabaptists . I am a good fellow , and love an honest man with my heart , &c. and as touching a good conscience , I was never troubled in mind , as many scrupulous fools are . I have a good heart , and mean as well as the precisest . But now I see the Devil and my own deceitfull heart deluded me so , that my whole life hitherto , hath been but a dream , and that like a blind man , I was running headlong to Hell , when yet I thought my self in the way to Heaven . Just as if a beggar should dream , that he were a King , or a● if a traitor should dream of his being crowned , when indeed he was to be beheaded ; the case of Laodicea , Rev. 3.17 . the young man in the Gospel , Luk. 18.20 , 21. and that Pharisee , spoken of Luk. 18.11 , 12. Sect. XXXV . Convert . It was not your case alone , but so it fares with the worst of sinners : Only it much rejoyces me , that it hath pleased God to open your eyes , to see all this in your self . For flesh and blood hath not revealed it unto you . Yea we are naturally so blind , and deaf , and dead in sin and in soul : that we can no more discern our spiritual filthinesse , nor feel sin to be a burden , than a blind Aethiopian can see his own blacknesse , or than a dead-man can feel the weight of a burthen , when it is laid upon him , Act. 28.27 . Isa. 6.9 , 10 , And this common experience shews ; for if you observe it , who more jocond , confident and secure , than the worst of sinners ; they can strut it under an unsupportable Mass of oaths , blasphemies , thefts , murthers , adulteries , drunkenness and other the like sins ; yea can easily swallow these spiders with Mithridates , and digest them too : when one that is regenerate , shrinkes under the burden of wandring thoughts , and want of proficiency . But why is it ? they are dead in sin , Ephes. 2.1 . Revel . 3.1 . Now lay a mountain upon a dead-man , he feels not once the weight . To a Christian that hath the life of grace , the least sin lyes heavy upon the conscience : but to him that is dead , let his sins be as heavy as a mountain of lead ; he feels in them no weight at all . Again ▪ They are 〈…〉 for what the eye seeth not , the heart rueth not . Security makes worldlings merry , and therefore are they secure , because they are ignorant . A dunce we know , seldome makes doubts : yea a fool , saies Solomon , boasteth and is confident , Prov. 14.16 . neither do blind men ever blush . And the truth is , were it not for pride and ignorance , a world of men would be ashamed to have their faces seen abroad . For take away from mens minds vain opinions , flattering hopes , false valuations , imaginations , and the like ; you will leave the minds of most men and women , but poor shrunken things ; full of melancholy , indisposition , and unpleasing to themselves . Ignorance is a veil or curtain to hide away their sins : whereupon they are never troubled in conscience , nor macerated with cares about eternity ; but think that all will be well . The Devil and the flesh , prophesie prosperity to sin , yea life and salvation , as the Pope promised the powder-traitors : but death and damnation ( which Gods Spirit threatens ) will prove the crop they will reap . For God is true , the Devil and all flesh are lyers . When we become regenerate , and forsake sin , then the Devil strongly and strangely assaults us : as he did Christ , when he was newly baptized ; and Pharaoh the children of Israel , when they would forsake Aegypt ; and Herod the children , when Christ was come to deliver his people . Whence , commonly it comes to passe , that those think best of themselves , that ave least cause ; yea the true Christian , is as fearfull to entertain a good opinion of himself , as the false is unwilling , to be driven from it . They that have store of grace , mourn for the want of it : and they that indeed want it , chant their abundance . None so apt to doubt their adoption , as they that may be assured of it : nor none more usually fear , then they that have the greatest cause to hope . We feel corruption not by corruption , but by grace : and therefore the more we feel our inward corruptions ; the more grace we have . Contraries , the nearer they are to one another , the sharper is the conflict betwixt them : now of all enemies , the spirit and the flesh are nearest one to another , being both in the soul of a regenerate man ; and in all faculties of the soul , and in every action that springeth from those faculties . The more grace , the more spiritual life ; and the more spiritual life , the more antipathy to the contrary : whence none are so sensible of corruption , as those that have the most living souls . Sect. XXXVI . Now for remedy of the contrary , there cannot be a better lesson for carnal men to learn than this . All the Promises of God are conditional , to take place if we repent : as all the threatenings of God are conditional , to take place if we repent not . But wicked men , as they believe without repenting ; their faith being meer presumption : so they repent without believing , their repentance being indeed desperation : and this observe , we are cast down in the disappointing of our hopes ; in the same measure , as we were too much lifted up , in expectation of good from them . Whence these perremptory presumers if ever they repent , it is commonly as Francis Spira , 〈…〉 One star is much bigger than the Earth ; yet seems many degrees lesse . It is the nature of fear , to make dangers greater , helps lesse then they are . Christ hath promised peace and rest unto their souls that labour , and are heavy laden ; and to those that walk according to rule , Matth. 11.29 . Gal. 6.16 . even peace celestial in the state of grace , and peace eternal in the state of glory . Such therefore as never were distressed in conscience , or live loosly ; never had true peace . Peace is the Daughter of Righteousness . Rom. 5.1 . Being justified by faith , we have peace with God. But he who makes a bridge of his own shadow , will be sure to fall into the water . Those Blocks , that never in their life were moved with Gods threatnings , never in any straight of conscience , never groaned under the burden of Gods anger : they have not so much as entered into the porch of this house , or lift a foot over the threshold , of this School of repentance . Oh! that we could but so much fear the eternal paines , as we do the temporary ; and be but so carefull to save our souls from torment , as our bodies . In the mean time , the case of these men is so much the worse ; by how much there fear is the lesse . It faring with the soul , as with the body . Those diseases , which do take away all sense of pain ; are of all others most desperate . As the dead Palsey , the falling-sicknesse , the sleepy lethargy , &c. And the Patient is most dangerously sick , when he hath no feeling thereof . In like manner , whilst they suppose themselves to be free from judgment ; they are already smitten with the heaviest of Gods judgments ; a heart that cannot repent , Rom. 2.5 . In a lethargy , it is needfull the Patient should be cast into a burning Fever ; because the senses are benammed , and this will waken them , and dry up the besotting humours . So in our dead security , before our conversion ; God is fain to let the Law , Sin , Conscience and Satan loose upon us ; and to kindle the very fire of Hell in our souls : that so we might be roused out of our security : but thousands of these blocks , both live and depart with as great hopes , as men go to a lottery : even dreaming of Heaven , untill they awake in Hell. For they too often die , without any remorse of conscience like blocks ; or as an Ox dyes in a ditch . Yea thousands that live like Laban , dye like Nabal , ( which is but the same word inverted , ) whilst others the dear Children of God , dye in distresse of conscience . For it is not every good mans hap , to dye like Antoninus Pius ; whose death was after the fashion , and semblance of a kindly and pleasant sleep . However Austin's rule , will be sure to hold ; He cannot dye ill , that hath lived well : and for the most part , He that lives conscionably , dyes comfortably , and departeth rich . And so you see , how it fares with the wickedest and worst of men . Wherefore if you are truly sensible of your wretchednesse , it is a good sign , that you are in some forwardnesse to be recovered ; and really to become so good , as formerly you but dream'd , or imagined your self to be . And indeed the very first step to grace , is to feel the want of grace ; and the next way to receive mercy , is to see your self miserable . Therefore our 〈◊〉 , and most diligent search should be , 〈…〉 Sect. XXXVII . Loose Libertine . But is there any hope for one so wicked as I ? who have turned the grace of God into wantonesse ; applying Christs passion as a warrant for my licenciousnesse , not as a remedy ; and taking his death as a licence to sin , his cross as a Letters pattent to do mischief . As if a man should head his drum of rebellion , with his pardon . For I have most spitefully , and maliciously , taken up arms against my Maker , and fought against my Redeemer all my daies . Convert . Do but unfeignedly repent you of your sins , and forsake your former evil waies , and lay hold upon Christ by a true , and lively faith : my soul for yours , God is very ready to forgive them , be they never so many , and innumerable for multitude ; never so hainous , for quality and magnitude . Yea , I can shew you your pardon from the great King of Heaven for all that is past : the which you may read at large Isa. 55.7 . Ezek. 18.21 . to 29. and 33.11 . Ioel 2.12 , 13 , 14. Yea read 1 Cor. 6.10 , 11. together with the story of Manasses , Mary Magdelen , the Thief , and the Prodigal Son : and you shall see presidents thereof . Yea the very murtherers of the Son of God , upon their serious and unfeigned repentance , and stedfast believing in him ; received pardon and salvation . And indeed despair , is a sin which never knew Iesus . True , every sin deserves damnation : but no sin shall condemn , but the lying and continuing in it . True Repentance , is ever blest with forgiveness . And know this , that Gods mercy is greater than thy sin , whatever it be : you cannot be so infinite in sinning , as he is infinite in pardoning , if you repent : yea sins upon repentance are so remitted ; as if they had never been committed . I will put away thy transgressions as a cloud , and thy sins as a mist , Isa. 44.22 . And what by corruption hath been done , by repentance is undone . As the former examples witnesse . Come and let us reason together , saith the Lord , though your sins be as scarlet , they shall be as white as snow , Isa. 1.18 . Yea whiter than snow . For the Prophet David laying open his blood-gui●●inesse , and his original impurity , useth these words : Purge me with hysop , and I shall be clean ; wash me , and I shall be whiter than snow , Psal. 51.7 . And in reason , did Christ come to call sinners to repentance ? and shall be not shew mercy to the penitent ? Or who would not cast his burthen upon him , that desires to give ease ? As I live saith the Lord , I would not the death of a sinner , Ezek. 18.32 . and 33.11 . Only , apply not this salve before the ulcer be searched to the bottom : Lay not hold upon mercy , untill you be throughly humbled . The only way to become good ; is first to believe that you are evil : and by accusing our selves , we prevent Satan : By judging our selves , we prevent God. Are we as sick of sorrow , as we are of sin ; then may we hopefully go to the Physician of our souls , who came into the world only to cure the sick , and to give light to them only , who sit in darknesse , and in the shadow of death . God does not pour the oyl of grace , but into a broken , and contrite heart . Wouldst thou get out of the miserab●● 〈◊〉 of nature , into the blessed estate of grace ? and of Satans bondsla 〈◊〉 me the child of God , and a very sensible how evil and wicked it is ? that so thou maist have a more humble conceit of thy self ? lay to heart these three particulars : 1 The corruption of our nature , by reason of Original Sin. 2. Our manifold breach of Gods righteous Law , by actual sin . 3. The guilt and punishment due to us for them both . This being done , thou wilt see and find , thy necessity of a Redeemer . And it is thirst only that makes us relish our drink ; hunger our meat . The full stomach of a Pharisee , surcharged with the superfluities of his own merits , will loath the honey-comb of Christs righteousnesse . This was it , which made the young Prodigal , to relish even servants fare ; though before wanton , when full fed at home . No more relish feels the Pharisaical heart , in Christs blood , than in a chip , But O how acceptable , is the fountain of living waters , to the chased hart panting and braying . The blood of Christ , to the weary and tyred soul ; to the thirsty conscience scorched with the sense of Gods wrath : he that presents him with it , how welcome is he ? even as a special choice man , one of a thousand . And the deeper the sense of misery is , the sweeter the sense of mercy is . Sect. XXXVIII . Then if you would be satisfied for time to come , whether your Repentance , and conversion be true and sound ; these particulars will infallibly inform you . If you shall persevere , ( when this trouble for sin is over ) in doing that which now you purpose , it is an infallible sign , your repentance is sound , otherwise not . If thou dost call to mind , the Vow which thou madst in Baptism , and dost thy endeavour to perform that , which then thou didst promise : If thou dost square thy life , according to the rule of Gods Word ; and not after the rudiments of the world : If thou art willing to forsake all sin , without reserving one : ( for otherwise that one sin may prove the bane of all thy graces : even as Gideon had seventy Sons , and but one Bastard : and yet that Bastard , destroyed all the rest that were Legitimate , Judg 9.5 . ) Sin is like the Ivy in the wall , cut off bough , branch , body , stump , yet some strings or other will sprout out again : Till the root be pluck't up , or the wall be pulled down and ruined , it will never utterly die . Regeneration , or new birth , is a creation of new qualities in the soul , as being by nature only evil disposed . Gods children are known by this mark , they walk not after the flesh , but after the spirit , Rom. 8.1 . If Christ have called you to his service , your life will appear more spiritual , and excellent than others . As for your fails , 't is a sign that sin hath not gained your consent , but committed a rape upon your soul ; when you cry out to God. If the ravished Virgin under the Law cried out she was pronounced guiltlesse . A sheep may fall into the mire , but a swine delights to wallow in the mire . Great difference between a woman that is forced , though she cries out and strives , and an alluring Adulteresse . Again , The thoughts of the godly are godly , of the wicked , worldly ; and by these , good and evil men are best and truliest differenced one from another . Would we know our own hearts , and whether they be changed by a new birth ? Examine we our thoughts , words , actions , passions ; especially , our thoughts will inform us ; for these cannot be subject to hypo●●risie , as words and deeds are . Sect. XXXIX . Then by way of caution know ; that a child may as soon create it self , a man in the state of Nature regenerate himself . We cannot act in the leas● unlesse God bestows upon us daily privative grace , to defend us from evil and daily positive grace , inabling us to do good . And those that are of Christ teaching , know both from the word , and by experience , that of themselve they are not only weak , but even dead to what is good ; moving no mor● than they are moved : that their best works are faulty , all their sins dead●ly , all their natures corrupted originally . You hath he quickned , that wer● dead in trespasses and sins , Ephes. 2.1 . Yea , we are altogether so dead in sin● that we cannot stir the least joynt , no not so much as feel our own deadness nor desire life , except God be pleased to raise and restore our souls from the death of sin , and grave of long custom , to the life of grace . Apt we ar● to all evil , but reprobate and indisposed to all grace and goodness ; yea● to all the meanes thereof . My powers are all corrupt , corrupt my will : Marble to good , but wax to what is ill . Insomuch , that we are not sufficient of our selves to think , much lesse 〈◊〉 speak , least of all to do that which is good , 2 Cor. 3.5 . Joh. 15.4 , 5. I we have power to choose or refuse the object ; to do these well we have no power . We have ability , we have will enough to undo our selves , scop● enough hell-ward ; but neither motion , nor will to do good : that must b● put into us by him that gives both power and will , and power to will. Finally , Each sanctified heart feels this , but no words are able sufficiently to expresse , what impotent wretches we are , when we are not sustain●ed . So that we have no merit , but the mercy of God to save us : nothin● but the blood of Christ , and his mediation to cleanse and redeem us : nothin● but his obedience to inrich us . As for our good works , we are altogether be● holding to God for them , not God to us ; nor we to our selves : becaus● they are only his works in us . Whatsoever thou art , thou owest to him that made thee : whatever tho● hast , thou owest to him that Redeemed thee . Therefore if we do any thin● amisse , let us accuse our selves : if any thing well , let us give all the praise 〈◊〉 God. And indeed this is the test of a true or false Religion : that which teacheth us to exalt God most , and most to depresse our selves is the true that which doth most prank up our selves , and detract from God , is th● false . As Bonaventure well notes . Sect. XL. Now to wind up with a word of exhortation ; if thou beest convinced are resolvest upon a new course ; let thy resolution be peremptory , an● constant : and take heed , you harden not again ; as Pharaoh , the Philistin● the young man in the Gospel , Pilate and Iudas did : resemble not the iro● which is no longer soft , than it is in the fire ; for that good ( saith Greg●●ry ) will do us no good , which is not made good by perseverance . If wi●● these premonitions , the Spirit hath vouchsafed to stir up in thine heart an● good motions , and holy purposes to obey God , in letting thy sins go ▪ quench not , grieve not the Spirit , 1 Thes. 5.19 . Return not with the Dog to thy vomit ; lest thy latter end prove seven-fold worse than thy beginning , Matth. 12.43 , 45. O it is a fearfull thing to receive the grace of God in vain ! and a desperate thing , being warned of a rock , willfully to cast our selves upon it . Neither let Satan perswade you to defer your repentance ; no , not an hour ; lest your resolution proves as a false conception , which never comes to bearing . Besides , death may be suddain : even the least of a thousand things can kill you , and give you no leasure to be sick . Thirdly , If thou wilt be safe from evil works , avoid the occasions ; have no fellowship with the workers of iniquity : neither fear their scoffs ; for this be sure of , if your person and waies please God , the world will be displeased with both : If God be your friend , men will be your enemies : if they exercise their malice , it is where he shews mercy . But take heed of losing Gods favour to keep theirs . Beda tels of a great man , that was admonished by his friends in his sicknesse to repent : who answered , He would not yet ; for that if he should recover , his friends and companions would laugh at him : but growing sicker and sicker , they again prest him : but then his answer was , that it was now too late ; for I am judged and condemned already . A man cannot be a Nathaniel , in whose heart there is no guile ; but the world counts him a fool . But Christ saies , Verily except ye be converted , and become as little children ; ye shall not enter into the Kingdom of Heaven , Mat. 18.3 . Again , Satan and your deceitfull heart will suggest unto you , that a Religious life , is a dumpish and melancholy life : but holy David will tell you , that light is sown to the righteous , and joy to the upright , Psal. 97.11 . Isa. 65.14 . And experience tells , that earthly and bodily joys are but the body , or rather the dregs of that joy , which Gods people feel and are ravished with . As O the calm , and quietnesse of a good conscience ! the assurance of the pardon of sin , and joy of the Holy Ghost , the honesty of a virtuous and holy life how sweet they are . Yea even Plato an Heathen could say , That if wisdom and virtue could but represent it self to the eyes , it would set the heart on fire with the love of it . And the like of a sinners sadnesse , as hear what Seneca saies ; if there were no God to punish him , no Devil to torment him , no Hell to burn him , no man to see him : yet would he not sin , for the uglinesse and filthinesse of sin , and the guil● and sadnesse of his conscience . But experience is the best informer : wherefore take the counsell of holy David , Psalm . 34.8 . O tast and see , that the Lord is good : blessed is the man , that trusteth in him . To which accordeth that of holy Bernard , Good art thou , O Lord , to the soul that seeks thee ; what art thou then to the soul that finds thee ? As I may appeal to any mans conscience , that hath been softned with the unction of grace ; and truly tasted of the powers of the world to come ; to him that hath the love of God shed abroad in his heart by the Holy Ghost : whether his whole life be not a perpetual halellujah , in comparison of his natural condition . Whence they are able to sleight all such objections , as he did : you tell me that scrupling of small matters , is but stumbling at straws ; that they be but trifles : When I know your tongue can tell nothing but truth , I will believe you . Fifthly , Beg of God that he will give you a new heart , and when the heart is changed , all the members will follow after it , as the rest of the creatures after the Sun , when it ariseth . But without a work upon the heart , wrought by the Spirit of God ; it will follow its own inclination to that which it affecteth ; whatsoever the judgment shall say to the contrary : That must be first reformed , which was first deformed . It is idle , and to no purpose to purge the channell , when the fountain is corrupt . Whence the Apostle orderly bids us , first be renewed in the spirit of our minds ; and then let him that stole , steal no more , Eph. 4.23 , 24. Yea it is Gods own counsell , to the men of Ierusalem , Jer. 4. Wash thine heart from wickedness : that thou maist be saved , ver . 14. It is most ridiculous to apply remedies to the outward parts , when the distemper lies in the stomach . To what purpose is it to crop off the top of weeds , or lop off the boughs of the tree , when the root and stalk remain in the earth : as cut off the sprig of a tree , it grows still ; a bough , an arm , still it grows , lop of the top , yea saw it in the midst , yet it will grow again ; stock it up by the roots , then ( and not till then ) it will grow no more . Whence it is that God saith , Give me thine heart , Prov. 23.26 . Great Cities once expunged , the dorpes and Villages will soon come in of themselves : the heart is the treasury and store-house of wickedness , Mat. 12.34 . such as the heart is , such are the actions of the body which proceed from it , Mat. 12.35 . Therefore as Christ saith , Make clean within , and all will be clean , otherwise not , Mat. 23.26 . Therefore Davids prayer is , Create in me a new heart O Lord , and renew a right Spirit within me , Psal. 51.10 . do thou the like , importune him for grace ; that you may firmly resolve , speedily begin , and continually persevere , in doing and suffering his holy will : desire him to inform and reform you so , that you may neither misbelieve nor mislive ; to change and purifie your naure , subdue your reason , rectifie your judgment , reform and strengthen your will , renew your affections , and beat down in you , whatsoever stands in opposition to the Scepter of Iesus Christ. Sixthly and lastly ; If you receive any power against you former corruptions , forget not to be thankefull , yea study all possible thankfulness . For that you and I are not at this present frying in Hell flames , never to be freed ; that we have the offer of grace here , and glory hereafter , it is his unspeakable goodness . And there is nothing more pleasing to God , nor profitable to us ; both for the procuring of the good we want , or continuing the good we have ; than thankfulness . He will sow there , and there onely plenty of his blessings ; where he is sure to reap plenty of thanks and service : but who will sow those barren sands , where they are sure not only to be without all hope of a good harvest , but are sure to loose , both their seed and labour . Consider what hath been said , and the Lord give you understanding in all things . And so much for the Second Part. An Appendix followes : wherein you have instances of all sorts : how sin besots men . THE TRYALL OF TRUE WISDOM ; WITH How to become Wise indeed . OR , A Choice and Cheap Gift for a Friend ; both to please and pleasure him : Be he inferior or superior , sinful or faithful , ignorant or intelligent . By R. Younge of Roxwel in Essex , Floreligus . Add this as an Apendix , or Third Part , to The Hearts Index . And , A short and sure way , to Grace and Salvation . Section 41. LUcian tells of an Egyptian King , who had Apes taught ( when they were young ) to dance , and keep their postures with much art : these he would put into rich Coats , and have them in some great presence to exercise their skill ; which was to the admiration of such as knew them not , what little sort of active , nimble men the King had got : And such as knew them , thought it no less strange ; that they should be trained up to so man-like , and handsome a deportment . But a subtile Fellow that was once admitted to see them , brought and threw amongst them , a handful of Nuts : which they no sooner spied ; but they presently left off their dance , fell a scrambling , tore one anothers rich Coats ; and to the dirision of the beholders ( who before admired them ) they discovered themselves to be meer Apes . These ensuing Notions ( which I have purposely taken , as a handful out of the whole sack , to squander away amongst my acquaintance ) are such Nuts , as will discover not a few ( who are men in appearance , and their own opinion ) to be as wise , and well affected as Aesops Cock ; that preferred a barley Corn , before a Pearl : or Plinies Moal , that would dig under ground with great dexterity : but was blind , if brought into the Sun. Or Diaphontus , that refused his mothers blessing , to hear a song : Or the Israelites , who preferred Garlick and Onions , before Quails and manna . Men no more differ from Beasts , Plants , Stones ; in speech , reason , shape , than some differ from others , in heart , in brain , in life . Whence the very heathen Poets usually & most fitly compare some men to stones , for their hardness , and insensibleness ; others to plants , that only fill their veins ; a third sort to beasts , that please their senses too ; a fourth to evil Angels , that only sin , and cause others to sin ; a fift to good Angels , that are still in motion , alwayes serving God and doing good , yet ever rest . Again , Experience teaches , that mens judgements and censures are as various , as their pallats : For what one admires , another slights ; as is evident by our Saviours Auditors ; of which some admired , others censured , a third sort wept , a fourth scoft , a fift trembled , a sixt blasphemed when they heard him . And how should it be otherwise , when the greater part , are as deeply in love with vice and error ; as the rest are with vertue , and truth . When mens conditions , and constitutions vary as much ; as their faces . As the Holy Ghost intimates , in comparing several men , to almost every several creature in the Universe . Nor is the Epicure more like a swine , the Lustful person a Goat , the Fraudulent man a Fox , the Backbiter a barking Dog , the Slanderer an Asp , the Oppressor a VVolf , the Persecutor a Tyger , the Church-robber a wild Bore , the Seducer a Serpent , yea a Devil , the Traytor a Viper , &c. 2 Tim 4 17. Luk. 13.32 . Phil. 3.2 . Psal 22.12 , 13 , 16 , 20 , 21. & 74.13 , 14 , 19. & 80.13 . Matth. 23.33 . Dan. 7.4 , 5 , 6 , &c Zeph. 3 . ● , 4 , &c. Cant. 2.15 , 17 , &c. then every of them is unlike another . Amidst such a world of variety , I have chosen to set forth , how one man differs from , and excels another in brain , and to prove , that to be wise indeed , is the portion but of a few , even amongst us . And this discovery alone ( as I deem ) will be richly worth my pains , and each mans serious Observation . Sect. 42. NOw all sorts of men , may be comprised , under one of these three Heads : The Sensual . The Rational . The Spiritual . For if you observe it , some men like the Moon at Full , have all their light towards earth , none towards Heaven : Others like the Moon at VVaine , or Change , have all their light to Heaven wards , none to the earth : a third sort like to the Moon in eclipse , as having no light in it self , neither towards earth , nor towards Heaven . Touching these three degrees of comparison , you shall find , that the one exceeds the other ( in wisdom ) as the stars exceed one another in glory . Of which particularly . First , There is no less difference , between the Rational and sensual , the wise and simple , the learned and unlearned , than there is between men and beasts ; as Menander speaks . Or between the living and the dead , as another hath it . And yet the Rational , do not so far excel the sensual , as the spiritual excel the rational . Sensual men are so be-nighted , and puzled with blindness , that they know no other way than the flesh leads them . It is the weight that sets all their wheels a going ; the horses that draw their chariot , the very life of their corruption , the corruption of their life , without which they do nothing . The minds of brutish men , that have been ill bred , are so drowned in sin , and sensuallity ; and their spirits so frozen , and pitifully benumed with worldliness , and wicked customs , that they cannot judg aright , either of spiritual matters , or rectified reason . Yea , in matters experimental , they are of as deep a judgement as was Callico , who stuft his pillow ( a brass pot ) with straw , to make it soft . Or that Germain Clown , who under-took to be very ready in the ten Commandments : but being demanded by the Minister which was the first ? made answer , Thou shall not eate . Or that simple Fellow , who thought Pontius Pilate must needs be a Saint , because his name was put into the Creed . They are like the Ostrich , Job ●9 . 17 . whom God hath deprived of wisdom , and to whom he hath given no part of understanding . Which men also , are so far from receiving instruction , that they will scorn and scoff at their admonisher . As they have no reason , so they will hear none . Nor will they believe any thing , but what they see , or feell : and he that learns of none but himself , hath a fool to his teacher . Yea , such as refuse admonition , are by wise Solomon branded , for the most incorigible Fools alive ; so that their knowledge is ignorance , their wisdom folly , their sight blindness . They neither consider what reason speaketh , or Religion commandeth ; but what the will and appetite affecteth . For will is the axeltree , lusts and passions the wheels whereupon all their actions are carried and do run . Appetite being their Lord , Reason their servant , and Religion their slave . Whereas Religion should govern their judgement , judgment and reason their wills and affections ; as Adam should have done Eve. They that are after the flesh , do minde the things of the flesh : The carnal minde is enmity against God , for it is not subject to the law of God , neither indeed can be , Rom. 8.5 . to 9. And which leaves them without all hope of being wiser , they had rather keep conscience blind , that it may slatter them , than inform it , that it may give a just verdict against them , counting it less trouble , to believe a favorable falshood , than to examine whether it be true . So that it is impossible for fleshly minded men , to believe what sots they are , touching the good of their souls . Wherefore when we see the folly , and misery of those that serve sin and Satan , and how peevishly averse they are to their own eternal salvation , let us pity them , as being so much more worthy our commiseration , as they are more uncapable of their own misery . And so much of the First sort , namely , Sensuallists . Sect. 43. SEcondly , There is another degree of Knowledge , that is accrued or obtained , by education and learning , observation and experience , called natural or speculative knowledge , or reason improved . For humane learning , is as oyl to the lamp of our reason , and makes it burn cleerer ; but faith and illumination of the spirit , more than doubles the sight of our minds ; as a prospective glass does the corporal sight , Matth. 16.17 . 1 Cor. 2.7 . to 17. Joh. 12 46. For as the soul is the lamp of the body , and reason of the soul , and religion of reason , and faith of religion : so Christ is the light , and life of Faith , Joh. 1.9 . & 8.12 . Act. 26.18 . Eph. 5.14 . Christ is the sun of the soul ; reason and faith the two eyes : reason discerns natural objects , faith spiritual and supernatural . We may see far with our bodily eye sence , farther with the minds eye reason ; but farther with the souls eye faith than with both . And the Beleever hath the addition of Gods spirit , and faith above all other men . I am the light of the world , saith our Saviour , he that ●olloweth me ( meaning by a lively faith ) shall not walk in darkness , but shall have the light of life , Joh. 8.12 . and more see two eyes than one : yea , the day with one eye , does far more things descry , than night can do with more than Argos eyes . So that as meer sense is uncapable of the rules of reason ; so reason is no less uncapable , of the things that are divine and supernatural , Jer. 10.14 . 1 Cor. 2.14 , 15 , 16. Eph. 5.8 . And as to speak is only proper to men : so to know the secrets of the kingdom of heaven , is only propper to believers , Psal. 25.14 . Prov. 3.32 . Amos. 3.7 . Now of natural and speculative knowledge , the wicked have as large a share as the godly : but of spiritual , experimental , and saving knowledge which is supernatural , and descendeth from above , Jam. 3.17 . and keepeth a man from every evil way , Prov. 2.12 . the wicked have no part with the godly . Whence all men in their natural condition are said to be blind and in darkness , Matth. 4.16 . & 15.14 . Eph. 4.18 , 19. & 5.8 . Whereas believers , are called children of light , and of the day , 1 Thes. 5.5 . 1 Pet. 2.9 . Nor is this kind of knowledge , any way attainable , but by Grace from above . No learning , experience , or pains in studdy and Books , will bring them to it , Ephe. 1.17 , 18. & 3.19 . except they become new creatures , have hearts , eyes , and eares sanctified from above ; and that the holy Ghost becomes their teacher , Deut. 29.2 , 3 , 4. Psal. 111.10 . Joh. ●● . 15 . Rom. 8.14 , 15. Nor is it saving knowledge that they seek after : For though many of them , be great seekers after knowledge , great pains-takers to become wise : yet it is not divine and supernatural knowledge , that they labor for , or desire . Indeed wisdom in the largest sense , hath ever carried that shew of excellency with it , that not only the good have highly affected it , ( as Moses who studied for wisdom ; and Solomon who prayed for wisdom ; and the Queen of Sheba who travelled for wisdom ; and David who to get wisdom , made the word his counsellor , hated every false way , and was a man after Gods own heart ) but the very wicked have labored for it , who are ashamed of other vertues ; as , O the pleasure that rational men take in it ! Prov. 2.3 , 10 , 11. & 10.14 . Phil. 3.8 . Knowledge is so fair a virgin , that every cleer eye is in love with her ; it is a pearl despised of none but swine , Prov. 2.3.10.11 . ( whereas brutish and blockish men , as little regard it ) they who care not for one dram of goodness , would yet have a full scale of knowledge . Amongst all the trees of the garden , none so pleaseth them as the tree of knowledge . And as wisdom is excellent above all , so it is affected of all , as oyl was both of the wise and foolish virgins . It hath been a mark that every man hath shot at , ever since Eve sought to be as wise as her Maker : but as a hundreth shoot , for one that hitts the white : so an hundred aim at wisdom , for one that lights upon it , Eccles. 7.28 . because they are mistaken in the thing . For as Iacob in the dark mistook Leah for Rachael , so many a blind soul , takes that to be wisdom , which is not like Eve , who thought it wisdom to eate the forbidden fruit , and Absalom , who thought it wisdom to lye with his Fathers Concubines in the sight of all the people ; and the false Steward , who thought it wisdom to deceive his Master . And so of Josephs brethren , of Pharoah and his deep counsellors , of Achitophel , of Herod , of the Pharisees in their project to destroy Jesus ; and many the like . All these thought they did wisely , but they were mistaken , and their projects proved foolish , and turned to their own ruine . Sect. 44. BUt take some Instances , to prove that all sorts of Naturians are Fools , in comparrison of the Godly . I 'le begin with those that repu●e themselves , and are reputed by others , the wisest amongst men : And they are your profound Humanists , and cunning Polititians , wherein you shall see , whether the most and greatest number are not grosly mistaken , in their opinions and verdicts touching Wisdom . First for profound Humanists , a man would think that they were incomparably wise ; for none so thirst after knowledge and wisdom as they ; & to get it they are no niggards of their labor : nor do they leave any thing unstudied but themselves . They know all parts and places of the created world , can discourse of every thing visible and invisible , divine , humane and mundane ; whether it be meant of substances or accidents , are ignorant of nothing but the way to heaven , are acquainted with all Laws and customs , save the Law of God , and customs of Christianity ; they are strangers no where but in the court of their own consciences : Yea , they build as hard , and erect as high as did the Babel-builders ; but all to no purpose : they never come to the roof , and when they die they are undone . They spend all their time in seeking after wisdom ; as Alchimists spend all their estates , to find out the Philosophers stone ; but never find it ; they never attain to that , which is true wisdom indeed . For as the ragged Poet told Petronius , that Poetry was a kind of learning , that never made any man rich : so humane learning of it self , never made a wise man. As thus ( if I may be so bold ) what is it , or what does it profit a man , to have the etymologie , and derivation of wisdome and knowledge , without being affected with that , which is true wisdom indeed to be able to decline vertue , yet not love it ? to have the theory , & be able to prattle of wisdom by rote ; yet not know what it is by effect and experience ? To have as expert a tongue , and as quick a memory as Portius ; a perfect understanding , great science , profound eloquence , a sweet stile ? To have the force of Demosthenes , the depth of Thesius , the perswasive art of Tully , &c. if withal he wants Grace , and lives remissely ? With the Astronomer , to observe the motions of the heavens ; while his heart is buried in the earth ? to search out the cause●f ●f many effects , and let pass the consideration of the principal , and most necessary ? With the Historian , to know what others have done , and how they have sped ; while he neglecteth the imitation of such , as are gone the right way ? With the Law-maker , to set down many Lawes in particular , and not to remember the common Law of nature , or Law general that all must die ? Or lastly , with Adam to know the Nature of all the Creatures : and with Solomon to be able to dispute of every thing , even from the Cedar to the Hyssop or Pellitory ; when in the mean time he lives like Dives , dyes like Nabal , and after all goes to his own place with Iudas ? Alas ! many a Fool goes to hell with lesse cost , less pains , and far more quiet : that is but raw knowledge , which is not digested into practice : It is not worth the name of knowledge , that may be heard only and not seen , Ioh. 13.17 . Deut. 4.6 . Good discourse is but the froth of wisdom : the sweet and solid fruit of it , is in well framed actions : that is true knowledge , that makes the knower blessed . We only praise that Mariner , that brings the ship safe to the haven . What sayes Aristotle ? to be wise and happy are terms reciprocal . And Socrates , that learning , saith he , pleaseth me but a little , which nothing profits the owner of it , either to vertue , or happiness : And being demanded , Who was the wisest and happiest man ? He Answered , He that offends least . He is the best schollar , that learns of Christ obedience , humility , &c. He is the best Arithmetitian , that can add grace to grace ; he is the best learned , that knows how to be saved . Yea , all the Arts in the world , are artless Arts to this . Sect. 45. THe best knowledge is about the best things ; and the perfection of all knowledge , to know God , and our selves : Knowledge and learning , saith Aristotle , consisteth not so much in the quantity , as in the quality ; not in the greatness , but in the goodness of it . A little gold ( we know ) is more worth than much dross : a little diamond , than a rocky mountain . So one drop of wisdom , guided by the fear of God ; one spark of spiritual , experimental , and saving knowledge , is more worth than all humane wisdom and learning : yea , one scruple of holiness , one dram of faith , one grain of grace , is more worth than many pounds , of natural parts . And indeed Faith , and Holiness , are the nerves , and sinews ; yea , the soul of saving knowledge . What saith Aristotle ? No more than the knowledge of goodness , maketh one to be named a good man ; no more doth the knowledge of wisdom alone , cause any person properly to be called a wise man. Saving knowledge of the truth , works a love of the truth known : yea it is a uniform consent , of knowledge and action . He only is wise , that is wise for his own soul : he whose conscience pulleth all he hears , and reads to his heart , and his heart to God : who turneth his knowledge to faith , his faith to feeling , and all to walk worthy of his Redeemer . He that subdues his sensual desires and appetite , to the more noble faculties of reason , and understanding ; and makes that understanding of his to serve him , by whom it is , and doth understand . He that subdues his lusts to his will , submits his will to reason ; his reason to faith ; his faith , his reason , his will , himself to the will of God : this is practical , experimental , and saving knowledge ; to which the other is but a bare name , or title . A competnet estate ( we know ) well husbanded , is better than a vast patrimony neglected . Never any meer man ( since the first ) knew so much as Solomon : many that have known less , have had more command of themselves . Alas ! they are not alwayes the wisest , that know most : For none more wise and learned in the worlds account , than the Scribes and Pharisees : yet Christ calls them four times blind , and twice fools in one chapter , Matth. 23. And the like of Balaam , 2 Pet. 2.16 . who had such a prophetical knowledge , that scarce any of the Prophets , had a cleerer revelation of the Messiah to come . And the same may be affirmed of Judas , and Athitophel ; for many that know a great deal less , are ●ar wiser . Yea , one poor crucified thief , being converted , in an hours time , had more true wisdom and knowledge infused into him , than had all the Rulers , Scribes , and Pharisees . It is very observable , what the High Priest told the Council , as they were set to condemne Christ ; Ye know nothing at all : he spake truer than he meant it ; for if we know not the Lord Iesus , our knowledge is either nothing ▪ or nothing worth . Rightly a man knows no more than he practiseth . It is said of Christ , 2 Cor. 5.21 . that he knew no sin ; because he did no sin : in which sense , he knows no good , that doth no good . These things if ye know ( saith our Saviour ) happy are ye , if ye do them , Joh. 13.17 . And in Deut. 4.6 . Keep the commandements of God , and do them : for this is your wisdom , and understanding before God , and man. What is the national sweetness of Honey , to the experimental taste of it ? It is one thing to know what riches are , and another thing to be Master of them : It is not the knowing , but the possessing of them that makes rich . Many have a depth of knowledge , and yet are not soul-wise ; have a liberary of divinity in their heads , not so much as the least Catechisme in their consciences ; full brains , empty hearts . Yea , you shall hear a flood in the tongue , when you cannot see one drop in the life . Insomuch , that in the midst of our so much light , and means of Grace , there be few I fear , that have the sound , and saving knowledge of Jesus Christ , and him crucified , which was the only care , and study of St. Paul , 1 Cor. 2.2 . Sect. 46. ANd that I am not mistaken , the effect shews : For if men knew either God , or Christ , they could not but love him ; and loveing him , they would keep his commandments , Ioh. 14.15 . For hereby ( saith St. John ) It is manifest that we know him , if we keep his commandments , 1 Joh. 2.3 . But he that sayeth , I know him , and yet keepeth not his commandments is a lyar , and there is no truth in him ver . 4. What saith our Saviour ? This is life eternal to know thee the only true God , and Jesus Christ whom thou hast sent , Joh. 17.3 . But how shall a man know , whether he hath this knowledge ? Answ. St. John tells you in those last words mentioned , and so plainly , that you cannot be deceived , except you desire to deceive your own soul. The knowledge of God that saves us , is more than a bare apprehension of him ; i● knows his power , and therefore fears him ; knows his justice , and therefore serves him ; knows his mercy , and therefore trusts him ; knows his goodness , and therefore loves him , &c. For he that hath the saving knowledge of God , or of Christ , hath every other Grace : There is a sweet correspondence between every one , where there is any one in truth : As in the generation , the head is not without the body , nor the body without each member , nor the soul without its powers and faculties ; so in the regeneration , where there is any one grace in truth , there is every one , 2 Cor. 5.17 . If you will see it in particulars , read Psa. 9.10 . Jer. 9.24 . 1 Joh. 4.6 . Joh. 4.10 . 1 Joh. 4.7 , 8. & 2.3 . Joh 42.5 , 6. 1 Ioh. 4.7 . which Scriptures shew , that as feeling is inseparable to all the organs of sense ; the eye sees and feels , the ear hears and feels , the pallat tastes and feels , the nostrils smell and feel ; so knowledge is involved in every grace : Faith knows and believes , Charity knows and loves , Patience knows and suffers , Temperance knows and abstains , Humility knows and stoops , Repentance knows and mourns , Obedience knows and does , Confidence knows and rejoyces , Hope knows and expects , Compassion knows and pities . Yea , as there is a power of water in every thing that grows ; it is fatness in the olive , sweetness in the figg , cheerfulness in the grape , strength in the oak , taleness in the cedar , redness in the rose , whiteness in the lilly , &c. so knowledge is in the hand obedience , in the mouth benediction , in the knee humility , in the eye compassion , in the heart charity , in the whole body and soul , piety . Alas ! If men had the true knowledg of Jesus Christ , it would disperse and dispel , all the black clouds of their reigning sins in a moment ; as the Sun does no sooner shew his face , but the darkness vanisheth : or as Caesar did no sooner look upon his enemies , but they were gone : Egypt swarmed with locusts , till the west wind came , that left not one : He cannot delight in sin , nor dote upon this world , that knows Christ savingly . Vertue is ordained a wife for knowledg ; and where these two joyn , there will proceed from them a noble progine , a generation of good works . Again , as the water engendereth ice , and the ice again engendereth water ; so knowledg begets righteousness , and righteousness again begetteth knowledg . It is between science and conscience , as it is between the stomack and the head ; for as in mans body , the raw stomack maketh a thumatick head , and the thumatick head maketh a raw stomach ; so science makes our conscience good , and conscience makes our science good : Nor is it so much scientiae capit●s , as conscientia cordis , that knows Christ and our selves ; whence Solomon saith , Give thine heart to wisdom , Prov. 2.10 . and let wisdom enter into thine heart , Prov. 4.4 . And when he would acquaint us 〈…〉 become wise , he tells us , that the fear of the Lord is the beginning of wisdom , Prov. 1.7 . as if the first lesson to be wise , were to be 〈…〉 , If it be asked , Why the natural man perceiveth not the ●ings of the spirit of God ? Saint Paul answers , he cannot know them , because they are spiritually discerned , 1 Cor. 2.14 . and indeed i●●hey 〈◊〉 spiri●ually discerned , how should they descern them 〈…〉 spirit ? For though the outward man receive● the eleme 〈…〉 ●udiments of Religion by breeding and education , yet his 〈…〉 veth them by heavenly inspiration , 1 Cor. 2.11 , 12 , 13 & 12.3 8 Matth 16 16 , 17. Deut. 29 2 , 3 , 4 , Psa. 111. ●0 . Luke 24 . 4● 〈◊〉 15 15. ●nd ●his alone is enough to prove , that no wicke● man 〈…〉 man ; for if God alone be the giver of it , we may be su●● that 〈◊〉 will 〈◊〉 his secrets to none but such as he knows will improve their knowledge to his glory , and the good of others : Even as the husband man will not cast his seed but into ground that will return him a good harvest , Psa. 25.14 . Luke 24.45 . Mark 4.34 . Gen. 18.17 . 1 Joh. 4.7 . Sect. 47. BUt would these men ( any one , even the best of them ) thus improve , or imploy their knowledge ? Or do they desire it to any such end ? No : but to some other end , as I shall in the next place acquaint you . Some men desire not to know , some desire only to know ; Or rather thus , Few men in comparison desire knowledge , fewer that desire divine and supernatural knowledge ; fewest of all that desire to be the better , or that others should be the better for their knowledge : More particularly , a world of men desire knowledg for no other end but to remove their ignorance ; as Pharaoh used Moses , but to remove the plagues . Others again study the Scriptures , and other good Books , only to make gain thereof ; or to be the abler to dispute and discourse , as boys go into the water , only to play and paddle there , not to wash and be clean . With Eve , they highly desire the tree of knowledg , but regard not the tree of life . As I would fain know , what fruit or effect the knowledge of most men produces in them , except it be to inable them to dispute and discourse , to increase wit , o●●o increase wealth , or to increase pride , or perhaps to increase Athiesm , and to make them the more able and cunning to argue against the truth and power of Religion ? Whether the utmost of their aim be not to enrich , dignifie , and please themselves ; not once casting the eye of their souls at Gods glory , their neighbors good , or their own salvation ? Whether their main drift be not purchasing of a great estate for them and theirs , with out either fear of God , regard of men , or the discharge of their duty and calling ? Again , whereas a godly man and a good Christian , thinks himself as happy in giving light to others , as in receiving it himself ; how many are there , who as themselves are never the better , ( I mean in regard of Grace ) for their great wisdom and learning , so no more are others ; for commonly they resemble dark Lanthorns which have light , but so shut up and reserved as if it were not : and what is the difference betwixt concealed skill , and ignorance ; It is the nature and praise of good , to be communicative , whereas if their hidden knowledge do ever look out , it casts so sparing a light , that it only argues it self to have an unprofitable being . And for the most part these men if they may be thought great Rabbies , deep and profound Schollars ; this is the night of their ambition , though neither the Church be benefited , nor God glorified by it ; whereas they ought the contrary : for as the grace of God is the fountain from which our wisdom flows ; so the glory of God should be the Ocean to which it should run : yea , that God may be honoured with , and by our wisdom , is the only end for which he gives us to be wise : And for default of this end , he not seldom crosseth the means , whereby while men strive to expel ignorance , they fall into error ; as an Emperick to cure one Disease , causeth a worse . Briefly , to conclude this point , So many as are puft up with their knowledge , or do not part with their sins , thew that they never sought it for Gods glory , but for their own honour and glory . And certainly if we seek not Gods glory in doing his work , he will give us no wages at the latter end . Sect. 48. BUt for men to do no good with their gifts , is not all ; yea , it were well if that were the worst , for not a few of them resemble Achitophel , and Jonadab , who imployed their wit wickedly , and do mischief insteed of good with their wisdom : like Herod , whom you shall see turning over the Bible , searching the Scriptures , examining the Prophets ; but to what end and purpose ? To know good , but to do evil : yea , the greatest evil under the Sun , slay Christ in the cradle : With many , their knowledge and learning is not for God and for Gideon ; but for Antichrist and for Babylon ; and so of all other gifts ; how many are the worse for them ? As give Saula Kingdom , and he will tyrannize ; give Nabal plenty , and he will be drunk ; give Judas an Apostleship , and he will sell his Master for mony ; let Sarmantus have a good wit , he will exercise it in scoffing at holiness . Briefly , how oft doth wisdom without grace prove like a fair estate in the hands of a fool , which not seldom becomes the owners ruine ? Or Absoloms hair , which was an ornament , wherewith he hanged himself : So that wisdom without grace is nothing else but a cunning way of undoing our selves at the last . Many mens knowledge to them , being like the Ark to the Philistims , which did them more hurt than good : When their knowledge makes them prouder , not better ; more rebellious , not more serviceable ; as it is , Isa. 47.10 . Thy wisdom and thy knowledge they have caused thee to rebel : And very often this falls out , that as the best soyl usually yieldeth the worst air , so without grace there is nothing more pestilent than a deep wit , no such prey for the Devil , as a good wit unsanctified . VVit and Learning well used , is like the golden ear-rings and bracelets of the Israelites , abused like the same gold cast into an Idol ; than which , no●hing more abominable . Now when it comes to this , That they fight against God with the weapon he hath given them ; when with those the Psalmist speaks of , Psal. 73.9 . They set their mouths against heaven , and are like an unruly Jade , that being full fed kicks at his Master ; what course doth the Lord take with them ? Answ. Read but that Parable , Luk. 19.24 . Ioh. 7.17 . it will inform you : For to him that useth his Talent of knowledge well , he giveth more ; as to the servant that used his talents well , he doubled them : but to them that use not their knowledge well , much more if they abuse it , he taketh away that which he had formerly given them : as he took heat from the fire when it would burn his Children , Dan. 3.27 . As you may see , Isa. 44.25 . 2 Thess. 2.10 , 11 , 12. Ioh. 7.17 . Psa. 111.10 . 1 Cor. 2.15 . Eccles. 2.26 . Prov. 28 5. Matth. 21.43 . Acts 26.18 . Isa. 29.14 . & 44 25. & 6.9 , 10. Dan. 2.19.23 . Iob 5.13 , 14. Ioh. 9.39 . & 12.40 . Rom. 1.28 . Ephe. 4.18 , 19. 1 Cor. 1.20 . 2 Thess. 2.10 , 11 , 12. turn to the places , for they ate rare . I will destroy the Tokens of the Soothsayers , and make them that conjecture , fools : I will turn the wise men backward , and make their knowledge foolishness , saith the Lord , Isa. 44.25 . He taketh the wise in their own craftiness , and the counsel of the wicked is made foolish , Job . 5.13 . the case of Achitophel : And justly are they forsaken of their reason , who have abandoned God ; yea , most just it is , that they who want grace , should want wit too . And so much of abusing their gifts . Lastly , These great knowers and wise men are so far from desiring soul wisdom , and saving-knowledge to the ends before specified , that they do not at all desire it , for that it suits not with their condition . For Natural men desire only humane and mundane knowledge : Spiritual men , that which is heavenly and supernatural ; and the reason why they desire it not , is , for that they know it not . A man desireth not that he knoweth not , saies Chrisostome ; neither are unknown evils feared : wherefore the work of Regeneration begins at Illumination , Acts 26.18 . Coll. 1.13 . 1 Pet. 2.9 . Now according as men are wise , they prize and value this wisdom , and endeavour to obtain it , Prov. 18.15 . For it is more true of divine wisdom , than it was of that Grecian beauty : No man ever loved her , that never saw her ; no man ever saw her , but he loved her . And so on the contrary , according as men are ignorant and blockish , they under-value and dis-esteem it , hate it , and are prejudice against it : And hereupon carnal men being blinded by the Prince of darkness , together with their own wickedness , and being of a reprobate judgement , do most usually and familiarly term and esteem this soul-wisdom , this divine , spiritual , experimental , and saving-knowledge to be meer foolishness , or madness , Wisd. 5.3 . to 9. and the Professors thereof to be fools & madmen ; Elisha was counted no better , 2 King. 9 11. and the rest of the Prophets , Hosea 9 7. and Paul , Acts 26.20 . and all the Apostles , 1 Cor. 4.10 . Yea , our Saviour Christ himself with open mouth was pronounced mad by his carnal bearers , Joh. 10.20 . Mark. 3.21 . and this hath been the worlds vote ever since . The sinceer Christian was so reputed in Pliny's time , and after in St. Austin's time : yea , Julian the Pelagian could gibe St. Austin , that he had none of the wise Sages , nor the learned Senate of Philosophers on his side ; but only a company of mean tradesmen , of the vulgar sort , that took part with him : Whole Answer was , Thou reproachest the weak things of the world , which God hath chosen to confound the things that are mighty . To wordly men Christian wiseom seems folly , saith Gregory . And well it may , for even the wisdom of God is foolishness with the world . 1 Cor. 1.18 23. therefore no disparagement to us his servants , if they repute us fools ; nor I think any honour to such sensualists that so repute us : However we will give them their due : For , Sect. 49. I Grant that in some kind of skill they out-strip the best of Gods People , who , if they are put to it , may answer as Themistocles did when one invited him to touch a lute ; for as he said , I cannot fiddle ; but I can make a smal town a great state : So the godly may say , We cannot give a sollid reason in Nature , why Nilus should over-flow only in the Sommer , when waters are at the lowest ? Why the Loadstone should draw iron , or incline to the pole-star ? How the heat of the stomach , and the strength of the nether chap should be so great ? Why a flash of lightening should melt the sword without making any impression in the scabbard ? Kill the Child in the womb , and never hurt the Mother ? How the waters should stand upon a heap , and yet not over-flow the earth ? Why the clouds above being heavie with water , should not fall to the earth suddenly , seeing every beavy thing descendeth ? Except the reason which God giveth , Gen. 1.6 . & Job 38 8.10 12. & 26.8 . Psal. 104.9 . But we know the mystery of the Gospel , and what it is to be born a new , and can give a sollid reason of our faith : we know that God is reconciled to us , the Law satisfied for us , our sins pardoned , our souls acquitted , and that we are in favour with God ; which many of these with their great learning do not know . And thus the godly are proved wiser than the wisest humanist that wants grace . You have likewise the reasons why these great knowers , know nothing yet as they might and ought to know : that is to say , First , Because they are mistaken in the thing ; they take speculative knowledg for soul wisdom ; & soul saving wisdom to be foolishness & madness . Now if a man take his aim amiss , he may shoot long enough ere he hit the white : and these men are as one that is gone a good part of his journey , but must come back again because he hath mistaken his way . Secondly , Because they are Unregenerate , and want the Eye of Faith. Thirdly , For that they seek not to God for it who is the giver thereof , and without whose spirit there is no attaining it . Fourthly , Because they are proud , and so seek not after it , as supposing they have it already . Fiftly , Because if they had never so much knowledge , they would be never the holier , or the better for it , but rather the worse ; nor would they imploy it to the honour of God , or the good of others . Sixtly , Because they either do , or would do mischief insteed of good with their knowledge . Seventhly , Because they will not consult with the word about it , nor advise with others that have already attained to it . Or thus , They read and hear the Scriptures and mind not , ( I mean the spirituallity of the word ) or mind and understand not , or understand and remember not , or remember and practice not . No , this they intend not of all the rest ; and they that are unwilling to obey , God thinks unvvorthy to know . When the Serpent taught knowledge , he said , If ye eare the forbidden fruit , your eyes shal be opened , and you shal know good and evil : But God teacheth another lesson , and saith , If ye will not eate the forbidden fruit , your eyes shall be opened , and you shall know good and evil , Rom. 12.2 . See Psa. 111.10 . & 119.97 , 98 , 99 , 100. Or if you do eat it , you shall be like images that have ears and cannot hear , Rom. 11.8 . Isa. 6.10 . Matth. 13.14 . Psal. 115.6 . From all which Reasons we may collect , That there are but a few amongst us , that are wise indeed , and to purpose ; For these Seven Hinderances are applyable to seventy seven parts of men in the Nation . Besides , if these great knowers know so little , how ignorant are the rude rabble , that despise all knowledge ? Nor can it be denied but all impenitent persons , all unbelievers ( who prefer their profits and pleasures before pleasing of God ; as Herodias prefered John Baptists head before the one half of Herods kingdom , ) are arrant fools ; yea , fools in folio : For if they were wise , sayes Bernard , they would foresee the torments of Hell , and prevent them . And so wise are the godly , for they prefer grace , and glory , and Gods savour , before ten thousand worlds . Sect. 50. OBject . But here thou wilt say , ( or at least thou hast reason to say ) if there be so few that are soul wise , I have all the reason in the world to mistrust my self ; wherefore good Sir , tell me how I shall be able to get ●his spiritual and experimental knowledg ? this divine and supernatural wisdom ? Answ. By observing these Five Rules : First , Let such a willing and ingenuous soul , resolve to practise what he does already know , or shall hereafter be acquainted with from the word of God and Christs faithful Messengers : For he that will do my Fathers will , sayes our Saviour , shall know the doctrine , whether it be of God or no , Joh. 7.17 . A good understanding have all they that keep the commandments , ( sayes holy David ) Psal. 111.10 . and proves it true by his own example and experience : I understood ( sayes he ) more than the Antient , and became wiser than my teachers , because I kept thy precepts , Psal. 119.97 , 98 , 99 , 100. To a man that is good in his sight , God giveth knowledg and wisdom , Eccles. 2.26 . The spiritual man understandeth all things , 1 Cor. 2.15 . VVicked men understand not judgment , but they that seek the Lord , understand all things , Prov. 28.5 . Admirable incouragements for men to become godly and consciencious ; I mean practical Christians . Secondly , If thou wouldest get this precious grace of saving knowledge ; the way is , to be frequeut in hearing the word preached , and to become studious in the Scriptures , for they and they alone make wise to Salvation , 2 Tim. 3.15 . Ye err ( saith our Saviour ) not knowing the Scriptures , Matth. 22.29 . Mark 12.24 . We must not in the search of heavenly matters , either do as we see others do ; neither must we follow the blind guide carnal reason , or the deceitful guide our corrupt hearts ; but the undeceivable , and infallable guide of Gods word which is truth it self : and great need there is ; for as we cannot perceive the foulness of our faces unless it be told us , or we take a glass and look our selves therein : so neither can we see the blemishes of our Souls , which is a notable degree of spiritual Wisdom , but either God must make it known to us by his spirit , or we must collect the same out of the Scriptures , that coelestial glass ; though this also must be done by the spirits help . Therefore Thirdly , If thou wilt be Soul-wise and truly profit by studying the Scriptures , be frequent and fervent in Prayer to God who is the only giver of it , for the direction of his holy spirit : For first , humble and faithful Prayer , ushered in by meditation , is the cure of al obscurity . Especially being accompanied with fervor and fervency ; as you may see , Matth. 21.22 . If any lack wisdom , saith St. James , let him ask of God who giveth to al men liberally and reproacheth no man , and it shal be given him , Jam. 1.5 . Mark the words , it is said if any ; wherefore let no man deny his soul this comfort . Again , ask and have ; It cannot come upon easier terms . Yea , God seems to like this sure so well in Solomon , as if he were beholding to his Creature , for wishing well to it self . And in vain do we expect that alms of grace , for which we do not so much as beg . But in praying for Wisdom , do not pray for it without putting difference ; desire not so much brain-knowledg as to be Soul-wise , and then you will imploy your wisdom to the glory of the giver . Let thine hearts desire be to know God in Christ , Christ in Faith , Faith in good works ; to know Gods vvill that thou mayest do it ; and before the knowledg of all other things , desire to knovv thy self ; & in thy self , not so much thy strength , as thy vveakness : Pray that thine heart may serve thee insteed of a commentary , to help thee understand such points of Religion as are most needful and necessary , and that thy Life may be an Exposition of thy invvard man , that there may be a sweet harmony betwixt Gods VVord , thy judgment , and vvhole conversation , that what the natural man knoweth by roat , thou mayst double by feeling the same in thine heart and affections . As indeed experimental and saving knovvledg is no less felt than knovvn ; and , I cannot tell how , comes rather out of the abundance of the heart , than by extreme study ; or rather is sent by God unto good men , like the Ram that was brought to Abraham when he would have Sacrificed his son Isaak . When Christ taught in the Temple , they asked , Hovv knovveth this man the Scriptures , seeing he never learned them ? So it is a wonder what learning some men have , that have no learning ! Like Prisilla and Aquila , poor Tent-makers , who were able to school Apollos that great Clerk , a man renovvned for his learning : What can we lay to it ? For no other reason can be given but as Christ said , Father so it pleaseth thee : For as Jacob said of his venison , when his Father ask'd how he came by it so suddenly ? Because the Lord thy God brought it suddenly to my hands . So holy and righteous men do more easily understand the words of God , than do the wicked , because God brings the meaning suddenly to their hearts ; as we read , Luk. 24. That Christ ( standing in the midst of his Apostles after he vvas risen from the dead ) opened their understandings , that they might understand clearly the Scriptures , and vvhat vvas vvritten of him in the Lavv of Moses , and in the Prophets , and in the Psalms , vers . 44.45 . Lo how suddenly their knowledge came unto them ! But see what a general promise ( God in the Person of wisdom ) hat●h made to all that serve him , Prov. 1. Turn you at my reproof , and behold I will pour out my spirit unto you , and make known my words unto you , vers . 23. And Psal. 25. The secrets of the Lord are revealed to them that fear him , and his covenant is to give them understanding , vers 14. These secrets are hid from the wicked , neither hath he made any such covenant with them but the contrary : As see , Dan. 12.10 . Unto you it is given to knovv the secrets of the Kingdom of Heaven , but to othres in Parrables , that they seeing should not see , and hearing they should not understand , Luke 8.10 : Mark : 3 : 11 : Matth : 13 : 13 : Again , It is not enough to pray , except also it be in Christs name , and accrding to his vvill , believing to be heard for his sake , and that it be the intercession of Gods ovvn spirit in you : And ( being truly sensible of your sins and wants ) that you chiefly pray for the pardon of sinne , the effusion of grace , and for the assistance of Gods Spirit : that you may more firmly believe , more soundly repent , more zealously doe , more patiently suffer , and more constantly persevere in the practice and profession of every duty . But above all you must know , that as Sampsons companions , could never have found out his Riddle , if they had not plowed with his heifer : so no man can know the secrets of God , but by the revelation of his Spirit , 1 Cor. 12.8 . Mat. 16.17 . Yea , suppose a man be not inferiour to Portius , or Pythagoras , who kept all things in memory , that ever they had read , heard , or seen : To Virgil , of whom it is reported , that if all Sciences were lost , they might be found again in him : To Aben Ezra , of whom it was said , that if Knowledge had put out her candle , at his brain she might light it again ; and that his head was a throne of wisdome : or Iosephus Scaliger , who was skilled in thirty Languages : Yet if he want the Spirit of God to be his teacher , he is a dunce to the meanest , and most illiterate believer . For one excellent , and necessary prerogative of the spirituall man is this ; he hath God for his teacher ; he learns the Counsels of God , of that spirit which onely knoweth Gods counsels , Luk. 21.15 . which is no small priviledge : for the scholar learns quickly , when the Holy Ghost is his teacher ; the Eye sees distinctly , when the Holy Ghost doth enlighten it . With the Spirits helpe , the meanes can never be too weake : without , never strong enough , Luk. 24.44 , 45. Pro. 1.23 . § 51. Fourthly , Thou must get an humble conceit of thine own wisdome . The first step to knowledge , is to know our own ignorance . We must become fools in our own opinion , before we can be truly wise , as the Apostle sets it down , 1 Cor. 3.18 . And indeed , the opinion of our knowing enough , is one of the greatest causes of our knowing so little : For what we presume to have attained , we seeke not after . Yea , the very first lesson of a Christian is humility . He will teach the humble his way , Psalm . 25.9 . Jam. 4.6 . 1 Pet. 5.5 . And he that hath not learned the first lesson , is not fit to take out a new . Pride is a great let to true wisdome : For God resisteth the proud , and giveth grace to the humble , Jam. 4.6 . 1 Pet. 5.5 . Whence it comes to passe , that few proud wits are reformed , Iohn 9.39 . And for this cause also did our Saviour propound his woes to the Pharisees , his doctrines to the People . A heart full of pride , is like a vessell full of aire : This self-opinion must be blown out of us , before saving knowledge will be poured into us . Christ will know none but the humble , and none but humble souls truly know Christ. Now the way to become humble , is , by taking a serious view of our wants . The Peacocks pride is much abated , when she looks on the blacknesse of her legs and feet . Now suppose we know never so much ; yet that which we know , is far lesse then that which we are ignorant of : and the more we know , the more we know we want , Pro. 1.5 , 7. Psal. 73.22 . And the lesse sensible we are of our blindness , sicknesse , deformity , &c. the more blinde , sick , and deformed we are . Fifthly , Thou must labour to get a true and lively faith : For as without faith we cannot please God : so without faith , no man can know God. Faith most cleerly beholds those things which are hid both from the eye of sense , and the eye of reason , Iohn 12.46 . Vnregenerate men , that want faith , are like blinde Sampson without his guide : Or like Poliphemus , who never had but one eye , and that Vlysses put out . For so does the pleasure and custome of sinne blinde the Sensuallist . We must have mindes lifted above nature , to see and love things above nature : heavenly wisdome , to see heavenly truth ; or else that truth which is saving , will be to us a mystery , Mark. 4.11 . If it seem not foolishnesse , 1 Cor. 2.7 , 8 , 14. To them that are lost , the Gospel is hid , 2 Cor. 4.3 , 4. Whereas the Believer discerns all things , even the deep things of God , 1 Cor. 2.10.12.15 , 16. Yea , God Giveth him a mouth and wisdome , where against all his adversaries , shall not be able to speak or resist , Luk. 21.15 . These are the five steps , which lead up to the palace of wisdome , which all must ascend by , that mean to enter . If you have once attained this precious grace of saving knowledge , you will as much as in you lies , employ the same to the glory of the giver , And so much to prove , that he is the wisest man , whose knowledge lies in the best things , ( as the weaker vessel may hold the better liquor ) and that if men be never so learned , except they have learned the Mystery of the Gospel , and what it is to be borne again by their own experience , ( which few with their great learning do indeed know ) they are in Gods account , no better then fooles . I come now to prove , that the greatest Politician is a verier fool then the former . § 52. Secondly , If we shall look upon the most cunning Politician , with a single eye : judge righteous judgement , and not according to appearance onely , we shall finde that the greatest Politician is the greatest fool . For he turns all his Religion into hypocrisie , into Statisme , yea , into Atheism , making Christianity a very foot-stool to policy . I confesse they are wiser in their generation , then the children of light ; and are so acknowledged by Christ himself , Luke 16.8 . But why ? not that there is a deficiency of power in the godly , but will : for could not David go as far as Achitophel ? could not Paul shew as much cunning as Tertullus ? Yes , surely if they would : But because their Master , Christ , hath commanded them to be innocent as doves ; They have resolved in an heroical disposition with Abraham , Gen. 14.22 . that the King of Sodome shall not make them rich . No crooked , or indirect meanes , shall bring them in profit ; they will not be beholding to the king of Hell for a shoo-ty . And hereupon the Foxes wiles , never enter into the Lions head . But to speak of them as they are : These cunning Politicians , in stead of being wise as serpents , they are wise serpents . They are so a●ted in subtleties , through time and practice , that they are neer upon as wise , as that old serpent the Devill . Indeed he hath one trick beyond all theirs ; for like a c●nniug fencer , he that taught them all their tricks , kept this one to himselfe , namely , how to cheate them of their soules . But take a short Character of them . They are such cunning dissemblers , that like Pope Alexander the sixth , what they thinke , they never speak . Why is this cast away , saith Iudas ? Crafty cub , he would have had it himself . They are like a fellow that rides to the pillory , they goe not the way they look . They will cut a mans throat under colour of courtesie , as Vlysses by gold , and forged letters , was the meanes of stoning Palamides , even while he made shew of defending him . And then to wipe off all suspition from themselves , their gesture and conntenance shall be like Caesar's ; who seeing Pompey's head fell a weeping , as if he had been sorry for it , when by his onely meanes it was cut off . So like Rowers in a boat , whilest in their pretence they look one way , in their intent they goe the quite contrary : As our Saviour found it to fare with the Pharisees , and Sadducees , Matth. 16.1 , 3. which made him to conclude , with , O hypocrites ! Nor shall any man be able to determine , either by their gesture , words , or actions , what they resolve , though like Hebrew letters , you spell them backward . Onely this you may be sure of , that they do not intend , what they pretend ; Like as in jugling feats , though we know not how they are done , yet we know well , that they are not done as they seem to be . Now if they can any way advantage themselves by anothers ruine , and do it cunningly ; as Iezabel did , when she killed Naboth , by suborning false witnesse against him , and proclaimed a Fast before the murther : Though all such policy be but misery , and all such knowledge , ignorance , Yet , ô how wise they think themselves ! but they are grosly mistaken : for wherein does this their great wisdom consist ? but first ; in being wise to deceive others : as the Old serpent did our first Parents ; or secondly in the end to deceive themselves , as the same serpent did , which brought a curse upon himselfe for so doing , Gen. 3. The crafty Fox hugg'd himselfe to think how he had cozened the Crow of her break-fast : but when he had eaten it , and found himself poysoned with it , he wisht the Crow her own again . Wealth got by deceit , is like a piece of butterd spunge , an Italian trick , it goes down glib ; but in the stomack swells , and will never be got out again . The gains a man gets by deceiving , at last he may put in his eye , and yet see himselfe miserable . Sin is the greatest cheater in the world , for it deceives the deceiver . § . 53 That it is so with them , and all others who goe to Counsell , and leave the God of wisdome behind them : let their case be viewed in other persons . What saith Pharaoh to his deep Counsellors ? Come , let us do wisely , when indeed he went about that which destroyed both him and his countrey . The Scribes , Pharisees , and Elders , took counsel against Christ ; as though they would most wisely prevent their own salvation . Josephs brethren , to prevent his having dominion over them , ( as his dreames imported ) thought they had taken a very wise course , in selling him to the Ishmaelitish Merchants , which was indeed the onely meanes to effect it . They murther Christ , lest the Romans should come : and by so doing , their coming was hastned . The Jews say , Come let us kill him , that the inheritance may be ours : But in killing him , they lost the inheritance and themselves too . And so it always fares with our Machivillians in the end , speed they never so wel for a time . For let the Devil promise them never so fair , ( suppose it be a Kingdome ) the up-shot will be but sad and doleful : as it fared with Athaliah , who having slain all the Kings seed , that she alone might raign , lost both the government , and her life too . Or as it did with Abimelech , who slue seventy of his brethren , that he might with safety enjoy the Kingdome lost beth it , and his life with it . And many the like we read of . Whence Sr. Ambrose observes , that the plots of the wicked , alwayes return upon their own heads . As Pope Hildebrands servant , by stumbling , was killed with that stone he should have thrown down on Frderick the Emperour , at his Devotions . Or as Griphus his mother , was made to take that draught , where-with she intended to poyson him . Yea , how little was Judas set by of the High Priests , when once he had served their turn ? How did they shake him off in that pittiful distresse , with look thou to it ? And so how poor are the witc●es , that in confidence of these promises , even sell their souls to the Devill . See here in these few Examples , you have the depth and solidity of our greatest and wisest Politicians , and yet lewd men , most ridiculously and absurdly , call wicked policies , wisdome , and their successe , happinesse . But herein Satan makes them of all fools the superlative , in mistaking villany and madnesse for the best vertues . And what is the summa totalis of all but this ? Faux-like , they project other mens over-throw , purchase their owne . Neither hath any man been wise to do evill , but his wisdome hath had an evill end . As ô the multitude of Examples that are recorded , to give credit to this Doctrine ! Was not the wisdome of the Serpent turned into a curse ? the wisdome of the Pharisees into a woe ? the wisdome of Achitophel into folly ? the wisdome of Nimrod into confusion ? the wisdome of the unjust Steward into expulsion out of Heaven ? the wisdome of Jezabel , into a shameful death ? &c. So that in the issue , their case proves but like the spiders , that was weaving a curious net to catch the swallow : who when she came , bore away both net , and webb , and weaver too . Wherefore , ô God , make me but soul-wise , and I shall never envy their knowledge , that pity my simplicity : Let me be weake in policy , so I may be wise to salvation . And I cannot but wonder to see , how the most are mistaken in them : But being thus discovered , I hope it will appear , that as love & lust are not all one , so a cunning Politician & a wise man are not both one . As we have seen some that could pack the cards , & yet were not able to play well . § 54. True , if men shall look upon them side-wayes , as Appelles painted Antigonus , that is , upon their strength of brain and parts alone , and not consider them whole , and together , their abilities , with their deficiencies , they will take them for wise men , and so be mistaken . But If you would know how to call them , they are properly subtle persons ? as the Holy Ghost stiles Jonadab , who gave that wicked and crasty counsell to Amnon , 2 Sam. 13.3 , 5. And the woman of Tekoah , 2 Sam. 14.2 . And Elimas , Act. 13.10 . as being rarely gifted to deceive , and more crafty and wily then is usual . But not wise men ; for this is rather wisdome back ward , and to study the dangerous art of self-sophystry , to the end they may play wily beguile themselves , and to plor self-treason , then which there is no greater , when the betrayer and betrayed , spell but one man. Again , admit them the most , they are not wise in good , though they be wise to do evill : Or if you will , wise in goods , not wise in grace : For as that old Serpent seemed to boast , that he was richer then Christ , when he said , All these are mine , Matth. 4.9 . So the Politician may truly say , for the most part , I am wiser then my plain dealing neighour by five hundred pounds . So that in some sense it may be said of them , as one speaks of women , though partially , that th●y are more witty in wickednesse then men . Nor can I more fitly compare them , then to Bats , Night-crows , Owles , and Cats , which can see better in the darke , then in the light . Their wisdome is like that of the Polipus : which is a most stupid and foolish fish , yet useth great skill in taking of other fishes . Neverthelesse , yield them all that hath been mentioned , this is the up-shot . They are blinde , and in darknesse , as having their beginning from Satan , the Prince of darkuesse , and their end in Hell , which is the pit of darkness : and because they are wise onely to evill , their wisdome shall have but an evill end . In the dialect of the wise man , the greatest sinner is the greatest fool , Prov. 1.7 . And David thinks , there is no fool to the Atheist , Psal. 53.1 . & 49.13 . And Saint Austin tells us , that the wisest Politician upon earth , the most ample , and cunning Machivillian that lives , be he a Doctor in that deep reaching faculty , is worse then a foole : For if the Holy Ghost , saith he , termes him a fool that onely laid up his own goods , Luke 12. 18 , 20. finde out a name for him , that takes away other mens . And though worldly men call the simple fools , ye● God calls the crafty fools , Ier. 8.9 . Mat. 6.23 . And of all atheists , and fools , which seeme wise , there be no such fools in the world , as they that love money better then themselves . And so you have the wisdome of Humanists , and Politicians desciphered ; together with the wisdome of Gods servants . You see the difference between them , and therein as I suppose , that neither of the former are so wise as the godly man , nor so wise as the world reputes them , or they themselves . I confesse the one speak Latine , Greek , and Hebrew , the other Statutes , History , and Husbandry , well enough to make their neighbours think them wise : but the truth is , they seem wiser then they are , as is said of the Spaniard ; whereas the godly , like the French , are wiser then they seem . The former are wise men in foolish things , and foolish men in wise things . Sharp-eyed as Eagles , in the things of the earth , but blinde as Beetles in the matters of heaven . O that they had but the wit to know , that when all is done , Heaven is a brave place , where are such joyes , as eye hath not seene , nor eare heard , neither hath it entered into the heart of man to conceive the things which God hath prepared there for them that love him , 1 Cor. 2.9 . § . 55. Now as I have shewn these two sorts of men their folly , to the end some of them may be convinced , and ashamed , and consequently become soul-wise , that so they may be saved ; which is the principal thing I drive at ( for I take no pleasure in disgracing men purposely . ) So it were as easie to prove , that all sorts of sinners , are no better then sots , and shallow-brains , in comparison of the conscientious Christian . Nor do I see , but it may prove of great , and general concernment : therefore that others also may have benefit by the same , I will briefly touch upon some particulars . And the next that I will speak to , shall be such as come neerest to these last mentioned ; that is , your Covetous , Miserly Muck-worms , who though they be neer neighbours to those Ambodexters I last spake of , yet they are not the same men . Now although you cannot name one property of a natural fool , but the Covetous man is in that particular a greater fool : Yet I will make the parallel in one onely : lest I should weary my Reader , before I have dispatcht all my Clients , or halfe listed my men . The Covetous miser , if you mark it , esteems not of things according to their true value ; but preferreth bables and trisles before things of greatest worth , which is the most remarkable property of a naturall fool , that is , being like the ignorant Indians in Florida , Virginia , New England , and K●nida , who for a Copper kettle , and a few toyes , as Beads , and Hatchets , will depart from the purest gold , and sell you a whole Countrey , with the houses and ground which they dwell upon . As Iudas preferred thirty pieces of silver , before him that was Lord of the whole world , and ransome of man-kinde : so the covetous man prefers Earth , yea hell to heaven , time to eternity , his body before his soul ; yea , his outward estate before either soule or body . Whereas the godly care for the soul , as the chief jewell , and onely treasure ; and for the body for the soules sake ; and settle their inheritance in no land but the land of promise ; their end being to possesse a kingdome without end . They are not like Shebna , who built his sepulchre in one Countrey , and was buried in another : But like our English Merchants , that traffique in Turkey , get wealth in Turky , yet plant not in Turky , but transport for England . It cannot be said of them , as it may of the most ; that they worship the golden Calfe : because they consider , that Pecunia , the worlds Queen , ( I meane that world , whereof the Devill is King ) extends her Regiments , but to the brim of the grave , and is not current one step farther . Worldly hearts are penny-wise , and pound-foolish ; they know how to set high prizes upon the worthlesse trash of this world ; but for heavenly things , or the God that owns them , they shamefully under-value . Like Iudas , who valued Maries ointment , which she bestowed upon the feet of Christ , at three hundred pieces of silver , and sold his Master , on whom that odour was spent , for thirty . But it is not so with the godly ; they think it the best purchase that ever was in the world , to buy him who bought them ; in comparison of whom all things else are dross and dung , as Paul speaks , Phil. 3.8 . And indeed if we once have him , we have all thing , as the Apostle argues , Rom. 8.32 . 1 Cor. 3.21 , 22 , 23. So that the godlys man is onely rich , the servant of Christ is Lord of all . Whereas by a just judgement of God upon the covetous Miser , who makes Mammon his god : The Devill makes them his Drudges , to get and bring him in Gold , as the King of Spain does the poor Indians ) that he may keep it in banke , for the next prodigall to spend as ill , as the other got it . As how often is that spent upon one Christmas revelling by the son , which was forty years a getting by the Father ? O fools , incomparable ! to take a world of care and paines , endure so much grief , sting of conscience , loss of credit , to deprive themselves of Heaven , damn their own souls , to get wealth : and when they have got it , not to be a jot the better for it . Yea , they are less satisfied , and contented then other men , meanlier accommodated then m●an men : Yea , a poor beggar that hath nothing here , is in better estate , then a rich Miser , that hath nothing in effect , either here or hereafter . O that they would but use that ! yea , half that wit , study , and industry hereafter , to save their souls , that they have formerly done to damn them . But hear more . Aristippus cared onely for his body , as if he had had no soule : Zeno but for his soule , as if he had had no body : Achitophel for his Family alone , as if neither soule nor body had been worth caring for : but these neither for body , nor soule , nor any thing , but for a little muck to leave behind them . Yea , he can finde in his heart to goe to hell for another , that wishes him gone , and will damn his own soul to leave his son rich . Yea , what a deale of paines and care does the covetous man take for his own damnation ? ever tormenting himself to get that ; for getting whereof he shall be tormented : so himselfe is voluntarily miserable here , and hereafter , that others may be happy . And so much of the Miser . The next I will fall upon , shall be such as equall these in their Idolatry another way ; as § 56. Fourthly , what think you of common Idolaters ? are not they arrant fools ? I 'le give you but one instance mentioned , Exod. 32. and you will need no more . Turn to the place , and there you shall find , that those blockish Israelites made them a molten Calfe , and then said , This is thy god , that brought thee out of the land of Egypt , ver . 34. This is such a pregnant example , that there needs no more to prove it ; that a Beast should be their god ; yea , and a beast of their own making , and that this beast should have brought them out of Egypt , which could not move it selfe , but as it was moved , and that before it had any being . This is such a blockish absurdity , that as one would think , should never enter into the heart of him , who is endowed with a reasonable soule . But what can the Prince of darknesse propound ? that a wicked heart , ( blinded with the custome of sinne , and given up by God , to be further blinded by Satan ) will not believe , as appears by our Ranters , Shakers , and Quakers at this day . And such other fools are the Papists , though great Clerks , and wise men : who ( if I could intend to aquaint you ) maintain a thousand ridiculous tenents , stifly defending those things for truth , which the Holy Ghost calls in expresse words , The doctrine of devils , 1 Tim. 4.1 , 2 , 3. And most justly are they forsaken of their reason , who have abandoned God. Yea , most just it is , that they who want grace , should want wit too . If Idolaters will needs set up a false god for the true , is it not equal , that the true God should give them over to the false ? Again , Fifthly , how does lust blinde and besot men ? when the Adulterer prefers a filthy strumpet before his own chaste wife , though his own lawfull Consort is known to be more comely , and lovely then the strange woman . Yea , when they shall confesse the same ( as it was the speech of one too great to name ) That were she not his wife , he could love her above all women in the world ; a word able to rot out the tongue that spake it . But take an instance of this nature , I 'le give you one amongst many very remarkable . We read , Iudges 16. that Sampson cared more for his pleasure in this kinde , then his life . O strange debauchednesse ! his filthy lust of a Nazarite , leaves him scarce a man ! He that might not drink wine , is drunk with the cup of fornication . How could hee other then thinke , if lust had not blinded and bewitched him ? She whose body is mercenary to me , will easily sell me to others ? she will be false , if shee will be an Harlot . Was there ever such a motion made to a reasonable man ? Tell me , wherewith thou mayest be bound to do thee hurt ? Who would not have spurned such a sutor out of doors ? And when upon the tryal he saw such apparent treachery , he yet wilfully betrays his life , by her to his enemies . All sins , all passions have power to blinde , and infatuate ; but lust most of all . Never man that had dranke flagons of wine , had lesse reason left him , then this Nazarite . Many an one loses his life , but he casts it away ; not in hatred to himself , but in love to a Strumpet . He knew she aimed at nothing but his slavery , and death , yet had not power to deny her . He had wit enough to deceive her thrice , not enough to keep himself from being deceived by her . Thrice had he seen the Philistims in her chamber , ready to surprise him upon her bands ; and yet will needs be a slave to his Traitor . Yea , in effect , bids her bind● him , and call in her Executioners to cut his throat . O beware of a Harlot , as you would of the Devill ! and the rather , for that under the habit of a woman , it may be the Devill in shape of a woman , as some have so been cheated . But Sixthly , what can we think of an improvident Gamester ? is not he a Fool ? who will hazard his whole estate upon the chance of a treacherous dye , that flatters him with his own hand , to throw away his wealth to another . And a Thief he is too , for if he wins , he robs another ; if he looses , he no lesse robs himself . § 57. Seventhly , let me refer it to any rational man , whether the Voluptuous Prodigal is not a sta●k Fool ? who suffers himself to be stolne away for an Apple : For , for a little tickling of the palate , a kind of running Banquet , he will hazard the losse of eternal comfort , and expose himself to a devouring fire , an everlasting burning ? Isa. 33.14 . And what greater folly ? Is it not a dear purchase ? an ill penni-worth ? yea , a desperate madnesse , to buy the merriment of a day , ( yea , possibly the pleasure of an hour , may deterimine it ) with ages of pangs , with eternity of unsufferable torments , that are capable of neither ease nor end . Nor is this all , for they run upon Gods judgements , as Balaam did upon the swords point in the Angels hand , and yet are so farre from being afraid , that they applaud their own wisdome , for giving such liberty to their lusts ; thinking no men in the world enjoy the like freedome . When indeed their bondage is much worse then the cruel and tyrannical bondage , and slavery of Egypt . For first , that bondage was of the body onely , but the service of sinne is of the whole man , body and soul. Secondly , in the bondage of Egypt , they served men ; but in this bondage , service is done to sinne & Satan , most vile Lords , which command most base , and filthy works . Thirdly , in the bondage of Egypt , the most harm was temporall , losse of liberty , smart and pain of body , in this service of sinne , the losse is eternal , even destruction in Hell for ever ( without the inifinite goodnesse of God. ) Fourthly , in this bondage under Pharaoh , they had a sense of their thraldome , and desired liberty ; in this of sin , men do not so much as suspect themselves to be bound , but think themselves free , and despise liberty . Lastly , in all outward bondage , they which are bound may possibly help themselves ; as by running away , or by intreaty , or by ransome : In this bondage we lie still , as it were , bound hand and foot ( till God by his mercy deliver us ) not having so much as the least thought of relieving our selves . By all which it appears , that such who take the most liberty to sin , are the most perfect slaves in the world ; because most voluntary slaves : and that Christs service is the onely true freedome ; his yoke an easie yoke ; his burthen but as the burthen of wings to a bird ; which makes her flye the higher . Wherefore , as we serve the lawes , that we may be free : so let us serve Christ , and we shall be the freest people alive . A godly man being demanded , what he thought was the strangest , and foolishest thing in the world , answered , an impenitent sinner , or an Vnbeliever : For , said he , that a man should provoke God , so gracious and mighty , that he should believe Satan the father of lies and cruelty , forget his own death so imminent and in-evitable ; obey the command of his Flesh , a Drudge so ignoble , admire the world so fickle and dangerous , prefer it before Heaven so blessed & glorious ; wilfully cast himself into hell , a place so woful and dolorous , and all for vanity , such a wretched emptinesse ; that he should feare the blasts of mens breath , and not the fire of Gods wrath ; weep for the losse of friends , & not for his soul : And lastly , that Christ should stand at the door of his heart , craving for entrance , that he may remedy all , and make him everlastingly happy ; and God call him every day , either by his Word in the mouthes of his Messengers , or by strange judgements , or extraordinary mercies upon himselfe , or others , and all in vain Such an one , sayes he , is the most foolish and degenerate creature alive : Thus I might go on to Traytors , Murtherers , Back-byters , Seducers , Drunkards , Blasphemers , Persecutors of the godly , proud persons , Hypocrites , Thieves , Atheists , and what other sinners you can name : and prove them all fools alike . But I have already ( upon one occasion or other ) done it in some other Tract . Nor do I love to tautologize , except it be for a great advantage to my Reader , and for others good : though in such a case , I can , I thank God , dishonour my selfe , that I may honour my Maker . The which if men did well ponder , they wou●d be more sparing of their censures ; How-ever I could wish , that our Reverend Divines would afford themselves more liberty in this case then they do . There be some expressions , that we borrow from our Predecessors , that deserve to be mentioned , or used ( by a Minister that remains perhaps twenty , or thirty years in a Parish ) more then once , though it be to the same Congregation ( for that which takes not , or is not minded at one time , may at another : and how many have been converted , by that onely argument ? that God seeth all things even in the darke , when the doors are shut , and the curtains drawn . ) Nor do I think , that a dull and flat tool , or instrument would be used , when a more quick , and sharp one may be had at as easie a rate , and perhaps neerer at hand . But we are mostly ( even the best of us ) ●oth to deny our selves ; though it be for our Masters , ( & many of our Brethrens great gain and ) advantage . But of this by the way onely , a word or two more , that may reach to all , that are in their natural condition , and I shall conclude . § 58. In the last place , Are not all wilfull sinners arrant fools ? who Adam-like , will receive what-ever comes , or is offered them ? be it bribe , or other sinful bait , not once thinking this is forbidden fruit , and thou shalt die the death . That think the vowed enemy of their souls , can offer them a bait without a hook ? you cannot but acknowledg them stark fools , though thou thy self beest one of the number . Again , for men to dishonour God , and blaspheme his Name , while he does support and relieve them , to runne from him , while he does call them , and forget him , while he does seed them . To imitate the Common Protestants in Queen Maries time , who laughed the Martyrs to scorn , and esteemed them superstitious fools , to lose their lives and fortunes , for matters of Religion , accounting faith , holinesse , immortality of the soul , &c. meer fopperies and illusions . To be quick-sighted in other mens failings , and blinde to their own . Are not these so many infallible properties of a fool ? and yet these are the lively characters , of every sensuallist . In so much , that if I should give you a list , or Catalogue of all the fools in one City , or County : You would blesse your selves , that there are so few Bedlam houses , and yet so many out of their wits , that can not perceive or discern the same . And yet no wonder ; for as I told you-ere-while , Sensual men are so be-nighted , and puzled with blindnesse , that they know no other way , then the flesh leads them . Yea , many by losse of conscience become Atheists ; and by losse of reason , Beasts . Yea , to any thing that is spiritually good , the natural man is blinde , and deafe , and dead , as ye may see by these ensuing Scriptures , 1 Tim. 5.6 . Rom. 1.21 , 22 , 25. Ephes. 5.14 . Isa. 6.9 , 10. John 12 40. Psal. 69.23 . Matth. 4.16 & 15.14 . Ephes. 4.18 , 19. & 5.8 . 1 Pet. ●9 . Acts 28.27 . Rom. 11.8 . Matth. 23.16 , 17.19.24.26 . & 27.3 , 4 , 5. 2 Pet. 2.16 . Revel . 3.17 . Rom. 6.13 . & 8.11 . Micah 7.16 . Psal. 58.4 . Eph. 2.1 . If our Gospel he hid , it is hid to them that are lost , in whom the god of this world hath blinded , 2 Cor. 4● 3 , 4. But it is otherwise with the godly : as let Satan , or the world offer a wise Christian the bait of pleasure , or profit : his answer shall be , I will not buy repentance so dear : I will not lose my soul , to please my sense . If affliction comes , he will consider , that Gods punishments for sinne , calls for conversion from sin : and in case God speaks to him by his Word , to forsake his evill wayes , and turn again to him , he will amend his course , lest if he heare not the word , he should feel the sword . Whereas nothing will confute a fool , but fire and brimstone . The Lord spake to Manasses and to his people ; but they would not regard : Wherefore the Lord brought upon them the Captains of the Host of the King of Ashur , that took Manasses , and put him in fetters , and brought him in chains , and carried him to Babel , 2 Chron. 33.10 , 11. Fools , saith holy David , by reason of their transgression , and because of their iniquity , Psal. 107.17 . From which words , Musculus infers , that all wilfull transgressors are arrant fools . And it is the saying of Cardan : That dishonesty is nothing else but folly and madnesse . Yea , Solomon throughout all his Proverbs , by a fool , means the natural man ; and by a wise man , a man sanctified . O that it were rightly learned , and laid to heart by all , that are yet in the state of un-regeneracy ! for it is every one of their cases . To conclude in a word , Without knowledge , the soul is not good , Prov. 19.2 . The ignorant cannot be innocent . I am the light of the world ( sayes our Saviour ) John 8.12 . & 12.46 . Where light is not , Christ is not : for Christ is light . § 59. And so according to my skill , I have performed what I at first promised . It remains before we leave it , that some use be made thereof , that so both wise and weak , may learn something from what hath been spoken of this subject . Wherefore , in the first place , If it be so , that both the sensual and rational , even all that are yet in their natural estate , are uncapable of divine , and super-natural knowledge , that they are blinde touching spiritual things . Then let not any carnal wretch hereafter dare to speak evill of the things , actions , or persons , that are out of the reach of his capacity , but silently suspend his judgement , untill he be better informed : For as it pertaineth not to the Rustick , to jugde of letters : So it belongeth not to natural men to judg of spiritual things . Yea , let those ignorant ones , that have used to speak evill of the way of truth , learn to kick no more against the pricks , lest they bring upon themselves the same curse , that their fellows did , who brought up an evill report of the Holy Land , Num. 13 32 , 33. & 14.23 , 14. Yea , put case they shall think they do God good service in it , as many do in persecuting , and putting to death his children and Ambassadors , John 16.2 . as a world of examples witnesse . Yea , the Iews thought they did marvellous well , in crucifying the Lord of life . But what says the holy Ghost , Prov. 14. There is a way that seemeth right unto a man : but the end thereof are the ways of death , vers . 12. Even the Powder-traytors thought they merited , when they intended to blow up the whole State. Alass , Natural men are no more fit to judge of spiritual matters , then blinde men are sit to judge of colours . And yet none more forward then they ; as you may see by those blinde Sodomites , that dealt so roughly and coursely with Lot and his two Angels , Gen. 19.1 . to 12. That they are ignorant , and so unfit , is evident of what is recorded of ●ich●l , 2 Sam. 6.16 . Of Nichodemus , John 3.4 . Of Festus , Acts 26.24 . And lastly , of Paul before his conversion . I was , saith he , a blasphemer , a persecutor , and an opposer of Christ and his members ; but I did it igno●●●●ly through unbelief , 1 Tim. 1.13 . It 's worth your observing too , that 〈◊〉 no sooner enlightned with the saving knowledge of Iesus Christ , 〈◊〉 was of a contrary judgement , and preached that faith which before ●e ●●●demned and persecuted . And this will be every one of their cases , 〈…〉 ; if not in this life , yet hereafter , when Hell flames hath opened their eyes , they will confesse . We fools thought his life madnesse , and his end to be without honour : How is he now numbred with the children of God , and his lot among the Saints ? And when they shall see it , they shall be troubled with horrible fear , and shall be amazed at the strangeness of his salvation , so far beyond all that they looked for : and groaning for anguish of spirit , shall say within themselves , This is he whom we once had in de●ision , and in a proverb of reproach , therefore have we erred from the way of truth , we wearied our selves in the way of wickedness and destruction : but as for the way of the Lord , we have not known it . The light of righteousness hath not shined unto us , nor hath the Son of righteousness arose upon us . What hath pride profited us ? or what good hath our riches and our vaunting brought us ? with more of the like , for which read , Wisdom 5. And what is the cause they acknowledg not the same now , but their blindness and folly ? and because they put their own faults in that part of the wallet that is behind them ; but ours in the other part , or end which is before them : For self-examination would make their judgements more charitable . Read also these Testimonies , John 15.21 . & 16.2 , 3. Mar. 16.23 . & 22.29 . 1 Cor. 2.8 . Isa. 5.20 . But I will give you other instances . Was it not an argument that Haman was blinde ? who thought Mordecaies not bowing the knee to him , a more heynous offence , then his own murthering of thousands ? Were not the Iews , Scribes & Pharisees blind , who could see more unlawfulness in the Disciples plucking a few ears of Corn on the sabbath-day ? and the man's carrying his bed ; then in their own devouring of Widows houses ? who thought they might better murther Christ , then others believe in him ? and be themselves the greatest of sinners , then our Saviour to be in company with sinners ? Was not Ahab blinde ? who thought Elijah more troubled Israel , in doing the will of the Lord , then himself in provoking the Lord above all the Kings of Israel that were before him . And the like in our dayes . Is it not the manner of thousands with us ? not only of Clownes , and ill-bred people , who walk after the flesh , in the lusts of uncleanness ( whom St. Peter cals bruit beasts , led with sensuality , and made to be taken and destroyed . ) But of proud wits , who one would think should have more brains , and know something , to speak evill of the things which they understand not , 2 Pet. 2.12 . Yea , how severely will they censure , not only things indifferent , but the most holy and approved good duties in the godly ? while they will patiently passe by the most heynous crimes , as cursing , blaspheming , &c. in themselves and others ; an infallible signe of a man not born a-new . Yea , will they not more deeply censure our serving of God , then their own blaspheming of him ? and think it a more heynous offence in us to be holy , then for themselves to be prophane , and persecute holinesse . And what one does , is a law to the rest , being like a flock of sheep ; which if they but see one take a wrong way , all the rest will follow . As you may see in the Example of Corah , and his two hundred and fifty followers , in Demetrius and his fellows , in their quarrel against Paul and his companions . And lastly , in Lots neighbours , Gen. 19. where you shall read , that when some Godlesse persons had assaulted him , and his two Angels ; before night , all the men of the City , from the young even to the old , from all quarters compassed the house round , seeking to break it open , railing upon , and reviling him . Yea , though they were strook with blindnesse , they would not leave off , untill they had wearied themselves , and felt fire and brimstone about their ears , vers . 4. to 2 5. Natural men in heavenly things , resemble Shel-fish , that have no smell : Or the Camelion that hath no taste . Nor do they see any more , then the meer barke or out-side of spiritual performances , 2 Sam. 6.16 . And the Flesh ( Satans ready instrument ) will be ever suggesting to them strange surmises , touching what the Religious either say , or do . And still , the more sottish , the more censorious : For where is least brain , there is most tongue , and loudest . Even as a Brewers Cart upon the stones , makes the lowdest noise , when his barrels are emptiest . They that know least , will censure most , and most deeply . It is from the weakest judgements , that the beaviest judgement comes . And so the more censorious , the more sottish , seem they never so wise in the worlds account : For admit they have a shew of wisdome ; yet for matter of Religion and saving knowledge , they know not their right hand from their left ; as it fared with those sixscore thousand Ninevites , Jonas 4.11 . So that it 's no disparagement to us , seem they never so learned : As what but their ignorance makes them so censure us . They suspect much , because they know little ; as children in the darke , suppose they see what they see not . Yea , a Dogge will be very violent in barking at his own shadow on a wall , or face in a glasse . The Duke of Vondosme seeing his own and others faces in a well , call'd for ayd against the Antipodes . Paglarencis thought himselfe cozened , when he saw his sow had eleven Pigs , and his Mare but one Foale that would be confest . So that they are like Harpast , a blinde woman in Seneca's family , who fouud fault with the darknesse of the house when the fault was in her want of sight . Or the Owle , that complained of the glory of the Sunne , when the fault was in her own eyes . Or like Pentheus , in Euripides his Bacchus , who supposed he saw two Sunnes , two Thebes , every thing double : when his brain alone was troubled . Or those that are vertiginous , who thinke all things turn round , all erre : when the errour is onely in their own brains . And so much for caution to the one . § 60. Secondly , for comfort to the other ; If all natural men are ( like Sampson without his guide , ) not able without the Holy Ghosts direction , to finde out the Pillars of the house , the principles of faith : let us not wonder , that they swe●ve so much from the godly in their judgement , and practice : As is it any strange thing to see a blinde man stumble and fall ? Neither let us be discouraged , maugre all their slander & opposition . Nor think the worse of our selves , if such shall reproach us never so : The Corinthians exceedingly slighted Paul , he was this , and he was that ; But what says Paul ? With me it is a very small thing that I should be judged of you , 1 Cor. 4.3 , 4. VVe know little children will often laugh at wise men , when they are about serious and necessary affairs : which notwithstanding is not an argument of the unworthiness of the things they la●gh at ; but of the folly of them which laugh . Will the Merchant be discouraged because his wine pleaseth not a sicke mans palate ? Much lesse cause have we to be discouraged by their distaste , or dislike of us and our actions , as having more certainty to rely upon ; they perhaps have sense , reason , and experience to rely upon , but we have them with the advantage of Gods Word , and Spirit , and Faith , three infallible witnesses . Yea , we have great cause to rejoyce , that they revile , and speak evil of us . For this is both a token of perdition to them , and to us of salvation , and that of God , as the Apostle phraseth it , Phil. 1.28 . True , they may raise any slander upon the best of us , as the Chief Priests did upon our Saviour , Math. 28.13 , 14. and that slander may be believed time out of minde , ( as the Iewes to this day believe that his Disciples stole him out of the Sepulchre ) Matth. 28.15 . to the hardning of many in their Atheism , and Unbelief : For what should hinder ? When Naboth was proved to be a blasphemer of God , and Susanna a whore upon oath ; and the same recorded to posterity ; when Ieremiah was reported to be an enemy to the State ? Paul a polluter of the Temple ? Steven a destroyer of the Law ? All the Disciples deceivers , and Christ himselfe a wine-bibber , a Sabbath-breaker , a seducer of the people , a Belzebub , &c. So we may perhaps under-goe the like , in one kind or other ( as the Devils servants , want neither wit nor malice to devise ; ) But what need it trouble us , so long as it shall add waight to our Crowns ? For if we any way suffer for Christ , be it but rebuke for his sake , happy are we here , and great shall our reward be in heaven , Mat. 5.11 , 12. VVherefore let us never be ashamed of our Masters service , nor of their censures : No matter what Iudas saith touching Maries ointment , so long as Christ approves of it . Did our Saviour Christ forbear to heal on the Sabbath day , because the Scribes and Pharisees took it ill ? no , but rather did it the more , Luke 6.7 to 12. and Luke 13.31 , 32. VVhen Peter and Iohn were charged to speak no more in the name of Iesus ; their answer was , We cannot but speak that which we have heard and seen , Acts 4.20 . VVhen Michol scoft David , and called him fool for his dancing before the Arke ; His answer was , I will be yet more vile , and more lowly in mine own eyes . He knew that nothing could be more heroical , then this very abasement . And it is our very case . Every scoffing Michol , ( for none else will do it ) every drunken sot , derides our holy profession : but with God and the gracious , we shall be had in honour . Yea , our very malicious , and scoffing adversaries shall honour us , by deriding us . Their dispraise is a mans honour , their praise his dishonour . VVherefore let us imitate St. Austin ; who as he feared the praise of good men , so he detested that of evill , and ungodly men . And take our Saviours counsel ; seek to justifie our judgements , to the children of wisdome , of whom she is justified ; and not to fools , by whom she is daily crucified . Neither let any think the better of such whom they extoll ; for the blinde eat many a flie . § 61. Thirdly , are the one regenerate , the other carnall ? the one of this world , the other chosen out of it ? the one children of light , and of the day , the other blinde and in darknesse ? the one Christs friends , the other his enemies ? do the one live after the flesh , the other after the spirit , Gal. 5.25 . 1 Pet. 4.2 . Then look we for no love from , or peace with them : Different dispositions can never agree . There can be no amity , where there is no sympathy . Athens and Sparta could never agree , for that the one was addicted to serve Minerva , the other Mars . Yea , when it was said of Phocian and Demosthenes , that they could never agree ; it was answered , No , how should they ? when the one drinks water , and the other wine . Much more may it be applyed to these , when the holy Ghost sayes , 2 Cor. 6. What communion between light and darknesse ? what peace between the Believer and the Infidel ? or unbeliever , vers . 14 , 15. And in another place ; Know ye not , that the amity of the world , is the enmity of God ? And that whosoever will be a friend of the world , maketh himselfe the enemy of God , Jam. 4.4 . And again , He that is borne after the flesh , will persecute him that is born after the Spirit , Gal. 4.29 . Yea , Solomon tels us directly , and in plain terms , That a wicked man is abomination to the just ; and that he who is upright in his way , is abomination to the wicked , Pro. 29.27 . Even our very ways which God hath commanded us to walke in , are abomination to them . VVhence it is , that the Naturall man can agree with all that be naturall ; be they civill , or prophane , Turkes , or Iewes , Papists or Atheists , because all these agree with him in blindnesse , and darknesse : But with a sincere , and holy Christian , a practicer of piety , he can never agree , because his light is contrary to the natural mans darknesse ; Grace in the one , is a secret disgrace to the other . VVherefore to be without enemies , or to have such our friends , we may rather wish then hope ; yea , once to expect it , were an effect of frenzy , not of hope . Onely let not us by our offending God , or jarring amongst our selves , put weapons into their hands to wound us withal : and then we are sure to have Christ ( who is able enough to vindicate all our wrongs ) to assist us , and prevent our Enemies . § 62. Fourthly , If none be truly wise , but such as have pass'd the second birth ; and that this wisdome which makes us differ , cometh downe from the Father of lights ; and that we cannot have it , except God vouchsafe to give it us : it may teach us to be humble , Job 42.6 . And not like the Ape , that is proud of his Masters jacket : And thankefull , for Heavenly notions , grow not in us ; wee spin them not out of our own breasts . Nor was there any thing in us , that makes us differ : we slept nigh half our time in ignorance , and that wee ever awakened , it was onely Gods infinite goodnesse and free grace . VVhat cause have we then to blesse the giver ? And to become suiters to our Saviour in their behalf , who are not yet awake : That he will be pleased to open their eyes , and remove that vail which is laid over their hearts , in their hearing the Gospel , 2 Cor. 3.14 , 15 , 16. And in the mean-time , let us condole their disastres , and drop some teares in pity and compassion for their great and grievous misery . Fifthly , and lastly , If with God one spark of spiritual , experimental , and saving knowledge , be of more worth then all humane wisdome and learning , then strive we after that knowledge that will make us for ever blessed . Let us so be learned , that we may be saved . Let us not in our hearing , reading , and communication , do as little children , that looke onely upon the babies in a Booke , without regard to the matter therein contained . But like men in yeares , have more respect to the pith , and solidity of the matter , then to the phrase ; and to the profit of our souls , then the pleasing of our senses . Yea , let us so minde what we either hear or read ; that if any vertue be commended , we practice it ; if any vice condemned , we avoid it ; if any consolation be insinuated , we appropriate it ; if any good example be propounded , wee follow it . Yea , so minde wee what we hear , or read , as if it were spoke onely to each of us in particular ; which to do , is to be for every happy . Good counsell for our young Gulls , who will hear no other Ministers but such as flatter sinne , and flout holinesse ; nor read other Books , then such as fill them with Pride , and Lust , and the Devil . So I have given you a good , and profitable Book , one faultlesse fault being born with . An answer that may satisfie such as shall make the Objection I expect , viz. about repetition , which I take to be a fault deserving thanks . If any shall finde themselves gameis by reading of this piece , let them also peruse the two fore-going parts , viz. The Hearts Index , and A short and sure way to Grace and salvation , as treating upon the most needful subjects for a natural mans conversion , that I could think of : The which being small things , are sold onely by Iames Crump , in Little Bartholomews , wel-yard ; And by Henry Cripps , in Popes-head Alley . ERRATA . Not to mention all the litterall mistakes , and points misplaced ; there is one fault in the Title page so grosse , ( though it past the view , both of Transcriber , Composer , Corrector , and Authour , without being discerned : ) that it would be mended with a pen , and of Floreligus , made Florilegus . FINIS . A serious and Pathetical Description OF HEAVEN AND HELL , According to the Pencil of the HOLY GHOST ; and the best Expositors : sufficient ( with the blessing of GOD ) to make the worst of men hate Sin , and love Holiness . Being five Chapters taken out of a Book entituled , The whole Duty of a Christian ; Composed by R. YOUNG● of Roxwell in Essex , Florilegus ▪ CHAP. XIX . Section I. THus as the Unbeliever and Disobedient is cursed in eve●● thing , and where-ever he goes , and in whatsover he does : Cursed in the City , and cursed also in the field ; cursed in the fruit of his body , and in the fruit of his ground , and in the fruit of his Cattell : Cursed when he cometh in ▪ and cursed also when he goeth out ; cursed in this life , and cursed in the life to come ; as is at large exprest , Deut. 28. So the Believer that obeyes the voice of the Lord , shall be blessed in every thing he does , where-ever he goes , and in whatsoever befals him , as God promiseth in the former part of the same Chapter , and as I have proved in the eleven foregoing Sections . Yea , God will bl●ss all that belong unto him ; for his children and posterity , yea many generations after him shall fare the better for his sake , Exod. 20.6 . Gen. 30.27 . Isa. 54.15 . & 65.8 . Rom. 11.28 . Gen. 18.26 , 29 , 31 , 32. & 26.24 . & 39.5 . 1 King. 11.12 , 32 , 34 ▪ & 〈…〉 where he dwells , perhaps the whole Kingdom he lives in , Gen. 39 , to 48. Chap. Whereas many , yea , multitudes , Numb . 25.18 . Deut. 1.37 . & 3.26 . Psal. 106.32 . even a whole Army , Iosh. 7.4 , to 14. yea , his childrens children , unto the third and fourth generation , fare the worse for a wicked man , and an unbeliever , Exod. 20 5. Besides , his prayers shall profit many ; for he is more prevalent with God , to take away a judgment from a people or a Nation , than a thousand others , Exod. 17.11 , 12 , 13. And he counts it a sin to cease praying for his greatest and most malicious enemies , 1 Sam. 12.23 . Though they like fools , would ( if they durst , or were permitted , ) cut him off , and all the race of Gods people , Psal. 83.4 . Hester 3.6 , 9 , 13. Which is as if one with a hatchet should cut off the bough of a Tree upon which he standeth : For they are beholding to Believers for their very lives : yea , it is for their sakes , and because the number of Christs Church is not yet accomplisht , that they are out of Hell. But to go on , as all things ( viz. ) poverty , imprisonment , slander , persecution , sickness , death , temporal judgments , spiritual desertions ; yea even sin and Satan himself , shall turn together for the best unto those that love God , as you have seen : So all things shall turn together for the worst unto those that hate God , as all unbelievers do , Rom. 1.30 . Iohn 15.18 . even the mercy of God , and the means of grace , shall prove their bane , and inhaunce their damnation : yea Christ himself , that onely summum bonum , who is a Saviour to all Believers , shall be a just revenger to all Unbelievers : and bid the one , Depart ye cursed into everlasting fire , prepared for the Devil and his Angels , Matth. 25.41 , 46. Which shall be an everlasting departure , not for a day , nor for years of dayes , nor for millions of years , but for eternity ; into such pains as can neither be expressed nor conceived , Iude 6 , 7. Rev. 20.10 . Mat. 3.12 . Heb. 6.2 . Sect. 2. Wickedness hath but a time , a short time , a moment of time ; but the punishment of wickedness is beyond all time ; There shall be no end of plagues to the wicked man , Prov. 24.20 . Their worm shall not dye , neither shall their fire be quenched , Isa. 30.33 . & 66.24 . Matth. 25.41 . Mark. 9.44 . And therefore it is said , the smoak of their torment doth asce●d for ever and ever , Rev. 4.12 . & 20.10 . So that if all the men that ever have , or shall be created , were Briareus like hundred-handed , and should at once take pens in their hundred hands , and do nothing else for ten hundred thousand millions of years , but sum up in figures as many hundred thousand millions as they could ; yet never could they reduce to a total , or confine within number , this trisyllable word [ Eternall , ] or that word of four syllables [ Everlasting . ] Now let such as forget God , but seriously consider this ; it will not be an imprisonment during the Kings pleasure , but during the King of Kings pleasure : It is not a captivity of seventy years , like that of the children of Israel in Babylon ; for that had an end : nor like a captivity of seventy millions of generations ; for that also would in time be expired : but even for ever : The wicked shall live as long in Hell , as there shall be a just God in Heaven . Here we measure time by dayes , months , years ▪ but fot 〈…〉 is no Arithmetitian can number it : no Geometrician can measure it . Fo● suppose the whole world were turned into a mountain of sand , and that a little Wren should come every thousand year , and carry away from that heap but one grain of the sand , what an infinite number of years would be spent and expired , before the whole heap would be fercht away ? but admit a man should stay in torments so long , and then have an end of his woe , it were some comfort to think , that an end will come : but alas ▪ when she hath finished this task a thousand times over , he shall be as far from an end of his anguish , as ever he was the very first hour he entered into it . Now , Suppose thou shouldest lye but one night grieviously aff●●cted with a raging fit of the stone , strangury , tooth-ach , pangs of travel , or the like ; though thou hadst to help and ease thee , a soft bed to lye on , friends about to comfort thee , Physitians to cure thee , all cordial and comfortable things to aswage thy pain ; yet how tedious and painfull would that one night seem unto thee ? how wouldest thou toss , and tumble , and turn from one side to another ? counting the clock , esteeming every minute a month , and thy present misery unsupportable . What then will it be to lie in stames of fire ? ( to which our fire is but ayre in comparison , ) fire and brimstone kept in the highest flame by the unquenchable wrath of God , world without end ; where thou shalt have nothing about thee but darkness and horrour ; wayling and wringing of hands , desperate yellings and gnashing of teeth ; thy old companions in vanity and sin , to ban and curse thee ; the Devils insulting over thee , with cruelty and scorn ; the never-dying worm of conscience , to feed upon thy soul and flesh , for ever and ever . O everlasting eternity ▪ a never-dying life , an ever-living death ! Which yet is but just with God ; for if thou mightest have lived for ever , thou wouldst have sinned for ever . If God would everlastingly have spared thee , thou wouldest have everlastingly hated and provoked him . What then can be more equal , then that thou shouldst suffer everlastingly ? O then bethink thy self of this word eternal and everlasting , and ponder upon it : yea do but indeed believe it , and it will be enough to break thine hard heart , and make it relent and repent , and thereby prevent the wrath to come . It will put thee to a demur , What have I done ? what am I now about ? whether will this course tend ? how will it end ? what will become of me if I go on ? in chambering and wantonness , surfeting and drunkenness , strife and envying , swearing , prophaneness , earthly-mindedness , and the like ? For indignation and wrath , tribulation and anguish , shall be upon the soul of every one that doth evil , and continueth therein , as the Apostle witnesseth , Rom. 2.8 , 9. O then ! break off thy sins without delay , and let there be an healing of thine errors . Sect. 3. Neither is the extremity of pain inferiour to the perpetuity of it , it is a place full of horrour and amazedness ; where is no remission of sin , no dismission of pain , no intermission of sense , no permission of comfort ; its torments are both intollerable and interminable : and 〈◊〉 neither he enda 〈…〉 The pangs of the first death are pleasant , compared with those of the second : For mountains of sand were lighter , and millions of years shorter , than a tithe of those torments , Rev. 20.10 . Iude 7. It is a death which hath no death ; it hath a beginning , it hath no ending , Matth. 3.12 . Isa. 66 24. The pain of the body , is but the body of pain ; the anguish of the soul , is the soul of anguish : For should we first burn off one hand , then another , after that each arm , and so all the parts of the body , it would be deemed intollerable ; and no man would endure it for all the profits and pleasures this world can afford ; and yet it is nothing to the burning of body and soul in hell . Should we endure ten thousand years torments in hell , it were grievous ; but nothing to eternity : Should we suffer one pain it were miserable enough ; but if ever we come there , our pains shall be for number and kinds , infinitely various , as our pleasures have been here ; every sence and member , each power and faculty both of soul and body , shall have their several objects of wretchedness , and that without intermission , or end , or eas● ▪ or patience to endure it , Luke 12 5. & 16.23 . Matth. 3.12 . & 5.22 . & 22.23 . The Schools affirm , that the least torture in Hell , exceeds the greatest that can be devised by all the men on earth ; even as the least joy in Heaven , surpasseth the greatest comfort here on earth . There is scarce any pain here on earth , but there is ever some hope of ease , mitigation , or intermission ; of some relief or deliverance : but in Hell , their torments are easeless , endless , and remediless ; unsufferable , and yet ineviteable , and themselves left hopeless , helpless , pittyless . It were misery enough , to have the head-ach , tooth-ach , Collick , gowt , burning in the fire ; or if there be any thing more grievous : Yea , should all these , and many more meet together in one man , at one instant : they would come infinitely short of the pains of Hell. Yea , they would all b● bar as the stinging of Antes , to the lashes of those Scorpions : but as dr●pes , to those Vials of wrath , as sparks to that flame , as Chrysostome speaks . The Furnace of Babell , was but a flea-biting , to this tormenting Tophet , prepared of old , Isa. 30. He hath made it deep and large , the pile thereof is fire and much wood ; the breath of the Lord like a stream of brimstone , doth kindle it , vers . 32. So that it were happy for reprobate spirits , if they were in no worse condition , than so many Toads or Serpents . As consider , If a dark dungeon here be so loathsome , what is that dungeon of eternal , of utter darkness ? If material fire be so terrible , what is Hell fire ? Here we cry out of a burning feaver , or , if a very coal from the hearth do but light on our flesh , O how it grieves us ; we cannot hold our finger for one minute in scalding lead ; but there both body and soul , shall fry in everlasting flames , and be continually tormented , by infernal fiends ; whose society alone , would be sufficiently frightfull . Sect. 4. Now consider ▪ Is one hours twitches of t●●●orm of conscience here ? yo● one minutes t●●ch of a tooth pulling out , so unsufferable ? what is a 〈…〉 mented in that flame : what think we shall that torment be , when body and soul come to be united in torment ? since the pains of Hell are more exquisite , than all the united torments , that the earth can invent . Yea , the pains and sufferings of the damned , are ten thousand times more than can be imagined by any heart under heaven , and can rather ( through necessity ) be endured , than expressed . It is a death never to be painted to the life ; no pen nor pencil , nor art , nor heart , can comprehend it , Matth. 18.8 , 9 , 10. & 25.30 . Luke 16 23 , 24. 2 Pet. 2.4 . Isa. 5.14 . & 30 33. Prov. 15.11 . Yea were all the land paper , and all the water ink , every plant a pen , and every other creature a ready Writer , yet they could not set down the least piece of the great pains of hell-fire . Now add eternity to extremity , and then consider hell to be hell indeed . For if the Ague of a year , or the Collick of a month , or the Rack of a day , or the burning of an hour be so bitter here ; how will it break the hearts of the wicked , to feel all these beyond all measure , beyond all time ? So that it is an evil and bitter thing , to depart from the living God. We poor mortals , ( until God does bring us from under the power of Satan unto himself ) do live in the world , as if hell were not so hot , no● the Devil so black , as indeed they are : as if Hell and Heaven , were the one not worth the avoiding , the other not worth the enjoying : but the heat of fire was never painted , and the Devil is more deformed than represented on the wall . There are unexpressible torments in Hell , as well as unspeakable joyes in Heaven . Nor will this be their case alone , that are desparately wicked ; cursing and blaspheming Drunkards , and sheders of blood ; but of all impenitent persons . As for instance , They who have lived in the fire of lust here , must not think much to be scorched in the flames of Hell hereafter , Heb. 13.4 . Rev. 21.8 . & 22.15 . The detractor is a devil above ground , his tongue is already set on fire from hell , James 3.6 . Rev. 16.10 , 11. which does sadly presage , what will be his portion for ever , unless repenta●ce quench , those flames ; and so of the like offenders , Psal. 9.17 . Revel . 22.12 . As what sayes the Apostle ? Neither fornicators , nor thieves , nor murtherers , nor drunkards , nor swearers , nor raylors , nor lyers , nor covetous persons , nor unbelievers , nor no unrighteous persons shall inherit the Kingdom of Heaven , but shall have their part and portion in that lake which burneth with the fire and brimstone , which is the second death , 1 Cor. 6.9 , 10. Rev. 21.8 . which did they well consider , they durst not continue in the practise of these sins without fear or remorse , or care of amendment . Sect. 5. Now what heart would not bleed , to see men run headlong into these tortures that are thus intollerable ? Dance hoodwinkt into this perdition ? O that it were allowed to the desperate russians of our dayes , that swear and curse , drink and drab , rob , shed blood , &c. ( as if Heaven were blind and deaf to what they do ) to have but a sight of this Hell ! how would it charm their mouths , appale their spirits , strik● fear and astonishment into their hearts ? Yea if a sinner could see but one glimpse of hell , or be suffered to look one moment into that fiery Lake , he would rath 〈…〉 sin . Nor can I think they would do as they do , if they did but either see or foresee , what they shall one day ( without serious and unfeigned repentance ) feel . And indeed , therefore are we dissolute , because we do not think what a judgment there is after our dissolution : because we make it the least , and last thing we think on ; yea , it is death , we think , to think upon death : and we cannot endure that dolefull bell which summons us to judgment , Lam. 1.9 . Deut. 32.29 . Oh that men would believe and consider this truth , and do accordingly ! Oh that thou wouldest remember , that there is a day of account , a day of death , a day of judgment coming , Heb. 9.27 . Matth. 25. wherein the Lord Iesus Christ shall be revealed from Heaven ▪ with his mighty Angels , in flaming fire , to render vengeance unto them which obey not his Gospel ; and to punish them with everlasting perdition from the presence of the Lord , and from the glory of his power , as the Apostle speaks , 2 Thes. 1.7 , 8 , 9. Iude 15. Isa. 33 14. Mat. 25.46 . As consider seriously , I beseech you , whether it will not be worth the while , so to foresee the torments of Hell , that you may prevent them : Or if otherwise , will you not one day wish you had , when death comes and arrests you to appear before the great and terrible Iudge of all the world ? Luke 16 23. to 32. Matth. 13.30 , 38. at which time an Assizes or Quarter-Sessions shall be held within thee , where Reason shall sit as Iudge , and Satan shall put in a Bill of Indictment , as long as that Book in Zechary , Chap. 5.2 . Ezek. 2.9 , 10. wherein shall be alleged all the evil deeds that ever thou hast committed , and all the good deeds that ever thou hast omitted , with their several circumstances that may aggravate them , Eccles. 11.9 . & 12.14 . 2 Cor. 5.10 . and all the curses and judgments that are due to every sin . Thine own Conscience shall accuse thee , and thy memory shall give bitter evidence against thee ; and thou shalt condemn thy self , before the just condemnation of thy Iudg , who knows all thy misdeeds better than thy self , 1 Iohn 3 20. Which sins of thine will not then leave thee , but cry unto thee , We are thy works , and we will follow thee , Rev. 14.13 . And then who can sufficiently express what thy grief and anguish will be , when the summons both of the first and second death do overtake thee at once ? Prov. 1.27 . And when at once thou shalt think of thy sins past , thy present misery , and the terrour of thy torments to come ; and how thou hast made Earth thy Paradise , thy belly thy God , and lust thy Law ; so sowing vanity , and reaping misery . And finding , that as in thy prosperity thou neglectedst to serve God , so now in thy adversity God refuseth to save thee , Prov. 1.24 . to 32. Ezek. 23.35 . When thou shalt call to mind the many warnings thou hast had of this dolefull day , from Christs faithfull Ambassadours , and how thou then madest but a mock or jeer at it , Prov. 1 25. and think how for the short sinfull pleasures thou hast enjoyed , thou must endure eternal pains , Luk. 16.24 , 25. & Rev. 6.12.10.18 . Which yet thou shalt think most just and equal ; saying , As I have deserved , so I am served : for I was oft enough offered mercy , yea 〈◊〉 to accept thereof ▪ but I preferr●● 〈◊〉 pleasing of my 〈…〉 and the allurements of Satan , than the Word of God , or the motions of his holy Spirit , Prov. 1.24 , &c. Mark 16.16 . And ( which I would have thee think upon ) Hell fire is made more hot , by neglecting so great salvation , Heb. 2.3 . This is the condemnation ( saith our Saviour , none like this ) that light is come into the world , and men loved darkness rather than light , because their deeds were evil , Joh. 3.29 . Now salvation is freely offered , but men reject it ; hereafter they would accept of salvation , but God will reject them . Yea then a whole world ( if thou hadst it ) for one hours delay , or ●●spite , that thou mightest have space to repent , and sue unto God for mercy : but it cannot be , because thy body , which joyned with thy soul in thy sinfull actions , is now altogether unfit to joyn with her in the exercise of repentance ; and repentance must be of the whole man. Besides , death will take no pitty ; the Devil knows no mercy , and the God of mercy will have utterly forsaken thee . Then wilt thou say , Oh that I had been more wise ! or that I were now to begin my life again ; then would I contemn the world with all its vanities : yea , if Satan should then offer me all the treasures , pleasures and promotions of this world , he should never entice me to forget the terrours of this dreadfull hour , and those worse which are to follow , Luke 16.24 , &c. & 13.28 . But , Oh wretched Caitiff that I am ! how hath the Devil and my own deceitfull and devilish heart deluded me ? and how am I served accordingly ? For now is my case more miserable than the most despised Toad or Serpent , that perisheth when it dieth ; in that I must go to answer at the great Judgement-seat for all my sins , that am not able to answer for one of the least of them , Eccles. 12.14 . Mat. 18.34 . that I who heretofore gloried in my lawless liberty , am now to be enclosed in the very claws of Satan , as the trembling Partridge within the griping tallons of the ravening and devouring Falcon. Oh , Cursed be the day when I was born , and the time when my mother conceived me , &c. Job . 3. Sect. 6. And so death having given thee thy fatal stroke , the Devil shall seize upon , or snatch away thy soul , so soon as it leaves thy body , Luk. 12.20 . and hale the hence into the bottomless lake , that burneth with fire and brimstone ; where she is to be kept in chains of darkness , until the general judgment of the great day , Jude 6 , 7. 1 Pet. 3.19 Rev. 21.8 . Thy body in the mean time being cast into the earth , expecting a fearfull resurrection , when it shall be re-united to thy soul ; that as they sinned together , so they may be everlastingly tormented together , Heb. 10.27 . At which general Iudgment , Christ sitting upon his Throne , Joh. 5.22 . shall rip up all the Benefits he hath bestowed on thee , and the miseries he hath suffered for thee ; and all the ungodly deeds that thou hast committed , and all the hard speeches which thou hast spoken against him , and his holy ones , Jude 15. Eccles. 12.14 . & 11.9 . Within thee shall be thine own conscience , more then a thousand witnesses to accuse thee : the Devils who tempted thee to all thy lewdness , shall on the ●ne side testifie with thy conscience against thee ; 〈◊〉 on the other side shall stand the holy Saints and Angels , approv 〈…〉 thee all the world burning with flaming fire ; above thee an irefull Iudg of deserved vengeance , ready to pronounce his heavy sentence upon thee : beneath thee the fiery and sulphureous mouth of the bottomless pit , gaping to receive thee , Isa. 5.11 , 14. And in this wofull and dolefull condition thou must stand forth to receive with other Reprobates this thy sentence , Rom. 14.10 . 2 Cor. 5.10 . [ Depart from me ] there is a separa●ion from all joy and happiness , [ ye cursed , ] there is a black and direfull excommunication , [ into fire ] there is the extremity of pain , [ everlasting , ] there is the perpetuity of punishment ; [ prepared for the Devil and his Angels ] there are thy infernal tormenting , and tormented companions , Matth. 25.41 . O terrible sentence ! from which there is no escaping , withstanding , excepting , or appealing . Then , O then shall thy mind be tormented to think ; how for the love of abortive pleasures , which even perished before they budded ; thou ha●t so foolishly lost Heavens joyes , and incurred hellish pains , which last to all eternity , Luke 16.24 , 25. Thy conscience shall ever sting thee like an Adder ; when thou calle●t to mind , how often Christ by his Ministers offered thee remission of sins ; and the Kingdom of Heaven freely ; if thou wouldst but believe and repent , and how easily thou mightest have obtained mercy in those dayes . How near thou wast many times to have repented ; and yet didst suffer the Devil and the World , to keep thee still in impenitency ; and how the day of mercy is now past , and will never dawn again . Thy understanding shall be racked to consider , how for momentary riches , thou hast lost eternal treasure ; and exchanged Heavens felicity , for Hells misery : where every part and faculty , both of thy body and soul , shall be continually and alike tormented , without intermission or dismission of pain , or from it : and be for ever deprived of the beatifical sight of God ; wherein consists the soveraign good , and life of the soul. Thou shalt never see light , nor the least sight of joy ; but lye in a perpetual prison of utter darkness : where shall be no order but horrour ; no voice but howling and blaspheming ; no noise but screeching and gnashing of teeth ; no society but of the Devil and his Angels , who being tormented themselves , shall have no other ease , but to wreak their fury in tormenting thee , Matth. 13.42 . & 25.36 , &c. Where shall be punishment without any pity , misery without any mercy , sorrow without succour , crying without comfort , malice without measure , torment without ease , Rev. 14.10 , 11. Where the wrath of God shall seize upon thy soul and body , as the flame of fire does on the lump of pitch , or brimstone , Dan. 7.10 . In which flame thou shalt ever be burning , and never consumed ; ever dying , and never dead , ever roaring in the pangs of death , and never rid of those pangs ; nor expecting ●●d of thy pains . So that after thou hast endured them so many thousand years as there are blades of grass on the earth , or sands in the Sea , 〈◊〉 on the heads of all the sons of Adam from the first to the last born ; 〈◊〉 there have been creatures in Heaven and Earth ; thou shalt be no nearer 〈◊〉 and of thy torments , than thou wast the very first day that thou 〈…〉 into them : yea so far are they 〈…〉 , that they are ever 〈…〉 damned soul could but conceive some hope , that those torments should have an end : this would be some comfort , to think that at length an ●nd will come , but as often as thy mind shall think of this word never , ( and thou shalt ever be thinking of it ) it will rend thy heart in pieces with ●●ge , and hideous lamentation : as giving still new life , to those unsufferable sorrows ; which exceed all expression , or imagination . It will be another hell in the midst of hell . Wherefore consider seriously what I say , and that while the compassionate arms of Iesus Christ lye open to receive you ; and do thereafter , Prov. 1.24 , &c. Take warning by Pharaoh's example , who in the Rich mans scalding torments hath a Discite à me , Learn of me , Luke 16.23 , &c. For he can testifie out of wofull experience , that if we will not take warn●ing by the Word , ( that gentle warner ) the next shall be harder , the third and fourth harder than that ; yea , as all the ten plagues did exceed one another ; so the eleventh single exceeds them altogether . Innumerable are the curses of God against sinners , Deut. 28. but the ●ast is the worst , comprehending and transcending all the rest . The fearfullest plagues , God still reserves for the upshot : all the former do but make way for the last . H●ll in Scripture is called a Lake , that burneth with fire and brimstone : and than the torment of the former , what more acute ? than the smell of the latter , what more noysome ? CHAP. XX. Sect. 1. THus I say , shall they be bid , Depart ye cursed into everlasting fire , &c. while on the contrary the same Christ shall say unto the other , Come ye blessed of my Father , inherit , the Kingdom prepared for you , from before the foundation of the world , Mat. 25 34. Which Kingdom is a place where are such joyes , as eye hath not seen , nor ear heared , neither hath it entred into the heart of man to conceive , 1 Cor. 2.9 . A place where there shall be no evil present , nor good absent , Heb. 9.12 . Mat. 6.20 . In comparison whereof , all the Thrones and Kingdoms upon earth , are less than the drop of a bucket , Deut. 10.14 . 2 Cor. 12.2 , 4. Isa. 66.1 . Heaven in Scripture , is compared to a Kingdom for soverainty , to a Throne for preheminency , to a Crown for state and majesty , to an Inheritance for perpetuity , to a Marriage-feast for plenty , pleasure and delicacy , and to whatsoever else may set forth its excellency ; though indeed in these comparisons , there is little or no comparison , as I might shew you in many particulars , if I would be large : for instances in this case would be endless . There death shall have no more dominion over us , Rom. 6.9 . The Sun ▪ shall not burn us by day , nor the Moon by night , Psal. 121.6 . There all 〈◊〉 shall be wiped from our eyes , Rev. 7.17 . There shall be no sorrow , no● pain , nor complaint ; there is no malice to rise up against us , no 〈…〉 afflict us ; no hunger , thirst , wearisomness , temptation , to disquiet us , 〈…〉 19 , 20. Heb. 9.12 . There is no death nor dearth , no pin●●g nor 〈…〉 Rev. 7.16 , 17. & 21.4 . Heb. 9.12 . There , O there ! one day is better than a thousand ; there is Rest from our Labours , Peace from our Enemies , Freedom from our Sinnes , &c. Iob. 3.17 . Heb. 4.3 , 9 , 10 , 11 , Rev. 14 13. Heb. 9.12 , 15. Sect. 2. Unto which Negative Priviledges , there are also added Positive of all sorts , as I might plentifully prove , but I study brevity . Do we delight in good company ? what pleasure shall we take in the company of Saints and Angels ? in whom there is nothing not amiable , comfortable , delectable ? nothing in us , that may cool the fervour of our love and affection to them . And so of all other enjoyments : As , Dost thou desire beauty , riches , honour , pleasure , long life , or whatever else can be named ? No place so glorious by creation , so beautifull with delectation , so rich in possession , so comfortable for habitation , nor so durable for lasting , Heb. 12.22 . 1 Pet. 1.4 . 2 Cor. 4.17 , 18. Rom. 9.3 . & . 8.18 . There are no Estates but Inheritances , no Inheritances but Kingdomes , no Houses but Palaces , no Meals but Feasts , no noise but Musick , no Rods but Scepters , no Garments but Robes , no Seats but Thrones , no coverings for the head , but Crownes , Rom. 8.17 . Tit. 3.7 . Heb. 9.15 . Mat. 25.31 , 34. 2 Tim. 4.8 . Gal. 4.7 . 1 Pet. 3 9 , 10. Mar. 10.23 , 24 , 25. Rev. 7.13 , 14 , 15. & 6.11 . There we shall see the blessed face of God , which is the glory of all sights , the sight of all glory . Yea , we our selves shall out-shine the Sun in brightnese , Mat. 13.43 . For if the brightness of the body , shall match the Sun , what will the glory and splendour of the soul be ? And yet such honour shall all the Saints have . For when Christ which is our head , and life , shall appear ; then shall we also appear with him in glory . And he shall change our vile and mortal body , that it may be fashioned like to his glorious body , Col. 3 4. Phil 3.21 . Briefly , Our joy shall there be fall , and none shall be able to take it from us , or diminish it , Iohn 15.11 . & 16.22 . There is fulness of joy , and pleasures for evermore , Psal. 26. Joyes and pleasures never ebbing , but ever slowing to all contentment . There we shall rejoyce , for the pleasantness of the place we possess ; for the glory of our souls and bodies , which we have put on ; for the world which we have overcome ; for Hell which we have escaped ; for the joyes of Heaven which we have attained to . We shall have joy above us , by the beatifical vision and sight of God : joy within us , by the peace of conscience , even the joy of the Holy Ghost ; and joy round about us , by the blessed company , and fellowship of our associates , the holy Saints and Angels . Sect. 3. And in reason , if a Christian-soul in this Tabernacle of the body , wherein we see but as in a glass , be so delighted to see the face of God manifested in Iesus Christ ; If it so glads a Child of God , when he can but in the least measure master his corruptions , or hath occasion to manifest the sincerity of his affectionate love to his Maker , and Redeemer , 〈…〉 to serve his Brethren in love : How joyfull will he be , when these gra 〈…〉 be perfected , and he freed from all grievances inward and out 〈…〉 Yea , if the communion , and 〈◊〉 of Gods Spirit , and 〈…〉 and ordinances ▪ 〈…〉 better than a thousand with the ungodly , Psal. 84.10 . What will it be to enjoy the immediate presence , and glory of God our Father ? Christ our Redeemer , and elder-Brother ? the Holy Ghost our Comforter ? the Angels and Saints our Consorts , and Companions ? Our condition there will be so joyfull , that look we outwardly , there is joy in the society , Heb. 12.22 . if inwardly , there is joy in our own felicity , 1 Cor. 2.9 . Look we forward , there is joy in the eternity , 1 Pet. 5.10 . Mark. 10.30 . So that on every side we shall be even swallowed up of joy , Isa. 35.10 . & 51.11 . Matth. 25.23 . & 18.10 . Heb. 12.2 , 22. Psal. 16.11 . As , Oh the multitude and fulness of these joyes ! so many , that only God can number them ; so great , that he onely can estimate them ; of such ●arity and perfection , that this world hath nothing comparable to them , 2 Cor. 12.2 , 4. As , Oh the transcendency of that Paradise of pleasure ! where is joy without heaviness or interruption ; peace without perturbation ; blessedness without misery ; light without darkness ; health without sickness ; beauty without blemish ; abundance without want ; ease without labour ; satiety without loathing ; liberty without restraint ; security without fear ; glory without ignominy ; knowledg without ignorance ; eyes without tears ; hearts without sorrow ; souls without sinne : where shall be no evil heard of to affright us , nor good wanting to chear us : for we shall have what we can desire , and we shall desire nothing but what is good , Deut. 10.14 . Isa. 66.1 . 1 King. 8.27 . Mark ▪ 10.21 . Luke . 18.22 . 1 Pet. 5.10 . Iohn 4.36 . & 10.28 . Matth. 25.46 . Sect. 4 While we are here , how many clouds of discontent have we , to darken the sunshine of our joy ? when even complaint of evils past , sense of present , and fear of future , have in a manner shared our lives among them . Here we love and loath in an instant , ( like Amnon to his Sister Tamar , ) in Heaven there is no object unlovely , nothing which is not exceeding amiable and attractive : And not attractive onely , but retentive also ; for there we shall not be subject to passion , nor can we possibly there misplace our affection . Here we have knowledg mixed with ignorance , faith with doubting peace with trouble , yea trouble of conscience . Or in 〈◊〉 we have peace of conscience , alas how often is it interrupted , with 〈◊〉 of spirit ? Now rejoyce we with joy unspeakable and glorious , 1 Pet. 1.84 but alas anon it falls out , that we need to pray with David , Restore unto us the joy of thy salvation , Psal. 51.12 . but there is peace , even full without want , pure without mixture , and perpetual without all fear of foregoing , Dan. 2.44 . There shall be no concupiscence to tempt , no flesh to lust against the spirit , no law in our members to rebel against the law of our mindes . Now abideth Faith , Hope and Charity ; these three now abide : but in Heaven , Vision succeeds in the place of Faith ; attainment in the place of Hope ; and perfect fruition and delectation in the room of Ch●●rity . There Promises shall end in performances , Faith in sight and 〈…〉 sion , Hope in fruition and Possession ; yea time it self shall be swallowed 〈◊〉 in Eternity : these are the Soul● Dowries in Heaven , where God 〈…〉 in Abraham , temperance in Ioseph , strength in Sampson , meekness in Moses , wisdom in Solomon , patience in Iob , ( for it is rare to find all these graces , compleatly to meet in any one subject , ) but then and there he shall be omnia in omnibus ; all these in every of his servants ! God shall be all in all , even the fulness of him that filleth all in all things , as the Apostle speaks , Ephes. 1.23 . The onely knowledg of God , shall fill up our understandings ; and the alone love of God , shall possess our affections . God shall be all in all to us ; he will fill up our rational part with the light of wisdom ; our concupiscible part or appetite , with a spring of righteousness ; and the irascible part with perfect peace and tranquility , as Bernard expresseth it . That is a blessed state , perpetual and unchangeable : There is eternal Security , and secure Eternity , as Bernard speaks : Or as Austin hath it , There is blessed Eternity , and everlasting Blessedness . Let the end of our life then be , to come to a life whereof there is no end ; unto whith the Lord in his good time bring us , that we who now sow in tears , may then reap in joy , the which he will be sure to do , if we but for a short time serve him here in righteousness and sincerity . But otherwise , look we not for eternal happiness , but for everlasting misery : For it is an everlasting Rule , No grace , no holiness here ; no glory , no happiness hereafter . To summe up all in a word , there is no joy here comparable to that in Heaven : all our mirth here to that is but pensiveness : all our pleasure here to that but heaviness : all our sweetness here to that is but bitterness : Even Solomon in all his glory and royalty , to that , was but as a spark in the chimney , to the Sun in the firmament . Absaloms beauty , to that , is but deformity . Sampsons strength , to that , is but infirmity . Methusalahs age , to theirs , is but minority and mortality . Hazaels speed , and swiftness , but a snails pace to their celerity . Yea , how little , how nothing , are the poor and temporary enjoyments of this life , to those we shall enjoy in the next ? 1 Cor. 2.9 . Yea Paradise , or the Garden of Eden , was but a wilderness , compared with this Paradise . And indeed , if the Gates of the City be of Pearl , and the streets of Gold ; what then are the Inner-rooms , the dining and lodging Cha●●●●s ? the Presence Chamber of the great Monarch of Heaven and 〈◊〉 what then may we think of the Maker and Builder thereof ? In fine , ( that I might da●kly shadow it out , sith the lively representation thereof is meerly impossible ) This life everlasting is the perfection of all good things . For Fulness is the perfection of Measure ; and Everlastingness the perfection of Time ; and Infiniteness the perfection of Number ; and Immutability the perfection of State ; and immensity the perfection of Place ; and Immortality the perfection of Life ; and God the p●●fection of All : who shall be All in All to us ; meat to our taste , beauty to our eyes , perfumes to our smell , musick to our ears . And what shall I say more ? but as the Psalmist saith , Glorious things are spoken of thee , thou City of God , Psal. 87.3 . See Rev. 4.2 , 3. & 21.10 . to the end . Sect. ● . The glory of Heaven , cannot be comprehended here ; onely God hath vouchsafed to give us some small glimpses in the Scripture , 〈…〉 we may fram● a conjecture , considerable enough to make u● 〈…〉 of his fatherly condescension , to stoop to our capacity , in representing Heavenly things under earthly types : shaddowing out the joyes thereof , by whatsoever is precious and desirable in this life ; as Cities , Kingdoms , Crowns , Pearls , Iewels , Marriages , Feasts , &c. which supereminent and superabundant felicity , St. Paul that had been an onely witness , when he had been caught up into the third Heaven , not able to describe , much less to amplifie , summes up all in these words ; A sure , most excellent , exceeding and eternal weight of transcendant glory , 2 Cor. 4.17 . & 12.2 . But alas , such is mans parvity , that he is as far from comprehending it , as his armes are from compassing it , 1 Cor. 2.9 . Heaven shall receive us , we cannot conceive Heaven . Do you ask what Heaven is , saith one ? when I meet you there , I will tell you ; For could this ear hear it , or this tongue utter it , or this heart conceive it , it must needs follow , that they were translated already thith●r , 2 Cor. 12.2 , 4. Yea , who can utter the sweetness of that peace of conscience , and spiritual rejoycing in God , which himself hath tasted ? If then the beginning and first fruits of it be so sweet ; what shall the fulness of that beatifical Vision of God be ? If the earnest penny be so precious and promising here ; what shall the principal , and full crop and Harvest of happiness in Heaven be ? So that a man may as well with a coal paint out the Sun in all his splendor , as with his pen , or tongue express , or with his heart ( were it as deep as the Sea ) conceive the Fulness of those Ioyes , and Sweetness of those Pleasures , which the Saints shall enjoy at Gods right hand for evermore . Psal. 16.11 . In thy presence is the fulness of joy , and at thy right hand , are pleasures for evermore . For quality , they are pleasures ; for quantity , fulness ; for dignity ▪ at Gods right hand ; for Eternity , for evermore . And millions of years multiplied by millions , make not up one minute to this Eternity , 2 Cor. 4.18 . John 10.28 . The Eye sees much , the Ear hears more , the Heart conceives most ; yet all short of Apprehension , much more of comprehension , of those pleasures . Therefore it is said , Enter thou into thy Masters joy ; for it 〈◊〉 great to enter into thee , Matth. 25.23 . Neither will I any furthe● ●●●cise my self in things too high for me , Psal. 131.1 . For as St. Paul tells us , the heart of Man is not able to conceive those joyes ; which being so , how should I be able to express them in words ? And yet though we cannot comprehend this glory , this far most excellent , exceeding and eternal weight of transcendent glory ; yet may and ought we to admire the never enough to be admired bounty and goodness of God and our Redeemrr , in crying out , O the depth , & c ! O the sweetness of his love ! How unsearchable are his thoughts , and intendments to man-ward ? ( once miserably forlorn , lost and undone , ) and his wayes past finding out ? Rom. 11.33 . CHAP. XXI . Sect. 1. BUt for the better confirming of this so important a 〈…〉 First , If the Sun which is but a creature , be so bright and glorious , that no mortal eye can look upon the brightness of it , how glorious then is the Creator himself ? or that light from whence it receives its light ? If the frame of the Heavens , and globe of the Earth be so glorious ; which is but the lower house , or rather the foot-stool of the Almighty , as the Holy Ghost phraseth it , Isa. 66.1 . Matth. 5.35 . Act. 7.49 . how glorious and wonderfull is the Maker thereof , and the City where he keeps his Court ? Or if sinners , even the worst of wicked men , and Gods Enemies , have here in this earthly pilgrimage , such variety of enjoyments to please their very senses ; as who can express the pleasurable variety of Objects for the sight ; of meats and drinks to satisfie and delight the taste ; of voyces and melodious sounds , to recreate the hearing ; of sents and perfumes , provided to accommodate our very smellings ; of recreations and sports , to bewitch the whole man : And the like of honour and profit , which are Idols that carnal men do mightily dote upon and take pleasure in : ( though these earthly and bodily joyes are but the body , or rather the dregs of true joy , ) what think we must be the soul thereof , viz. those delights and pleasures , that are reserved for the glorified Saints , and Gods dearest darlings in Heaven ? Again , Secondly , If natural men find such pleasure and sweetness in secular wisdom , lip-learning , and brain-knowledg ; For even mundane knowledg hath such a shew of excellency in it , that it is highly affected both by the good and bad ; As , O the pleasure that rational men take therein ! It being so fair a Virgin , that every clear eye is in love with her ; so rich a Pearl , 〈◊〉 at none but Swine do despise it : yea among all the Trees in the Garden , none so takes with rational men as the Tree of knowledg ; ( as Satan well knew , when he set upon our first Parents ) insomuch that Plato thinks , in case wisdom could but represent it self unto the eyes , it would set the heart on fire with the love of it . And others affirm , That there is no less difference between the Learned and the Ignorant , than there is between the ●●●ing and the dead , or between men and beasts . And yet the pleasure 〈◊〉 ●atural and moral men take in secular and mundane knowledg and lea●●●g , is nothing comparable to that pleasure that an experimental Christian finds in the Divine and Supernatural knowledge of Gods Word : which makes David and Solomon prefer it before the honey and the honey-comb for sweetness ; and to value it above thousands of gold and silver ; yea , before Pearls and all precious stones for worth . How sweet then shall our knowledg in Heaven be ? For here we see but darkly , and as it were in a glass , or by moon-light ; but there we shall know , even as we are known , and see God and Christ in the face , 1 Cor. 13.12 . Thirdly , if meer Naturians have been so taken with the love of Vertue , that they thought if a vertuous soul could but be seen with corporal eyes , it would ravish all men with love and admiration thereof ; yea if the very worst of men , drunkards , blasphemers , and the like ; though they most spitefully scoff at , and backbite the people of God ; yet when they know a man sincere , upright and honest , cannot choose ●●● 〈…〉 touching Iohn , and King Agrippa touching Paul. Sect. 2. Or rather if Gods own people are so ravished with the graces and priviledges which they enjoy upon earth , as the assurance of the pardon of sin , the peace of a good conscience , and joy of the Holy Ghost ; which is but glorification begun : what will they be , when they shall enjoy the perfection of glory in Heaven ? As see but some instances of their present enjoyments here below . First , if we were never to receive any reward for those small labours of love , and duties we do to the glory of God , and profit of others ; we might think our selves sufficiently recompenced in this life , with the calm and quietness of a good conscience , the honesty of a vertuous and holy life : That we can do and suffer something for the love of Christ , who hath done and suffered so much to save us : That by our works the Majesty of God is magnified ; to whom all homage is due , and all service too little . For Godliness in every sickness is a Physitian , in every contention an Advocate , in every doubt a Schoolman , in all heaviness a Preacher , and a comforter unto whatsoever estate it comes ; making the whole life as it were a perpetual Halleluja . Yea , God so sheds his love abroad in our hearts by the Holy Ghost , that we are in Heaven before we come thither . Insomuch , that as the fire flyeth to his Sphere , the stone hastens to the center , the River to the Sea , as to their end and rest ; and are violently detained in all other places ; so are the hearts of Gods people , without their Maker and Redeemer , their last end and eternal rest and quietness , never at rest : like the Needle touched with the Loadstone , which ever stands quivering and trembling until it enjoyes the full and direct aspect of the Northern Pole. But more particularly : How does the assurance of the pardon of sin alone , clear and calm al● storms of the mind ; making any condition comfortable , and the worst and greatest misery to be no misery ? To be delivered of a child , is no smal joy to the mother : but to be delivered from sin , is a far greater joy to the soul. But to this we may add the joy of the Holy Ghost , and the peace of conscience , otherwise called the peace of God which passeth all understanding . These are priviledges , that 〈◊〉 Paul happier in his chain of Iron , than Agrippa in his chain of gold 〈◊〉 Peter more merry under stripes , than Caiaphas upon the Iudgment-seat ; and Steven the like under that shower of stones . Pleasures are ours , if we be Christs : whence those expressions of the Holy Ghost , The Lord hath done great things for us , whereof we rejoyce . Be glad in the Lord and rejoyce ye righteous , and shout for joy all ye that are upright in heart . Let all that put their trust in thee rejoyce , let them even shout for joy . Rejoyce evermore , and again , I say , rejoyce ; rejoyce with joy unspeakable , and full of glory . Our rejoycing is this , the testimony of our conscience . Your heart shall rejoyce , and your joy shall no man take from you , &c. So that it is a shame for the faithfull , not to be joyfull ; and they sin , if they rejoyce not , whatever their condition be . The Eunuch no sooner felt the pardon of sin , upon his being baptized into the faith of Christ , but he went on his way rejoycing , Act 8.39 . He then found more solid joy , than ever he had done in his r●che● honours , and great places under Candace Queen of the Aethiopians . 〈◊〉 same time when the Disciples were persecuted , they are said to be filled with joy , and with the Holy Ghost , Acts 13.52 . And as their afflictions do abound , so their consolations abound also , 2 Cor. 1.5 . For these are comforts , that will support and refresh a Child of God in the very midst of the flames , as the Martyrs found : for maugre all their persecutors could do , their peace and joy did exceed their pain ; as many of them mani●ested to all that saw them suffer . Sect. 3. Where observe before we go any further ; what sots they are ; that cry out , It is in vain to serve God , and unprofitable to keep his Commandments ; as it is in Malachy 3.14 . For had these fools , but tasted the sweet co●forts that are in the very works of piety , and that Heaven upon earth , the feast of a good conscience , and joy of the inward man ; they could not so speak . Yea then would they say , there is no life , to the life of a Christian. For as the Priests of Mercury , when they ate their figs and honey , cryed out , O how sweet is truth ! So if the worst of a Believers life in this world be so sweet ; how sweet shall his life be in that Heavenly Ierusalem , and holy City , where God himself dwelleth ; and where we shall reign with Christ our Bridegroom , and be the Lambs wife ? which City is of pure gold like unto clear glass ; the walls of Iasper , having twelve foundations garnished with all manner of precious stones ; the first foundation being Iasper , the second Saphir , the third a Chaleedony , the fourth an Emerauld , the fifth a Sardonyx , the sixth a Sardius , the seventh a Chrysolite , the eighth a ●eryl , the ninth a Topaz , the tenth a Chrysoprasus , the eleventh a Iacinth , the twelfth an Amethyst ; having twelve gates of twelve Pearls ; the street ●hereof of pure gold , as it were transparant glass : In the midst of which City , 〈◊〉 a pure River of the water of life , clear as Cristal and of either side the ●ree of life ; which bears twelve manner of fruits , yielding her fruit every moneth ; the leaves whereof serve to heal the Nations : Where is the Throne of God and of the Lamb ; whom we his servants shall for ever serve , and see his face , and have his Name written in our foreheads . And there shall be no night , neither is there need of the Sun , neither of the Moon to shine in it : for the glory of God doth lighten it , and the Lamb is the light thereof . Into which nothing that defileth shall enter ; but they alone which are written in the Lambs Book of life ; As is exprest , Rev. 21 , & 22 Chap. The Holy Ghost speaking after the manner of men , and according to our slender capacity , for otherwise no words can in any measure express the transcendency of that place of pleasure . Onely here we have a taste , or earnest penny , one drop of those divine dainties , of those spiritual , supernatural and divine pleasures , reserved for the Citizens of that heavenly Ierusalem ; some small smack whereof we have even in the barren desert of this perillous peregrination . God letting out as it were , a certain kind of Manna , which in some sort refresheth his thirsty people , in this wilderness ; as with most sweet honey , or water distilled from out the Rock . As what else are those ●ubilees of the heart ; those secret and inward joyes which proceed from ● good conscience , grounded upon a confident hope of future salvation ? 〈…〉 do these great clusters of grapes signifie , but the fertility of 〈…〉 Land of Promise ? Sect. 4. True it is , none can know the spiritual joy and comfort of a Christian , but he that lives the life of a Christian , Joh. 7.17 . As none could learn the Virgins Song , but they that sang it , Rev. 14 3. No man can know the peace of a good conscience , but he that keeps a good conscience : no man knows the hid Manna , and white Stone , with a new name written in it , but they that receive the same , Rev. 2.17 . The world can see a Christians outside : but the raptures of his soul , the ravishing delights of the inward man , and joy of his spirit for the remission of his sins , and the infusion of grace , with such like spiritual Priviledges , more glorious than the States of Kingdoms ; are as a covered messe to men of the world . But I may appeal to any mans conscience , that hath been softned with the unction of grace , and truly tasted the powers of the world to come ; To him that hath the love of God shed abroad in his heart by the Holy Ghost ; in whose soul the light of grace shines ; whether his whole life be not a perpetual Hallelujah , in comparison of his natural condition ? Whether he finds not his joy to be like the joy of harvest ? or as men rejoyce when they divide a spoil ? Isa. 9.3 . Whether he finds not more joy in goodness , than worldlings can do , when their wheat , wine , and oyl aboundeth ? Psal. 4.7 & 53.17 . Yea , he can speak it out of experience , that as in prophane joy , even in laughter the heart is sorrowfull : so in godly sorrow , even in weeping the heart is light and cheerfull . The face may be pale , yet the heart may be calm and quiet . So St. Paul , as sorrowing , and yet alwayes rejoyceing , 2 Cor. 6.10 . Our cheeks may run down with tears , and yet o●● mouthes sing forth praises . And so on the contrary , Where ( O God ) there wants thy grace , Mirth is onely in the face ; 2 Cor. 5.12 Well may a careless worldling laugh more , as what will sooner make a man laugh than a witty jest ? but to hear of an Inheritance of an hundred pounds a year , that is faln to a man , will make him more solidly mer●y within . Light is sown to the righteous , and joy for the upright , Psal. 97 . 1● My servant , saith God , shall sing and rejoyce : but they shall weep , &c. Isa. 65.14 . Indeed we are not merry enough , because we are not Christians enough , because sin is a cooler of our joy , as water is of fire . And like the worm of Ionah his gourd , bites the very root of our joy , and makes it wither : Yea , sin like a damp , puts out all the lights of our pleasure , and deprives us of the light of Gods countenance , as it did David , Psal. 51 . 1● & 4.6 . So that the fault is either ; First , in the too much sensuality of a Christian , that will not forgo the pleasures of sin , or the more muddy joys and pleasures of this world , which are poysons to the soul , and drown our joyes : as Bees are drowned in honey , but live in vinegar . Men would have spiritual joy , but withall they would not part with their carnal joy : Yet this is an infallible Conclusion , There is no enjoying a worldly Paradise here , and another hereafter . Or Secondly , The fault is in the taste , not in the meat ; in the folly of 〈…〉 To taste spirit●al joyes , a man must be spiritual , for the Spirit relisheth onely the things of the Spirit ; and like loveth his like . Between a spiritual man , and spiritual joyes , there is as mighty an appetite and enjoying , as between fl●shly meat , and a carnal stomach . Therefore the want of this taste and apprehension condemneth the world to be carnal , but magnifies the joyes spiritual , as being above her carnal apprehension . Or , Thirdly , Herein lies the fault ; few feel these joyes in this life ; because they will not crack the shell to get the kernell : they will not pare the fruit , to ●at the pulp ; nor till the ground , to reap the Harvest . They ●lie the wars , and thereby lose the glory of the Victory . They will not dig the craggy mountain , to find the mine of gold . Nor prune the Vine , therefore enjoy not the fruit . They ●lie mortification , and therefore attain not the sweet spiritual consolation , which ever attends the same . And so much for the Reasons . The Use may be manifold . CHAP. XXII . Sect. 1. FIrst , Is it so that the torments of Hell are so exquisite : even worse than the pangs of death , or child-birth , scalding lead , drinks of gall and wormwood , griping of chest-worms , fits of the stone , gowt , strangury , flames of fire and brimstone ? Yea are all these , and all other pains that can be named put together , but shadows , and flea-bitings to it ? And are they to be endured everlastingly ? And are all Fornicators , Idolalaters , Thieves , Covetous , Drunkards , Swearers , Raylors , fearfull and unbelieving persons , Murtherers , Sorcerers , Liars , and all unrighteous persons to have their part and portion in that lake ? And withall lose their par● and portion in the Kingdom of Heaven , as the Word of God expresly tells us ? Rev. 21. 7 , 8. & 22.14 , 15. How is it that we are not more affected therewith ? The only reason is , most men are so far from believing the word of God in this point ; that they do not believe there is a God. The fool ( sayes David ) hath said in his heart there is no God , Psal. 53.1 . They ( meaning the wicked ) think alwayes there is no God , Psal. 10.4 . to 14. And the reason follows , His wayes alwayes prosper , Psal. 73 , 3. to 21. And hence it is , that they live like beasts , because they think they shall die like beasts , without any answer for what they have either acted or left undone ; and accordingly resolve , Let us eat and drink , ●or to morrow we shall die , as the Holy Ghost hath acquainted us with their inmost thoughts , 1 Cor. 15.32 . Whereas if men did believe either Heaven or Hell ; they could never s● carelesly hazard the loosing of the one , or the procuring of the other . As O● the madness of these men ! that cannot be hired to hold their finger for one minute , in the weak flame of a farthing candle ; and yet for trifl●s will plunge themselves body and soul , into those endless and infinitely scorching flames of Hell fire . If a King but threatens a Malefactor to the Dungeon , to the Rack , to the wheel ; his bones tremble a terrible palsie runs through all his joyn● : 〈…〉 unmoved , undaunted . And what makes the difference ? tho one we believe as present , the other is , as they think uncertain , and long before it comes if ever it do come . Otherwise it could not be , since the soul of all sufferings , are the sufferings of the soul ; since as painted fire is to material ; such is Material to Hell-fire . Men may say they believe there is an Hell , and a Heaven , but surely , they would never speak as they speak ; think as they think ; do as they do ; if they thought that their thoughts , words , and actions , should ever come to judgment . If men believed that Heaven were so sweet , and Hell so intollerable as the Word makes them ; they would be more obedient upon earth . The voluptuous , and covetous , would not say , take you Heaven , let us have money , pleasure , &c. Sect. 2. True , there are none so confirmed in Atheism , but some great danger will make them fly to the aid of a Divine Power , as Plato speaks . Extremity of distress , will send the prophanest to God : as the drowning man stretcheth out his hand to that bough , which he contemned whiles he stood safe on shore . Even Sardanapalus , for all his bold denying of a God , at every hearing of thunder , was wont to hide his head in a hole . Yea , in their greatest jollity , even the most secure heart in the world , hath some flashes of fear , that seize on them like an arrest of Treason . At least on their death-beds , had they as many Provinces as Ahashuerosh had : they would give an ●●ndred six and twenty of them , to be sure there were no Hell , though all their life they supposed it but a fable . And 〈◊〉 makes them fearfull to die , and to die fearfully . Yea , how oft do those Russians that deny God at the Tap-house , preach him at the Gallows ? and confess that in sincerity of heart , which they oppugned in wantonness ▪ And certainly , if they did not at one time or other believe a God , a day of judgment , an Heavens and an Hell : they should be in a worse condition than Felix , or Belshazzer ; yea , than the Devils themselves ; for they believe them , yea quake and tremble to think of them , as being still in a fearfull expectation of further degrees of actual torments , Mat. 8.29 . However , admit their lethargized consciences be not awakened , untill they come into Hell , ( as God not seldom leaves them , to be confuted with fire and brimstone , because nothing else will do it : ) yet in Hell , they shall know there is a righteous Iudg , that will reward every man according to his deeds ; and confess that what they once vainly imagined , was but imagined . There may be Athiests on earth , there are none in Hell. Vengeance shall make them wise , whom sin hath made , and left foolish . A Pope of Rome , being upon his death-bed , said to those about him : Now comes three things to trial , which all my life I have made doubt of : whether there be a God , a Devil , and whether the soul be immortal ▪ 'T was not long , o're he was fully resolved with a vengeance : and so shall you , O ye foolls , when that hour comes , though you flatter your selves for the present . When you feell it , you will confess it : and when 〈…〉 late , you will like a fool say , Alas I had not thought . For this is the 〈…〉 foreseeth the evil , ( the evil of Hell , sayes Bernard ) and preventeth it ; but fools go on , and are punished , Prov. 22.3 . Acknowledg thy self a fool then , or bethink thy self now , and ●o thereafter without delaying one minute : For there is no redemption from Hell , if once thou comest there . And there tha● maist be ( for ought thou knowest , ) this very day ; yea , before thou canst swallow thy spittle : Thy Pulse may leave beating , before thou canst fetch thy Breath . Sect. 3. But to speak thus to the Sensualist , is labour in vain : For their consciences are so blinded , that they ( as they think ) do believe an Heaven , and an Hell ; yea , in God , and in Christ , as well as the precisest , Iohn 5.38 , 39 , 46 , 47. For it is hard for men to believe their own unbelief in this case , They that are most dangerously sick , are least sensible of their being sick . A very likely matter thou believest in Christ , and hopest to be saved by him , when tho● wilt neither imitate his actions , nor follow his Precepts . How does this hang together ? Let me ask thee a question or two , that may convince thee of thy unbelief : If a Physitian should say to his Patient , here stands a cordial , which if you take , will cure you ; but touch not this other vial , for that is deadly poyson ; and he wittingly refuseth the cordial to take the poyson ; will not every one conclude , that either he believed not his Physician , or preferred death , before life ? If Lots Sons-in-law had believed th●●r Father , when he told them the City should suddenly be destroyed with fire and brimstone , and that by flying they might escape it , they would have obeyed his counsel . If the old World had believed that God would indeed , and in good earnest , bring such a stood upon them as he threatned , they would have entred the Ark , and not have scoft at Noah for building it . So if you did firmly believe what God in the Scriptures speaks of Hell , you would need no entreaties to avoid the same . Sect. 4. But alas ! men of thy condition are so far from believing what God threatens in his Word against their sins , that they bless themselves in their hearts , saying we shall have peace , although we walk according to the stubbornness of our own wills ; so adding drunkenness to thirst , Deut. 29.19 . Yea , they preferre their condition before others , who are so abstemious , and make conscience of their waies , thinking that they delude themselves with needless fears and scruples , 2 King. 18.22 , 30 , 33 , 35. Alas , if they d●d in good earnest believe , that there is either God or Devil , Heaven or Hell , or that they have immortal souls , which shall everlastingly live in bliss or woe ; and receive according to what they have done in their bodies , whether it be good or evil , 2 Cor. 5.10 . They could not but live thereafter , and make it their principal care , how to be saved . ●ut alas , they believe what they see , and feell , and know ; they be 〈…〉 this makes them abstain from murther , felony , and the like ; but they believe not things invisible and to come : For , if they did , they would as well , yea much more fear him that hath power to cast both body and soul into Hell , as they do the temporal Magistrate , that hath onely power to kill the body ▪ they would think it a very hard bargain , to win the whole world , and lose Heaven , and their own souls , Luk. 9 25. Men fear a Gaol , more then they fear Hell ; and stand more upon their silver or sides smarting , than upon their souls ; and regard more the blasts of mens breath , than the fire of God's wrath ; and tremble more at the thought of a Serjeant or Bailiff , than of Satan and everlasting perdition ▪ Else they would not be hired with all the worlds wealth , multiplied as many times as there be sands on the Sea shore , to hazard in the least the loss of those everlasting Joys before spoken of ; or to purchase and plunge themselves into those caseless and everlasting flames of fire and brimstone in Hell , there to fry body and soul , where shall be an innumerable company of Devils and damned Spirits to affright and torment them , but not one to comfort or pity them . Confident I am , thou wouldest not endure here to hold thy hand in a fiery crusible the space of a day , or an hour , for all the worlds wealth and splendour : How then ( if thou bethinkest thy self ) wilt thou hereafter endure that , and ten thousand thousand times more , for millions of millions of ages ? Look Revel . 20.10 . and bethink thy self , how thou wilt brook to be cast into a dole●ull disconsolate dungeon , to lie in utter darkness in eternal chains , in a little ease , a no ease for ever and ever . Canst thou endure to dwell with the devouring fire ? with the everlasting burning ? Sect. 5. Wherefore let me , my Brethren , beseech you , not to be such Atheists and Fools , as to fall into Hell before you will fear it , when by fearing it you may avoid it , and by neglecting it you cannot but fall into it . What though it be usual with men , to have no sense of their souls till they must leave their bodies ? yet do not you therefore leap into Hell to keep them company , but be perswaded to bethink your selves now , rather than when it will be too late , when the Draw bridge will be taken up , and wh●n it will vex every vein of your hearts that you had no more care of your souls . Yet there is grace offered , if we will not shut our hearts and wills against it , and refuse our own mercy ; but how long God will yet wait thy leisure , or how soon he will in his so long provoked Justice pronounce thy irrevocable sentence , thou knowest not ; nor canst thou promise thy self one minutes time . Oh that men would believe the God of truth ( that cannot lie ) touching spiritual and eternal things , but as they do these temporary and transitory ! Oh that thou who art the sacred Monarch of this mighty frame , wouldest give them hearts to believe at least thus much ; That things themselves are in the invisible World , in the World visible but their shadows onely ! And that whatsoever wicked men enjoy here it is but as in a dream ; their plenty is but like a drop of pleasure , before a River of sorrow and displeasure ; And whatsoever the godly feel , but as a drop of misery ▪ 〈…〉 Iudg of all the World comest slowly to judgment ; yet thou wilt come surely . As the Clock comes slowly , and by minutes to the stroak ; yet it strikes at last . That those are onely true riches , which being once had , can never be lost . That Heaven is a Treasure worthy our hearts , a purchase worth our lives : That when all is done , how to be saved , is the best plot . That there is not mention of one , in the whole Bible , that ever sinned without repentance ; but he was punished without mercy . For then there would not be a Fornicator , or prophane person as Esau ; who for a portion of meat sold his inheritance , Heb. 12.16 . Then they would not be of the number of those , that so doted upon Purchases , and Farms , and Oxen ; that they made light of going to the Lords Supper , Luke 14.18 , 19 , 20. Nor of the Gadarens mind , who preferred their Hogs before Christ. Then would they know it better to want all things , then that one needfull thing : whereas now they desire all other things , and neglect that one thing which is so needfull . They would hold it far better , and in good sadness , to be saved with a few , as Noah was in the Ark : than in good fellowship with the multitude , to be drowned in sin , and damned for company . Nor would they think it any disparagement to their wisdoms , to change their minds , and be of another judgment to what they are . CHAP. XXIII . Sect. 1. SEcondly , Are the joyes of Heaven so unspeakable and glorious ? How then should we admire the love and bounty of God , and bless his Name , who for the performance of so small a work , hath proposed so great a Reward ? And for the obtaining of such an happy state , hath imposed such an easie task . Yea more , is Heaven so unspeakably sweet and delectable , and Hell so unutterably dolefull ? Then let nothing be thought too much , that we can either do or suffer for Christ , who hath freed us from the one , and purchased for us the other . Though indeed , nothing that we are able to do or suffer here , can be compared with those woes we have deserved in Hell , or those joyes we are reserved to in Heaven . And indeed , that we are now out of hell , there to fry in flames of fire and brimstone , never to be freed , that we have the free offer of grace here , and everlasting glory hereafter in heaven ; we are onely beholding to him . We are all by nature , as hell-fire , being onely reprieved for a tim● : But from this extremity , and eternity of torment , Iesus hath freed and delivered us . O think then ! yea , be ever thinking of it , how rich the mercy of our Redeemer was , in freeing us ; and that by laying down his own life to redeem us . Yea , How can we be thankfull enough , for so great a blessing ? It was a mercy bestowed , and a way found out , that may astonish all the sons of men on earth , and Angels in Heaven ! Which being so 〈…〉 can any one in common reason , meditate so unbottomed a love , and not study and strive for an answerable and thankfull demeanour . If a Friend had given us but a thousand part of what God and Christ hath , we should heartily love him all our l●ves , and think no thank● sufficient : What price then , should we set upon Iesus Christ , who is the life of our lives , and the soul of our souls ? Do we then for Christs sake , what we would do for a Friends sake : Yea , let us abhor our selves for our former unthankfulness , and our wonderfull provoking of him . Hearken we unto Christs voyce , in all that he saith unto us , without being swayed one way or another , as the most are ? Let us whom Christ hath redeemed , express our thank●ulness , by obeying all that he saith unto us , whatever it shall cost us , since nothing can be too much to endure for those pleasures which shall endure for ever . As Who would not obtain Heaven at any rate , at any cost or trouble whatsoever ? In Heaven is a Crown laid up for all such as suffer for righteous●ess , even a Crown without cares , without rivals , without envy , without end ; And is not this reward enough , for all that men or Devils can do against us ? Who would not serve a short apprentiship in Gods service here , ●o be made for ever free in glory ? Yea , Who would not be a Philpot for a moneth , or a Lazarus for a day , or a Steven for an hour , that he might be in Abrahams bosome for ever ? Nothing can be too much to endure , f●r those pleasures that endure for ever . Yea , what pain can we think too much to suffer ? What little enough to do , to obtain eternity ? for this incorruptible Crown of Glory in Heaven ? 1 Pet. 5.4 . where we shall have all tears wiped from our eyes . Where we shall cease to sorrow , cease to suffer , cease to sin . Where God shall turn all the water of our afflictions , into the pure wine of endless , and un●xpressible comfort . You shall sometimes see an hired servant , venture his life for his new Master , that will scarce pay him his wages at the years end ; and can we suffer too much for our Lord and Master , who giveth every one that serveth him , ●ot Fields and Vineyards , as Saul pretended , 1 Sam 22 7. &c. nor Towns and Cities , as Cicero is pleased to boast of Caesar ; but even an hundred-●old more than we part withall here in this life , and eternal Mans●ons in Heaven hereafter , John 14.2 . St. Paul saith , Our light affliction which is but for a moment , causeth us a far most excellent and eternal weight of glory ; 2 Cor. 4.17 , 18. Where note the incomparable and infinitive difference , between the wo●k and the wages : light affliction receiving a weight of glory ; and momentary affliction , eternal glory . Suitable to the reward of the wicked , whose empty delights live and die in a moment ; but their unsufferable punishment is interminable and endless . Their pleasure is short , their pain everlasting ; our pain is short , our joy eternal . Blessed is the man that endureth temptation , for when he is tried , he shall receive the Crown of life , ●am . 1.12 . 〈…〉 what folly is it then , or rather madness , for the small pleasure of some base lust , some paltry profit , or fleeting vanity , ( which passeth away in the very act , as the taste of a pleasant drink , dieth so soon as it is down , ) to bring upon our selves in another world , torments without end , and beyond all compass of conceit ? Fourthly , Is it so ? that God hath set before us life and death , Heaven and Hell , as a reward of good and evil ; leaving us as it were to our choyce , whether we will be compleatly and everlastingly happy or miserable : with what resolution and zeal should we strive , to make our calling and election sure ? nor making our greatest business , our least and last care . I know well thou hadst rather when thou diest , go to reign with Christ in his Kingdom for evermore , than be confined to a perpetual Prison or Furnace of fire and brimstone , there to be tormented with the D●vil and his Angels ; If so , provoke not the Lord , who is great and terrible , of most glorious Majesty , and of infinite purity ; and who hath equally promised salvation unto those which keep his Commandments ; and threatned eternal death and destruction to those who break them . For as he is to all repentant sinners a most mercifull God , Exod. 34.6 . so to all wilfull and impenitant sinners , he is a consuming fire , and a jealous God , Heb. 12.29 . Deut. 4 24. There was a King , who having no issue to succeed him , espied one day a well-favoured and towardly youth ; he took him to the Court , and committed him to Tutors to instruct him , prov●ding by his Will , that if he proved fit for Government , he should be crowned King , if not , he should be kept in chains , and made a Gally-slave : the youth was m●sled , and neglected both his Tutors good Couns●l , and his Book , so as his Master cor●ected him , and said ; O that thou knewest what honour is prepared for thee ! and what thou art l●ke to loose by this thy idle and loose carriage ! Well , thou wilt afterwards when 't is to late , sorely rue this . And when he grew to years , the King died , whose Counc●l and Executours perceiving him to be utterly unfit for State Government , called him before them , and declared the Kings will and pleasure , which was accordingly performed : for they caused him to be fettered , and committed to the Galleys , there to toil , and tug at the Oa●s perpetually , where he was whipt and lasht , if he remitted his stroke never so little ; where he had leisure to consider with himself , that now he was chained , who might have walked at liberty ; now he was a slave , who might if he would , have been a King ; now he was over-ruled by Turks , who might have ruled over Christians . The thought whereof could not but double his misery , and make him bewail his sorrow with tears of blood . Now this hereafter will be the case of all careless persons , save that this comes as 〈◊〉 of that , as earth comes short of heaven , and temporal misery , of eternal . Wherefore if thou wouldest have this to become thy very case , go on in thy wilfull and perverse impenitency ; but if not , bethink thy self , and do thereafter , and that without delaying one minute : For there is no redemption from hell , if once thou comest there : And 〈…〉 thou canst swallow thy spittle , if thou diest this day in thy natural condition . Many men take liberty to sin , and continue in a trade of sin , because God is mercifull : b●t they will one day find that he is just as well as mercifull . There is mercy with God ( saith the Psalmist ) that he may be feared , not that he may be despised , blasphemed , &c. Psal. 130.4 . Yea , know this , and write it in the Table-book of thy memory , and upon the table of thy heart ; That if Gods bountifulness , and long-suffering towards thee , does not lead thee to repentance ; it will double thy doom , and encrease the pile of thy torments . And that everyday which does not abate of thy rec●oning , will encrease it : And that thou by thy hardness and imp●nitency , shall but treasure up unto thy self wrath , against the day of wrath , and the declaration of the just judgment of God , Rom. 2.4 ▪ 5 , 6. Now this Iudg hath told us , that we must give an account for every idle word we speak , Mat. 12.36 . much more then for our wicked actions ; therefore beware what thou dost against him . Men may dream of too much strictness in holy courses ; but they do not consider the power , the purity , and strictness of the Iudg : He who bri●gs even idle words to judgment , and forgets not a thought of disobedience ; How will he spare our gross negligence and presumption ? How our formality and irreverence in his service ? much more our flagitious wickedness , Heb. 12.29 . Sect. 3. Wherefore as you ever expect or hope for Heaven , and Salvation ; as you would escape the tormenting flames of h●ll-fire ; cease to do evil , learn to do well . For Sanctification is the way to Glorification , Holiness to eternal Happiness . If we would have God to glorifie our bodies in Heaven ; we also must glorifie God in our bodies here on earth . And now for conclusion : Are the Ioyes of Heaven so unspeakable and glorious ? the torments of Hell so wofull and dolo●ous ? then it behoves all Parents and Governours of Families , to see to their Children and Servants souls ; and that they miscarry not through their neglect . As tell me , Will not their blood be required at your hands , if hey perish through your neglect ? Will it not be sad to have Children and Servants rise up in judgment against you , and to bring in evidence at the great Tribunal of Christ ? saying , Lord , my Father never minded me , my Master never regarded me ; I might sin , he never reproved me ; I might go to Hell , it was all one to him : Will not this be sad ? Secondly , If it be so , Let Children and Servants consider , that 't is better to have lust restrained , than satisfied ; 't is better to be held in , and restrained from sin ; than to have a wicked liberty . Be not angry with those who will not see you damn your souls , and let you alone : they are your best Friends . Fear the strokes of Gods anger , be they spiritual or eternal ▪ more than the strokes of men . What 's a setter to a Dungeon ? a Gallows to Hell fire . Give not way to imaginary , speculative , heart-sins : Murther in the beast , uncleanness in the eye , and thoughts given w●y to , will come to actu 〈…〉 he get but in , he will be to hard for you . And let so much serve to have been spoken of Heaven and Hell. Upon the one I have stood the longer , that so I might , if God so please , be a means to save some with fear , plucking them out of the fire of Gods wrath , under which ( without Repentance ) they must lie everlastingly . And for the other , I have like the Searchers of Canaan , brought you a cluster of grapes to give the Reader a taste thereby , of the plentifull vintage we may expect , and look for in the heavenly Canaan . Now if any would truly know themselves , and how it will fare with them in the end ; let them read the whole Boo● , out of which this is taken , viz. The whole duty of a Christian. Which Book is licenced by Iohn Downame and Thomas Gataker . What follows , is both to fill up the sheet , and to occasion or forewarn Swearers , ( who swarm so in all places ) and ignorant persons , ( whose number is numberless , and who of all others are most confident that they shall do well enough ) not to forget , what they have herein heard of Heaven and Hell. And to these , their faithfull and impartial Monitor ( the Book giver , ) presents a few Considerations . EVen such is the power of sin , that it made God become man , Angels become D●vils , and men become beasts . For each man by nature , every one , whose heart is not changed by the Loadstone of the Gospel , is a very beast in condition , as Ieremy affirms , Ier. 10.14 . and St. Peter , 2 Pet. 2.12 . But that 's not all ; for when the custom of sin , hath so brawned mens hearts , s●ared their consciences , and blinded their minds , that they can Swear and Curse , as familiarly as dogs bark : When the just and true God , hath for their rebellious wickedness in rejecting him , and despising all good means of being bettered ; given them up to their own hearts lusts ; and to Satan the god of this world , to be taught and governed by him : even as a just Iudg , having passed sentence upon some hainous Malefactor , gives him up to the Iaylor , or Executioner : ( as you may see by sundry places , 2 Thes. 2.10 , 11 , 12. 1 Kings 22.20 , 21 , 22. 2 Tim. 2.26 . Ephes. 2.2 . Iohn 13.2 . Acts 5.3 . 1 Chron. 21.1 . Gen. 3.1 . to 6. Revel . 2 , 10 ▪ 3 , 15. Iohn 8.44 . & 12.31 . & 14 , 30. 2 Cor. 4.4 . ) Then they become so devilized , that as Paul being guided by the good Spirit of God , could say , I live not , but Christ lives in me , Gal. 2.20 . so may , they say , we live no● , but the Devil lives in us . For he is not onely their Father , Gen. 3.15 . Iohn 8 44. But their God , 2 Cor. 4.4 . And their Prince , Iohn 14.30 . And works in them his pleasure , Eph. 2.2 . 2 Tim. 2.26 . So that they are ready and willing to say or do , what he will have them : as you may plainly read Ioh. 13.2 . Acts 5.3 . & 12.1 , 2 , to 12. 1 Chro. 21.1 . Gen. 3 ▪ 1 , to 6. Rev. 2.10 . And these you may easily know by their language : For Swearing and Cursing , is the very language of the damned : as you may see , Revel . 16.1 . 21. Onely they learn it 〈◊〉 , before they come in Hell. As whence do 〈…〉 Devils learn this their damnable Cursing and Swearing ? Are not their tongues fired and edged from Hell , as St. Iames hath it ? Iames 3.6 . And doth not experience shew , that the language of hell is so familiar with many of them , that blasphemy is become their mother tongue ? Tr●e , these poor simple souls , know none of all this : as those four hundred of Ahabs Prophets , in whom this ●vil Spirit spake , did not know that Satan spake by them , 1 King. 22.22 . Neither did Iudas know when he eat the sop , that Satan entered into him , and put it into his heart to betray Christ , Iohn 13.2 . Nor do Magistrates , when they cast the Servants of God into Prison , once imagine , that the Devil makes them his Iaylors , but he doth so . They are his Instruments , but he is the Principal Authour ; as is plain by Rev. 2.10 . Neither did Annanias and Sapphira once think , that Satan had filled their hearts , or put that lye into their mouthes , for which they were strook dead , Act. 5. yet the Holy Ghost tells us plainly , that he did so , vers . 3. Nor Eve in Paradise , had not the least suspition , that it was Satan that spake to her , by the Serpent : Nor Adam , that it was the Devils mind in her mouth , his heart in her lips ; when tempted to eat the forbidden fruit . Nor did David once dream , that it was Satan , who moved him to number the people , 1 Chron. 21.1 . Much less did Peter , who so loved Christ , imagine that he was set on by Satan , to tempt his own Lord and Master with those affectionate words , Master pitty thy self : For if Christ had pittied himself , Peter and all the world had perished . Yet it was so , which occasioned Christ to answer him , Get thee behind me Satan . Matth. 16.22 , 23. Much more is it so with you , who tare Heaven with your blasphemies , and bandy the dreadfull Name of God , in your impure and poluted mouthes , by your bloody Oathes and Execrations . For how else could you Swear and Curse as if he that made the ear could not hear ? or as if he were neither to be feared nor cared for , who for sin cast the Angels out of Heaven ▪ Adam out of Paradise , drowned the old world , rained down fire and brimstone upon Sodom , commanded the earth to open her mouth , and swallow down quick Korah and his company ? He who smote Aegypt with so many plagues , overthrew Phoraoh and his host in the Red Sea , destroyed great and mighty Kings , giving their Land for an Inheritance to his people : and can as easily with a word of his mouth , strike you dead while you are blaspheming him , and cast you body and soul into Hell for your odious unthankfullness : yea , it is a mercy beyond expression , that he hath spared you so long . When a dog flyes in his Masters face that keeps him , we conclude he is mad : Are you then rational men , that ( being never so little crost , ) will fly in your Makers face , and tare your Saviours-Name in pieces with Oathes and Execrations , which is worse than frenzy ? No , you are demoniacal , obsessed or rather posessed with a Devil : and more miserable than such an one , because it is a Devil of your own choosing , as Basil speaks . Or if you have any spark of reason left , o● do in the least love your selves ; leave off your damnable , and devilish Sweating and 〈…〉 God hath made , and set down in his Word against this horrid sinne ; and against all those that so daringly and audaciously provoke him , lest you be plagued with a witness , and that both here and hereafter : for God ( who cannot lie ) hath threatened that his curse shall never depart from the house of the Swearer , as it is Zach. 5.1 , to 5. And I doubt not but you are already cursed , though you know it not : That either he hath cursed you in your body , by s●nding some foul Disease ; or in your estate , by suddenly consuming it ; or in your name , by blemishing and blasting it ; or in your seed , by not prospering it ; or in your mind , by darkening it ; or in your heart , by hardening it ; or in your conscience , by terrifying it ; or will in your soul , by everlastingly damning it , if you repent not . Wherefore take heed what you do , before it prove too late . Yea , my Brethren , bethink your selves what God and Christ hath done for you . It is his maintenance we take , and live on . The air we breathe , the earth we tread on , the fire that warms us , the water that cools and cleanseth us , the cloathes that cover us , the food that does nourish us , the delights that chear us , the b●asts that serve us , the Angels that attend us , even all are his . That we are not at this present in Hell , there to fry in flames , never to be freed ; that we have the free offer of grace here , and everlasting glory in Heaven hereafter , we are onely beholding to him , And shall we deny this Lord that hath bought us ? Shall we most spightfully and maliciously fight on Satans side against him with all our might , and that against knowledg and conscience ? I wish that you would a little think of it Neither object that ye are so accustomed to Swearing that you cannot leave it ; for this defence is worse than the offence . As take an instance : Shall a thief or murtherer at the Bar alledge for his defence , that it hath been his use and custome of a long time , to rob and kill , and therefore he must continue it ? Or if he do , will not the Judge so much the rather send him to the Gallows ? And so much the rather , for that of all other sins this sin of Swearing is the most inexcusable . First , Because it is a sin from which of all other sins we have most power of abstinence : For were you forced to pay three shillings four pence for every Oath you swear , ( as the Law enjoyns ; ) or if you were sure to have your tongue cut out , which is too light a punishment for this sin , damnation being the due penalty thereof , as the Apostle sets it down , Iam. 5.12 . you both could and would leave it . Secondly , Because it is a sin to which of all other sins we have the fewest temptations ; for all thou canst expect by it , is , the suspicion of a common Lyar , by being a common Swearer ; or that thou shalt vex othe●s , and they shall hate thee : for it bringeth not so much as any appearance of good unto us to induce us : For whereas other sins have their several baits to allure us ; some the bait of profit , some of honour , some of pleasure ; this sin is destitute of them all , and onely bringeth much loss here , namely , of Credit and a good Conscience ; and the loss of Gods Favour , and the Kingdome of Heaven hereafter , which 〈◊〉 of more value than ten thousand Worlds ; which shews , that thou lo 〈…〉 lice to , and contempt of God , which is most fearfull , and ( as a man would think ) should make it unpardonable : I am sure the Psalmist hath a terrible word for all such , if they would take notice of it : Let them be confounded that transgress without a cause , Psal. 25.3 . Wherefore no longer continue it , but repent of it , and forsake it , lest the Lord should deal by you as he hath threatned , Deut. 28.58 , 59. That if we do not fear and dread his glorious and fearfull Name , the Lord our God , he will make our plagues wonderfull , and of long continuance , and the plagues of our posterity . Besides , how frequently doest thou pollute and prophane Gods Name , and thy Saviours ? The Jews grievously sinned in crucifying the Lord of Life but once , and that of ignorance ; but the times are innumerable that thou doest it , every day in the year , every hour in the day , although thy Conscience and the Holy Spirit of Grace hath checkt thee for it a thousand and a thousand times . Doest thou expect to have Christ thy Redeemer and Advocate , when thy Conscience tells thee that thou hast seldome remembred Him but to blaspheme Him ? and more often named Him in thy Oaths and Curses , than in thy Prayers ? True , thou takest so little notice of the number of thy Oaths and Curses , that thou wilt not acknowledge thou didst Swear or Curse at all ▪ Yea , though thou beest taken in the manner , and told of it , thou wilt not believe it : But all that are present can witness the same , and Satan also ; as also the searcher of hearts , who himself will one day be a swift witness against swearers , Mal. 3.5 . For of all other sinners , the Lord will not hold him guiltless that taketh his Name in vain , as the third Commandement tells you , Exod. 20.7 . But wo is me , it fares with common Swearers as with persons desperately diseased , whose excrements and filth comes from them at unawares ▪ For as by much labour the hand is so hardened that it hath no sense of labour ; so their much swearing causeth such a brawny skin of senslesness to overspread the heart , memory and conscience , that the Swearer sweareth unwittingly ; and having sworn , hath no remembrance of his Oath , much less repentance for his sin . Wherefore I beseech you by the mercies of God ( who hath removed so many evils , and conferred so many good things upon you , that they are beyond thought or imagination ) to leave it ; especially after this warning , which in case you do not , will be a sore witness , and rise up in judgement against you another day . Or if you regard not your self , nor your own souls good ; yet for the Nations good , leave your Swearing and Banning : For the Lord hath a great controversie with the Inhabitants of the Land , because of swearing , Hos. 4 1 , 2. Yea , because of Oaths the whole Land ( even the three Nations ) now mourneth , as you may see , Ier. 23.10 . But thou ( who art a little civilized ) wilt alledge , That if ●hou doest swear , it is but Faith and Troth , by our L●●y , the Light , or the 〈…〉 Answer : True , blind sensualists , ( that have no other guide but the flesh , ) may deem or dream it a mite , a moate , a matter of nothing . But hadst thou the least knowledg of the Law of God , or s●ill in Scripture ; thou wouldest know , that God expresly forbids it , and that upon pain of damnation , Iames 12 ▪ 5. And that Christ commands us not to swear at all , in our ordinary communication : saying , That whatsoever is more than Yea Yea , Nay Nay , cometh of evil , Matth. 5.34 , 35 , 36 , 37. If the matter be light and vain , we must not swear at all ; if so weighty , that we may lawfully swear , as before a Magistrate , being called to it , then we must onely use the glorious Name of our God in a holy and religious manner , as you may see , Deut. 6.13 . Isa. 45.23 . & 65.16 . Iosh. 23.7 . Exod. 23.13 . Ier. 5.7 . And the reasons of it are weighty , if we look into them ; for in swearing by Faith , Our Lady , The Light , or any other creature , you ascribe that unto the said creature , which is onely proper to God , namely to know your heart , and to be a discerner of secret things ; Why else should you call that Creature as a witness unto your conscience , that you speak the truth and lye not , which onely belongeth to God ? And therefore the Lord calls it a forsaking of him ; as mark well what he saith , Ier. 5.7 . How shall I spare thee for this ? thy children have forsaken me , and sworn by them that are no gods ? And do you make it a small matter to forsake God , and make a God of the creature ? Will you believe the Prophet Amos ? If you will , he saith , ( speaking of them that swore by the sin of Samaria , ) That they shall fall , and never rise again , Amos 8.14 A terrible place to vain Swearers . Yea , in swearing by any Creature whatsoever , we do invocate that Creature , and ascribe to it divine worship ; a lawfull Oath being a kind of Invocation , and a part of Gods worship : Yea , whatsoever we swear by , that we invocate both as our witness , surety and Judg , Heb. 6.16 . and by consqeuence deifie it , by ascribing and communicating unto it Gods incommunicable Attributes , as his Omnipresence , and Omnisciency of being every where present , and knowing the secret thoughts and intentions of the heart : and likewise an Omnipotency , as being Almighty in Patronizing , Protecting , Defending and Rewarding us for speaking the truth , or punishing us if we speak falsly : all which are so peculiar to God , as that they can no way be communicated or ascribed to another . So that in swearing by any of these things , thou committest an high degree of gross Idolatry , thou spoilest and robbest God of his glory ( the most impious kind of these ) and in a manner dethronest Him , and placest an Idol in his room . Neither are we to joyn any other with God in our Oaths , for in so doing we make base Idols , and filthy Creatures , Corrivals in honour , and Competitors in the Throne of Justice with the Lord , who is the Creator of Heaven and earth , and the supream Judg and solo Monarch of all the world . 〈…〉 Lord and by Malcham , which Malcham was their King , or as some think their Idol , Zeph. 1.4 , 5. But as if swearing alone would not press thee deep enough into Hell ▪ thou addest Cursing to it , a sin of an higher nature , which n●ne use frequently , but such as are desperately wicked ▪ it being their peculiar brand in Scripture ; as how doth the Holy Ghost stigma●ize such an one ? His mouth is full of Cursing , Psal. 10.7 . & Rom. 3.14 . or he loveth Cursing , Psal. 109.17 . And indeed , whom can you observe to love this sins , or to have their mouthes ●ull of Cursing ? But Ruffians and sons of Belial , such as have shaken out of their hearts the fear of God , the shame of men , the love of Heaven , the dread of Hell , not once caring what is thought or spoken of them here , or what becomes of them hereafter ; yea , observe them well , and you will find , that they are mockers of all , that match not under the pay of the Devil . Besides , it is the very depth of sin , roaring and drinking is the horse-way to Hell ; whoring and cheating the foot-way ; but Swearing and Cursing follows Korah Dathan and Ab●ram . And certainly if the infernal Tophet be not for these men , it can challenge no guests . Again , Why dost thou curse thine enemy ? ( if he be so ) but because thou canst not be suffered to kill him . For in heart , and God account , thou art a murtherer , in wishing him the pox , plague , or that he were hanged , or damned . Nor will it be any rare thing at the day of judgment , for Cursers to be indicted of murther . For like Shimei and Goliah to David , thou wouldst kill him if thou durst ; thou doest kill him so far as thou canst . I would be loath to trust his hands that bans me with his tongue . Had David been at the mercy of either Shimei or Goliah , and not too strong for them , he had then breathed his last . Such as would know how witless , graceless , and shameless , even the best are that use to curse ; ( for I pass over such as call for a Curse on themselves , saying , God damn me , confound me , The Devil take me , and the like ; which would make a rational man tremble to name ; because I were as good knock at a dead mans grave , as speak to them : let them read my larger piece , entituled , A hopefull way to Cure that horrid sin of swearing , page 8 , &c. In the mean time take notice what will be the issue ? The causeless curse shall not 〈◊〉 where the Curser meant it , Prov. 26 2. yea , though thou cursest 〈◊〉 God will bless , Psal. 109.28 . but thy Curses shall be sure to 〈◊〉 back into thine own brest , Psal. 7.14 , 15 , 16. Prov. 14.30 . Cursing mouthes are like ill made Peeces , which while men discharge 〈◊〉 others , reco●l i● splinters on their own faces . Their words and 〈◊〉 be but whirlewinds , which being breathed forth return again to the same place . As hear how the Holy Ghost delivers it , Psal. 109 〈◊〉 he loved cursing , so shall it come unto him ; and as he loved not blessing , so shall it be far from him . As he cloathed himself 〈◊〉 cursing like a garment , so shall it 〈◊〉 into his bowels like water , and 〈◊〉 〈◊〉 into his 〈…〉 be unto him as a garment to cover him , and for a ●●rdle wherewith he shall alwayes be girded , verse 17 , 18 , 19. Hear this all 〈◊〉 whose tongues run so fast on the Devils errand ; you loved Cursing , you shall have it , both upon you , about you , and in you , and that everlastingly , if you persevere and go on ; for Christ himself at the last day , even he which came to save the world , shall say unto all such , Depart from me ye cursed into everlasting fire , prepared for the Devil and his Angels , Matth. 25.41 . where they shall do nothing but curse for evermore . And indeed , who shall go to Hell , if Cursers should be left out . Wherefore let all those learn to bless , that look to be heirs of the blessing . Consider what hath been said , and the Lord give you understanding in all things . II. To all that in the midst of such plentifull means of light and grace , are ignorant of these three main points , which every one must of necessity know , or he cannot be saved . viz. How man was at first Created . How he is now Corrupted . How he may be again Restored . Without knowledg the soul cannot be good , Prov. 19.2 . This is the condemnation , that light is come into the world , and men loved darkness rather than light , because their deeds were evil , John 3.19 . If our Gospel be hid , it is hid to them that are lost : whom the God of this world hath blinded , &c. 2 Cor. 4.3 , 4. Pour out thy ●ury upon the Heathen that know thee not ; and upon the Fa●●lies that call not on thy Name , Jer. 10.25 . Psal. 79.6 . It is a people of no understanding : therefore he that made them shall not have mercy on them , and he that formed them , will shew them no favour , Isa. 27.11 . My people are destroyed for lack of knowledg : because thou hast rejected knowledg , I will also reject thee , Hos. 4.6 . The Lord Iesus shall be revealed from Heaven with his mighty Angels in flaming fire , taking vengeance on them which know not God , 2 Thes. 1.7 , 8. Take special notice of these Predictions and Testimonies , touching ignorant person● for they are a notable proof of the very small number of those that shall be saved ( set down Mat. 7.13 , 14. and 20.16 . 1 Iohn 5.19 . Rev. 20.8 〈◊〉 . 13.15 , 16 , 17. Isa. 10.22 . Rom. 9.27 . ) For consident I am , out of sufficient experience , that nineteen of twenty , all the Land over , are ignorant of the very first principles of Christianity . Of which more in a 〈◊〉 , ●●tituled , A short and sure way , to grace and salvation . London , Printed by D. M. to be sold by Henry Crips in Popes-head-alley , by 〈…〉 The Blemish of Government , the Shame of Religion , the Disgrace of Mankinde ; or , a Charge drawn up against Drunkards , and presented to his Highness the Lord PROTECTOR , in the name of all the Sober Partie in the three Nations . Humbly craving , that they may be kept alone by themselves from infecting others ; compelled to work and earn what they consume : And that none may be suffered to sell Drink , who shall either Swear , or be Drunk themselves , or suffer Others within their Walls . By R. Younge of Roxwell in Essex . 1. BRANCH of the Charge . THat as the Basiliske is chief of Serpents : so of sinners the Drunkard is chief . That Drunkennesse is of sins the Queen : as the Gowt is of diseases : even the root of all evill , the rot of all good . A sin which turns a man wholly into sin . That all sins , all beast-like , all serpentine qualities meet in a Drunkard , as rivers in the sea : and that it were far better be a Toad , or a Serpent , then a Drunkard . That the Drunkard is like Ahab , who sold himself to work wickednesse . That he wholly dedicates , resignes , surrenders , and gives himself up to serve sin and Satan . That his onely imploiment is to drink , drab , quarrel , swear , curse , scoffe , slander and seducet as if to sin were his trade , and he could do nothing else ; like the Divel , who was a sinner from the beginning , a sinner to the end . That these sons of Belial , are all for the belly : for to drink God out of their hearts , health out of their bodies , wit out of their heads , strength out of their joints , all the money out of their purses , all the drink out of the Brewers barrels , wife and children out of doors , the house out at windowes , the Land out of quiet , plentie out of the Nation , is all their businesse . In which their swinish swilling , they resemble so many frogs in a puddle , or water-snakes in a pond : for their whole exercise , yea , religion , is to drink ; they even drown themselves on the d●●e●●nd . That they drink more spirits in one night , then their flesh and brains be worth . That more is thrown out of one swines nose , and mouth , and guts , then would maintein five sufficient families . 2. Br. That it is not to be imagined what all the Drunkards in one shire or County do devour , & worse then throw away in one yeare : when it hath been known ( if we may give credit to Authors , and the oaths of others ) that two and thirtie in one cluster have made themselves drunk ; that six and thirty have drank themselves dead in the place with carowsing of healths ; that at one supper , one and fourtie have killed themselves , with striving for the conquest : that two have drank each of them a peck at a draught : that four men have drank four gallons of wine at a sitting : that one man hath drank two gallons of wine ; and two more , three gallons of wine a piece at a time : that one Drunkard in a few hours , drank four gallons of wine : that four ancient men 〈…〉 all , three hundred cups of wine amongst four men : and lastly that three women came into a Tavern in Fleetstreet ( when I was a boy take it upon Claptons Oath and credit , who drew the Wine ) and drank fourtie nine quarts of Sack ; two of them sixteen a piece , and the third to get the victorie , seventeen quarts of Sack. Which being so , what may the many millions of these ding-thristy dearth-makers co●sume in a year in all the three Nations . Nor need it seem incredible , that common drunkards should drink thus : for they can disgorge themselves at pleasure , by onely putting their finger to their throat . And they will vomit , as if they were so many live Whales spuing up the Ocean ; which done , they can drink afresh . Or if not so , yet custome hath made it to passe through them , as through a tunnel , or streiner ; whereby it comes out again as sheer wine as it went in , as hath been observed . Nor hath the richest Sherrie , or old Canarie any more operation with them , then a cup of six hath with me . And no marvel ! for if physick be taken too oft , it will not work like physick : but nature entertains it as a friend , not as a Physitian : yea poison by a familiar use becomes natural food . As Aristotle ( in an example of a Maid , who used to pick spiders off the walls and eat them , ) makes plain . 3. Br. That as Drunkards have lost the prerogative of their creation , and are changed ( with Nebuchadnezar , Dan. 4.16 . ) from men into beasts , so they turn the sanctuarie of life into the shambles of death : yea thousands ( when they have made up the measure of their wickednesse ) are taken away in God's just wrath in their drink ; ( as it were with the weapon in their bellies ) it faring with them as it did with that Pope , whom the Divel is said to have slain in the very instant of his Adulterie , and carrie him quick to hell ; being suddenly struck with death , as if the execution were no lesse intended to the soul , then to the bodie . That by the Law of God in both Testaments ; He that will not labour , should not eat . Gen. 3.19 . Prov. 20.4 . 2 Thes. 3.10 . because he robs the Common-wealth of that which is altogether as profitable as land , or treasure . But Drunkards are not onely lazie get-nothings , but they are also riotous spend-alls ; and yet these drunken drones , these gut-mongers , these Quagmirists , like vagrants and vermine , do nothing all their life-long that may tend to any good , as is storied of Margites , and yet devour more of the fat of the Land , then would plentifully maintein those millions of poor in the Nation , that are ready to famish . A thing not fit to be suffered in any Christian Common-wealth ; yea far fitter they were stoned to death , as by the Law of God they ought , Deut. 21.20 , 21. since this might bring them to repentance ; whereas now they spend their daies in mirth : and suddenly they go down into hell , Iob 21.13 . Drunkards being those swine , whom the legion carries headlong into the Sea , or pit of perdition . 4. Br. That every hour seems a day , and every day a month to a drunkard , that is not spent in a Tap-house ; yea , they seem to have nailed their ears to the door of some Taverne , or Tap-hous , and to have agreed with Satan , Master ▪ it is good being here . That where ever the Drunkards house is , his dwelling is at the A●e-house , except all his money be spent , and then if his wife will fetch him home with a lanthorne , and his men with a barrow , he comes with 〈…〉 That the pot is no sooner from their lips , but they are melancholy , and their hearts as heavie , as if a milstone lay upon it . Or rather they are vexed like Saul with an evil-spirit , which nothing will drive away but drink and Tobacco . They so wound their consciences with all kinde of prodigious wickednesse , and so exceedingly provoke God , that they are rackt in conscience , and tortured with the very flashes of hell-fire . That they drink to the end onely , that they may forget God , his threats and judgments ; that they may drown conscience , and put off all thoughts of death , & hell ; and to hearten and harden themselves against all the messages of God , and threats of the Law : which is no other in mitigating the pangs of conscience , then as a saddle of gold to a galled-horse , or a draught of poison to quench a man's thirst . That if they might have their wills , none should refuse to be drunk unpunished , or be drunk unrewarded at the common charge . As how will they boast what they drank , and how many they conquer'd at such a meeting , making it their onely glory . That the utmost of a Drunkards honestie is good-fellowship : that temperance and sobrietie with them is nothing but humour and singularitie ; and that they drink not for strength , or need , but for lust and pride ; to shew how full of Satan they are , and how near to swine . That though these swinish swill-bouls make their gullet their god , and sacrifice more to their god-bellie , then those Babylonians did to their god Bell , Bell & the Dragon , ver . 3. yet they will say , yea swear , that they drink not for love of drink ; though they love it above health , wealth , credit , childe , wief , life , heaven , salvation , all . They no more care for wine , then Esau did for his pottage , for which he sold his birth-right , Isa. 56.12 . 5. Br. That Drunkards are the Divels captives , at his command , and ready to do his will ; and that he rules over , and workes in them his pleasure , 2 Tim. 2.26 . Eph. 2.2 . that he enters into them , and puts it into their hearts what he will have them to do , Iohn 13.2 . Acts 5.3 . 1 Chron. 21.1 . opens their mouths , speaks in and by them , Gen. 3.1 , to 6. stretcheth out their hands , and they act as he will have them , Acts 12 , 1 , 2. Rev. 2.10 . he being their father , Gen. 3.15 . Iohn 8.44 . their king , Iohn 12.31 . & 14.30 . and their god , 2 Cor 4.4 . Eph. 2.2 . And which is worst of all , that drunkennesse not onely dulls and dams up the head and spirits with mud , but it beastiates the heart , and ( being worse then the sting of an Aspe ) poisoneth the very soul and reason of a man , whereby the faculties and organs of repentance and resolution are so corrupted and captivated , that it makes men utterly uncapable of returning , unlesse God should work a greater miracle upon them , then was the creating of the whole world . Whence Austin compares it to the very pit of hell , out of which ( when a man is once ●allen into ) there is no hope of redemption . That Drunkennesse is like some desperate plague , which knowes no cure . As what saies Basil , Shall we speak to drunkards ? we had as good speak to livelesse-stones , or sencelesse plants , or witlesse beasts , as to them ; for they no more believe the threats of Gods Word , then if some Imposter had spoken them . They will fear nothing , till they be in hell-fire ; resembling the Sodomites , who would take no warning , though they were all struck blinde ; but persisted in their course , untill they felt fire and brimstone about their ears ▪ 〈…〉 That there is no washing these Blackmores white , no charming these deafe Adders ; blind men never blush , fools are never troubled in conscience , neither are beasts ever ashamed of their deeds . That a man shall never hear of an habituated , in●atuated , incorrigible , cauterized Drunkard , that is reclaimed with age . 6. Br. That as at first , and before custome in sin hath hardened these Drunkards , they suffer themselves to be transformed from men into swine ; as Elpe●or was transformed by Circos into a hogge ; so by degrees they are of swine transformed again into Divels , as Cadmus and his wife were into serpents , as palpably appears by their tempting to sin , and drawing to perdition . That these Agents for the Divel , Drunkards , practise nothing but the Art of debauching men ; that to turne others into beasts , they will make themselves divels , wherein they have a notable dexteritie , as it is admirable how they will winde men in , and draw men on by drinking first a health to such a man , then to such a woman my mistris , then to every ones mistris ; then to some , Lord or Ladie ; their master , their magistrate , their Captain , Commander , &c. and never cease , until their brains , their wits , their tongues , their cies , their feet , their sences & all their members fail them : that they will drink until they vomit up their shame again , like a filthie dog , or lie wallowing in their beastlinesse like a bruitish swine . That they think nothing too much either to do or spend , that they may make a sober man a drunkard , or to drink another drunkard under the table ; which is to brag how far they are become the divels children : that in case they can make a sober and religious man exceed his bounds , they will sing and rejoice as in the division of a spoil ; and boast that they have drenched sobrietie , and blinded the light ; and ever after be a snuffing of this taper , Psal. 13.4 . But what a barharous , gracelesse , and unchristian-like practice is this , to make it their glory , pastime and delight , to see God dishonored , his Spirit grieved , his Name blasphemed , his creatures abused , themselves and their friends souls damned . Doubtlesse such men have climbed the highest step of the ladder of wickednesse ; as thinking their own sins will not presse them deep enough into hell , except they load themselvs with other mens ; which is Divel-like indeed ! whose aime it hath ever been , seeing he must of necessitie be wretched , not to be wretched alone . That as they make these healths serve as a pulley , or shooing-horn to draw men on to drinke more , then else they would or should do : so a health being once begun , they will be sure that every one present shall pledge the same , in the same manner and measure , be they thirstie , or not thirstie , willing , or not willing , able , or unable : be it against their stomachs , healths , natures , judgments , hearts and consciences , which do utterly abhor , and secretly condemne the same . That in case a man will not for company , griev●usly sin against God , wrong his own bodie , destroy his soul , and wilfully leap into hell-fire with them ; they will hate him worse then the hangman : and will sooner adventure their blood in the field , upon refusing , or crossing their healths , then in the cause and quarrel of their Countrie . 7. Br. How they are so pernicious , that to damne their own souls is the least part of their mischief ; and that they draw vengeance upon thousands , by seducing some , and giving ill example to others . That one Drunkard ma●● 〈…〉 a multitude ; being like the Bramble , Iudg. 9.15 . which first set it self on fire , and then fired all the Wood. Or like a malicious man , sick of the plague , that runs into the throng to disperse his infection ; whose mischief out weigh's all penaltie . And this shews , that they not onely partake of the Divels nature , but that they are very divels in the likenesse of men : and that the very wickednesse of one that feareth God , is far better then the good intreaty of a Drunkard . That which sweet words they will tole men on to destruction , as we tole beasts with sodder to the slaughter-house ; And that to take away all suspition , they will so molsifie the stiffnesse of a man's prejudice , so temper and fit him to their own mould , that once to suspect them ; requires the spirit of discerning . And that withall they so confirme the profession of their love with oaths , protestations and promises , that you would think Ionathan's love to David nothing to it . That these pernicious seducers , divels in the shape of men , have learned to handle a man so sweetly , that one would think it a pleasure to bee seduced . But little do they think ! how they advance their own damnations : when the blood of so many souls as they have drawn away , will be required at their hands . For know this thou tempter , that thou doest not more increase other mens wickednesse on earth , ( whether by perswasion , or provocation , or example ) then their wickedness shall increase they damuation in hell , Luk. 16. 27.28 . Non fratres dilexit , sed seipsum respexit . And this let me say to the horror of their consciences , that make merchandise of souls ; that it is a question when such an one coms to hell , whether Iudas himself would change torments with him . 8. Br. That the Drunkard is so pleasing murtherer , that he tickles a man to death , and makes him ( like Solomons sool ) die laughing . Whence it is , that many who hate their other enemies ( yea , and their friends too ) imbrace this enemy , because he kisseth when he betraieth . And indeed what fence● for a pistol charged with the bullet of friendship . Hence it is also , that thousands have confest at the Gallowes , I had never come to this but for such and such a Drunkard . For commonly the Drunkards progresse is , from luxiory to beggerie , from beggerie to thieverie , from the Taverne to Tyborne , from the Ale-house to the Gallows . Briefly ; That these Bawds and Panders of vice breath nothing but infection , and studie nothing but their own , and other mens destruction . That the Drunkard is like Iulian , who never did a man a good turn , but it was to damne his soul. That his proffers are like the ●owlers shrape , when he casts meat to birds , which is not out of pitie to relieve , but out of treacherie to insnare them . Or like traps we set for vermine , seeming charitable , when they intend to kill , Ier. 5.26 . And thou maist answer these cursed tempters , who delight in the murther of souls , as the woman of Endor did Saul , 1 Sam. 28. Wherefore seekst thou to take me in a snare , to cause me to die , Vers. 9. That he is another Absalom , who made a feast for Amnon whom he meant to kill . And there is no subtlety like that which deceives a man , and hath thanks for the labour . For as our Saviour saith , Blessed is the man that is not offended at their scoffs , Mat. 11.6 . So blessed is the man that is not taken 〈…〉 with their wiles . For herein alone consists the difference , He whom the Lord loves , shall be delivered from their meretricious allurements . Eccles. 7.26 . And he whom the Lord abhors , shall ●all into their snares , Prov. 22.14 . 9. Br. That Tave●ns and Tap-houses are the drinking schools where they learne this their skill , and are trained up in this trade of t●mpting . For Satan does not work them to this heighth of impietie all at once , but by degrees : When custome of sin hath deaded all remorse for sin ; as it is admirable how the soul that takes delight in ●ewdnesse , is gained upon by custome . They grow up in sin , as worldlings grow in wealth and honour . They waxe worse and worse , saies the Apostle , 2 Tim. 3.13 . they go first over shoo 's , then over boots , then over shoulders ; and at length over head and ears in sin , as some do in debt . Now these Tap-houses are their meeting-places , where they hear the Divels lectures read ; the shops and markets where Satan drives his trade ; the schools where they take their degrees : these are the Guild-halls where all sorts of sinners gather together , as the humours do into the stomach before an Ague fit , and where is projected all the wickednesse that breaks sorth in the Nation , as our reverend Iudges do finde in their several Circuits . That these Taverns and Ale-houses ( or rather hell-houses ) are the ●ountains and well-heads from whence spring all our miseries and mischiefs : these are the Nurseries af all riot , excesse and idlenesse , making our Land another Sodom , and furnishing yearly our Iayls and Gallowses . Here they sit all day in troops , doing that in earnest which we have seen boies do in sport ; stand on their heads , and shake their heels against heaven ; where , even to hear how the Name of the Lord Iesus is pearced , and God's Name blasphemed , would make a dumbe-man speak , a dead-man almost to quake . 10. Br. That it were endless to repea● their vain babling , scurrilous jesting , wicked talking , impious swearing and cursing : that when the drink hath once bit them , and set their tongues at libertie , their hearts come up as easily as some of their drink ; yea , their limitlesse tongues do then clatter like so many windows loose in the winde , and you may assoon perswade a stone to speak , as them to be silent ; it faring with their clappers as with a sick-mans pulse , which alwaies beats , but ever out of order . That one Drunkard hath tongue enough for twentie men ; for let but three of them be in a room , they will make a noise ; as if all the thirtie bells in Antwerpe stee●le were rung at once : or do but passe by the door , you would think your self in the Land of Parrats . That it is the propertie of a drunkard to disgorge his bosome with his stomach , to emptie his minde with his maw : His tongue resembles Bacchus his Liber pater , and goes like the sayle of a Winde-mill : For as a great gale of winde whirleth the sayls about , so abundance of drink whirleth his tongue about , and keeps it in continual motion . Now he rayls , now he scoffs now he lies , now he slanders , now he seduces , talks bawdy , swears , bans , soams , and cannot be quiet , till his tongue be wormed . So that from the beginning to the end , he belcheth forth nothing , but what is as far from truth , pietie , reason , modestie ▪ as that the Moon came down from heaven to visit Mahomet : As oh ! the beastlinesse which burns in their unchaste and impure mindes , that smokes out at their polluted mouthes ! A man would think , that even the Divel himself should blush , to hear his childe so talk . How doth 〈…〉 his mouth run over with falshoods against both Magistrates , Ministers , and Christians : what speaks he lesse then whoredoms , adulteries , incests at every word ; yea , hear two or three of them talke , you would change the Lycaonians language , and say , Divels are come up in the likenesse of Men. 11. Br. That at these places men learn to contemne Authority , as boies grown tall and stubborn , contemne the rod : Here it is that they utter swelling and proud words against such as are in Dignitie , as Saint Peter , and Saint Iude have it . They set their mouthes against heaven , and their tongues walk through the earth , Psal. 73.9 . So that many a good Minister and Christian may say with holy David , I became a song of the drunkards , Psal 69.12 . And in case any of them have wit , here they will shew it in scoffing at Religion , and flowting at holinesse . From whence it is , that we have so many Atheists , and so sew Christians amongst us ( notwithstanding our so much means of grace ) ; and that the Magistracie & Ministrie are so wofully contemned by all sorts of people . That these tippling Tap-houses are the common Quagmires of all filthinesse , where too many drawing their patrimonies through their throats , exhaust and lavish on t their substance , and lay plots and devices how to get more . For hence they fall , either to open courses of violence , or secret mischief , till at last the Iayle prepares them for the Gibbet ; for lightly they sing through a red Lattise , before they crie through a Grate . 12 Br. I speak not of all , I know the calling to be good , and that there are good of that calling , ( and these will thank me , because what I have said , makes for their honour and profit too ) but sure I am , too many of these drinking-houses are the very dens and shops , yea the thrones of Satan ; very sinks of sin , which like so many Common-shores , refuse not to welcome and incourage any , in the most loathsome pollutions they are able to invent , and put in practice . As did you but hear , and see , and smell , and know what is done in these Taverns and Ale-houses , you would wonder that the earth could bear the howses , or the Sun indure to look upon them . That least they should not in all this do homage enough to Satan , they not seldom drink their healths upon their knees , as the Heathen Witches and Sorcerers ( of whom these have learned it ) used to do , when they offered drink-offerings to Beelzebub the prince of Divels , and other their Devil-gods . That these godlesse Ale-drapers , and other sellers of drink , in entertaining into their houses , and complying with those traiters against God , and in suffering so much impietie to rest within their walls , do make themselves guiltie of all , by suffering the same ; and that a fearful curse hangs over their heads , so long as they remain such . For if one sin of thest , or perjurie is enough to rot the rafters , to grinde the stones , to level the walls and roof of any house with the ground ; as it is Zech. 5.4 . What are the oathes , the lies , the thefts , the whoredoms , the murthers , the damnable drunkennesse , the numberlesse , and namelesse abominations that are committed there . For these Ale-house keepers are accessarie to the drunkards sin , and have a fearful account to give for their tollerating such , since they might , and ought to redresse it : so that their gain is most unjust , and all they have is by the sins of the people ; as Diogenes said of the strumpet Phrine . 13 Br. That of all seducing drunkards these Drink-sellers are the chief ; their whole life being nought else but a vicissitude of devouring and venting , and their whole studie how to toule in customers , and then egg them on to drink ; for as if drinking and tempting were their trade : they are alwaies guzling within doors , or else tempting at the door , where they spend their vacant hours , watching for a companion , as a spider would watch for a poor flie ; or as the whorish woman in the Proverbs laid wait for the young novice , untill with her great craft , and fla●tering lips , she had caused him to yeeld , Prov. 7.6 , to 24. Though when he sees a drunkard , if hee but hold up his finger , the other follows him into his burrough , just like a fool to the stocks , and as an Oxe to the slaughter-house , having no power to withstand the temptation . So in hee goes , and there continues as one bewitch'd , or conjur'd with a spell ; out of which hee returns not , untill he hath emptied his purse of money , and his head of reason : while in the mean time his poor wise , children and servants want bread . That did sellers of drink aime at the glory of God , & good of others , as they ought , 1 Cor. 10.31 . the●e would not bee an hundreth part of the drunkards , beggars , brawls , and famished-families there are : whereas now thousands do in sheer drink , spend all the cloathes on their beds and backs . As be they poor labouring men , that must dearly earne it before they have it , these Al●-house keepers , these vice-breeders , these soul-murtherers will make them drink away as much in a day , as they can get in a week ; spend twelve pence , sooner then earne two-pence , as S. Ambrose observs . That thousands of these Labouring men may be found in the very Suburbs of this Citie , that drink the very blood of their wives and children , who are near famished , to satisfie the drunkards throat , or gut , wherein they are worse then Insidels , or Cannibals , 1 Tim. 5.8 . who again are justly met withall : For as if God would pay them in their own coyn , how eft shall yee see verm●ne sucking the drunkards blood , as fast as he the others . 14. Br. That these Drnnkards & Ale-drapers are alwaies laying their heads together , plotting and consul●ing how to charme and tame their poor wives ( for the Drunkard and his wife agree like the harpe and the harrow ) which if maids did but hear , they would rather make choise of an Ape-carrier , or a Iakes-farmers-servant , then of one who will be drawn to the Ale house . For let them take this for a rule , he that is a tame Divel abroad , will bee a roaring Divel at home ; and hee that hath begun to be a Drunkard , will ever be a Drunkard . True , they will promise a maid fair , and binde themselves by an hundred oaths and protestations ; and shee ( when love hath blinded and besotted her ) will believe them ; yea , promise her self the victorie , not doubting but she shall reclaim him from his evil company ; but not one of a thousand , scarce one of ten thousand that ever findes it so , but the contrary . For let Drunkards promise , yea and purpose what they will ; experience shews , that they mend as sowre Ale does in Summer ; or as a dead hedge , which the longer it stands is the rottener . And how should it be other , when they cannot go the length of a street , but they must pass● by , perhaps an hundred Alehouses , where they shall be called in . And all the while they are in the drinking school , they are bound by their law of good fellowship to be powring in at their mouths , or whiffing out at their noses : one serving as a shooing-horn to the other ; which makes them like ratsban'd Rats , drink and vent , vent and drink , Sellengers round , and the same again . Oh that a maids sore-wit were but so good as her after-wit ! then the drunkard should never bave wise more to make a slave of , nor wives such cause to curse Ale-house keepers , as now they have . And indeed if I may speak my thoughts , or what reason propounds to me ; drunkards , are such children and fools ( to what governors of families ought to be ) that a rod is f●ter for them then a wife . But of this by the way onely , that maids may not so miserably cast away themselves : for they had better bee buried alive , then so married , as most poor men's wives can inform them . 15. Br. That to speak to these Demeoriuses , that get their wealth by drinking ; yea , by helping to consume their drink , & that live onely by sin , and the sins of the people , were to speed as Paul did at Ephesus , after some one of them had told the rest of their occupation . Yea to expect amendment from such , in a manner were to expect amendment from a Witch , who hath already given her soul to the Divel . That to what hath been spoken of drunkards and drink-sellers , in the particular cases of drinking and tempting , might be added seventie times seven more of the like abominations . For the drunkard is like some putrid grave , the deeper you digg , the fuller you shall finde him both of stench and horrour : Or like Hercules's monster , wherein were fresh heads still arising one after the cntting off of another . But there needs no more then this taste , to make any wise man ( or any that love their own souls ) to detest and beware these Bawds and Pandors of vice , that breath nothing but infection , and studie nothing but their own , and other mens destruction . These Bro●ers of villany , whose very acquaintance is destruction : as how can they be other then dangerously infectious ▪ and desperately wicked ? whose very mercies are crueltie . 16. Br. That I have unmasked their faces , is to insatuate their purpose : that I have inveighed and declaimed against drunkennesse , is to keep men sober ; For vices true picture , makes us vice detest . O that I had dehortation answerable to my detestation of it ! Only here is a discovery how drunkards tempt : if you will see directions how to avoid their temptations , read my Sovereign Antidote against the contagion of evil company . Onely take notice for the present , that the best way to avoid evill , is to shun the occasions : Do not onely shun drunkennesse , but the means to come to it : and to avoid hurt , keep thy self out of shot ; come not in drunken company , nor to drinking places : As for their love and friendship , consider but whose Factors they are , and thou wilt surely hate them . Consider what I say , and the Lord give you understanding in all things . POSTSCRIPT . COnsidering the premises , if there were any love of God , any hatred of sin , any zeal , any courage , any conscience of an Oath in most of our Iustices of the Peace , they would rather put down and purge out of their Parishes and Liberties , this viperous brood of vice-breeders , and soul-murtherers ( I mean Ale-house keepers ) then increase them as they do , when any Common Drunkard , Cheat , or Witch may procure a Licence to sell drink , if they will but bribe some one of their Clerks . But if it be left to them ( if his Highness himself do not by some other way redresse it , as blessed be God he hath already begun the work in some Counties ) I look never to see it mended , untill Christ comes in the clouds . Onely it is much to be feared , that as we turn the sanctuary of life into the shambles of death : so God may send a famine after such a satietie , and pestilence after famine . Or rather that our Land , which hath been so long sick of this disease , and so often surfeted of this sin , should spue us all out , who are the Inhabitants . Or in case God be pleased to dispence with the Nation , the wickednesse that is done by these drunkards and drink-sellers , shall be reckoned , unto those that are the permitters , for their own . For Governors make themselves guiltie of those sins they may redresse and will not . But I know to whom I speak , and my hopes are depending . In the mean time , it is sad to consider , how many Drunkards will hear this Charge , for one that will applie it to himself . For confident I am that fifteen of twenty , all this Citie over , are Drunkards ; yea , seducing Drunkards , in the dialect of Sc●ipture , and by the Law of God , which extends even to the heart and affections , Mat. 5.21 , 22 , 28. Perhaps by the Laws of the Land , a man is not taken for drunk , except his cies stare , his tongue stutter , and his leggs staggers ; but by God's Law he is one that goes often to the drink , or that tarrieth long at it , Prov. 23.30 , 31. He that will be drawn to the Tavern or Alehouse by every idle soliciter , and there be deteined to drink , when he hath neither need of it , or minde to it ; to the spending of his money , wasting of his pretious time , neglect of his calling , abusing of the creatures ( which thousands want ) discredit of the Gospel , the stumbling of weak ones , the incouraging of indifferent ones , the hardning of his associates , and all the truths enemies that know or hear of it . Briefly , he that drinks more for lust , or pride , or covetousnesse , or fear , or good fellowship , or to drive away time , or to still conscience , then for thirst , is a Drunkard in Solomon's esteem , Prov. 23.30 , 31. Perhaps thou doest not think so , but can you produce that holy man of God , that will not deem him a drunkard , who can neither buy , nor sell , nor meet any friend or customer , but he must to go the Tavern , or Ale-house , perhaps six times in a day ; and who constantly clubs it , first for his mornings draught , secondly at Exchange time , thirdly at night when shops are shut in ; as is the common , but base custome of most Tradesmen ; yea , and the Divel so blindes them , that they will plead a necessitie of it ; and that it is for their profit . Nor can it bee denied , but in cases of this nature , things are rather measured by the intention and affection of the doer , then of the issue , and event . And why should not a man bee deemed a drunkard for his immoderate and inordinate affection to drink , or drunken company ? as well as another , an Adulterer , for the like affection to his neighbours wife , Mat. 5.21 , 22 , 28. Yet these men are in their own , and other mens esteem , not onely good and civil men , but good Ch●istians forsooth . Certainly the more light we have , the more blinde men are , or else this could not be ; For I would gladly aske such , Are you Christian ? in what part of the Word finde you a warrant for it ? Where finde ●ou , that this custome was ever used , by any one of the Saints in former ages ? Well may you ( with Agrippa ) be almost Christian , but sure enough , you are not with Saint Paul , altogether such : and then what will become of you ? For almost a son is a bastard , almost sweet is unsavorie , almost hot is luke-warm ; and those that are lukewarm will God spue out of his mouth , Rev. 3.15 , 16. A Christian almost , is like a woman that dieth in travel , almost she brought forth a son ; but that almost killed the mother , and the son too . If thou believ'st almost , thou shalt be saved almost ; as we may say of a Thief that hath a pardon brought him whiles he is upon the gallows , he was almost saved , but he was hanged ; and his paroon did him no good . To be almost a Christian , is to be like the foolish Virgins , that had Lamps , but without oyle in them ; for which they were shut out of heaven , though they came to the very door , Matth. 25.10 , 11 , 12. Can the door which is but almost shut , keep out the Thief ? Can the ship that is but almost tite , keep out the water ? The souldier that does but almost fight is a coward . And therefore if thou lovest thy self , look to it , and that in time , least hereafter you most dolefully rue it : For know this , that you shall once given an account for every idle penie and hour you spend , and for every cup of drink you shall spoil , or waste ; and for every one that is incouraged to do the like by you example . For which see Matth. 12.36 . Luke 16.2 . Rom. 14.12 . 1 Pet. 4.5 . Rev. 20.13 . and 22.12 . That ( by the blessing of God ) our children , and childrens children may loath drunkennesse , and love sobrietie ; let this bee fixed to some place convenient in everyhouse , for all to read . The Persians , Parthians , Spartans , and Lacedemonians did the like , and found it exceeding efficacious : And Anacharsis holds in the most effectual means to that end . Imprimatur EDMUND CALAMIE . FINIS . Offer of Help to Drowning-Men . Imprimatur , THO. GATAKER SEeing , and fore-seeing the sad effects of men's crying down Books , Learning , the Ministery , Sanctification , &c. if this their deep , and divellish design do meet with no stop : and seeing we should specially prepare for defence , where Satan specially prepares for offence . Considering also ●he numberlesse number of those that by professing themselves Protestants , discredit the Protestant Religion : Who because they have been Christened , as Simon Magus was , received the Sacrament of the Lord's Supper , like Iudas ; and for company go to Church also as Dogs do , are called Christians , as we call the Heathen Images gods : yea , and ( being blinded by the Prince of darknesse , 2 Cor. 4.4 . ) think to be saved by Christ , though they take up Arms against him ; and are no more like Christians , then Michols Image of Goats hair was like David : Who make the world only their god , and pleasure or profit alone their Religion : Who are so gracelesse , that God is not in all their thoughts ; except to blaspheme him , and to spend his daies in the Divel's service : Who being Christians in name , will scoffe at a Christian indeed : Who honour the dead Saints in a cold profession , while they worrey the living Saints in a cruel persecution : Who so hate Holiness , that they will hate a man for it ; and say of good living , ( as Festus of great Learning ) It makes a man mad : whose hearts will rise at the ●ight of a good man , as some stomachs will rise at the sight of sweet meats : Whose Religion is to oppose the power of Religion ; and whose knowledge of the Truth , to know how to argue against the Truth : Who justifie the wicked , and condemne the ●ust : who call Zeal , madness ; and Religion , foolishness : Who love their sins so much above their souls , that they will not onely mock their Admonisher , scoff at the means to be saved , and make themselves merry with their own damnations ; but even hate one to the death , for shewing them the way to eternal life : who will condemne all for Round-heads , that have more Religion then an Heathen , or knowledg of heavenly things then a childe in the womb hath of the things of this life ; or conscience then an Atheist , or care of his soul , then a Beast , and are mockers of all that march not under the pay of the Divel : Who with Adam , will become Satans bond-slaves for an Apple ; and like Esau , sell their Birth-right of Grace here , and their Blessing of Glory hereafter for a messe of Pottage : Who prefer the pleasing of their palates before the saving of their souls : who have not onely cast off Religion , that should make them good men ; but reason also , that should make them men : Who waste virtues faster then riches , and riches faster then any virtues can ●et them : Who do nothing else but sin , and make others sin too : who spend their time and patrimonies in Riot ; and upon Dice , Drabs , Drunkennesse , who place all their felicity in a Tavern or Brothel house , where Harlots : and Sycophants rifle their Estates , and then send them to rob : Who will borrow of every one , but never intend to satisfie any one : Who glory in their shame , and are ashamed of that which should and would be their glory : Who desire not the reputation of honesty , but of good fellowship : Who instead of quenching their thirst , drown their senses ; and had rather leave their wits then the wine behinde them : Who place their paradise in their throats , heaven in their guts : and make their belly , their god : Who pour their Patrimonies down their throats , and throw the house so long out at windows , that at length their house throws them out of doors : Who think every one exorbitant that walks not after their rule : Who will traduce all whom they cannot seduce ; even condemning with their tongues , what they commend in their consciences : Who , as they have no reason , so they will hear none : Who are not more blinde to their own faults , then quick-sighted in other mens : Who being displeased with others , will flie in their Makers face , and tear their Saviours Name in pieces with oaths and execrations , as being worse then any mad dog that flies in his Masters face that keeps him : Who swear and curse even ou● of custome , as currs bark ; yea , they have so sworn away all grace , thar they count it a grace to swear ; and being reproved for swearing , they will swear that they swore not . Or perhaps they are covetous Cormorants , greedy Gripers , miserly Muck-worms ; all whose reaches are at riches : Who make gold their god , and commodity the stern of their consciences : Who hold every thing lawful , if it be gainful : Who prefer a little base pe●f before God , and their own salvations ; and who being fa●ted with Gods blessings , do spurn at his precepts : Who like men sleeping in a boat , are carried down the stream of this World , until they arrive at their graves-end [ Death ] without once waking to bethink themselves whether they are a going [ to Heaveu or Hell ] . Or Ignorant and Formal Hypocrites : who do as they see others do , without either conscience of sin , or guidance of reason : Who do what is morally good , more for fear of the Law , then for love of the Gospel : Who fear the Magistrate more then they fear God or the Divel ; regard more the blasts of men's breath , then the fire of God's wrath ; will tremble more at ●●e thought of a Bayliffe , or a Prison ▪ then of Satan , or Hell , and everlasting perdition : Who will say , they love God and Christ ▪ yet hate all that any way resemble him ; are slint unto God , wax to Satan ; have their ears alwaies open to the Tempter , shut to their Maker and Redeemer ; will chuse rather to disobey God , then displease great Ones ; fear more the Worlds scorns , then His anger , and rather then abridge themselves of their pleasure , will incur the displeasure of God : Who will do what God forbids , yet confidently hope to escape what He threatens : Who will do the Divels works onely , and yet look for Christs wages ; expect that Heaven will meet them at their last hour , when all their life long they have galloped in the beaten Road towards Hell : Who expect to have Christ their Redeemer and Advocate ▪ ; when their consciences tell them , that they seldom remember him , but to blaspheme him ; and more often name him in their Oaths and Curses , then in their Praiers : Who will persecute Honest and Orthodox Christians ; and say , they mean base and diss●●bling Hypocrites : Who think they do God service in killing his servants , Joh. 10.2 . Who will boast of a strong faith , and yet fall short of the Divels in believing , Jam. 2.19 . Who turn the grace of God into wantonness ; as if a condemned person should head his Drum of Rebellion with his Pardon ; resolving to be evil , because God is good : Who will not believe what is written , till they feel what is written ; and whom nothing will confute , but fire and brimstone : Who think their villainy is unseen , because it is unpunished ; and therefore live like beasts , because they think they shall die like beasts . Considering the swarms , Legions , Millions of these , I say , and many the like , which I cannot stand to repeat . As also in reference to Levit. 19.17 . Isa. 58.1 . And out of compassion to their pretious souls ; there are above twenty several Books purposely composed , wherein are proper remedies ( of the same alloy ) for each soul seduced , or afflicted ; to be had without any expence : which Books ( like Glasses ) will shew them ( from Gods Word ) the very faces of their hearts : And ( like Peter to Cornelius , Acts 11. ) tell them words whereby ( with blessing from above ) both they , and their Associates ( by their means ) may be saved . Vers. 1● . And that they might the better recompence the Readers pains ; whether he propound to himself pleasure or profit : they are ( as many Revereud Divines deem ) a brief Collection of the most winning and convincing Arguments out of the choicest Authors ; very pithily , orderly , and elegantly conveyed , and embellished ▪ with much both variety of graceful and delightful illustration . Yea , if such as they concern , shall be pleased to make use of them ; they may ( with God's blessing ) not onely have their vice● lessened , their knowledg increased , and their mindes cheered and comforted : but probably they shall finde in them the flower , cream , or quintessence , of what would otherwise cost them twenty years reading to extract . It remains onely , that the Patients , for whom this Physick is proper , be prevailed withall to take it . For although here is all necessary provision made , and the Guests lovingly invited , yet ( of themselves ) they will refuse to come , as in tha● Parable of the Lords Supper , Luke 14.16 . to 25. Because , as good meats are unwelcome to sick persons ; so is good counsel to obstinate sinners . Here is light , but they love darkness rather then light ; lest their deeds which are evil , should be reproved . Onely they that do well , and love truth , will come to the light ; that their deeds may be made manifest , John 3.19 , 20 , 21. Also many young novices in sin will entertain them as Lot did those Angels , that came to fetch him out of Sodom , Gen. 19. And probably some Parents and Masters will desire them , to prevent the spreading of these Gangrenes in their Children and Servants . But as for the parties principally concerned and invited , and that stand in the greatest need , and are most to be pitied ; they will even storm at this very Offer of Help , and hiss like Serpents , because it troubles their Nests . Being like him , Luke 8.27 , 28. who having been possest with Divels a long time , was at length very loath to part with his Guests . Indeed , if some , whose hearts God hath already changed , would put them into their hands , and use their best Art to make them relished : ( For like Babes , meat must not onely be given them , but prepared too , and put into their mouths ) . some return of good might happily come thereof . As weak means shall serve the turn , where God intends success . Even a word seasonably spoken ( God blessing it ) like a Rudder , somtimes steers a man quite into another Course ▪ Antiockus by hearing from a poor man , all the faults which he and his Favorites had committed ▪ carried himself most virtuously ever after . Antoninus amended his future life and manners , by onely hearing what the people spake of him . The very crowing of a Cock occasioned Peters repentance . Augustine that famous Doctor , was converted by onely reading that Text , Rom. 13.13 . Let us walk honestly , as in the day-time , &c. Learned Iunius , with reading the first Chapter of Saint Iohns Gospel , was won to the faith of Christ. And Melancthon mnch after the same manner . I have read of two famous Strumpets , that were suddenly converted by this onely Argument , That God seeth all things , even in the dark ; when the doors are shut , and the curtains drawn . And Mountain tells of a libidinous Gentleman , that sporting with a Courtizan in a house of sin , happened to ask her name , which she said was Mary ▪ whereat he was so stricken with reverence and remorse ; that he instantly both cast off the Harlot , and amended his whole future life . Bilney's Confession converted Latimer : yea , Adrianus was not onely converted , but became a Martyr too , by only hearing a Martyr at the Stake allege that text , Eye hath not seen , nor Ear heard , &c. 1 Cor. 2.9 . Yea , it was an observation of Mr Iohn Lindsay , that the very smoke of Mr Hamilton converted as many as it blew upon . Yea , even those Iews that crucified the Son of God , were converted by hearing those few words of Peter , Act. 2. And it pleased God , when I , my self , was in as hopelesse a condition , as any of those Sensualists before-mentioned ; ( I mean , as much fore-stalled with prejudice against Religion , and the Religious ) that a man's perswading me to leave reading of Poetrie , and fall upon the Bible , was a means of changing my heart , before I had read out Genesis , being but twenty years of age : Whom I more bless God for , then for my Parents from whom I received life . And this ( because I know no better way to express my thankfulness to him , who hath free●d me from frying in Hell-flames for ever and ever , then by endeavouring to win others from Satans Standart to Christs ) makes me do the like to others . For I seldom hear any one swear or scoff , or see any drunk , or the like , but I present them with one of these fore-mentioned Messages , from that God , whom they so daringly and audasiously provoke . Nor do I alwaies miss the mark at which I aim , And I tell it you , because many discreet ones are apt to wonder , that I so make my self a scorn and gazing stock to fools : Though I shall never think it a shame to me , which was the onely glory of him , that was a man after God's own heart , as you may very often hear him profess , as in Psalm 50 15. & 71.17 , 18 , 19 , 24. & 51. 14. & 119.171 . & 22.22 . & 35.18 . and many the like ; see Luke 8.38 , 39. I also mention it , that I may ( if possible in this covetous , cold and dull Age ) p●ovoke others to do the same ; or at least somthing for the saving of these poor , ignorant , and impotent wretches ; that are neither able nor willing to help themselves . Though as one would think , ( for I speak to enlightned souls ) they should not need spurring , nor prompting to this Duty : For what heart would it not make to bleed , that hath any Christian blood in his veins , to see what multitudes there are , that go blinde-fold to destruction ; And no man offer to stop or check them before they arrive there , from whence there is no Redemption . Math. 7.13 , 14. 1 Ioh. 5.19 . Rev. 20.8 . & 13.16 . Isa. 10.22 . Roman . 9.27 . 2 Tim. 2.26 . 2 Cor. 4.4 . Eph. 2.1 , to 4. Phil. 3.18 . Ioh. 8.44 . & 14.30 . Yea , how should it not make all , that are themselves got out of Satan's clutches ▪ plot , study , , and contrive all they can ; to draw others of their brethten after them . We read that Andrew was no sooner converted , and become Christ's Disciple ; but instantly he drew others after him to the same Faith , Iohn 1.41 . and the like of Philip , ver . 45. and of the woman of Samaria , Iohn 4.28 , to 41. And of Peter , Luke 22.32 . Acts 2.41 . and 3 Chap. and 4.4 . And so of all the Apostles . Yea , Moses so thirsted after the salvation of Israel , that rather then he would be saved without them , he desired the Lord to blot him out of the Book of life , Exod. 32.32 . And Paul to this purpose saith , I could wish my self to be separated from Christ , for my brethren ; that are my kinsmen according to the flesh : meaning the Iews , Rom. 9.3 . And indeed , all heavenly hearts are charitable . Neither are we of the Communion of Saints , if we desire not the blessednesse of others : it being an inseparable adjunct , or relative to grace ; for none but a Cain will say , Am I my brother's keeper ? Yea , where the heart is thankful , and inflamed with the● love of God , and onr neighbour , this will be the principal aim ▪ As by my sins , and had example , I have drawn others from God , so now I will , all I can , draw others with my self to God. Saul converted , will build up as fast as ever he plucked down , and preach as zealously as ever he persecuted . And we are no whit thankful for our own salvation , if we do not look with charitie and pitie upon the gross mis-opinious and misprisions of our Brethren . And what though we cannot do what we would ? yet we mnst labour to do what we can to win others ; not to merit by it , but to express our thanks . Besides , it were very dishonorable to Christ not to do so . Did you ever know that wicked men ; Thievs , Drunkards , Adulterers , Persecuters , false Prophets , or the like , would be damned alone ? no , they mis-lead all they can , as desiring to have companions . Yea. the Pharisees would take great pains , compass sea and land , to make others two-fold more the children of hell then themselvs , as our Saviour expresly witnesseth , Mat. 23.15 . which may cast a blush upon our cheeks , who are nothing so industrious to win souls to God. And what a shame is it ! that our God should not have as faithful servants , as he hath unfaithful enemies : That wicked men should be at more cost and and pains to please an ill master , then we can afford to please so good a God , so gracious , and so loving a Father ? Shall they labour so hard , for 〈…〉 will but inhance their damnation ? and shall we think any pains too much for that , which will add to the weight of our eternal glory and salvation . And what though their case be not onely desperate , but almost hopeless ? ( as in reason , that sin is past cure , which strives against the cure : nor would these drowning men refuse help , were they no● wilful murtherers of their own souls ) yet there is a mercie due even to them : And it is our duty to use the means : leaving the issue to him who is able to quieken the dead , and to make even of stones children to Abraham ? Witness Manasses in the Old Testament , and Paul in the New. Yea , I suppose , that this their sad condition , calls for our more then ordinarie compassion . Since they have precious souls , that must everlastingly live , in bliss , or wo. And hence it is , that the Angels are said to rejoice more at the conversion of such a sinner , then for the building up of ninety and nine that are already converted , Luk. 15.7 because he to whom God hath given a new heart , and spiritual life , will be sure to seek out for , and use the means of growing in grace , and in the knowledge of our Lord and Saviour Iesus Christ. Whereas the former , are not onely dead in sin ; but so buried in the grave of long custome , that they cannot stir the least joint ; no , not so much as feel their deadness , nor desire life ; but resist all means tending thereunto . Insomuch , that the conversion of such an one is held by Divines a greater work , or Miracle , then the creating of the whole World : For in every New Creature are a number of Miracles ; A blinde man is restored to sight : A deaf man to hearing , A man possest with many Divels , dif-possest ; Yea , A dead man raised from the dead ; and in every one a stone turned into flesh : in all which God meets with nothing but opposition , which in the Creation he met not with . Wherefore you , that ( by calling to mind your own former blindness , and bondage ) are able to know how it fares with them ; and accordingly to pity them : you that fear God , or have any bowels of compassion towards their precious souls ; use your utmost indeavour to reduce them ; earnestly admonish them ; draw them to hear some Bo●nerges , that preaches with power and authority , and not as the Scribes : Perswade them also to read Books that are convincing , &c. So shall you discharge your Duty to God , shew your love to them , your thankfulness to your Redeemer ; and not a little pleasure your selves . For if you do gain them , you shall shine as the stars in Heaven , for ever and ever , Dan. 12.3 . Or in case you cannot reclaim them ▪ yet he who requires it at your hands , Wil return the same into your own bosomes , Isai 49.4 , 5. Prov. 11.18 . and 25.22 . But I were as good knock at a deaf mans door , as press or perswade the most to this duty , though thus necessary : for those two Idols , Discretion & cursed Covetousness ; beare a greater sway with the common Prosessors of this Age ; then either their Maker or Redeemer : Though confident I am , others will do more then Isay , Phile. 21. Melancthon having found the Word , most easily to prevail with him ; doubted not but his Preaching should do wonders upon otheps : but having tried , he found and confest , That old Adam , was too strong for young Melancthon . Many Lepers were in Israel , in the time of Elizeus the Prophet : but none of them was cleansed , saving Naaman the Syrian , Luke 4.22 to 29. Many are called , but few are chosen , Matth. 22.14 . FINIS . Printed by I. Bell , and are to be sold by Iames Crumpe , in Little Bartholomew Well-yard , who will also shew the other Books , and tell the place where , 〈…〉 Of these Enchiridions , a Repenting Prodigal , ( upon occasion of his late return ) thinks himself bound , to give ten thousand for others good ; and takes it for an incomparable favour , that it came into his heart so to do . Yielding a threefold reason thereof . First , because it is probable , that that Medecine which hath cured one desperate Patient ; if it be communicated , may work the same effect upon others ; and that those thoughts , which our experience hath found comfortable , and useful to our selves : should ( with neglect of all censures ) be communicated to others . Secondly , because the retribution of his obedience , may in some proportion , answer his offence ; as was that of Pauls , who as he had done more evil to the Saints , then all the rest of the Apostles : so he laboured more then they all , in adding to the Church such as should be saved , 1 Cor. 15.10 . Act. 9.16 . Thirdly , for that as exemplary offendors , leave their inventions and evil practises to posterity ; whereby they cease not to sin , though they cease to live , ( for when dead they are still tempting , and still sin so long as they cause sin ; yea how should not every Turke that perisheth by Mahomets jugling , add to the pil● of his unspeakable horrors ? ) So if we sow good works , succession shall reap them ; and we shall be happy in making others so . Good Report from Bad men , no mean disparagement . TOGETHER With a Cordial for Christians ; when they receive evil , for well doing . BEING An Arrow drawn forth of that Sententious Quiver : Intituled , A Christian Library , or a pleasant and plentifull Paradise of practical Divinity . SECT . I. Convert , REverend Sir , when ( by a providence ) you heard me swear and curse ; you gave me a printed Paper to convince me of that fowle , audacious , provoking , and yet unprofitable sin , and withall intreated me to read three larger Tracts , viz. A short and sure way to grace and salvation . The hearts Index . with A serious and pathetical description of Heaven and Hell. This to me ( whom you had never before seen ) seemed no less absurd then strange ; and having a darke heart , in stead of great love and thanks , I returned you a most churlish and uncivil answer , and accordingly when I met with my drunken consorts , I read it with no less scorn then ignorance ; but before I had done , it made me tremble ! nor could I rest , until I had perused the other three Books , which have so represented the very thoughts , secrets , and deceitfulness of my heart unto my conscience : that I could not but say of them , as the woman of Samaria once spake of our Saviour ; They have told me all things that ever I did , John 4.29 . Which made me conclude with that Vnbeliever , 1 Cor. 14.24.25 . That the hand of God was in the contriving of them ; Nor could they ever have so done , if they were not of God , as the young man in the Gospel , reasoned with the Pharisees touching Iesus , when he had opened his eyes , that had been blind from his birth , John 9.32.33 . Which is such a mercy , that no tongue is able to express ! for till then ▪ I went on in the broad way , and worlds road to destruction , without any mistrust . What change they have wrought in me , ( with Gods blessing upon the means ) and how greatly I have longed to see you again , I forbear to mention : Onely this , when I had read them , in reference to Levit. 19.17 . and in compassion to their pretious soules , who are neither able nor willing to help themselves , I have ( and not without some comfortable success ) taken up your trade , in giving the Papers and mentioning the Books to all that I hear blaspheme my Maker , or belch out their spleen against goodness : As well considering , that one soule is of more worth then the Indies . And indeed , whose heart would it not make to bleed to see what multitudes there are that go blindfold to destruction ! and no man offer to stop or check them , before they arrive there , from whence there is no redemption , Matth. 7.13.14 . 1 Iohn 5.19 . Revel . 20.8 . and 13 16. Rom. 9.27 . 2 Tim. 2.26 . 2 Cor. 4.4 . Ephes. 2.1 to 4. Iohn . 8.44 . And certainly it more then behoves me , ( as being my self snatcht out of the fire , Jude 23. ) to do what I can to draw others of my brethren after me , in imitation of Andrew , John 1.41 and Philip v. 45. and the women of Samaria , John 4.28 to 41. and Peter , Luke 22.32 . Acts 2.41 . & 4.4 &c. 3. and of Moses , Exod. 32.32 . and Paul. Rom. 9.3 . Neither are we of the communion of Saints , if we desire not the salvation of others . Yea how could I be thankful to my Redeemer ? that hath done and suffered so much for me ! or in the least love God and my Neighbour ? if I should not thus resolve ; as by my sins and bad example , I have drawn others from God ; so now I will all I can , draw others with my self to God ; yea what a shame were it ? If I should not be as faithful a servant to my Saviour ? As I have formerly been to Sathan . Saul converted , will build up as fast as ever he pulled down , and preach as zealously , as ever he persecuted . Onely there is a great rub in the way , which makes me fear I shall not be able to hold out , for I am so scoft and scorned where ever I come , both by Parents , Friends , and Enemies , for giving these Papers , that they make me even weary of my life , as the daughters of Heth did Rebecca . Gen. 27 46. And yet I dare not leave off , since our Saviour saith expressly , that he will be ashamed of such at the latter day , who are now ashamed for his sake , to bear a few scoffs and reproaches from the World , Marke 8.38 . Nevertheless , I am in a wonderful strait ! for if I seek to please God , and discharge my conscience , I displease the world , and that will hate and vex me ; if I seek to please the world , I displease God , and he will hate and condemn me . Now though the case be plain enough , for better it is to have all the world mine enemies , then my Maker , my Redeemer , and my Conscience , Acts 5.29 . Yet it almost beats me off , from being religious , back to the world : And certainly he must be more spirit then flesh , that can contentedly make himself contemptible , to follow Christ , be pointed at for singularity , indure so many base and vile nicknames , have his Religion judged hypocrisie , his godly simplicity silliness , his zeal madness , and the like malicious and mischievous constructions made , of whatsoever he speaks or does : For my part , I could better abide a stake , ( God assisting me ) then the mocks , scoffs , and scornes , which every where I meet withall : Its death to me to be mockt , as it fared with Zedekiah , Jer. 38.19 . Now could you cure me of my cowardliness , as you have of my cursing and swearing , I should have cause indeed to bless the time that ever I saw you , and why not ? Since God hath given you the Tongue of the learned , to administer a word in season to them that are weary , Esay . 50.4 . Sect. 2. Minister , If you would shake off this slavish yoke of bondage and fear , in which Satan for the present holds you , and be rid of this bashful devil . Search the Scriptures , and they will both inform your judgement , and confirm , comfort , and strengthen you against the worlds hatred , and calumny , though there needs no more then , Ephes. 6.11 , 12 , James 3.6.2 . Tim. 3.12 . Matth. 5.10 , 11 , 12 , and 10.22 . and 24.9 . Luke 2.34 , 35. and 4.29 . John 15.20 . Gen. 3.15 . 1 John 3.13 , 1 Pet. 4 . 1● , 13 , 14. Luke 14.27 . and 6.26 . Philip. 1.28 , 29. Revel . 2.13 . Do but seriously ponder these few places , and consider by whom they were spoken , and then certainly you will confess , that if there be any nectar in this life , t is in sorrows we endure for righteousness : And methinks , when I hear goodness calumniated , I bear it the easier , because the servants of vice ( and none else ) do it . But the better to help and further you , in this great work , take these ensuing Notions , Aphorisms , and conclusions , which perhaps alone , may both imbolden you , and stop many of their mouths that scoff you . First , men scoff and scorn you ; and why is it ? But because you delight no less in goodness , then they do in lewdness : Because you in great love to their souls , will be at the cost to give them Books , thereby to convince them of their swearing and cursing , and use the likeliest means , to stop them in their way to destruction , because you would draw them to heaven , as they do many to hell . A grievous fault , if a wise man may have the judging of it ! As I pray consider of it you that have brains ; It s no fault in them to be perjured ! but for you to keep your vow and promise which you made in your baptism , is both a crime and shame . It hath ever been the worlds great quarrel , we refuse to pledge them , in their wicked customes , and will rather obey God then men . As wherefore was Cain wroth with his brother Abel , and afterwards flew him ? but because his own works were evil , and his brothers good , 1 John 3.12 . Wherefore was holy David had in derision , hated , standered , contemned , and made a by-word of the people , a song of the drunkards ? But because he followed the things that were good and pleasing to God , and in him put his trust , Psal. 11.2 . and 22.6 , 7 , 8. and 37.14 . and 69.10 , 11 , 12. Why were all the just in Solomons time , had in abomination , and mockt of the wicked ? but because they were upright in their way , and holy in their conversation , Prov. 29.27 . Or those numberless number of Martyrs , Rev. 6.9 . even killed ; but for the word of God , and for the testimony which they maintaine●t That great Dragon the Devill , and his subjects make war , and are wroth with none but the woman and her seed , which keep the Commandements of God , and have the testimony of Iesus Christ , Revel . 12.17 . Lot vexed himselfe , because he saw men bad ; these because they are good : not because Gods Law is broken , but because others keep it better then themselves . It is the cursed zeale of these men , to maligne the good zeale of all men . But , Sect. 3. Secondly , men hate , scoffe , and scorne you , but who ? are they not such as these ? a crew of Drunkards , Psal. 69.12 . or a sort of vitious persons following their owne lusts ? 2 Pet. 3.3 . Or a company of abject persons ? Psal. 35.15 . like those enemies , Acts 17. lewd fellows of the baser sort ? ver . 5. A rout of prophane , godlesse , irreligious Atheists , and ignorant fools , that do no more know the power , then Turks and Heathens know the truth of godlinesse , Psal. 14.1 . to 6. And it is a shrewd suspition , that he who is a mocker is an Atheist . It well becomes him to mocke at Religion , that denies a God ▪ And its evident enough , that he denies a God , that mocks at godliness . However take this for a rule : As Cham was worse then Noah , whom he derided , and Ishmael worse then Isaac , whom he mocked ; and Saul worse then David , whom he persecuted ; And Iezebel worse then Naboth , whom she defamed and murthered : So they that are wont to jeere and persecute others , have greater faults themselves , and cause to be jeered and despised by others , the which they know not how to cover , but by disgracing of others : And let them but spye ( as they are as Eagle-eyed to our faults , as they are pur-blinde to their owne ) the smallest spot in a good mans face , it shall excuse all the sores and ulcers in their bodies . Again , Sect. 4. Thirdly , why do these and the Devill hate you ? but because God hath chosen you . Why are you a thorne in their eyes , as Iob was in the Devils ? but because you fare better then they . As why did Cain envy and hate Abel ? but because the Lord had respect unto Abel , and to his offering ; but unto Cain and his offering he had no respect , Gen. 4.4 , 5. Wherefore did Saul so hate and persecute David ? but because he was so praised , and preferred of the people before himselfe ; And the Lord was with David , and prospered him in every thing he tooke in hand , 1 Sam. 18.7 , 8.12 , 13.28 , 29. Davids successe was Sauls vexation : Yea , he found not so much pleasure in his kingdome , as vexation in the prosperity of David : And so of his brother Eliabs envy and ill will to him , 1 Sam. 17.28 . And of the Elder brothers envy ( in the parable ) to his younger brother , when his father so kindly entertained him , Luk. 15.25 , 26 , 27 , 28. which is meant of the Iewes envying the Gentiles conversion . Envy is sicke , if her neighbour be well : and the good mans honour , is the envious mans torment ? As it fared between Haman and Mordecai : and as hereafter the glory of Christ shall add to such Reprobates confusion , when they are driven to confesse , This is he whom we once had in derision : But , Sect. 5. Fourthly , are you scoft , & scorn'd for goodness ? a great matter ; our Saviour Christ was far wose dealt withall . Yea , his whole life , even from his Cradle to his Grave , was nothing else but a continued act of suf 〈…〉 Saboth-breaker , &c. was scoft at , scorned , scourged , crucified , and what not . Ye● ▪ he suffered in every place , in every part : In every place , hunger in the Desart , resistance in the Temple , sorrow in the Garden , contumelies in the Judgement Hall , crucifying without the City , &c. In every part , his eyes ran downe with teares , his temples with blood , his eares tingled with buffettings , glowed with reproaches : They afflicted his taste with gall , spit in his face , pierc't his head with thornes , his hands and feete with nailes , his side with a spear , his heart was full of sorrow , his soule with anguish , his whole body was sacrificed as an offering for sinne : And yet he suffered all for us , to the end he might leave us an example that we should follow his steps . Neither was it so much what he suffered , as with what affection , willingnesse , and patience he suffered ; that did nobilitate the merit of his sufferings . And the Disciple is not above his Master , Matth. 10.24 , 25. Shall wee then thinke much to taste of that Cup of which our Saviour dranke so deep . Christ wore a Crowne of Thornes for me , and shall I grudge to weare this Paper cap for him ? said Iohn Huss , when they put a cap upon his head , that had ugly Devils painted on it , with the Title of Heresie . The Apostle gives a generall testimony of all the Saints in the Old Testament , saying , some endured the violence of fire , some were wrack'd , others were tryed by mockings , and scourgings , bonds and imprisonments , some stoned , some hewen in sunder , some slain with the sword , and the like , being such as the world was not worthy of , as you may read , Heb. 11. Yea , our Fore-fathers here in England , most willingly under-went those fiery trials , and shall any of Christs band shrinke under the burthen of an ayery tryall onely ? Neither have any of Gods Children , ( from the first to the last ) been exempt from suffering what you do ; namely tongue-persecutiou . And it is an everlasting rule , He that is borne after the flesh , will persecute him that is borne after the spirit , Gal. 4 , 29. When CHRIST was borne , all Ierusalem was troubled , and Herod cut the throats of all the children in Bethlehem , Matth. 2.3 . to 22. — All was quiet at Ephesus before St. Paul came thither : but then there arose no small strife about that way ▪ Acts 19.23 . &c. Again , Sect. 6. Fifthly , Are you scoft and scorned ? how can the world pleasure or honour you more ? First , for Honour ; Reproach in Gods service is the best preferment : For as in the Wars , to have the hottest and most dangerous service imposed upon them by their Generall , is accounted the greatest honour . Neither will he confer the same upon any , but the stoutest and most valiant : So even bearing the Crosse with Christ , is as great a preferment in the Court of Heaven , as it is in an earthly Court , for the Prince to take off his owne Robe , and put it on the back of his servant , as you may perceive by the Lords speech to Paul , Acts 9.15 , 16. & 23.11 . And our Saviours words to his Apostles , Acts 1.8 . Yea , sayes Father Latimer , to suffer for Christ , is the greatest priviledge that God gives in this world . And the story of Iob is a book-case to prove it . Yea , the same Iob professes , that if his adversary should write a Booke against him , he would esteem it his crowne , Job 31.35 , 36 , 37. Whence Moses esteemed the rebuke of Christ greater riches then all the treasures of Aegypt , Heb. 11.26 . Whence Peter and Iohn , when they were beaten and imprisoned , departed from the Councell , rejoycing , that they were counted worthy to suffer rebuke for Christs Name , Acts 5.41 . They esteemed it a grace to be disgraced for him . And so it hath been accounted by the best and wisest ever since . They that reproach me , saith St. Austine , do against their wills increase my honour , both with God and good men . And another of the Fathers , It is the highest degree of reputation to be evill spoken of for well doing . It is no small credit with the vile , to have a vile estimation . Tertullian thought much the better of Christianity , because Nero persecuted it . Calvin made the reproaches , and evill speeches of his enemies a matter of great joy to him . To be disliked of evill men , sayes Picus Mirandula , is to be praysed for goodnesse ; their dispraise is a mans honour , their praise his dishonour . Never did Neckarchife become me so well , as this chaine ( said Alice Drivers ) 〈…〉 a Rope was put about his fellowes neck ; Give me that Gold chaine , and dub me a Knight also of that noble Order . And shall we grutch to beare a few scoffs for CHRIST ? No ; but in our greatest streights and extremities let us acknowledge it a favour , and give GOD thanks : And indeed it is the sum of all Religion , to be thankfull to GOD in the midst of miseries . But if thou canst not beare a few ill words for thy Saviour , without murmuring and impatience ? how wouldst thou endure wounds for him , yea how wouldst thou afford him thine ashes , and write patience with thine own blood ? Then , Sect. 7. 2ly . For profit ; Let a good man be scoft and scorned for a fault , he will be the better for it to his dying day . His enemies by their evill tongues shall beget in him a good and holy life . For happily they shall bring to his remembrance sins forgotten , wean him from the love of the world , discover whether he be sincere or no , make him humble , exercise and improve his patience , and all his other graces , and augment his glory . Yea , his patient suffering shall be rewarded here , as well as hereafter , Deut. 23.5 . 2 Sam. 16.12 . Blessed are they which suffer for righteousness , for theirs is the kingdome of heaven , Matth. 5.10 . to 14. They that suffer here for well doing , shall be crowned hereafter for well suffering . And certainly nothing that we can suffer here , can be compared with those woes we have deserved in Hell , or those joyes we are reserved to in Heaven . By our crosses sanctified , weight is added to our Crowne of blisse . Our Enemies , saith Bernard , are but our Fathers Goldsmiths , working to add pearls to the Crowns of the Saints . Whence Moses chose rather to suffer affliction with the people of God , then to enjoy the pleasures of sin for a season , Heb. 11.26 . And hence it is that the Holy Ghost calls upon us to rejoyce , and be exceeding glad , when men shall revile , and persecute , and say all manner of evill against us falsely for Christs sake : and tels us , we are blessed and happy , for that the spirit of glory , and of God does so much the more rest upon us , which on their parts is evill spoken of , but on our part is glorified , 1 Pet. 4.12 , 13 , 14. Mat. 5.11 , 12. Phil. 1.28 , 29. Rev. 2.13 . And this hath made thousands to embrace the very flames , when they might easily have been freed , by exchanging eternall happiness , for temporary and transitory . Your cruelty is our glory ( said the Martyrs in Tertullians time ) to their persecutors ; For the harder we are put to it , the greater shall our reward be in Heaven . It is to my losse , said Gordius the Martyr , if you bate me any thing of my sufferings . Sect. 8. Now if in conclusion , the most malicious practices of our worst and greatest Enemies ( by the blessing of God , and our well hushanding of them ) prove no other in effect to us then did the malice of Josephs brethren , Mistris , and Lord to him , then the malice of Haman to Mordecai and the Iewes : Then Balacks malice to the Children of Israel : Then the Devils spight to Job : Then the malice of Achitophel & Shimei to David : Or then the Arians malice to Paphnutius ; all which made for their inestimable good , benefit and advantage . Then grutch not at it , neither mutter at the matter , but receive what ever comes , with humility , patience , piety and thankefulness . Yea , if none but evill men do it , and that because you do better , or fare better then they ; and that what you suffer , is nothing to what Christ , & the best of Saints have exceeded you in : Let it make you no less joyfull then thankefull : Yea , let it cause you to cry out , O the wonderfull and soveraign goodness of our God! that turns even our poysons into cordials . And henceforth , thinke it no shame , but count it your glory . Be not grieved , when you have so much cause to rejoyce ; for it shews you to be borne of God , your enemies to be the seed of the Serpent . The worlds hating you , shewes that Christ loves you , and hath chosen you out of the world . Yea , this is to your Adversaries a sure token of perdition , but to you of salvation , and that of God. Yea , do not only beare with them , but pitty and pray for them , for they need no helpe to be miserable : As who sets them on worke , but he that will pay them with damnation ( though God offers them better wages ) Nor is it so much they , as the Devill in , and by them . It is his minde in their mouth , his heart in their lips , his Arrow shot by mans Bow ▪ He lendeth them his lyes and malice , and borrow●th their tongues to utter them , because th● Devill wants a tongue . True , they have sworn themselves Christs faithfull servants and souldiers : but they will fight only for sin and Satan . And least their owne sins should not damn them deep enough ; they do , what in them lyes , draw others to damnation : For it is not enough for them to be ●ad themselves , except they raile at , and persecute the good , and that against their owne consciences . As for example , Pilate judged Christ guiltlesse , yet he put him to death ; and Festus acknowledged Paul without crime , yet he left him in prison . Onely they have some wit in their anger : For how should Naboth be clenly put to death , if he be not first accused of blasphemy ? 1 Kings 21.13 . And the like of Ioseph , Elias , Ieremiah , Paul , Stephen , and our Saviour Christ himself . Indeed these want that power that their fellow persecutors have had : and therefore can onely shew their teeth , otherwise their hearts are as bloody , and as full of the Serpents enmity as Doegs was . In the mean time we are safe enough , since their words are but like a boyes squib , that flashes , and cracks , and stincks , but is nothing . And how little is that man hurt , whom malice condemns on earth , and God commends in heaven . Onely I wish they would take notice , that he is bottomlesly ill , who is so farre from being good himselfe , that he hates goodness in others . They are desperately wicked , that cannot so much as indure the sight of godlinesse ; that are displeased with others , because they please God , and murmur like the Scribes and Pharisees at the same things whereat the Angels rejoyce . Such an one is upon the very threshold of Hell , and none but a Cain or a Devill in condition will do so . Nor co●ld they do it , if the Devill were not in their hearts . Sect. 9. Object . But their usual objection is , why will you be so singular ? are you wiser then all ? this is but want of discretion . Answ. Suppose such do think as they speak : Shall Lot leave his Righteousnesse , for such an imputation of singularity ? Or shall he not depart Sodome , because the whole City thinks it better to stay there still ? Shall Noah leave building the Arke , and so himself and his whole houshold perish , because all the world else thinks him hare-brain'd ? Or shall the name of Round-head dishearten us from the service of God ? No , but after the way , which to prophane men is most ridiculous , let our soules desire to serve Iesus Christ , Acts 24.14 . It was Noah's happinesse , that he followed not the Old worlds fashions ; It was Lots happinesse , that he was singular in Sodome . It was good for Nichodemus that he was singular among the Rulers . Yea , it was happy for Ruben , that he was opposite to all his brethren . Happy for Caleb , and Ioshuah , that they were opposite to the rest of the Spyes . Happy for Luther , that he was opposite to the rest of his Countrey . And in case Iesus Christ , and his twelve Apostles be on your side , no matter if all the world be against you . For better be saved with a few , as Noe was in the Arke , then be drowned with the world , and damned for company . Sect. 10. And now for conclusion ; Let all Scoffers take notice , that as they scoffe at us , so God laughes at them in Psal. 2.4 . Yea , judgements are prepared for these scorners , and stripes for the bracks of these fools , Pro. 19.29 . God shall rain down fire & brimstone upon such scorners of his word , and blasphemers of his people as thou art , said Mr. Philp●t the Martyr , to mocking Morgan , and the rest of his persecutors . But on the contrary , let not the taunts of an Ishmael make any Isaac out of love with his Inheritance . A wise man will not be scoft out of his money , nor a just man be flouted out of his Faith. Yea , for a man to be scoft out of his goodnesse , by those that are lewd , is all one , as if a man that seeth , should blinde-fold himself , or put out his eyes , because some blinde wretches , revile and scoffe at him for seeing . Or as if one that is sound of limbs , should limp or maym himselfe to please the Criple , and avoid his taunts . Wherefore proceed good Sir , without ever growing faint : Let others serve the God of this world , resolve you to serve the God of heaven . Now if any swearer , curser , or scoffer hath the wit , let him read those four Books formerly mentioned , which for his , and others good , are all ( together with this ) to be had for a penny , being an hundred and eleven pages , & contain as much matter , as is usually to be found in a book of half a crown price . The place where any one may have them is at the first door on your left hand , in Bores-head Court by Criplegate , Ox at the Black Swan by Moore-gate . FINIS . Farewel my little Benjamin , go out into the world and prosper : And the blessing of him that dwelt in the bush , Deut. 33.16 . even the God of Abraham , Isaac , & Iacob ▪ Ex ▪ ● . 6 . go along with thee : For otherwise Old Adam will prove too strong for Young Melanc●●on . To such as for my great love , and no little cost , do hate me ; and for using the likeliest meanes to stop them in their way to destruction , do scoff , and traduce me . Who so rewardeth evill for good , evill shall not depart from his house , Prov. 17.13 . But ▪ ARe you Christians ? Or do you own him that made you , and that hath bestowed so many millions of mercies upon you ? 1 Pet. 1.18 , 19. 2 Pet. 1.4 . If so , fight not for Satan against your Saviour , 2 Chro. 13.12 . Acts 5.39 . & 23.9 . who hath done and suffered so much for you , Rom. 4.25 . & 5 , 6. to 20. & 6.23 . & 8.2 . Rev. 1.5 . 1 Pet. 2.24 . For this is an unkindness , next door to unpardonable , Mar. 3.22 , 29 , 30. Hate me not to the death , for shewing you the way to eternall life , Acts 11.14 . as those Libertines did Stephen , Acts 7.54 . and the Iewes Christ , Mat. 27.27 . Or if you do , what shall you gain , or I loose thereby ? when this your malice is a sure token to you of perdition , but to me of salvation ? as the Apostle tells you , Phil. 1.28 . Ishmael did but flout Isaac , yet for that flout , he is by the Holy Ghost branded for a persecutor , and shall fry in hell flames everlastingly , Gal. 4.29 . Those little children , 2 King. 2. did but mock Elisha , but for that mock 42. of them were devoured of wilde Beares , vers . 24. C ham did but deride Noah , but that alone brought his Fathers curse upon him , and Gods upon that , Gen. 9.25 . which Prophetical curse lies so heavy upon Chams posterity ( the Ethiopians ) to this day ( though almost four thousand years since ) and they are so devoted to slavery , that Parents will sell their own children to be slaves , to such as trade in Negroes . And yet the most dreadful part of the curse , lies upon them in spirituals , there being few of Chams posterity in any age of the world , that have ever been taken into the Church . Wherefore take heed of mocking or scossing at Religion , or the Religious : For ( as the Serpents hissing , sufficiently betrayes his malice , so ) that , viz. scoffing alone ; infallibly declares you to be the Serpents seed , and children of the Devill , Act : 13.10 , Gen. 3.15 . Nor is it you , but the Devill in and by you ; as you may see by Gen. 3.1 . to 6. Eph. 2.2 . Matth. 16.22 , 23. 1 King. 22.22 , 23. Iohn 13.2 . Acts 5.3 . And none but a Cain , or a devill in condition will envy , because his owne works are evill , and his brothers good , 1 Iohn 3.12 . 1 Pet. 4.4 . But they will not believe that are ordained to perish , Prov. 29.1 . 1 Sam. 2.25 . And as good admonish a bruit beast , as a scorner , Prov. 12.1 . & 13.1 . & 19 , 29. For scorners are upon the very Luke●6 ●6 . 31 . 2 Chr. 25.16 . As how dreadfully does St. Peter speak of such , his words are these , and the like : They walke after the flesh in the lust of uncleanness , they are presumptuous , and self-willed , they speak evill of the things which they understand not , they sport themselves in their owne deceivings , they are reserved uuto the day of Iudgement to be punished , yea ( saith the Apostle ) as naturall bruit beasts , they are made to be taken and destroyed ( mark that ! they are made to be taken and destroy'd ) and shall utterly perish in their own corruption , and shall receive the reward of unrighteousness , to whom the blacknesse of darkness is reserved for ever , 2 Pet. 2.9 . to the end . O wofull and dolefull condition ! Beware then of scoffing at goodness , for there cannot be a greater argument of a soul soule , given up to Satan the God of this world , 2 Tim. 2.26 . Eph. 2.2 . 2 Cor. 4.4 . And to prove you a Souldier belonging to that great Red Dragon that fighteth against Michael and his Angels , Rev. 12. Who when his hands are bound , casteth a flood of reproaches out of his mouth against the Church , and the remnant of her seed which keep the Commandements of God , and have the testimony of Iesus Christ , ver . 15 , 16 , 17. Because sentence against an evill worke is not executed speedily , therefore the heart of the sons of men is fully set in them to do evill . Though a sinner do evill an hundred times , and his dayes be prolonged , yet surely I know that it shall be well with them that feare God , &c. Eccles. 8.11 , 12. [ LONDON , Printed by T. R. for Iames Crump . Preparation to Conversion ; Or , Faith's Harbinger . In a rare Epistle , writ by a Person of Quality before his death , to his surviving Friends . Shewing , That Satan prevails most by deception of our Reason : That the beauty of Holiness and true Wisdom is unseen to the World : That ingrateful persons are as witless as wicked : Why most men hear the Gospel year after year , and are never the better : With wholsom instruction , to prevent destruction . All richly fraught with choise and pithy Sentences , Similitudes , Examples , Metaphors , Rhetorical and pointed Expressions . Which being thought by many worth the Transcribing at no small charge , is now committed to the Press by R. Young of Roxwel in Essex . Much Respected , IF you ask , Why I take this pains ? Turn to Levit. 19.17 . Heb 3.13 . and you have there both my answer and warrant ; for I do but supply with my pen , what I was bound to perform with my tongue . If for a President ? Take that of Photian ; who , when a Friend of his would have cast himself away , suffered him not , saying , I was made thy Friend to this purpose . And he that loves not such a Friend , hates himself . If why I have been silent so long ? These are the only reasons : Want of courage , fear to displease ; and lest you should think me to have had more Zeal then Wit , and more Religion then Discretion : A case too common ; which makes me fear , that what our Saviour says Mar. 8.38 . Whosoever shall be ashamed of me , &c. will prove a dreadful Text to a great many : For who almost does not make a very Idol of Discretion ; and more fear the censures of men , then the displeasure of God ? Men owe God some good will , but ( like those Rulers , Ioh. 12.42 . ) they dare not shew it . They would please him , yet so as they might not displease others , nor themselves : Never considering , that he who bears with his Friends vices , makes them his own . Now in case you shall ( with those Gentiles Rom 10.20 . ) receive more good by it then you desire , admire the providence and free grace of God , who will shew mercy to whom he will shew mercy , Exod. 33 ▪ 19. Rom. 9.15 . That little which Croesus learnt of Solon , saved his life : And had Pilate taken that fair warning his wife gave him , it might have saved his soul. Nor am I without hope to prevail with some of you ; since Nathan wrought more upon David by one private particular Admonition , then all the Lectures of the Law could do for three ●arters of a year together . However it were happy for millions , were they so plainly dealt withall . Wherefore be perswaded to hearken a while unto me , as you would 〈…〉 will even refer the point to your selves to determine . As let me propound your case in the person of another , as the disguised Prophet dealt with Ahab , 1 King. 20. v. 39. to 43. Or as Christ dealt with the Priests , Scribes and Elders , Luke 20. v. 1 , to 20. The case is this . 2 ¶ God in great love sent Sampson to deliver the men of Iudah from the slavish thraldom of their enemies ; but they in requital binde him ( in whom all their hope of deliverance lay ) and deliver him up to those enemies that kept them under ; to the end they might slay him , and still make slaves of them , Iudg. 15. Again after this , God sent unto their successors the Iews , his onely Son ; to the end he might heal their diseases , feed their bodies , inlighten their mindes , and save their souls : And they in requiral of all , hate , revile , scourge and crucifie him ; though in killing him , they did their utmost to split or sink the onely ship that could save them . Two rare and remarkable Examples ! Now tell me what you think of these blockish Iews : Were they more wicked , or witless , or ingrateful ? I know you will answer me , You cannot tell ; as the Priests , Scribes and Elders did our Saviour , when the conscience of their own guiltiness had stopt their mouths , Luke 20.1 , to 8. Or if you do make a satisfying answer , it shall be like David's answer to Nathan's parable , wherein he pronounced sentence of death against himself , 2 Sam. 12.1 , to 8. For it is your very Case , if you had but eyes , or the wit to see it . I mean all you , who any way misuse , or are ingrateful to your Ministers ; whom God out of his infinite love hath sent to be your Deliverers from the grievous slavery and thraldom you are in , under Sin , Satan and Hell. I know you think your selves wise men , and Christians good enough ; yea , what but your high thoughts and good opinion of your selves , hath brought you to become scorners of your Teachers and Instructors , and more of their godly instruction ? As proud men are wont to admire their own actions , but to abate the value and derogate from the esteem of others ; every whit as basely to vilifie other mens doings , as they over-highly prise their own , as Iulian observes . Bnt consider it rightly , and this alone ( could you be taxed with nothing but this ) not onely shews you to be foolish and frantick , but so ingrateful and wicked withal , as if your wickedness and unthankfulness did strive with Gods goodness for the victory ; as Absalom strove with David , whether the Father should be more kinde to the son , or the so●● more unkinde to the Father . As what can you alleadge for your selves , or against your Pastors ? Are they any other to you , then those three Messengers were to Lot , that came to fetch him out of Sodom , that he might not feel the fire and brimstone which followed ? Gen. 19. Or then the Angel was to Peter , that opened the iron-gates , loosed his bands , brought him out of prison , and delivered him from the thraldom of his enemies ? Acts 12. 3 ¶ What wrong do they do you ? They beg and dig , they dig and beg ; as that good Vine-dresser did , whose Mattock kept off the Masters Ax , Luke ▪ ● ▪ 8 , 9. They beat their brains , they spend their spirits , pour out their prayers , plot and contrive all they can to save your precious souls , ( were you but willing to be saved : ) They bring you the glad tidings of salvation ; would furnish and endow you with the spiritual , invaluable , and lasting riches of grace and glory : They are content to waste themselves ( like a candle ) that they may give light unto , and bring others to Heaven , 1 Cor. 9.19 . 2 Cor. 12.15 . And do you , instead of honoring , respecting and rewarding them , hate , traduce and persecute them ? This is not for want of ignorance : For you shew just as much reason in it , as if those blinde , deaf , diseased , possessed , distracted or dead persons spoken of in the Gospel , should have railed upon our Saviour for offering to cure , restore , dispossess , recover and raise them again ▪ And had not they great reason so to do ? For shame think upon it ▪ For did you know and rightly consider , that you cannot be nourished unto eternal life , but by the milk of the Word ; you would rather wish your bodies might be without souls , then your Churches without Preachers : You would not , like so many Mules , suck their milk , and then kick them with your heels . But this most plainly shews , that you are so far from knowing the necessity and worth of the Word of life , that you do not know you have souls ; which makes you as little care for them , as you know them . Otherwise , how could you make such a mighty difference between your bodies and souls ? As had any of you but a leg or an arm putrified and corrupt , you would even give money , and think your selves beholding too , to have them cut off ; Because it is the onely way and means to preserve the whole body . And if so , what love and thanks can be too much , that is exprest to them , who would ( would we give them leave ) pluck our ▪ Souls out of Satans clutches , and bring us to eternal life ? Nor can he ever be thankfull to God , who is not thankfull to the instrument or means by whom God does , or would do him good . Yea more , That man ( I dare boldly affirm ) cannot possibly have any interest is Christs blood , who is not forced with Admiration to say , How beautifull are the feet of them that preach the Gospel of peace , bring glad tidings of good things , and publish salvation ! Rom. 10.15 . Isa. 52.7 . But to prove and cleer this , see both Examples , and Testimonies . 4 ¶ First , Examples . The Galatians are said to have received them as Angels of God , yea , even as Christ Iesus ; and that to pleasure them , they would , if it had been possible , have pluck'd out their own eyes , and have given the same unto them , Gal. 1.14 , 15. and thought it their duty , to communicate unto them in all their goods , Gal. 6.6 . And likewise the Romans , Rom. 15.27 . Yea , by the Apostles testimony , we that are converted do owe even our own selves unto our spiritual Pastors , Phil. 1.9 . and the like of other Churches : Insomuch that Luther ( speaking of the Primitive times , and of Christians in general ) says that so soon as the Gospel took root in mens hearts , the glad tidings of salvation by Christ was so sweet to them , that in comparison hereof riches had 〈◊〉 relish . And Acts. 〈…〉 and ● . 34 , 35 ▪ 〈…〉 same . And indeed , who ever knew what Conversion and Regeneration was ; who hath tasted of the powers of the world to come , and enjoyed the joy of the Holy Ghost , and that peace of conscience which passeth all understanding ? but would rather have their bodies want food , and the Firmament want light , then that their souls should want that light and spiritual food of the Gospel , by which they are nourished and do live ? For , far better be unborn , then untaught , as Alexander a meer Heathen could say . That this is the one onely thing necessary , and which Believers prize above all , you may see by what holy David says of it , Ps. 27.4 . & 84.1 , to 11. & 119.103 . One thing have I desired , &c. Oh how sweet is thy word unto me , &c. As turn but to the places , and see how he expresseth himself ; for I may but touch upon things . And the like of wise Solomon Pro. 8.10 . True , to you that are strangers to , and utterly unacquainted with these soul-ravishing enjoyments , these things will appear impossible ; as the like did to Nicodemus touching Regeneration , Ioh. 3.4 . and to that multitude of Iews touching Stephens vision , when he told them how he saw the heavens opened , and Iesus standing at the right hand of God in glory : Which they were so far from believing , that it made their hearts brast for madness , to gnash their teeth , stop their ears , cast him out of the city , and stone him to death , Acts 7.54 , to 60. They could not possibly believe , that he should see what was hid to every one of them . But this I can assure you , ( even you my friends ) beyond all exceptions ; That if ever the mask of prejudice be taken from before your sight , or if your eyes shall be opened before you drop into Hell , you will have other thoughts of these things , and so of the Publishers of them , and be clean of another minde , yea , you will loath what you now love , and love what you now loath . Yea , I dare refer my self in this case to the very damned in hell : For what else made Dives , being in those torments , desire Abraham , that one might be sent unto his brethren from the dead , to give them warning , and to acquaint them with his success , but the alteration of his judgment ? And you , know how that Reprobate Balaam wish'd to die the death of the righteous ; though for the present he preferred and loved riches and honor before and above his soul. But , 5 ¶ Secondly , see precepts and testimonies to confirm it . Are we not commanded by the Holy Ghost to have them in singular love , and count them worthy of double honor for their works sake ? 1 Thes. 5.13 . 1 Tim. 5.17 . Yea , the Apostles words are not only , Let them that labour in the word and doctrine be accounted worthy of double honor ; but he adds , He who preacheth the Gospel , should live of the Gospel , 1 Cor. 9.7 , to 15. saying also , Let him that is taught in the word , communicate unto him that teacheth in all his goods , Gal. 6.6 . Yea , if any man ( saith he ) does not communicate , and communicate in all his goods , God is not mocked , v. 7. So it falls , and I fear it falls heavy on many amongst us . Again says the same Apostle , If we have ●own unto you spiritual things , is it a great thing if 〈…〉 that they which minister about holy things , live of the things of the Temple ? and they which wait at the Altar , are partakers with the Altar , &c. v. 13 , 14. Again , does he not say , that our debt and duty ( he terms it not benevolence ) to our Spiritual Pastors is such , as that we owe unto them even our own selves , Phil. 19. with a great deal more of the like , that he may meet with mens carnal reasonings in this case , which are not a few , 1 Cor. 9. All which is New Testament too , if obstinacy would permit men to take notice of it . Thus you see how you ought to esteem and reward your Ministers ▪ and how Believers do , and have done . Whereas you , ( as if you were Antipathites to all wisdom and goodness ) hate , revile , slight , rob and persecute them . Are you not ashamed of it ? does it not make you tremble ? yea , is it not enough to make you despair of ever finding mercy at the Throne of Grace , or of having Christ your Redeemer and Advocate ? to whom , and for whose sake you do it , as I shall suddenly shew . But you will say ( for want of acquaintance with the Word of God , and your own hearts ; as every Natural man is as great a stranger to his own heart , as Hazael was , who could not be perswaded by the Prophet that he should commit such abominable wickedness , as a while after it fell out ; ) That you neither hate , nor persecute any one of them . To which I answer : What then makes you so spightful , in spitting out your spleen against them , when you but hear a Minister mentioned ▪ What makes you so frequent in slighting , scorning , and scoffing at them where ever you come , and in all companies ? What makes you pick so many holes in their coats , finde so many faults with them , raise so many objections ( if not lies ) against them ; that nothing they either do , or deliver , can please you ? As how many of your cavils and exceptions could I reckon up , that I have heard from your own mouths , if I would foul Paper with them ? Yea , I could give you a large List of instances , and in your own expressions : But they are so trivial , barbarous and base , that I am ashamed to nominate them ; and no less unwilling , lest I should arm other mad men with your weapons . Now do but lay aside dissimulation , and speak the naked truth ; and then say , whether all this proceeds not from an ●eart full fraught with enmity and malice against the Ministery , even for the very graces of Gods Spirit that shines in them ? As it fared with that Councel of Priests , Scribes and Elders touching Steven , Acts 6.15 . & 7.54 . Do but examine your Consciences well , and you will not deny it . 6 ¶ Again , what makes you that are so civil in other cases , so uncivil , as not to afford them of all other men the common Title of [ Master such an one ] which you will not deny to a very Cobler ? Can you tell me ? No , I dare challenge the strongest brain'd Achitophel , or the most fluent Tertullus amongst you , to yield a wise reason thereof : except that which God hath set down , Gen. 3 , 15. I will put enmity between the seed of the serpent and the seed of the woman . But further to convince you , answer me another question : What mak●s you to detain their dues from them , and not pay them a penny except you be forced to it ? Or if you do for your peace or credit sake , any thing is thought too much for your Minister ; and what you part with , is drawn from you as so much blood from the heart . And then also you will basely asperse him ; at least you will alleadge one thing or other to save your purses ; as , He had not my voice nor consent when he was chosen ; or , I hear at other Churches , and come not at him ; or , I like not his preaching , or the like : As any thing shall serve , to save your silver , and to forestal you with preiudice , and make you resolve against your own Conversion : For what is this , but to pick straws , as it were , to put out your own eyes withal ? Yea , many they be , that will pretend conscience ( forsooth ) that they may rob their Minister ; and alleadge , That he hath taken Degrees , is Ordained , He is a Black-coat : Or rather which is the same in effect , He is a conscientious Pastor , or Sheperd of Christs sending , and not an ●ntruder . But lest what hath been said should not prove sufficient ; how basely will you calumniate him that but takes his Dues , especially of a poor body ? Ministers , more then all the world besides , must take a testern for a shilling . And not he alone shall suffer , but all these Church-men ( say you ) are so covetous , that they never think they have enough : when they have scarce enough to fill the bellies of their own families . All which not onely argues you as brainless as beasts , but proves you to be as full of the serpents enmity , as the egg of a Cockatrice is full of poyson . Thus every , or any thing shall serve their turns , that study quarrels : Even as a crooked stick shall serve to beat a dog , when a straight one cannot be found . Now lay all together , and tell me whether this argues not hatred ? if not , what can ? For love ( as the Apostle witnesseth ) suffereth long , it is kinde , charitable , envieth not , doth not behave it self unseemly , seeketh not her own , is not easily provoked , thinketh no evil , rejoyceth not in iniquity , beareth all things , enduret● all things , 1 Cor. 13. Yea , love is so far from finding faults where are none , that ( as wise Solomon hath it ) it covereth or passes over all sins , and will not see them , Prov. 10.12 . So that if you loved the Ministers , as you will pretend you do , you would deal by them , as the people did by Vlysses ; whom they so applauded for the acuteness of an ingenious minde , that they spared to object unto him his bodily deformities ; Or if any one did shew the least malignity towards him , that person was branded for a notorious wicked man , as Homer relates . And to speak rightly , we need say no more of a man , then — He is an Enemy to his faithfull Pastor ; that is enough to brand him : Nor can there be a greater argument of his being of the brood of Cain , Haman , Eliah , Michol , Doeg , Shimei , Ahab , Rabshekah , Tobiah , Sa●ballat , Pashur , Zedekiah , Elymus , Herodias , and their fellows , then the hatred of good Ministers . For such men would do the same to Christ himself , were he their Minister . There was never any so innocent or vertuous , to whom such Belialists took not exceptions ; because they are as deeply in love with vice , as others are with vertue . Yea , whom all men commend , you have some Thersites will take occasion to blast . I 'll give you an ear-mark to know such a one by : whereas one of the modester sort will alledge , his Minister is a Presbyterian , or an Independent , or a Royalist ; this overgrown Toad will object , that he is a Roundhead ; the meaning whereof is , a Religious , Godly , Conscientious man. 7 ¶ But perhaps this is not your case . Suppose it be not ; yet what I have before convicted you of , is sufficient to prove you a souldier belonging to that great Red Dragon , that fighteth against Michael and his Angels , Rev. 12. Who , when his hands are bound , casteth a flood of reproaches out of his mouth against the Church , and the remnant of her se●d which keep the commands of God , and have the testimonies of Iesus Christ , v. 15 , 16 , 17. But you are not at all versed in Scripture ; therefore we 'll come to Reason , and therein answer me a few questions . Do you do by the Ministers as you ought , or as you would be done by ? Would you , when you have discharged your duty and conscience to the utmost of your endeavour , have ill constructions made of your best actions and intentions ? be rewarded with the greatest evil , for the greatest good ; and the greatest hatred , for the most superlative love ? ( For , love to the soul , is the very soul of love ) Is this an evidence that you have them in singular respect for their works sake ? Is this to receive them as an Angel of God , yea , as Christ Iesus ? Is this to make them partakers of all your goods , and to be willing to pluck out your own eyes , and to give them if need were , as God commands , and as the godly have been willing to do ? I think not . Indeed , if you may be your own Judges , you will ( during the time of this your prejudice ) think all but little or nothing . But if the Word of God be consulted with , it will be found persecution in the highest degree : Like that of Ahab and Iesabel to Elias ; or that of Herod and Herodias to Iohn Baptist ; or that of the Iews , Scribes and Pharise●● against our Saviour : for they did but express their utmost spigh● to Gods Messengers that came to save them ; and so do you . And this is a sure rule : He that now under the Gospel shews a spightfull and a malicious minde to a godly zealous Minister ; if he had lived in Christs dayes , he would have been ready to have driven the first nail into his body , and rather have been for Barrabas then Iesus . And God measures what we do , by what we would do , whether in good or evil . Thoughts and Desires , in Gods account , are good and evil works ▪ Neither does 〈◊〉 punish or reward any thing but the Will. Again , whereas you think not Tongue-taunts to be persecution ; 〈◊〉 shall one day ( if you go on ) hear it pronounced so , in your Bill of Indictment . Ishmael did but flout Isaac , yet S. Paul saith he persecuted him , Gal. 4.29 . God calls the scorning of his servants by no better a name then persecution . C ham did but scoff at Noah , yet that scoff brought his fathers curse upon him , and Gods upon that . Even the serpents hissing betrays his malice . Those two and forty little children ( though but children ) were devoured of wild Bears , for only scoffing at the Prophets bald head , 2 King. 2.24 . A small matter , if Sensualists may be Judge . But whatever you conceive of it , let all , even heart and tongue-persecution be as far from my soul , as my soul from hell . For assuredly , God will one day laugh you to scorn , for laughing his to scorn ; and at last despise you , that have despised him in his Ambassadors . 8 ¶ Again , you think it nothing , or no great matter to detain the Ministers maintenance . But look narrowly into it , and you shall find it to be theft , sacriledge , murder , yea soul-murder , and that in the highest degree : For you rob the Minister of what is as due to him , as any land of inheritance is to the owner . You rob God of his Tythes , offerings , &c. which he accounts most abominable ; as you may gather from the many complaints and threatnings which God throughout all the Old Testament utters touching it . For which see only Mal. 3.8 , 9 , 10 , 11. & 1.7 , 8 , 13 , 14. Hag. 1 & 2 chap. Hereby you make your selves guilty of murder : First of murdering your Pastors body and whole family ; for if all should be of your mindes , they should starve . Secondly of your own , and all the peoples souls , as much as in you lies : For how should your Pastor feed your souls , if you feed not his body ? how should the lamp burn , if you take away the holy oil that should maintain it ? and in case it burn not , there will be but a dark house . Men would have fire kept in the Sanctuary , but allow no fewel ; they would have the lamp burn , but without oil . But how do they serve Christ & themselves , in so serving their Ministers ? To take away the Provante from the Army , is to betray it to the Enemy . And indeed , if you might have your wills , or if others were of your mind & temper , there should be no Preaching at all , no souls saved , all go to hell . For , to expect that Ministers should preach without maintenance , yea good maintenance , ( for to furnish themselves with Books only will cost more then a little ) is as if you should shut a Bird into a cage , give her no meat , and yet bid her sing . It amazes me to think how unreasonable and base most men be : They will bestow more upon their very Hair in a moneth , or upon the Smoke of a needless Indian wanton Weed in a week , then upon God and their souls in a whole year . And were it not most just with God to take away our faithful Ministers from us , when we so ill intreat them , and so unworthily reward them ? yea , since we love darkness more then light , may not God justly leave us in the dark ? and bring upon us a famine of Preaching , who would bring a famine upon the Preachers , by purloining the maintenance of his Ministers ? It is but just with God to take away the lamp from that Nation , which hath taken away the holy oil that should maintain it . But it is a true observation , Sacrilege is the greatest theft , yet of it men make the least conscience● ▪ But lastly , You make your selves not only guilty of persecution , theft , sacrilege , of murdering bodies and souls , of provoking God to send a famine of his Word , and the like , but you become by it guilty of high treason against God , in thus using his Ambassadors , and against Christ and all his members . For besides that all the disgraces and wrongs that are done to Christs Ministers , redound to him ; and he that ●raduceth , or any way wrongs a Minister for the discharge of his place , his envy strikes at the Image of God in him , as a world of places prove : So the very root or spring of this their spight and enmity against the Ministry , is an inbred enmity and hatred against God himself . As when Satan slew Iobs sons and servants , his malice was against Iob ; Or as when Saul darted a spear Ionathan , his spight was against David . And accordingly , God takes what is done to his messengers , as done to himself ; as in that case of David sending his Ambassadors to the King of Ammon , 2 Sam. 10.6 , 7. They have not cast thee away , says God to Samuel , but they have cast me away , that I should not reign over them , 1 Sam. 8.7 . You are gathered together against the Lord ; and what is Aaron , that ye murmure against him ? Numb . 16.11 . and the like Exod. 16.7 , 8. Luke 10 . 1● . Ioh. 15.23 , 24. Ioh. 7.7 . He that despiseth you , despiseth me , 1 Sam. 17.45 . Isa. 37.23 . Saul , Saul , why persecutest thou me ? Acts 9.4 . Rev. 16.9.11 . Psal. 89.23 . 9 ¶ Which being so , how does it behove you to look to your selves , and bewail this sin , this horrible and desperate sin ! Was there ever any that was stout against the Lord and prospered , as Iob speaks , Iob 9.4 . When the Pitcher contends with the Rock , straw with the fire , it is easie to judge who will come by the worst . And certainly , if most men were not both blinde and mad , they would more respect the Ministry : For if I understand any thing of the Word of God , or know what rectified reason is , there is not a sin in the Nation that so hinders the blessings , or pulls down the judgments of God upon us , as does this very sin . And yet it is not more provoking , then it is a common sin . How it will be answered to their Lord and master at the great day , I tremble to think : Can you answer it then with flashes of wit , or carnal reasons , as you do now ? I beseech you look to it . Nor is our love , or hatred to God any way better known , then by our respect to , and usage of his Ambassadors . Lip-love is but lying love . If you love me , keep my commandments , says our Saviour , Ioh. 14.15 . Wherefore let my counsel be acceptable : Break off your sins by repentance , kick no more against the pricks ; Refrain your selves from these men and let them alone , lest ye be found even fighters against God , Acts 5.38 , 39. Nor will it ever repent you , if you come in Heaven , that you were stopt in this your way to destruction . Yea , let the consideration of what you have already done , make you sink down with shame , and tremble for astonishment to think , that notwithstanding you have been so many years in arms against your Maker and Redeemer , and most spightfully and maliciously persecuted his Ambassadors that came to rescue you from the subtlery and slavery of Satan , that bloody devouring Dragon , and vowed enemy of all mankinde : yet God hath no taken the advantage of casting you into Hell , but of his never enough admired mercy hath spared you to this hour ! whereas he might most justly have prevented all , in sending you body and soul into everlasting torments , when you were but a span long . For know this , that we need no more to condemn us , then what we brought into the world with us . Yea , we were condemned , so soon as conceived : And that you and I are not at this present frying in Hell-flames , never to be freed , no reason can be al●●adged , but O the depth ! Wherefore take heed in time , and as you tender the good of your own souls , defer not a minute ; but study and bestir your selves how you may make your peace with God. Yea , do it while the yerning bowels , the bleeding wounds , and compassionate arms of Iesus Christ lie open to receive you ▪ whiles ye have health , and life , and means , and time to repent , and make your peace with God. As you tender , I say , the everlasting happiness and welfare of your almost lost and drowned souls : As you expect or hope for grace , or mercy , for joy and comfort , for heaven and salvation , for endless bliss and glory at the last : As you shall escape the direfull wrath of God , the bitter doom and sentence of Christ , the never dying sting and worm of conscience , the tormenting and soul-scorching flames of Hell , and everlasting separation from Gods blissfull presence , abjure and utterly renounce this accursed sin . Oh , get an interest in Christ ! For till we become members of his mystical body by regeneration and a lively faith ; we ( even the b●st of us ) are as Traitors condemned to suffer eternal torments in Hell-fire , ●eing onely reprieved for a time . O bless God all the dayes you live , yea , to eternity , that the gate of mercy yet stands open ! 10 ¶ But withal take hold of the opportunity before the Draw-bri●ge be taken up , lest you never have the like again . Do not dally with God and your own souls ; for if this warning be slighted , never look for the like ▪ For warning ( such a warning ) not taking , is a certain presage of destruction , Pro. 29.1 . & 1.24 , 25 , 26. The sons of Eli would not hearken un●● , nor obey the voice of their Father : why ? because ( saith the Text ) the Lord was determined to destroy them , 1 Sam. 2.25 . I know , saith the Prophet to Amaziah , the Lord hath determined to destroy thee , because thou hast done this , and hast not obeyed my counsel , 2 Chron. 25.16 , 20. Whereas contrarily the Ninevites by hearkning to Ionah ; and those very murtherers of the Lord of life , by listening to Peter , were converted and saved , Acts 2.36 , 37. O take heed of preferring your own carnal reason before the written were of God : And that what is spoken of Babel , may not be verified in you ; We would have cured him , but he would not be cured : lest you be given to destruction as she was . What sayes our Saviour ? This is the condemnation ( no● like this ) that light is come into the world , and men love darkness rather th●● light , because their deeds were evil , Iohn 3.19 , 20. Indeed , if you will rather beleeve Satan , or his sollicitor the Flesh , or be led by the perswasions of your own flattering heart , which is deceitfull above all things , and most desperately evil , Ier. 17.9 . No marvel you should be deaf to all hath been said , 〈◊〉 thinking your selves already good enough , and then farwel all hope of being better : For the opinion of mens being wise , and good enough , is the sole and onely cause of their being no wiser , nor better . Yea , therefore are millions Christians in name onely , because they think themselves Christians indeed . And who is there in all this Nation , that thinks not himself a Christian ? though they are able to yeild no reason except this ; They are neither Turks nor Iews , nor ( which is worse then either , as they suppose ) Round-heads . A strong argument , I promise you , able to move the gentlest s●le 〈…〉 i● this . Yet all the reasonings of Carnal men are thus weighty : As let me give you a few instances . 11 ¶ They will say , they love and ●ear God as they ought : when what he commands , they do the contrary ; are flint unto God , wax to Satan ; have their ears always open to the Temper , shut to the Maker and Redeemer ▪ when they are Traitors to him , and take up arms against him . A good sign they serve God and Christ , when Satan , the World and the Flesh have more command of them : when they so far are from loving and serving him , that they hate those that do it , and that for their so doing ; and from fearing him , that they more fear the worlds scorns , then his anger . They will in like manner pretend they love Christ that died for them , when they hate all that resemble him in holiness . They are Christians in name , when they will scoff at a Christian in deed , and are enemies to the cross of Christ : Love a form of godliness , but hate the power of it . They will do what God forbids , yet confidently hope to escape what he threatens : will do the Devils works , yet look for Christs wages : Expect that Heaven should meet them at their last hour , when all their long-life they have gallopped in the beaten road towards Hell : Expect to have Christ their Redeemer and Advocate , when their consciences tell them that they seldom remember him but to blaspheme him , and more often name him in their oaths and curses then in their prayers : Will persecute honest and orthodox Christians , and say they mean base and dissembling Hipocrites ; think they do God good service in killing his servants , Ioh. 16.2 . as Paul touching Stephen , and the Iews touching Christ : Boast of a strong faith , and yet fall short of the Devils in believing , Iam. 2.19 . These are some of their syllogisms or arguings ; I could even tire your ears with the like . But what doting , blockish and brain-sick Bedl●m - Positions are these ? Could rational men ever argue in this manner ▪ had not the God of this world blinded their eyes , that the light of the Gospel of Iesus Christ should not shine unto them , 2 Cor. 4.3 , 4. 2 Thes. 2.9 , 10. Did not their deceitfull hearts damnably delude them , as in that case of Leah , Gen. 30.18 . and of Saul , 1 Sam. 23.7.21 . and of Micah , Iudg. 17.13 . Turn to the places , for they are rare to this purpose . If this be Reason , it is Reason frighted out of its wits : Yet this is every wilfull sinners case , yea of every unregenerate man in some measure : As I 'll but give you an instance more to clear it . You shall have them maintain with incredible impudence , accompanied with invincible ignorance ; That if a man make scruple of small matters , or of those sins or sinfull customs which they allow of , and will not do as they do , That he is over-precise : Though they may as soon finde Paradise●word ●word Hell , as any Text in the Bible that makes for loosness , or against circumspe●● walking . Yea , who would dream that so gross blockishness should find har●or in any reasonable soul , as to think that God should like a man the worse for his being the better , or for having a tender conscience ; or look for 〈◊〉 fear , reverence , and obedience from his servants , then we do from our servants ▪ And yet the same men will grant , that a servant can never be too 〈…〉 Natural men are blinde to spiritual objects , as the Apostle speaks 1 Cor. 18.20 . & 2.14 . and so no more fit to judge of them , then blinde men a● fit to judge of colours . And hence it is , that they have the basest though● of the best men , making ill constructions of whatsoever they speak or do as the Scribes and Pharisees dealt by our Saviour . Until we are bor● again , we are like Nicodemus , who knew not what it was to be bor● again , Iohn 3.4 . Until we become zealous our selves , we are like Fest●● who thought zeal madness , Acts 26.24 . Until we be humble our selves we are like Michal , who mocked David for his humility , and thought hi● a fool for dancing before the Ark , 2 Sam. 6.16 . For , to carnal-minde men , all Religion seems foolishness , 1 Cor. 1.18 . It faring between th● Sensual and Spiritual , as it does between Youth and Age : For as Youn● men think Old men to be fools , but Old men know the Young to be fools so Worldlings think the Religious fools , but the Religious know them to be fools , because they have had the experience of both conditions ; 〈◊〉 the old have been young , but the other are utterly unacquainted wit● what they see and know . Besides , the one make the Word their rule i● every thing ; for they live , and believe , and hear , and invocate , and hope and fear , and love , and worship God in such manner as his Word prescribes ▪ The other do all as the flesh leads them , and according to the customs an● rudiments of the world . 12 ¶ Now lay all together , and you will think it no whit strange , tha● notwithstanding their condition is so miserable , they should yet be so jo●cund , confident and secure , that they should neither be sensible of their present condition , nor afraid of future Judgment . Security makes world●lings merry ; and therefore are they secure and merry , because they are ignorant . A Dunce ( we know ) seldom makes doubts ; yea , a Fool ( say● Solomon ) boasteth and is confident , Pro. 14.16 . Ignorance is a veil or curtain to hide away their sins . Our knowledge , saith one of the Learned , dot● but shew us our ignorance : And Wisdom ( says another ) is but one of man● greatest miseries , unless it be as well able to conquer , as to discern . The next thing from being free from miseries , is , not to be sensible of them ▪ Erasmus could spie out a great priviledge in a blockish condition ; Fool ( saith he ) being free from ambition , envy , shame and fear , are neither troubled in conscience , nor macerated with cares . And Beasts , we see , are not ashamed of their deeds . Where is no reason at all , there is no sin where no use of reason , no apprehension of sin ; and where no appre●hension of sin , there can be no shame . Blinde men never blush ; neither are Worldlings ashamed , or afraid of any thing ; because for want o● bringing their lives to the rule of Gods word , they perceive not when they do well , when ill . The Timber not brought to the Rule , may easily appear straight , when yet it is not . Whereas every small sin , to a holy and regenerate man that weigheth his sin by the ballance of the Sanctuary , i● very grievous , and disturbeth his conscience exceedingly . Besides , the Regenerate know , that the very end for which they were 〈…〉 ●reator & Redeemer . They remember also , that they bound themselves by 〈◊〉 and promise in their baptism so to do . Whereas these brainless and ●ruitish men never once consider what they came into the world for , nor what ●ill become of them when they depart hence : Only their care is , that they ●ay eat , drink , play , sleep and be merry : Whereupon they spend their ●ays in mirth , and suddenly they go down into hell , as Iob speaks , Iob 21.13 . ●or , like men sleeping in a Boat , they are carried down the stream of this World , until they arrive at their Graves-end Death ; without once ●aking to bethink themselves whither they are going , to Heaven or Hell. I grant , that in their long sleep they have many pleasant dreams . As 〈◊〉 instance : They slumber , and suppose themselves good Christians , true Protestants ; they dream they repent them of their sins , and that they ●elieve in Christ ; they dream they have true grace , that they fear , and ●●ve , and serve God as they ought ; they Heaven●nd ●nd be saved : But the truth is , all their Religion is but a Dream , and 〈◊〉 is their assurance of salvation . They have Regeneration in conceit , ●epentance and Righteousness in conceit ; they serve God well in con●eit , and they shall go to Heaven only in conceit , or in a dream ; and never ●wake , until they feel themselves in a bed of unquenc●●●se flames . ●either did pure and naked Supposals , ever bring any man to eternal ●ife . 13 ¶ Which being so , and that with the greatest part of the World : ●ow does it concern every one of you to try and examine your selves , ●hether it fares not so with you ; and to mistrust the worst of your ●●lves , as all wise and sound-hearted Christians do ; as you may see by ●●e Apostles , Matth. 26.22 . even every of them was jealous of himself , ●●d examined his own heart , though but one of them was guilty of that ●●ul sin which Christ spake of . Now if you would examine your selves but by those marks I have ready given you , you may easily see whether you are the men guilty 〈◊〉 what I have laid to your charge . If you would be further informed , ●●●k your selves only these three questions . Whether you are of that small ●●mber , whom Christ hath chosen out of the world ? Whether you are Re●●nerate ? Whether you have true and saving faith ? For otherwise all our hopes and perswasions are but vain presumptions and delusions . First , Are you of that small number ? For , the greatest number , whether 〈◊〉 men , or great men , or great Scholars , go the broad way to destruction ▪ ●●d but a few of either , the narrow way which leadeth unto life ; as ap●●ars by many cleer testimonies and examples ; for which see those known ●●aces , Mat. 7.13 , 14. 1 Ioh. 5.19 . Rev. 20.8 . Christs flock , that believe 〈◊〉 Gospel , are but a little flock , Luk. 12.32 . and but numbers●● ●● . 10.22 . & 53.1 . Rom. 9.27 . & 10.16 . Rev. 3.4 . 2 Cor. 4.4 . Mat. 8.34 . 〈◊〉 27.22 . Acts 28.22 . Rev. 13.16 . Yea , of all the CCLXXXVIII several Opinions which Philosophers 〈…〉 way to attain to it , was by doing as the most do . Yea , they all conclude● that Number was the best note of the worst way . And we even see by experience , that the basest things are ever most plentifull . And therefore it ●●mazes me to think , how men should be so blockish as they are in this particular : for if you mark it , most men walk in the broad way , and yet ever● man thinks to enter in at the strait gate : which could never be , if they we●● not fools , or frenzie . Again take notice , that many seekers fall short of heaven , Luke 13.24 . Do you strive ? The righteous shall scarcely be saved ▪ what then shall become of the unrighteous ? 1 Pet. 4.18 . 14 ¶ Secondly , Are you regenerate and born anew ? For Christs words to Nicodemus ( a knowing , honest , moral man ) are express ; yea , and he bindes it with an oath : Verily , verily I say unto you , except ye be born again ye can in no wise enter into the kingdom of heaven . Now if you be regenerate , it will appear by this : Regeneration or new birth , is a creation of new qualities in the soul , as being by nature onely evil disposed . In all that are born anew , is a change , both in the Iudgement from error to truth , and in the Will from evil to good ; and in the Affections from loving evil , and hating good , to love good , and hate evil ; in the whole man from darkness to light , and from the power of Satan unto God. Is this change wrought i● you ? For without it there is no going to heaven , no being saved . The● — Thirdly , Have you a true and lively faith in Iesus Christ ? For there is no coming to Christ but by saith , Heb. 11.6 . By faith we receive the forgiveness of our sins , Luke 7.47 , 50. By faith we are justified , Rom. 3.26 , 28 , 30. Gal. 3.8 . By faith through grace we are saved , Eph. 2.8 , 9. Luk. 18.42 . By faith through the power of God we are kept and preserved to salvation , 1 Pet. 1.5 . Nothing but faith can assure us of Gods favor , Eccles. 9.1.2.3 . By faith we obtain whatsoever we ask , Mat. 21.22 . By faith we are blessed , Gal. 3.14 . By faith we know God , 1 Ioh. 4.7 . Psal. 9.10 . Without faith we cannot profit by hearing the Word , Heb. 4.2 . Without faith it is impossible to please God , Heb. 11.6 . Whatsoever is not of faith is sin , be they never so glorious performances , Rom. 14.23 . and 10.14 . Now you shall know whether you have saith , by this : Faith comes by hearing the Word preached , Rom. 10.17 . And the Spirits powerfull working with it , Ioh. 3.3.5.8 . Faith purifieth the heart , Act. 15.9 . worketh by love , Gal. 5.6 . and sanctifieth the whole man throughout , Act. 26.18 . Faith is known by its works , Iam. 2.17.18.22 . Faith and holiness are as inseparable as life and motion , the sun and light , fire and heat . Again , Faith believeth the threats of the Word , together with the promises ; and thereupon feareth sin , as i● fears hell . Again , if the Image of God by faith be repaired in you , you cannot but love them that love God , 1 Ioh. ● . 10 . Besides , this is a sure rule : That that perswasion only which follows sound humiliation , is Faith ; That which goes before it , is Presumption . And 〈◊〉 Ambrose speaks ; No man can repent of sin ▪ but he that beleeves the pardon 〈…〉 ●bout it , shall finde it as hard a work to beleeve the Gospel , as to keep the La●●●● onely God must enable to both . Now if upon trial you evidently finde that you are of Christs little flo● that you are regenerate , and that you have this precious grace of Fa●●●● wrought in your heart , you may comfortably assure your self that you sh●●●● be saved . Otherwise the Devil and your own heart do but delude you , in 〈◊〉 ●●●ing you the least benefit by the blood of Christ : Yea , it had been bet●●● for you , that there had been no Christ come into the world : For , ev●● the mercy of God , ( which you have contemned ) and the means of grace , a●● the offer of salvation , shall but inhance your damnation , Yea , Christ him 〈◊〉 that onely Summum bonum , who is a Saviour to all Beleevers , shall be a Revenger to you , if you go on ; and bid you Depart ye cursed into everlast●●● fire , &c. Matth. 25.41 . 15 ¶ And so much , for the discharge of my conscience and duty ; a●● to make a supply of that , which I should have some way performed lo●● since . Yet least I should imitate those , who kindle a fire under green wood , a●● leave it so soon as it begins to flame ; ( for I take it for granted , that so of you will lay to heart what hath been said ) I have sent you three Bo●●● ( writ by an impartial Author , no● a Party ) which I hold exceeding p●●●fitable for you to peruse . The one speaking more home and full to t●● matter . The second shewing how it comes to pass , that so many are ●●ceived , who hope to be saved . The third setting out to the life , the 〈◊〉 thoughts , words , and actions of all natural men ; insomuch that no 〈◊〉 can more lively represent your faces , then it does your hearts . There 〈◊〉 that you may not be disappointed of your end , by mistaking your way ; 〈◊〉 you may become as true friends to God , and the Ministry , as you have 〈◊〉 bitter enemies ; and so have your part and portion with them at Gods 〈◊〉 hand , where are pleasures for evermore : Be perswaded to read them , 〈◊〉 as much observation and circumspection , as you would do the Evidence your Inheritance . Neither count it as a thing indifferent , that may ei●●●● be done , or dispensed with ; except you are indifferent whether you be 〈◊〉 or damned . Yea , so minde what you read , as if it were an Epistle writ 〈◊〉 Heaven , and sent to each of you in particular . Expect not that Christ 〈◊〉 himself from Heaven should call to you severally by name , as he 〈◊〉 Saul , and say , Ho Ishmael ! such a one ; or Ho Elymas ! such a 〈◊〉 why doest thou persecute me ? I am Iesus whom thou persecutest , Acts 9. ●● Which yet , if he should , it were no more in effect then he hath often do nor would you be any more warned , or reclaimed by it . As is eviden● the example of Hazael , 2 Kings 8.12 , 13 , &c. And by what Abraham Dives , Luk. 16.31 . If you will not 〈◊〉 Moses and the Prophets , Christ his Apostles in his Word ; neither 〈◊〉 he be perswaded , though one 〈◊〉 be sent unto you from the damned in ●e●l , or from the glorified spirits in 〈◊〉 Wherefore hearken unto Conscience ; and what concerns you , apply it ▪ 〈…〉 not the whole Bible and all the Sermons they hear , yea the c●eck● of 〈◊〉 own Consciences , and the motions of Gods Spirit utterly ineffectual , 〈◊〉 want of wit and grace to apply the same to themselves . Whereas if they would rightly and ingenuously apply but one Text or two unto their own souls , as they can unto others , ( being better able to discern others 〈◊〉 then their own beams ) they might be everlastingly happy . 16 ¶ But it is now a just plague upon our so much Formality and 〈◊〉 faneness , under our so much means of Grace ; that because we ( many of us ) have heard the Word , and enjoyed the means for thirty , forty , fifty years together , and are never the better , bring forth no fruits thereof ; that Christ should say unto such , as he did to the fruitless Fig-tree , Mar. 11.13 , 14 ▪ Never fruit grow on thee hence forward . And the truth is , if yon observe it , you shall very rarely hear of an old Formalist , or Protestant at large , that ever is converted , ( but young ones , as Ministers can sufficiently inform you : ) Perhaps they may turn to be Antinomians , Ranters , Quakers , or the like , and imbrace Error ; but they turn not to the Truth . Or if so , it is a greater miracle then was the creating of the whole world . For , in making such a one a New creature , must be a number of miracles : A blinde man is restored to sight , a deaf man to hearing , a man possest with many devils dispossest ; yea , one not only dead in sin , but buried in the grave of long custom , with a grave-stone laid upon him , raised from the dead ; and in every one , a stone turned into flesh . In all which God meets with nothing b●t opposition , which in the Creation he met not with . Thus I have been large : But as Iohn could only baptize with water● so I can but teach you with words ; And when God withholds his condemned grace , Paul himself cannot move a soul. If the Holy Ghost shall set it home to your hearts , that you may so meditate on what hath been spoken , and so practise what hath been prescribed ; that God in Christ may be pacified , your sins by free-grace pardoned , and your souls eternally saved : That while you are here , you may enjoy the peace of God , which passeth all understanding , Phil. 4.7 . and when you depart hence , you may arrive at the Haven of all happiness in Heaven , where is fulness of joy , and pleasures for evermore ; Blessed and happy are ye , Psal. 16.11 . Which is my prayer and hope , and should be my joy . FINIS . London , Printed by Thomas Newcomb ▪ and are to be sold by 〈…〉 ● Hopefull way to Cure that horrid Sinne of SWEARING . Or an help to save SWEARERS , if willing to be saved : Being an Offer or Message from HIM , whom they so Daringly and Audaciously provoke . Also a Gurb against Cursing . MEMB. 1. 1. § . Messenger . NOt to admonish our brother is to hate him , as the Holy Ghost witnesseth , Levit. 19.17 . But to scorn our brother should admonish us , is more to hate our selves . That little which Cresus learned of Solon , saved his life . And had Pilate taken that fair warning , his wife gave him : it might have saved his soul ; which once lost , cannot be redeemed with ten thousand worlds : no not with the enduring of ten thousand thousand years torments in Hell. When a Dog flies in his masters face that keeps him ; we conclude he is mad ; are they then rationall men , that ( being never so little crost ) will fly in their Makers face , and teare their Saviours name in peeces , with oaths and execrations ? which is worse then Frenzie . Yea , this is to send challenges into Heaven , and make love to destruction ! And certainly it is Gods unspeakable mercy , that every such oath & blasphemy , proves not a Benoni , the death of the mother , Gen. 35.18 ▪ § 2. Think me not too bold , or over harsh : for I speak to you both for and from my Maker and Redeemer . Yea , he perswaded to hearken a while unto me , as you would have God another day , hearken unto you . Are you Christians , as you call your selves ? if you be , you have at least heard what God and Christ hath done for us . How when we were in a sad condition ; when by sin we had forfeited our selves and all we had , and wilfully plunged our souls and bodyes into eternall torments : When neither heaven , earth , nor hell could have yeelded any satisfactory thing besides Christ , that could have satisfied Gods justice , and merited heaven for us ; then , O then ! The eternall God would dye , viz. so far as was possible or necessary , that we might not dye eternally , Iohn 3.16 . A mercy bestowed , and a way found out , that may astonish all the sons of men o● 〈…〉 were his enemies , mortally hating him , and to our utmost fighting against him , and taking part with his only enemies ( Sin and Satan ) as now you doe , not having the least thought , or desire of reconcilement : but a perverse and obstinate will , to resist all means tending thereunto . 3. § O my brethren ! bethink your selves ; It is his maintenance we take , and live on . The air we breath , the earth we tread on , the fire that warms us , the water that cools and cleanseth us , the cloaths that cover us , the food that does nourish us , the delights that cheer us , the beasts that serve us , the Angels that attend us , even all are his . That we are not at this present in hell , there to fry in flames , never to be freed . That we have the free offer of grace here , and everlasting glory in heaven hereafter , we are only beholding to him . And shall we deny this Lord that hath bought us ? shall we most spightfully and maliciously fight on Satans side against him with all our might , and that against knowledge and conscience ? I wish you would a little think of it . 4. § For favours bestowed , and deliverances from danger , bind to gratitude : or else the more bonds of duty , the more plagues for neglect . The contribution of blessings , requires retribution of thanks ; or will bring distribution of judgments . And certainly , if a friend had given us but a thousand part of what God hath , we should heartily love him all our lives , and think no thanks sufficient . And in reason , Hath God done so much for us , and shall we denye him any thing he requireth of us ? though it were our lives , yea our souls ; much more our sins ; most of all this sottish and damnable sin , in which there is neither profit , nor pleasure , nor credit , nor any thing else to provoke , or intice us unto it , as in other sins ; for all you can expect by it is the suspicion of common Lyers , by being common Swea●ers : Or that you shall vex others and they shal hate you . Whereas if we could give Christ our Bodyes , and Souls , they should be saved by it , but he were never the better for them . Yea swearing and cursing are sins from which of all other sins we have the most power to abstain . For were you forced to pay three shillings four pence for every oath and curse you utter , as the Law enjoins ▪ or if you were sure to have your tongue cut out , which is too light a punishment for this sin ● damnation being the due penalty thereof , as the Apostle sets it down Iames 5.12 . you both could and would leave it , which alone makes it altogether inexcusable . And this know , that the easier the thing commanded is , the greater guilt in the breach of it : and the lighter the injunc●ion , the heavier the transgression , as Austin speaks , and Adams eating the forbidden fruit , sufficiently proves . So that it is evident you love this sin , meerly because it is a great sin , and blaspheme out of meer malice to , and contempt of God , which is most fearfull , and ( as a man would think ) should make it unpardonable , I am sure the Psalmist hath a terrible word for all such , if they would take notice of it , Let them be confounded that transgresse without a cause , Psal. 25.3 . And no marvell that this fearfull imprecation should fall from the Prophet● mouth ; for that man is bottomlesly ill , who loves vice meerly because 〈…〉 digious , damnable wretch , who ( rather then not die ) will anger God on set purpose . Wherefore looke to it , and think of it , you cursing , and cursed Swearers ; You swear away your salvation , curse away your blessing ▪ Howling and Cursing shall be your chief ease in Hell , to whom blasphemy was an especiall recreation on Earth . 5. § . Argue with all the world , and they will conclude , there is no vice like ingratitude . And meer ingratitude returns nothing for good , but you return evill ▪ yea , the greatest and most malicious evill , for the greatest and most admired love . It was horrible ingratitude for the Iewes to scourge and crucifie Christ , who did them good every way : for he healed their diseases , fed their bodies , inlightned their mindes , of God became Man ; and lived miserably among them many years , that he might save their souls : ( though in killing him , they did their utmost to sinke the only ship that could save them ) but you are more ingratefull to God and Christ then they were , or can be exprest by the best Oratour alive . For which read more , in a Treatise intituled , Gods goodnesse , and Englands unthankfulnesse , from Chapter 4. to Chapter 7. 6. § . O that you would but consider , that the Lord Iehovah , who is a God , great , and terrible , of most glorious majesty , and infinite purity ; hears and beholds you in all places , and in every thing you think , speak , or do who is a just Judge , and will not let this cursed sin go unpunished : then would you keep a narrower watch over your thoughts , then any other can do over your actions ; yea , you would assoon stab a dagger to your hearts , as let such oaths and execrations drop from your mouths : whereas now you swear and curse , as if he that made the ear could not hear , or as if he were neither to be feared nor cared for , who for sin cast the Angels out of Heaven , Adam out of Paradise , drowned the old world , r●●●ed down fire and brimstone upon Sodome , commanded the earth to open her mouth , and swallow down quick Corah , and his companie ; he who smote Egypt with so many plagues , overthrew Pharaoh and his host in the Red sea , destroyed great and mighty Kings , giving their land for an inheritance to his people : and can as easily with a word of his mouth strike you dead while you are blaspheming him , and cast you body and soul into Hell , for your odious unthankfulnesse : yea , it is a mercie beyond expression , that he hath spared you so long . Consider of it I beseech you , lest you swear away your part in that bloud which must save you , if ever you be saved ; yea , take heed lest you be plagued with a witnesse , and that both here and hereafter : for God ( who cannot lie ) hath threatned that his curse shall never depart from the house of the Swearer , as it is Zach. 5.1 . to 5. And I doubt not but you are already cursed , though you know it not ; That either he hath cursed you in your bodie by sending some foul disease , or in your estate by suddainly consuming i● , or in your name by blemishing and blasting it , or in your seed by not prospering it , or in your minde by darkning it , or in your heart by hardning it , or in your conscience by terrifying it , or will in your soul by everlastingly damning it , if you repent not . Wherefore take ●eed what 〈…〉 〈…〉 our smart ) hath a great controversie with the Inhabitants of the Land , because of swearing , Hos. 4.1 , 2. Yea , because of oaths the whole land ( even the three Nations ) now mourneth , as you may see Ier. 23.10 . Neither object that ye are so accustomed to swearing that you cannot leave it , for this defence is worse then the offence ; as take an instance , Shall a Thief or Murtherer at the Bar alledge for his defence , that it hath been his use and custom of a long time to rob and kill , and therefore he must continue it , or if he do , will not the Judge so much the rather send him to the Gallows ? Wherefore I beseech you by the mercies of God ( who hath removed so many evils , and conferred so many good things upon you , that they are beyond thought or imagination ) to leave it : especially after this warning , which in case you doe not , will be a sore witnesse , and rise up in judgment against you another day . MEMB. 2. Swearer . Did I swear or curse ? 1. § Messenger . Very often , as all here present can witnesse , and Satan also , who stands by to take notice , reckon up , and set on your score every Oath you utter , keeping them upon Record against the great day of Assises , at which time every Oath will prove as a daggers point stabbing your soul , to the heart , or as so many weights pressing you down to Hell , Rev. 20.13 . and 22 12. As also the searcher of hearts , who himself will one day be a swift witnesse against Swearers , Mal. 3.5 . For of all other sinners the Lord will not hold him guiltlesse that taketh his Name in vain , as the third Commandement tels you , Exod. ●0 . 7 . 2. § But wo is ●he , it fares with common Swearers as with persons desperately diseased , whose excrements and filth comes from them at unawares ; for as by much labour the hand is so hardened that it hath no sense of labour , so their much swearing causeth such a brawny skin of senslessenesse to overspread the heart , memorie , and conscience , that the swearer sweareth unwittingly : and having sworne , hath no remembrance of his Oath , much lesse repentance for his Sin. Swearer . Alas though I did swear , yet I thought no harm . 3. § Messenger . O fool ! What Prince hearing himself abused to his face , by the reproachfull words of his base and impotent Subject , would admit of such an excuse ? that whatsoever he spake with his mouth , yet he thought no ill in his heart ? And shall God take this for a good answer , having told us before hand , Deut. 28.58 , 59. That if we do not fear & dread his glorious and fearful Name , the Lord our God , he wil make our plagues wonderful and of long continuance , and the plagues of our posterity . Besides , how frequently doest thou pollute and prophane Gods Name , and thy Saviours ? The Iews grievously sinned in crucifying the Lord of life but once , and that of ignorance : but the times are innumerable that thou doest it , every day in the year , every hour in the day , although thy conscience , and the holy Spirit of 〈…〉 thee that thou hast seldome remembred him but to blaspheme him ? and more often named him in thy Oaths and Curses , then in thy prayers . Swearer . Surely , If I did swear , it was but Faith and Troth , by our Lady ▪ the Masse , the Rood , the Light , this Bread , by the Crosse of the silver , or the like : which is no great matter I hope , so long as I swore not by God , nor by my Savior . 4. § . Messenger . That is your grosse ignorance of the Scriptures , for God expresly forbids it , and that upon pain of damnation , Iam. 5.12 . First , our Saviour Christ in his own person forbids it , Mat. 5 34 , 35 , 36 , 37. I say unto you Swear , not at all , neither by heaven , for it is Gods Throne ; nor by the earth , for it is his footstool ; nor by Ierusalem , for it is the City of the great King ; neither shalt thou swear by thine head , because thou canst not make one hair white o● black ; but let your communication be Yea , Yea , Nay , Nay : for whatsoever is more then these cometh of evill . And then by his Apostle , Above all things my brethren , swear not , neither by heaven , nor by earth , nor by any other oath , but let your Yea be Yea , and your Nay , Nay : lest you fall into condemnation , James 5 . 1● where mark the Emphasis in the first words , Above all things swear not ; and the great danger of it in the last word , condemnation . 5. § . If the matter be light and vain , we must not swear at all ; if so weighty , that we may lawfully swear as before a Magistrate , being called to it , then we must only use the glorious Name of our God in a holy and religious manner , as you may see , Deut. 6.13 . Esay 45.23 . & 65.16 . Iosh. 23.7 . Ier ▪ 5.7 . Exod. 23.13 . And the reasons of it are weighty , if we look into them ▪ for in swearing by any creature whatsoever , we do invocate that creature , and ascribe to it divine worship ; a lawfull oath being a kind of Invocation , and a part of Gods worship ; Yea , whatsoever we swear by , that we invocate , both as our witnesse , surety , and judge , Heb. 6.16 . and by consequence , deifie it , by ascribing and communicating unto it Gods incommunicable Attributes , as his Omnipresence , and Omniscience , of being every where present , and knowing the secret thoughts and intentions of the heart : and likewise an Omnipotencie , as being Almighty in patronising , protecting , defending , and rewarding us for speaking the truth , or punishing us if we speak falsly : all which are so peculiar to God , as that they can no way be communicated or ascribed to another . So that in swearing by any of those things , thou committest an high degree of grosse Idolatry , thou spoilest and robbest God of his Glory , ( the most impious kind of theft ) and in a manner dithronest him , and placest an Idol in his room . 6. § . And as to swear by the creature makes the sin far more heinous , so the more mean and vile the thing is which you swear by ( be it by my fay , by cock and pie , hares foot , by this cheese , and such like childish oaths , which are so much in use with the ignorant and superstitious swarm ) the greater is your sin in swearing such an Oath : because you ascribe that unto these basest of creatures , which is only proper to God , namely , to know your heart , and to be a discerner of secret things ; why else should you call that ●●eature 〈…〉 of him ; as mark well what he saith , Ier. 5.7 . How shall I spare thee for this ? thy children have forsaken me and sworn by them that are no Gods. And do you make it a small matter to forsake God , and make a God of the creature ? Will you believe the Prophet Amos , if you will , he saith ( speaking of them that swore by the sin of Samaria ) that they shall fall and never rise again Amos 8.14 . a terrible place to vain swearers . Neither are we to join any other with God in our oaths , for in so doing we make base Idols , and filthy creatures Corrivals in honour , and Competitors in the Throne of Justice with the Lord , who is Creatour of Heaven and Earth , and the supreme Judge and sole Monarch of all the world . Or , in case we do , our doom shall be remedilesse , for the Lord threatneth by the Prophet Zephany , that he will cut off them that swear by the Lord and by Malcham . which Malcham was their King , or as some think , their Idol , Zeph. 1.4 , 5. But admit the sin were small , as you would have it to be , yet the circumstances make it most heinous ; for even the least sin in its own nature is not only mortal , but rests unpardonable : so long as it is willingly committed , and excuted or defended . Swearer . But all do swear , except some few singular ones , and they also will lye , which is as bad . 7. § . Messeng. You must not measure all others by your own bushell for although ill Dispositions cause ill Suspicions ; even as the eye that is bloudshood sees all things red , or as they that have the Iaundies see all things yellow ; yet know that there be thousands who can say truly through Gods mercie , that they had rather choose to have their souls passe from their bodies , then a wilfull prenseditated lie , or a wicked oath , from their mouths ; wherefore when you want experience , think the best , as charitie bids you , and leave what you know not to the searcher of hearts . 8 § . As for the number of Swearers , it cannot be denyed , but the sin is almost universall , and this is it which hath incensed Gods wrath and almost brought an universall destruction upon our whole Nation ; but is no● this excuse [ That others do so ] a most reasonlesse plea , and only becoming a fool ? When our Saviour Christ hath plainly told us , that the greatest number go the broad way to destruction on , and but a few the narrow way which leadeth unto life , Mat. 7.13 , 14. And S. Iohn , that the whole world lyeth in wickednesse 1 John 5.19 . And that the number of those whom Satan shall deceive , is as the sand of the sea , Rev. 20.8 & 13 16. Isa. 10.22 . Rom. 9.27 . And tell me . Were it a good plea , to commit a Felonie , and say that others do so ? Or Wilt thou leap into Hell and cast away thy soul , because others do so ? A ●orry comfort it will be to have a numerous multitude accompanie us into that lake of fire that never shall be quenched . Besides it is Gods expresse charge , Exod. 23.2 . Thou shalt not follow a multitude to doe evill , and S. Pauls everlasting rule , Rom. 12.2 . Fashion not your selves like unto this world . 〈…〉 some urgent matter constraineth for the confirming of a necessary tru●● ( which can by no other lawfull means be cleared ) and for the ending of all contentions and controversies , and clearing our own or our neighbour● good name , person , or estate , and to put an end to all strife , aiming at Gods glory , and our own or our neighbours good : which is the only use and end of an oath ; in which case a man is rather a patient then a voluntary agent You may swear , otherwise not . Neither must we swear at all in our ordinary communication , if we will obey Gods Word , as you may see , Mat. 5 ▪ 34 , 35 , 36 , 37. Iam. 5.12 . Swearer . Except I swear , men will not believe me . 10. § . Messenger . Thou hadst as good say , I have so often made shipwrac● of my credit by accustomary lying , that I can gain no belief unto my word without an oaths ; for it argues a guilty conscience of the want of credit , an● that our word alone is worth no respect , when it will not be taken without a pawn or surety . Neither will any but base Bankrupts pawn so precious ▪ Iewel as their Faith , or offer better security for every small trifle . Beside he that often sweareth , not seldome forsweareth . And so I have informed yo● from Gods Word , what the danger is of vain and wicked swearing . MEMB. 3. 1. § . But as if Swearing alone would not presse thee deep enough int● hell , thou addest cursing to it , a sin of an higher nature , which non use frequently , but such as like Goliah and Shimei , are desperately wicked it being their peculiar brand in Scripture ; as how doth the Holy Ghost stig●matize such an one ? His mouth is full of cursing , Psal. 10.7 . & Rom. 3.1 . or , be loveth cursing , Psal. 109.17 . and indeed , whom can you observe to lo● this sin , or to have their mouths full of cursing ? but Russians and sons o● Belial , such as have shaken out of their hearts the fear of God , the shame o● men , the love of heaven , the dread of hell , not once caring what is though or spoken of them here , or what becomes of them hereafter ; yea observe the● well , and you will finde , that they are mockers of all that march not unde● the pay of the Devill . 2. § . And whence do these Monsters of the earth , these hellish miscrean● these bodily and visible Devils learn this their damnable cursing and swearing ▪ Are not their tongues fired and edged from Hell ? as Saint Iames hath ▪ Jam. 3.6 . yea , it is the very language of the damned , as you may see Rev. ●● 1 , 21. Only they learn it here before they come thither , and are su●●proficients therein , that the Devil counts them his best scholars , and se● them in his highest form , Psal. 1.1 . And well they deserve it , with who● the language of hell is so familiar , that blasphemy is become their moth tongue . Besides , it is the very depth of sin , roaring and drinking is the horse-way to Hell ; whoring and cheating the foot-way ; but Swearing a● Cursing follows Korah , Dathan and Abiram . And certainly , if the infe●●● Tophet , be not for these men , it can challenge no guests . But see no● witlesse , gracelesse , and shamelesse even the best are that use to curse ; 〈…〉 I shall man tremble to name ; because I were as good knock at a deaf mans 〈◊〉 , or a dead mans grave , as speak to them . 3. § . Thou art crossed by some one , perhaps thy wife , child , or servant , or else thy horse , the weather , the dice , bowls , or some other of the creatures displease thee ; and thou fallest a cursing and blaspheming them , wishing the plague of God , or Gods vengeance to light on them , or some such hellish speech fals from thy foul mouth . And so upon every foolish trifle , or every time thou art angry , God must be at thy beck , and come down from heaven in all hast and become thy Officer to revenge thy quarrel , and serve thy malicious humour . ( O monstrous impiety ! O shamelesse impudenciel to be abhorred of all that hear it ) not once taking notice what he commands in his Word , as , Blesse them that persecute you , blesse , I say , and curse not , Rom. 12.14 . And again , Blesse them that curse you , and pray for them which hurt you , Luk. 6.28 . which is the practice of all true Christians 1 Cor. 4.12 . 4. § . But this is not one half of thine offence , For whom doest thou curse ? Alas the Creatures that displease thee are but Instruments , thy sin is the cause , and God the author , 2 Sam. 16.11 . Psal. 39.9 , 10. Gen. 45.8 , Ioh 1.21 . from whom thou hast deserved it , and ten thousand times a greater crosse : but in stead of looking up from the stone , to the hand which threw it ; or from the effect to the cause , as Gods people doe ; thou like a mastiff ●og , settest upon the stone or weapon that hurts thee . But in this case , Who are you angry withall ? Does your horse , the dice , the rain , or any other creature displease you ? Alas , they are but servants , and if their Master bid smite , they must not forbear ; they may say truly what Rabshekeh usurped , Isa. 36.10 . Are we come without the Lord ? and all that hear thee may say , as the Prophet did to Senacherib , 2 King. 19.22 . Whom hast thou blasphemed ? and against whom hast thou exalted thy self ? even against the Holy One of Israel . 5. § . Besides , why dost thou curse thine enemie ? ( if he be so ) but because thou canst not be suffered to kill him . For in heart , and Gods account , thou art a murtherer , in wishing him the pox , plague , or that he were hanged or damned . Nor will it be any rare thing at the day of judgment , for cursers to be indicted of murther . For like Shimei and Goliah to David ; thou wouldst kill him if thou durst ; thou doest kill him so far as thou canst . I would be loath to trust his hands that bans me with his tongue . Had David been at the mercie of either Shimei or Goliah , and not too strong for them , he had then breathed his last . Nor is it commonly any sin committed , or just offence given thee ; that thou cursest . Who could have lesse deserved those curses and stones from Shimei then David ? Yea , did not that head deserve to be tonguelesse , that body to be headlesse , that so undeservedly cursed such an Innocent ? as after it fell out . For the curses and stones which Shimei threw at David , rebounted upon Shimei , and split his heart ; yea , and at last knock● out his brains ; and the like of Goliahs curses ; which is also thy very case . For 〈…〉 Curser meant it , Prov. 26.2 . yea , though thou cursest , yet God will blesse , Psal. 109.28 . ●ut thy curses shall be sure to rebound back into thine own brest , Psal. 7.14 , 15 , 16 ▪ Prov. 14.30 . Cursing mouths are like ill made Pi●●e● which while men discharge at others , recoil in splinters on their own faces , Their words and wishes be but whirlwinds , which being breathen forth , return again to the same place . As hear how the Holy Ghost delivers it ▪ Psal. 109. As he loved cursing , so shall it come unto him ; and as he loved not blessing , so shall it be far from him . As he cloathed himself with cursing like a garment so shall it come unto his bowels like water , and like oil into his bones ; let it be unto him as a garment to cover him , and for a girdle wherewith he shall always be girded , v. 17 , 18 , 19. Hear this all ye , whose tongnes run so fast on the Devils errand , you loved cursing , you shall have it , both upon you , about you , and in you , and that everlastingly ; if you persevere and go on ; for Christ himself at the last day , even he which came to save the world , shall say unto all such , Depart from me ye cursed into everlasting fire , prepared for the Devill and his Angels , Mat. 25.41 . Where they shall do nothing but curse for evermore ; for they no farther apprehending the goodnesse , mercie , and bounty of God , then by the sense of their own torments ( the effects of his justice ) shall hate him , and hating him they shall cur●e him , Rev. 16.11 . They suffer , and they blaspheme ; there is in them a furious malice against him , being cursed of him , they re-curse him ; they curse him for making them , curse him for condemning them , curse him because being adjudged to death , they can never find death ; they curse his punishments , because they are so unsufferable ; curse his mercies , because they may never taste them ; curse the bloud of Christ shed on the Crosse , because it hath satisfied for millions and done their unbeleeving souls no good ; curse the Angels and Saints in heaven , because they see them in joy and themselves in torment ; Cursings shall be their sins , and their chief ease , Blasphemies their prayers , Lacrymae their notes , Lamentation all their harmony ; these shall be their evening songs , their morning songs , their mourning songs for ever and ever . And indeed , who shall go to Hell , if Cursers should be left out ? Wherefore let all those learn to blesse , that look to be heirs of the blessing . 7. § . But to be in Hell , and there continue everlastingly in a bed of quenchlesse flames , is not all . For this is the portion , even of Negative and vicelesse Christians ; if they be not vertuous . Of such as do not swear exexcept they fear an oath . That abound in good duties , if they do them not out of faith , and because God commands them ; that he may be glorified , and others edified thereby . Whereas thou doest supererogate of Satan , in damning many souls besides thine own . Thou hast had a double portion of sin , to other men here ; and therefore must have a double portion of torment to them hereafter . The number and measure of thy torments , shall be according to the multitude and magnitude of thine offences , Rev. 20.12 , 13. & 22.12 . Luk. 12.47 . Mat. 10.15 . Rom. 2.5 , 6. And those offences if I could stand to aggravate them by their severall circumstances , would appear 〈…〉 With thy swearing and cursing , thou doest not only wound thine own soul worse then the Baalites wounded their own bodies : for thou ( wilfully mu●therest thine own soul , and that without any inducement , as hath been proved . ) But thou art so pernicious , that this is the least part of thy mischief ; for thou drawest vengeance upon thousands , by thy infectious and damnable example ; as how can it be otherwise ? Thou doest not only infect thy companions , but almost all the hea● , or come near thee . Yea , little children in the streets , have learnt of thee to rap out oaths , and belch out curses and scoffs almost as frequently as thy self ; and through thy accustomary swearing learned to speak English and Oaths together ; and so to blaspheme God almost so soon as he hath made them . And not only so , but thy example infects others ; and they spread it abroad to more , like a malicious man sick of the plague , that runs into the throng to disperse his infection , whose mischief but-weighs all penalty . It is like the setting a mans owne house on fire , it burnes many of his neighbours houses , and he shall answer for all the spoil . So that the infection of sin is much worse then the act . 8 § . Nor wilt thou cease to sin when thou shalt cease to live ; but thy wickednesse will continue longer then thy life . For as if we sow good work● , succession shall reap them , and we shall be happy in making them so : so on the contrary , wicked men leave their evill practises to posterity , and though dead , are still tempting unto sin , and still they sin in that temptation , they sin so long as they cause sin . This was Ierob●ams case , in making Israel to sin : for let him be dead , yet so long as any worshiped his Calves , Ieroboam sinned . Neither was his sin soon forgotten ; Nadab his son , and Baasha his successour ; Zimri , and Omri , and Ahab , and Ahaziah , and Iehoram ; all these walked in the wayes of Ieroboam which made Israel to sin ; and not they alone , but millions of the people with them . So that it is easie for a mans sin to live when himself is dead ; and to lead that exemplary way to Hell , which by the number of his followers , shall continually aggravate his torments . As , O what infinite torments doth Mahome● indure ! when every Tu●k that perisheth by his jugling , does dayly adde to the pile of his unspeakable horrors . And so each sinner , according to his proportion , and the number of souls which miscarry through the contagion of his evill example . And look to it , for the bloud of so many souls as thou hast seduced will be required at thy hands , and thou must give an account for the sins , perhaps , of a thousand . Thou doest not more increase other mens wickednesse on Earth , then their wickednesse shall increase thy damnation in Hell , Luk. 16. 9. § . It were easie to goe on in aggravating thy sinne and wretchednesse ; and making it out of measure great , and the souls that miscarry through the contagion of thy evill example numerous . For is not the Gospell and the name of God blasphemed among the very Turks , Iews , and Infidels ; and an evill scandall raised upon the whole Church ; through thy superlative wickednesse , and other thy fellows ? Yea , does not this keep them off from embracing the Christian Religion , and cause them to protest against 〈…〉 and all such wicked and prophane wretches , are not ( like dirt in the house of God ) thrown out into the street by excommunication : Or as e●●ovements and bad humours in mans body , which is never at case till it be thereof disburthened ; as Austin well notes . That they are not marked with a black coal of infamy , and their company avoided , as by the Apostles order they ought , Rom. 16.17 . 2 Thess. 3.6 , 14. Eph. 5 5 , 7. 1 Cor. 5.5 , 11. 1 Tim. 1.20 . That they are not to us as Lep●rs were among the Iews ; or as men full of plague sores are amongst us . We well know the good husband man weeds his field of ●urtfull plants , that they may not spoil the good corn . And when fire hath taken an house , we use to pull it down , lest it should fire also the neighbours houses . Yea , the good Chirurgion cuts off a rotten member betimes , that the sound may not be endangered . Nor will the Church of England ever flourish or be happy in her Reformation , until such a course is taken . MEMB. 4. Swearer . Sir , I unfainedly blesse God , for what I have heard from you ; for formerly , I had not the least thought that swearing by faith , ●roth , or any other creature , was so grievous a sin , ●s you have made it appear from the Word . And I hope it shall be a sufficient warning to me for time to come . 1. § . Messenger . If so , you have cause to blesse God indeed . For all of you have heard the self-same Word ; but one goes away be●tered , others exasperated and inraged , wherein Will only makes the difference . And who makes the difference of Wills , but God that made them ? He that creates the new heart , leaves a stone in one bosome , puts flesh into another . 2. § . Of hearers there are usually four sorts , Mat. 13.19 , to 24. as first , an honest and good heart , will not return from hearing the word unbettered . Yea , he will so note what is spoken to his own sin , that it shall increase his knowledge and lessen his vices . As who by looking in a Glasse shall spy spot● in his face , and will not forthwith wipe them out ? A wise man will not have one sin twice repeated unto him . And these may be resembled to wax , which yeeldeth sonner to the seal , then steel to the stamp . But 3. § . Secondly , others are like Tullies strange soil , much rain leave● them still as dry as dust . Or the Wolfe in the emblem , which though she suckt the Goat , kept notwithstanding her wolvish nature still . For speak what can be spoken to them , it presently passes away like the sound of a Bell that is rung . Let testimonies and examples n●ver so much concern them , they prove no other then as so many characters writ in the water , which leave no impression 〈◊〉 hinde them . Who may be resembled to an Hour-glasse or Condu●t , that which in one hour runneth in , the same in another hour runneth out again . Or the Smiths Iron , put it into the fire , it is much sofined : again put it into the water , 't is harder then before . Yea , let them never so much smart for their sins : they will return to them again untill they perish . Resembling some silly flye , which being beat from the candle an hundred times , and oft singed therein , yet will return to it again untill she be consumed , Prov. 23.35 . All those Beasts which went into the Arke 〈◊〉 came likewise ou● 〈◊〉 4. § . Thirdly another sort will very orderly hear the Word , and delight in it ; so long as the Minister shall rove in generalities , preach little or nothing to the purpose ; But if once he touch them to the quick , drive an application home to their consciences touching some one sin of theirs , as John Baptist served Herod ; then they will turn their backs upon him , and hear him no farther , as those Jews served our Saviour , Ioh. 6.66 . The Athenians Paul , Acts 17.16 , to 34. and Ahab Micaiah , 1 King. 22.8 . 5. § . Sore eyes ▪ you know are much grieved to look upon the Sun , Bankrupts cannot abide the ●ight of their counting books , nor doe deformed faces love to looke themselves in a true Glasse . For which read John 3.19 , 20 , 2● . But let such men know , that to flye from the light , and reject the means , puts them out of all hope . That sin is past cure , which turns from , and refuseth the cure , Deut. 17.12 . Prov. 29.1 . As what is light to them that will shut their eyes against it ? or reason to them that will stop their Ears from hearing it ? If those murtherers of the Lord of life , Act. 2.23 . had refused to hear Peters searching Sermon , in all probability they had never been prickt in their hearts , never been saved , ver . 37 , 38. And take this for a rule , if ever you see a drowning man refuse help , conclude him a wilfull murtherer . 6. § . Fourthly and lastly , ( for I passe by those blocks that goe to Church as dogs do only for company , and can hear a powerfull Minister for twenty or thirty years together , and minde no more what they hear then the seats they sit on , or the stones they tread on . ) There are a generation of Hearers who when a Minister does plainly reprove them for their sins , and declare the judgments of God due unto the same , to the end they may repent and beleeve , that so they may be saved ; will carp and fret , and spurn against the very Word of God for being so sharp and searching ; and thereupon persecute the Messenger , as the Princes and false Prophets did Jeremiah , Herodias John Baptist , and the Pharisees Christ. 7. § . And this God takes as done to himself , What saith Paul ? 1 Cor. 7.10 . I have not spoken , but the Lord : and therefore as the Lord said unto Saul , Acts 9.4 . that he persecuted him , ( though in heaven ; ) so they which resist any truth delivered out of the Word , do resist God himself , and not his Messenger , as evidently appears by these Scriptures , Psal. 44.22 . and 74.4.10.18.22.23 . & 83.2 , 5 , 6. & 89.50 , 51. & 139.20 . Prov. 19.3 . Rom. 1.30 . & . 9.20 . Mat. 10.22 . & 25.45 . 1 Sam. 17.45 . Is●● . 37.4 22 , 23 , 28. Acts 5.39 . & 9.4 , 5. Joh. 9.4 . 1 Thess. 4.8 . Joh. 15.20 , to 〈◊〉 Numb . 16.11 . 1 Sam. 8.7 . Mark. 9.42 . Psal. 79. ●2 . 2 King. 2.24 . O that the Gospels enemies would but seriously consider these Scriptures , and be warned by them . For certainly it is neither wise , good , nor safe , either resisting or angring him , that can anger every vein of their hearts . Yea , God hath Messengers of wrath for them that despise the Messenger of his love . 8. § . But hear why they so mortally hate the naked truth . Because it is the Word by which they are condemned : they loath as much to hear it , as a 〈…〉 if many ( as we know by experience ) love not to hear the worst of the temporall causes , and cases ; nor yet of their bodily distempers , with why their lives or estates be indangered . How much more will wicked men de●cline from seeing their hainous abominations , and themselves guilty of Hell and eternall damnation ? though thereof there ●● an absolute necessity , if ever they be saved . 9. § . Guilty sinners love application as dearly as a dog does a cudgell . And no marvail , for what Leaper will take pleasure in the searching of his sore●● Nor were Satan his Crafts-master , if he did permit them : For if they could clearly see the loathsomnesse of their impieties , it were not possible not to abhor them , not to abhor themselves for them ; but their blindness makes them love their own filthinesse , as Ethiopians do their own swarthiness ▪ Besides , they love not to have their consciences awakened , but would slee● quietly in their sins . And he that desires to sleep , will have the curtain drawn , the light shut out , and no noise made . Whence as good meates , are unwelcome to sick persons : so is good counsell to obstinate and resolved sinner● ▪ Tell them of their swearing , drinking , whoring , cheating ; they will fret , and chafe , and fume , and swell , and storm , and be ready to burst again to hear it● But let envy sweat , swell , and burst ; truth must be spoken . And indeed why should not Gods servants take as free liberty in reproving , as the Devil● servants take liberty in offending ? Shall not the one be as loud for God , as the other are for Baal and Belzebub ? 10. § . Yea , admonish them never so mildly , they will say we take too much upon us : as Corah and his complices twitted Moses , Numb . 16.3 . not knowing how strictly God commands and requires it , Lev. 19.17 . 2 Tim. 2.25 Ezek. 3.18 , to 22. 2 Pet. 27 , 8. Whence as the Chief Priests answered Iudas What is that to us ? so they will blaspheme God , tear Christ in pieces , and more then betray , even shed his innocent bloud , digging into his side with oaths and say , when told of it , What is that to us ? when they might as well say , What is Christ to us ? what is heaven to us ? or what is salvation to us ? for to us the one cannot be without the other : we shall never inherit part of hi● glo●y in heaven , if we do not take his glories part upon earth . And with God it is much about one , whether we be doers of evill , or no hinderers . For i● we must not see our neighbours oxe , nor his sheep goe astray , or fall into a 〈◊〉 but we must reduce him , and help him out of it , Deut. 22.1 . we are much more bound to help our neighbour himself from droping into the bottomlesse 〈◊〉 of Hell. And what know we but we may winne our brother , and so save his soul , Mat. 18.15 . 11. § . They will hisse like Serpents , if we trouble their nests never s● little . And it s a sure sign the horse is galled that stirs too much when he i● touched . But what are these men like , and how are they like to speed ●● the end ? they are like the Thracian flint that burns with water , and is quenched with oil : their souls are the worse for Gods endeavour to better the● His holy precepts and prohibitions ; doe either harden them , as the Sun 〈…〉 12. § . But to be exasperated with good counsell , and in stead of penitency to break into choler ; when fury sparkles in those eyes which should gush out with water ; it is an evident sign of one that shall perish , Prov. 29.1 . Read the words and tremble , a man that hardneth his neck being often reproved shall suddenly be destroyed , and that without remedy : see more Prov. 1 , 24 , 25 , 26 , to 33. Whence ●is the Prophet tells Amaziah , I know that God hath determined to destroy thee , because thou hast done this , and hast not obeyed my counsell , 2 Chron. 25.16 , 20. and that the Holy Ghost speaking of Elyes sons , saith that they would not hearken unto , nor obey the voice of their father , because the Lord was determined to destroy them ; 1 Sam. 2.25 . Yea , it is an observation of Livie , that when the destruction of a person or Nation is destined : then the wholsome warnings both of God and Man , are set at nought . And in reason that sin is past all cure which strives against the cure . Herbs that are worse for watering , Trees that are lesse fruitfull for dunging and pruning , are to be rooted out , or hewn down . Even salvation it self will not save those that spill the potion , and fling away the plaster . When God would have cured Babylon , and she would not be cured , then she is given up to destruction without further warning . 13. § . Ignorant Worldlings ( who will beleeve nothing which comes not within the compasse of their five senses ) think that because God strikes not , be minds not , Psal. 50.21 . Because sentence against an evill work is not executed speedily , therefore the heart of the children of men , is fully set in them to doe evill , as Solomon speaks , Eccles. 8.11 . They are like the Israelites , 1 Sam. 12.15 , to 20. they will not beleeve without a miracle ; and it will be a miracle if ever they be saved . For should they see miracle upon miracle ; should God forthwith strike one dead with a thunderbolt , and rain down fire and brimstone upon another , and cause the Earth to swallow down a third quick while they are blaspheming him : they would be as far from beleeving as they were before ; as the examples of the old world , the Sodomites , Pharaoh , Balaam , Ahab , Belshazzar , Malchus , and those great Clerks , the Scribes and Pharisees , together with thousands of the Iews , sufficiently manifest . Yea , it is easier for a man possest with many Devils to be dispossest ; to raise one from the dead ; or to turn a stone into flesh ( in which God should meet with no opposition ) then perswade an habituated Swearer to beleeve these ensuing pr●●pts , predictions , testimonies of the Gospell , or any other saving truth , Mat. 5.20 . & 12.36 . & 25 30 , to 46. 2 Thess. 1.7 , 8 , 9. & 2.12 Heb. 12.14 , 29. Rev. 20.12 . to the end , Deut. 29.19 , 20. Prov. 1.24 . to 33● 14. § . Well may they beleeve what the World , the Flesh , and the Devil suggests unto them : As Satan ( that he may make smooth their way to perdition ) will perswade the most impudent and insolent sinners , Drunkards ▪ Adulterers , Blasphemers , Sabbath-breakers , Bloodthirsty Murtherers , Persecu●ters of the Godly , and contemners of Religion , that they may take liberty to continue their sensuall lusts , by a testimony of ●cripture , and apply Christs passion 〈…〉 head his drum of Rebellion with his pardon : they live as if the Gospell wer● quite contrary to the rule of the Law ; or as if God were neither to 〈◊〉 feared not cared for . Hence they exercise their saucie wits in proph●●● scoffs at Religion , and disgrace that bloud , whereof hereafter they would giv● a thousand worlds for one drop : hence they tear heaven with their blasphemie● and bandie the dreadfull name of God , in their impure and polluted mouths by their bloody oaths and execrations : hence they are so witlesse , grace●lesse , and shamelesse ; as to swear and curse even as dogs bark . Yea , the have so sworn away all grace , that they count it a grace to swear ; and at so far from beleeving what God threatens in his Word against sin , an● what is affirmed of his justice , and severity in punishing all wilfull , and im●penitent sinners with eternall destruction of body and soul : that they pres●sume to have part in that merit , which in every part they have so abused to be purged by that bloud , which now they take all occasions to disgrace to be saved by the same wounds and bloud , which they swear by , and so often swear away ; to have Christ an Advocate for them in the next life , whe● they are Advocates against Christ in this : that heaven will meet them a● their last hour , when all their life long , they have galloped in the bearer rode toward hell . And that though they live like swine all their life long yet one cry for mercy at the last gasp , shall transform them into Saints . An● this is the strong faith , they are so apt to boast of , viz. presumption , not confi●dence : Or rather , Hope frighted out of its wits . For not withstanding al this , in beleeving the Scriptures , they fall short of the Devils themselves For the Devils doe really beleeve that God is no lesse true and just then he ●word ; ● mercifull ; as his Word declares him to be : and thereupon they tremble a S. Iames hath it , Iames 2.19 . whereas these men beleeve not a word tha● God speaks , so as to be bettered by it . 15. § . And no marvail , for their wont hath been to beleeve Satan ra●ther then God ; as did our first parents , Gen. 3. Therefore now afte● they have rejected all means of grace , when they are so crusted in their vil●lanie , that custome is become a second or new nature : God ( that he may pu●nish their hardnesse and excesse in sin , with further obduration , ) not onl● delivers them up to Satan , the God of this world ; who so blindes their mindes and deludes their understandings , that the light of the glorious Gospell of Chris● shall not shine unto them , 2 Cor. 4.3 , 4. Eph. 2.2 . 2 Thess. 2.9 . But he give● them up , even to a reprobate judgment , to the hardnesse of their hearts , and t● walk in their owne connsels , Psal. 81.11.12 . Rom. 1.21 , to 32. And bette● be given up to Satan , as the incestuous Corinthian was , then thus to be given up . For he was thereby converted and saved , as God used the matter : making the Scorpion a medicine against the sting of the Scorpion : the Horseleec● a means to abate the vicious and superfluous bloud ; so ordering Satans craf● and malice , to ends which himself intended not . Whereas these are given over ; as a desperate Patient is given over by hi● Physitian when there is no hope of his recovery . As thus , Because they wil● not receive the truth in love , that they mights be saved ; for this cause God give 〈…〉 damned who beleeve not the truth , but take pleasure in unrighteousnesse : they are the very words of the holy Ghost , 2 Thess. 2.10 , 11 , 12. If any would see more touching to wofull condition of a deluded worldling ; and how Satan guls wicked men with a world of misprisions , that he may the better cheat them of their souls ; Let them read The Drunkards Character , and The Cure of Misprision ; for in this I study all possible brevity , being loath either to surfeit or cloy the Swearer ; who is commonly short breath'd in well-doing ; and l●st adding more should hinder him from hearing this : for Satan and his corrupt heart will not condescend , he shall hold out to hear his beloved sin so-spoken against . MEMB. 5. 1. § . Only I will insert a few notions , aphorisms , or conclusions , touching the former point of Gods forbearing to punish the most stagitious sinners when they so horribly provoke him : together with some pregnant examples of some that he hath executed Martiall Law upon , even in this life . Cornelius Gallus ( not to mention many , nor any that every Author sets down ) dyed in the very act of his filthinesse , as Plutarch well notes . Nitingall , Parson of Crondall in Kent , was struck dead in the Pulpit , as he was belching out his spleen against religion and zealous professors of the Gospel . It was the usual imprecation of Henry Earl of Schuartzbourg , Let me be drowned in a Iakes , if it be not so ; and such was his end . You may remember one Lieutenant of the Tower was hanged ; it had wont to be his usuall imprecation , as he confessed at his death . Earl Godwin wishing at the Kings Table that the bread he eat might choke him if he were guilty of Alphreds death , whom he had before slain : was presently choked , and fell down dead : Yea his lands also sunk into the Sea , and are called Godwins sands : where thousands since have made shipwrack . It was usuall with Iohn Peter mentioned in the book of Martyres to say ; if it be not true , I pray God I may rot ere I dye : and God saying Amen to it , he rotted away indeed . A Serving-man in Lincoln-shire for every trifle used to swear , Gods precious bloud , and would not be warned by his friends to leave it : insomuch that hearing the bell tole in the very anguish of death , he started up in his bed and sware , by the former oath that bell toled for him : whereupon immediately the bloud most fearfully issued , as it were , in streams from all parts of his body not one place left free and so dyed . Popiel King of Poland had over this wish in his mouth ; If it be not true , I would the Rats might eat me ; and so it came to passe : for he was so assailed by them at a banquet , that neither his guards , nor fire , nor water could defend him from them ; as Munster mentions . The Iews said , Let his bloud be upon us and upon our children ; and what followed ? sixteen hundred years are now past , since they wished themselves thus wretched ; and have they not ever since , been the hate , and scorne of the world ? Did they not ( many of them ) live to see their City buried in ashes , and drowned in bloud ! to see themselves no Nation ? Was there ever any people under heaven , that was made so fa 〈…〉 〈…〉 Nor is it seldome that God payes them in their own coin : men prophane Gods name , and he makes their names to stinke . When the pestilence rageth in our streets ; blasphemy and execration must confesse that they have their d●e wages . Blasphemers live swearing , and dye raving ; it is but their wages . 2. § . He punisheth some in the Suburbs of hell , that they might never come into the City it self . The evill he now suffers uncorrected , he refers to be condemned . Sin knows the doom , it must smart here , or hereafter . Outward plagues are but favour in comparison of spirituall judgments ; and spirituall judgments but light , to eternall torments . God does not punish all flagitious sinners here ; that he may allow some space to repent ; and that none may doubt his promise of a Generall Iudgement : nor does he forbear all here , lest the world should deny his providence , and question his justice . MEMB. 6. 1. § . But what do I urge reason to men of a reprobate judgment ? to admonish them , is to no more purpose , then if one should speak to life-lesse stones , or sense-lesse plants , or wit-lesse beasts ; for they will never fear any thing till they be in Hell fire ; wherefore God leaves them to be confuted with fire and brimstone , since nothing else wil doe it . If there be any here that beleeve a Resurrection ( as I hope better things of some of you ) all such I would beseech , by the mercies of God before mentioned , that they would not be so desparately wicked , as to mock their admonisher , scoff at the means to be saved , and make themselves merry , with their owne damnations ; but that they would entertain this messuage as if it were an Epistle sent from God himself , to invite and call them to repentance . Yea , consider seriously what I have said , and do not , Oh do not mock at Gods Word , nor sport away your souls into those pains which are easelesse , endlesse , and remedilesse . Shal we give an account at the day of judgement for every idle word we speak , Mat. 12.36 . and never give a reckoning for our wicked swearing and cursing ? we shall be judged by our words , v. 37. Are you willing to be saved ? if you are , Break off your sins by repentance Dan. 4.27 . Cease to do evill , learn to doe well , Isai. 1.16.17 . Seriously grieve and bewail for the millions of times that you have blasphemed God and pierced your Saviour , and never more commit the like impiety . Yea , doe not only leave your swearing , but fear an Oath and make conscience of it resolve not to take the glorious name of God in vain , nor place any othe● creature in his roome : though the Devill should say unto you , as once h● did to Christ , All this will I give thee . For it is not enough that we abstained from evill , unlesse we hate it also , and doe the contrary good ; Sanctifie the Lord God in your heart , 1 Pet. 3.15 . Make a covenant with your mouth , as Jo● did with his eyes , and set a watch before the door of your lips , that you thu● offend not with your tongue , Psal. 141.3 . 2. § . Which if you doe rightly , the like care to avoid all other sins wil● necessarily follow : because he that fears to commit one sin out of conscience , and because God forbids it , will upon the same ground , fear all the 〈…〉 commit it , as that God should never impure it , 2 Tim. 2.19 . Neither can a regenerate mind consist with a determination to continue in any one sin ; as when Christ cast out one Devill , we read that he cast out all , even the whole Legion , Mark. 5.2 &c. And he that makes not some consience of all sin , makes no true conscience of any sin . And the same is to be understood also of duties commanded , for the same law which injoins us to hate and for sake all sin , commands us also to strive after universal obedience to every precept . And it is a true rule , he that hath not in him all Christian graces in their measure , hath none ; and he that hath any one truly , hath all . He that is not sanctified in every part , is truly sanctified in no part , 1 Pet. 1.15 . 2 Pet. 3.11 . Mat. 5.48 . 2 Tim. 3.17 . 2 Cor. 7.1 . And the least sin allowed of , be it but a vaine thought , or one duty omitted , is enough to cast thee into hell ; for the wages of sin ( any sin be it never so little ) is death , Rom. 6.23 . Jam. 1.15 . Yea admit thou hadst never acted any the least evill in all thy life , it were not enough to save thee from hell , much lesse to bring thee to heaven , for we need no more to condemn us , then what we brought into the World with us . Gen. 2.17 . Psal. 51.5 . Rom. 5.12 . Whence the new born child in the law was commanded to offer a sin offering , Lev. 12.6 . 3. § . Wherefore as you tender the good of your own soul , set upon the work presently before the Drawbridge be taken up ; provide with Ioseph for the dearth to come ; With Noah , in the days of thine h●alth , build the Ark of a good conscience against the floods of sicknesse . Imitate the Ant , who provides her meat in Summer for the Winter following , Yea , do it whilst the yearning bowels , the bleeding wounds , and compassionate arms of Jesus Christ lie open to receive you . Whiles you have health , and life and means , and time to repent , and make your peace with God in Christ , as you tender I say the everlasting happinesse & wel-fare of your almost lost and drowned soul , as you expect or hope for grace or mercy , for joy and comfort , for heaven and salvation , for endlesse blisse and glory at the last . As you would escape the direful wrath of God , the bitter sentence and doom of Christ , the never dying sting , and worm of conscience , the tormenting and soul - scorching flames of hel , and everlasting separation from Gods blissfull presence , abjure utterly renounce all wilfull and affected evill ; and in the first place this abominable sin of swearing and cursing . 4. § . The which Grace if you would obtain , omit not to pray for the assistance of Gods spirit , otherwise thy strength is small ; yea , except God give thee repentance , and removes all impediments that may hinder , thou canst no more turn thy self , then thou couldst at first make thy self . We are not sufficient of our selves to thinke , much lesse to speak , least of all to doe ought that is good , 2 Cor. 3.5 . Job . 15.4 , 5. We are swift to all evill , but to any good immoveable . Wherefore beg of God that he will give you a new heart , and when the heart is changed , all the members will follow after it , as the rest of the creatures after the Sun when it arisest . Importune him for grace , that , thou mayest firmly resolve , speedily begin , and continually persevere in doing and suffering his holy will. Desire him to regenerate thy heart , change and pu 〈…〉 then thy will , renew thy affections , and beat down in thee whatsoever stands in opposition to the Scepter of Jesus Christ. Only this let me add● . Be sure you wholly and only rest on your Saviour Iesus Christ for salvation , abhorring to attribute or ascribe ought to doing : for our very righteousnesses are as filthy rags , Esa. 64.6 . And the sole perfection of a Christian , is the imputation of Christs righteousnesse , and the not imputation of his own unrighteousness● a rule which we are very apt to swerve from , either on the right or left hand● wherefore if you would not erre , observe this golden mean , endeavor to live as if there were no Gospel , and to dye as if there were no law . And now for conclusion , If thou receivest any power against this great evil , forget not to be thankfull , and when God hath the fruit of his mercies , he will not spare to sow much where he reaps much : and so having set before you life and death , I leave you to choose which of them you like best . Only think what account you shall give of that you have read ; for if this warning prevail not , it is much to be feared the next will be that of The Son of man. Mat. 25.41 . Depart from me , &c. Post-Script . YOu that fear God , or have any bowels of compassion towards the precious souls of those poor ignorant men , women , and children , whom you hear to swear and curse as Dogs barks ; ( that is not more of curstnesse then out of custome ; ) with them to read these few pages , neither count it as a thing indifferent which may either be done or dispensed withall ; for besides that , God hath commanded the duty of admonition , Heb. 3.13 . 2 Tim. 2.25 . and commended the practise of it , Rev. 1.2 , 6. and condemned the contrary , v. 20. If you do not it , or the like , you hate your brother , Lev. 19.17 . and make your self guilty both of his sin and ruine , Ezek. 3.18 . to 22. For as none but a Cain will say , Am I my brothers Keeper ? so these could never continue their cursing and swearing as they doe : if they were but so happy as to meet with timely and faithfull admonition . Nor can you love God and patiently hear these miscreants blaspheme his holy Name as they do , 2 Pet. 2.7 , 8. Or manifest your self his by adoption and regeneration ; for wel-born children are touched to the quick with the injuries of their Parents ; and not to be moved in this case , is to confesse our selves bastards . Yea it is a base , vile , and unjust ingratitude in those men , that can endure the disgrace of them , under whose shelter they live . Which being so , make it a part of your charity , to give of them as you meet with occasion ; as that you shall hourly do , even as you passe the streets , if you but mind it . And me thinks , none that are able should spare to be at a farthing cost , when that farthing , may possibly prove saving of a Swearers soul. And to that end , any one may have what they please ; giving so many farthings to the poor . And also other Books or more generall concernment , upon the like terms , repairing to the Blew pales , over against the high Constables short of Shoreditch Church , where there is a Glasse Lanthorne in the window . Imprimatur JOHN DOVVNAME , THO. GATAKER . Adde this ( together with the Abstract of the Drunkards Character ) to God 〈…〉 The Printer to the Reader . IT being observed that many meeting with some of this Authors Collections , do earnestly enquire after the rest● . I think it not amisse , to satisfie their desire , and save them further labour , by setting down the severals ; which are these , The Cause and Cure of Ignorance , Errour , Enmity , &c. already printed . The Cure of Misprision ; or Mistake . already printed . The Victory of Patience . already printed . The Drunkards character , with an addition . already printed . The Character or Touch-stone of a true Beleever already printed . The Character of formall Hypocrite , or Civill Justiciarie . already printed . Characters of the kindes of Preaching . already printed . Compleat Armor against evill Societie . already printed . Cordiall Counsell . already printed . Gods goodnesse and Englands unthankfulnesse , the second Edition , that is divided into chapters and sections . already printed . The first part of the Pastors Advocate . already printed . An Abstract of the Drunkards Character . already printed . The second part of the Pastors Advocate . to be printed . The Arraignment and conviction of covetous , cunning , and cruel Governors , Polititians , Officers , Judges , Lawyers , &c. with the lovely and lively characters of Iustice , Thankfulnesse , Contentation , Frugality , Liberality , &c. to be printed . The Laymans Library , or the poor mans Paradise . to be printed . FINIS . ENGLANDS Vnthankfulness striving with Gods Goodness , for the Victory : as Abaslom strove with David , whether the father should be more kinde to the son ; or the son more unkinde to the father . Or , Enough ( being welweighed ) to melt an heart of Adamant . By R. Younge , Florilegus . In reference to Leviticus 19.17 . and Isaiah 58.1 . In reading whereof , reflect upon your selves ; hearken to conscience ; and what concerns you , apply it not to others , as David did Nathans Parable , 2 Sam. 12.1 , to 8. And Ahab the Prophets , 1 King. 20.39 , to 43. Want of application makes all means ineffectual ; and therefore are we Christians in name , only , because we think our selves Christians indeed , and already good enough . The fourth Impression . Imprimatur , Thomas Gataker . CHAP. I. § 1 A Wise man ( saith Solomon ) foreseeth the evil , and preventeth it : but fools go on , and are punished , Prov. 22.9 . An argument that most men ; yea , almost all men are stark fools , as willfully appear , if we observe but these three , things . The Precepts of the Gospel . The Predictions of the Gospel . The Testimonies of the Gospel . First , Observe but how strict holy , just , and good the Precepts or Rules●● ●● , by which we ought to walk . Thou shalt love the Lord thy God , with all thy heart , and with all thy soul , and with all thy minde , and with all thy strength , Mark 12.30 . Whether ●● eat or drink , or whatsoever ye do , do all to the glory of God , 1 Cor. 10.31 . Whatsoever ye would that men should do unto you , even the same do you unto them , for this is the Law and the Prophets , Matth. 7.12 . Thou shalt not hate thy Brother in thine heart , but thou shalt plainly tell him of his faults ; and suffer him not to sin , Levit. 19.17 . And then consider , how few there are amongst us ; and how rare ( onely here and there one ) like rich men , among the multitude , or jewels among other stuff , that either do , or care to walk by this golden Rule ; Yea , that instead thereof , make not the World onely their God ; and Pleasure , or Profit alone their Religion . § 2. Secondly , Observe ( ô that we had the grace seriously to observe and minde● ) but the Predictions ; touching the paucity & fewness of those that shall be saved . Strive to enter in at the strait gate , for many will seek to enter , and shall not be able ; because strait is the gate , and narrow the way which leadeth unto life , and few there be that finde it : But wide is the gate , and broad the way , that leadeth to destruction ; and many there be that go in thereat , Matth. 7.13 , 14. Luke 13.23 , 24. Again , Many are called ( viz. by the outward Ministery of the Word ) but few chosen , Mat. 20.16 . and 22.24 . Yea , St. Iohn affirmeth , that the whole world lieth in wickedness , 1 John 1.19 . And that the number of those , whom Satan shall deceive , is as the sand of the Sea , Revel . 20.8 . and 13.15 , 16 , 17. Esa. 10.22 . Rom. 9.27 . And we finde it too true , by sad experience ; for what eyes can but run over to see , for the most part , how ignorant and erroneous men are , and what lives they leads for scarce one of a hundred , whose knowledge , belief , and life , is in any degree answerable to the Gospel , or the Title that they bear ; for Christians they are called , but no otherwise then the Heathen Images are called Gods : because he that is a Christian indeed , will strive to imitate Christ , and square his life in some measure , according to the rule of Gods Word ▪ § 3. Thirdly , Observe but the Testimonies manifesting how they must be qualified , who mean to be saved . O that we would but believe them ; for God expresly tells us , That no unrighteous person shall ever inherit the Kingdome of Heaven ; but that such shall have their part and portion in that lake which burneth with fire and brimstone , which is the second death , 1 Cor. 6.9 , 10. Gal. ● . 21 . Rev. 21.8 . And that without holinesse no man shall see the Lord , Heb. 12.14 . And that except our righteousness exceeds the righteousnes of the Scribes and Pharisees : ( who yet excelled our formall Hypocrites , and civil Iusticiaries ) we cannot enter into the Kingdome of Heaven , Mat. 5. 20. And that he will recompence every man according to his works , be they good or evil , Psal. ●2 . 12 . Rev. 10.13 . & 22.12 . Rom. 2.6 . Ier. 2● . 14 . and 82. 19. and 50.29 . and 51.56 . Ezek. 7.4 , 8 , 9. and 9.10 . and 11.21 . and 16. ●● . And that we shall give an account at the day of Iudgement , for every idle word we speak , Mat. 12.36 . And that Christ will come the second time in ●aming fire , to render vengeance unto them that know him not , and that obey not his Gospel , 2 Thes. 1.7 , 8. Psal. 11.6 . Yea , the Lord tels us expresly , that he will not be mercifull to such as flatter themselv●s in an evil way , but that his wrath and jealousie shall smoke against them ; and every curse that is written in his book , shall light upon them , &c. Deut. 29.19 , 20. And that if we will not regard , nor hearken unto him when he calls upon us for repentance : he will not hear nor regard us , when in our distress and anguish , we shall call upon him for mercie , but even laugh at our destruction , and mock when our fear cometh , Prov. 1.24 , to 33. See other places to this purpose , Hebr. 12.29 . Deut. 4.24 . Mat. 25.30 , 41 , to 46. and 3.10 . § 4 Nor can it indeed consist with his justice to pardon such as continue in an evil course of life ; neither was it ever heard , that any ascended into heaven without going up the staires of new obedience : that any have attained unto everlasting life , without faith , repentance , and sanctification of Spirit : For even the Thief upon the Crosse believed in Christ , and shewed the fruits of his faith , in acknowledging his own sin , in reproving his fellow , in confessing his Saviour , even when all denied and forsook him , in calling upon his Name , and desiring by his means and merits everlasting life . Besides we read not , that ever he was outwardly called , until this very hour . Secondly , though there was one saved at the last hour , that none might despair : yet there was but one , that none should presume . Thirdly , the Thiefs conversion was one of the miracles , with the glory whereof our Saviour would honour the ignominy of his Cross. Fourthly , he was saved at the very instant of time , when our Saviour triumphed on the Crosse , took his leave of the world , and entred into his glory : And it is usual with Princes to save some hainous Malefactors a● their Coronation , when they enter upon their Kingdoms in triumph , which they are never known to do afterwards . Nor was his sudden conversion ever intended in Gods purpose for an encouragement to Procrastinators ; And therefore no cause have we to expect that he should deal after a new and extraordinary way with us , then he hath with all others , and so break the course of his so just , and so long continued proceedings : Yea , he binds it with an Oath , that whomsoevr he redeemeth out of the hands of their spiritual enemies , they shall worship him in holinesse and righteousnesse all the dayes of their lives , Luk. 1.73 , 74 , 75. 1 Pet. 2.24 . Which Scriptures sufficiently shew , that they who in life wil yield no obedience to the Law , shall in death have no benefit by the Gospel , Nor ought any indeed , to pro●es● Christ , or once to name him with their mouths , except they depart , from iniquity , 2 Tim. 2.19 . § 5. The which Scriptures , if they be true , ( and they fall short of the Devils that deny it , Iam. 2.19 . ) what manner of persons ought we to be , in all holy conversation and godlinesse ? as the Apostle speaks , 2 Pet. 3.11 . And yet most men live as if the Gospel were quite contrary to the rule of the Law , as if God were neither to be feared nor cared for , as if they were neither beholding to him , nor stood in awe of him , both out of his debt and danger ; yea , as if there were no God to judge , nor Hell to punish , nor Heaven to reward . And ( which mightily aggravates their sin , and will add to their torment ) let some Boanerges be sent unto them , with a message from God , it fares with them as with the Adder , no charming can charm them . The strongest command the loudest denunciations of judgements , the shrillest and sweetest promu●gations of mercies , will do no good upon them : For while they are in Dalilahs lap , and lie sleeping like Drones by the hearth of hell , they think themselves as safe , as if they were in Abrahams bosom : Their Adamantine hearts will neither yield to the fire , nor to the hammer , admit of no impression ; yea , let them hear of never so many judgments , they tremble and relent no more then the seats they sit on , or the stones they tread on : Even the declaration of sins , denunciation of judgements , description of torments , and the like , no more stir them , then a tale moves one in a dream ; their supine stupidity is no more capable of excitation , then the Sea Rocks are of motion , or the Billowes of compassion ; which would make one even tremble to think of it . CHAP. II. § 1. BUt what is the reason , why men make no more use of these Predictions of this warning ? but that as neer as can be computed , one of two are lascivious or voluptuous ; two of three drunkards , ( ●n Gods account ; ) nine of ten cruel & unjust persons ; nineteen of twenty swearers ; twenty nine of thirty Athiests ; thirty nine of forty ignorant wretches ; forty nine of fifty covetous ; ninety nine of an hundred open , or secret enemies to the power of Religion , and contemners of holinesse : For certainly what God in these three particulars hath revealed in his Word , cannot be unknown to any among us , that hate not the light ; for every house almost hath a Bible , and Christ hath continued his Gospel amongst us now , neer upon an hundred years , with such supply of able Ministers , that no Nation under Heaven may compare with us . § 2. I might give you many reasons of this , as that they were born stark dead in sin , and they thank God they are no changelings ; that they , are as good as their Fore-fathers , or those among whom they live , and they neither desire to be better nor wiser ; yea , it were a ridiculous singularity so to be : That the custome of sin hath brawned their hearts , and blinded their minds . That they do as Satan their God , 2 Cor. 4.4 and Father , Ioh. ● . 44 . and King , or Prince , Eph. 2.2 would have them to do : That they will either not hear the Word ; ( for I think I may say , that one half of the men and women in the Kingdome come not once a year within the Church-doors , I mean the poorer sort that do not know they have soules : It were good , they were compelled to hear the Word preached , for the wicked , like sullen children , would not forsake their play for their meat , but for the Rod of Correction : And many Saints in heaven might now confess , that they had not known God , but for the Laws . First , compulsory means brought them to the feast , whereof once tasting , they would never leave it ; Compel them to come in , &c. Luk , 14.23 . ) Or if they do hear the Word and understand it in some measure , they will not apply it to themselves : That they will not receive the truth in love , that they might be saved , & are therefore given over to strong delusions to believe lies : That they will not by any means that Christ can use , understand & be converted , and saved ; therefore they shall not understand , nor be converted , nor saved , Isai. 6.9 , 10. Matth. 13.15 . That they harden their own hearts , whereupon their hearts are more hardned : That because they will not regard nor retein God in their thoughts , God gives them over to a reprobate minde , Rom. 1.28 . That because they will not take the Spirits counsel , the Spirit gives them up to walk in their own counsels , Ier. 9.14 . That they wil believe Satan rather then God , therefore God delivers them up to Satan , so to be deluded , that the light of the glorious Gospel shall not shine unto them , 2 Cor. 4.3 , 4. Eph. 2.2 . 2 Thes. 2.9 , 10. 1 Tim. 4.7 . That they are not as they ought , and as it was in the Primitive times cast out of the Church , and all Christian society by excommunication , as dirt into the street , 1 Cor. 5.4 , 5. 1 Tim. 1.20 . Rom. 16.17 , 18. 2 Thes. 3.6 . 1 Tim. 6.5 . 2 Tim. 3.5 . That they do as their flattering False Prophets teach them : That they think they have as good hearts , as the best ; and therefore follow that deceitful guide : That they are not ver●t in the Scriptures , at least they understand not the spirituality of the Word ; nor have they the Spirit to convince them of sin : But I have largely handled these ●pon other occasions ; wherefore I will passe them , and onely give you this one , and I pray , minde it . § 3. Wicked men ( and such are all natural , and unregenerate persons , whether loose Libertines , or rich worldlings , or civil Iusticiaries , or formal hypocrites , or profound humanists , or cunning Politicians , ) are so blockish and void of spiritual understanding , that they will not believe what is written , till they feel what is written ; nothing will fully confute them but fire & brimstone : Sin shuts their eyes , and only punishment can open them . Nor will they once think of Heaven , till with that rich man they are tormented in the flames of hell : but even that rich man that had so little care of his own soul during life , when he was in hell-torments , took care for his Brethrens , not out of charity , but because as he had by his perswasion & ill example , bin the occasion of their greater sin ; so they by continuing in those sins , should be the occasion of his more grievous torment . But had he bin so wise , as to have believed Moses & the Prophets report of hell , he needed never to have come into it : The common case of all that come there . They will not believe what Moses & the Prophets , Christ and his Apostles tell them , touching the truth , justice , and severity of God , in punishing sin with eternal destruction of body and soul , and the necessity of obeying his Precepts , until they shall hear Christ say unto them , Depart from me ye cursed , into everlasting fire , prepared for the Devil and his Angels , Mat. 25.41 . § 4. And indeed for want of this fore-wit , the wisest worldlings , as Balaam and Iudas , and the rich man in the Gospel , and the Scribes and Pharisees , and all Atheists , are in Scripture-language stiled fools , and the wisdome of the world called foolishnesse , twelve times in one Chapter . Read 1 Cor. 1. and Chap. 2. Nor can there be so sure a signe to distinguish between a wise man and a fool . A wise man ( saith Bernard ) fore-sees the torments of hell , and avoideth them ; but a fool goeth on merrily until he feeleth them , and then sayes , I had not thought . True , many wicked men are taken to be wise , and in some sense are so , they have enlightened heads , and fluent tongues , as had Balaam , & Iudas , and Paul before his conversion , and the Scribes and Pharisees ; but their hearts remain dark and foolish , as is plain by Rom. 1.21 , 22. Ioh. 3.10 . Whence even the wisest of them are called by our Saviour fools and blinde , Matth. 23.16 , 17 , 19 , 24 , 26. and 27.3 , 4 , 5. 2 Pet. 2.16 . And indeed what is that wisdome worth , which nothing profits the owner of it , either touching vertue , or happinesse ? So that you may take this for a rule , They that have but a shew of holinesse , have but a shew of wisdome . § 5. Men of the world believe the things of the world , they believe what they see , and feel , and know ; they believe the Lawes of the Land , that there are places and kindes of punishment here below , and that they have bodies to suffer temporal smart , if they transgresse , and this makes them abstain from murther , felonie , and the like ; but they believe not things invisible and to come ; for if they did , they would as well , yea much more , fear him that hath power to cast both body and soul into hell , as they do the Temporall Magistrate that hath onely power to kill the body ; they would think it a very hard bargain to win the whole world , and lose their own souls . But if visible powers were not more feared then the invisible God , and the Halter more then Hell ( natural men being like beasts , that are more sensible of the flash of powder , then of the bullet , ) the world would be over-run without rage . Or , § 6. Secondly , they believe the Devil and the Flesh , that prophesie prosperity to sin , yea , life and salvation ; as the Pope promised the Powder-Traitors ; for though men do the Devils works , yet they look for Christs wages ; and there is scarce a man on earth but he thinks to go to heaven ; yea , the Devil and sin so infatuate and befor many , that they can even apply Christs passion , as a warrant for their licentiousnesse , and take his Death as a license to sin , his Crosse as a Letters Pattent to do mischief ; So turning the grace of God into wantonnesse : As if a condemned person should head his Drum of Rebellion with his Pardon , resolving therefore to be evill , because he is good : which is to sin with an high hand , or with a witnesse , and to make themselves uncapable of forgiveneesse . And yet wretched and senseless men , they presume to have part in that merit , which in every part they have so abused ; to be purged by that blood , which now they take all occasions to disgrace ; to be saved by the same wounds , which they swear by , and so often swear away ; to have Christ an Advocate for them in the next life , when they are Advocates against Christ in this : And that Heaven will meet them at their last hour , when all their life long , they have galloped in the beaten road towards Hell. § 7. The Devil makes large promises to his ; but ever disappoints them of their hopes , as he did our first Parents : You shall die saith God ; You shall not die at all , saith Satan : Yea , you shall be as Gods , saith he , when his drift was to make them Devils . Yet the Devil was believed , when God could not be credited . Diabolus mentitur , ut fallat ; vitam pollicetur , ut perimat , saith Cyprian . And ever since our first parents , gave more credit to Satan , then their Maker : Our hearts naturally have been flint unto God , wax to Satan ; so that Satan may in a manner triumph over Christ , and say , I have more servants then Christ ▪ & they do more for me , then his servants do for him : and yet I never died for them as Christ hath done for his : I never promised them so great reward , as Christ hath done to his , &c. § 8. Well may these men think they believe the Gospel , as the Jews ( who persecuted Iesus , and sought to slay him ) thought they believed Moses writings , Ioh. 5.38 , 39 , 46 , 47. But it 's altogether impossible , as Christ ( who knew their hearts better then themselves ) affirmes of them : for certainly they would never speak as they speak , think as they think , do as they do ; if they thought their thoughts , words , and deeds should ever come to judgement . Did men believe , that neither Fornicators , nor Idolaters , nor Thieves , nor Covetous , nor Drunkards , nor Swearers , nor Railers , nor the Fearfull , nor Vnbelieving , nor Murtherers , nor Sorcerers , nor Liars , nor no unrighteous persons , shall inherit the Kingdome of Heaven ; ( as the Scripture expresly speaks , ) but shall have their part in the lake that burneth with fire and brimstone , which is the second death : They durst not continue in the practice of these sins , without fear , or remorse or care of amendment . As for instance , If sons-in-Law had believed their Father , when he told them from God that the City should suddenly be destroyed with fire & brimstone , and that by flying they might escape it , they would have obeyed his counsel . Or if the old world had believed , that God would indeed , and in good earnest bring such a flood upon them as he threatened , they would not have neglected the opportunity of entring into the Ark before it , was shut , and the windows of heaven opened ; much less would they have scoffed , and flowted at Noah , while he was a bulding it . So if men did firmly believe what God speaks of ●ell , it would keep them innocent ; make them officious ; they would need no intreaty to avoid it . Men love themselves well enough to avoid a known pain ; yea , there would be more fear , and danger of their despair , then of their security . And the like of heaven ; if men but believed , what fulness of joy , and what pleasures are reserved at Gods right hand for evermore , for them that love , and serve him in sincerity , Psal. 16.11 . they would be more obedient upon earth . CHAP. III. § 1. WHat believe the former Scriptures ? and nothing appear in mens lives in the whole Land almost , but pride , covetousness , cruelty , damnable Hypocrisie , prophaning of the Sabbath , cursed swearing and cursing , abominable , and worse then beast-like drunkenness , adultery , lying , slandering , persecuting , contempt of Religion and all goodness : grinding of faces like edged tools , spilling of blood like water , racking of Rents , detension of Wages , and workmens hire ; incredible cruelty to Servants , inclosing of Commons , ingrossing of Commodities , griping exactions , with straining the advantages of greatness : unequal levies of legal payments , spiteful suits , biting usury , bribery , perjury , partiality , sacriledge , simoniacal contracts , and soul-murder ; scurrility and prophaneness , cozening in bargains , breaking of promises , persidious underminings , Luxury , wantonness , contempt of Gods Messengers , neglect of his Ordinances , violation of his days , and the like : as if these were fruits of faith , & not of Atheism rather . § 2. Yea , as if we had contracted with the Devil , that we would abuse all Gods gifts so fast as they come : his blessings make us proud , his riches covetous , his peace wanton , his meats intemperate , his mercy secure ; And all his benefits serve us but as weapons to rebel against him : so that we turn his grace into wantonness , and make a trade of sin : yea , it is our least ill to do evil : for behold we speak for it , joy in it , boast of it , tempt , and inforce to it , yea , mock them that dislike it , as if we would send challenges into heaven , and make love to destruction . § 3. And yet we are Christians forsooth : I am even ashamed to think that men , that rational men , should be such Sots , or suffer Satan so to gull and beguile them ! Certainly men are stark mad ; for otherwise , how could it be ? how were it possible ? that our eares should be alwayes open to the Temp●er , shut to our Maker and Redeemer ? That we should do nothing else but sin , and make others sin too ? That all our thoughts , words and works , should be the services of the world , the flesh , and the Devil ? Yea , that we should be even mockers of all that march not under the pay of the Devil ? And yet fancie our selves the servants of God , and followers of Christ. Will God be thus mockt ? O abominable blindness ! for I dare refer my self to the worst of men that have reasonable souls . As let a very Heathen read the Gospel , & compare the rules thereof with our lives ; he must needs conclude , that either it is not Christs Gospel , or we are not Christians . § 4. O that men would come to themselves ! as it is said of the repenting Prodigal , Luke 15.17 . And recover their wit● again , that they have lost by the fall , and the long custome of sin . And then they would clearly see and confess , ( as all that truly fear God know ) that whatsoever they say , or think of themselves ; they do not in deed , and in truth believe a Deity : for if they did , how durst they exercise their saucy wits , in prophane scoffs at Religion ? and disgrace that blood , whereof hereafter they would give a thousand worlds for one drop : How durst they tear Heaven with their blasphemies ? and bandy the dreadful Name of God , in their impure and polluted mouthes , by their bloody oaths and execrations ? How could they be such witless , graceless , and shameless miscreants , as to swear and curse , even as Dogs bark ? yea , they have so sworn away all grace , that they count it a grace to swear ! And are so far from believing , that the curse of God shall never depart from the house of the swearer : And that himself will be a swift witness against swearers : That the Lord hath a great controversie with the inhabitants of the Land , because of swearing ; and that of all other sinners , they shall not be found guiltless , that take his Name in vain : And that the Land mourns because of Oaths , as the Scripture speaks , Zach. 5.1 , to 5. Exod. 20.7 . Hos. 4.1 , 2. Ier. 23.10 . that ( as I said before ) they think to be saved by the same wounds , and blood which they swear by , and so often swear away . And lest they should not themselves soon enough , fill up the measure of their wickedness , even Boyes in the streets , have learn'd of them to wrap out oaths , as frequently as they , and no man so much as reprove , or finde fault with them : yea , through the Parents accustomary swearing , their children have learn'd to speak English and oaths together , & so to blaspheme God , almost as soon as he hath made them . So that we may well wonder , that the Land sinketh not under us , because of Oathes ▪ As , ô the numberless number of Oaths & Blasphemies , that this Land groans under ! which are spit out , as it were , in defiance of God ; and al his prohibitions to the contrary . § 5. But the case is so clear , that I dare refer it to themselves , in their sober fits : for their consciences cannot chuse but tell them at one time or other , when they are alone , and at leasure to hear it : that either they believe there is no God at all , or else that God is not just & true ; nor speaks as he means in his Word , which is worse : Or if they do believe that he is a just and true God , they believe also that they shall be punished as he threatens for their impenitency and provoking of him ; and they provoke him , that they may be punished , which is worst of all . But behold the just judgement of God , ( upon the wilfully blinded , and obstinate , ) who payes them in their own coin● they will not see , nor hear , nor understand , nor be converted , nor saved ; but wink with their eyes , stop their eares , stifle their consciences , harden their hearts , and believe Satan rather then God , & walk in their own counsels : Therefore , saith God , they shall not see , nor hear , nor understand , nor apply any wholesome truth to themselves , nor be converted , nor saved , as may plainly be seen by these ensuing Scriptures , Prov. 28.14 . Exod. 7.3 , 22. & 10.20 . & 14.8 . Isa. 6.9 , 10. Psal. 69.23 . Ier. 51.9 . Mat. 13.15 . Ioh. 12.37 , 39 , 40. Rom. 1.21 , to 33. & 11.8 . Acts●● ●● . 27 . 2 Thess. 2.10 , 11 , 12. 2 Cor. 4.3 , 4. Heb. 3.8 . It is exceeding remarkable , how God for this cause inflicteth more spiritual judgem●nts upon this Age and Nation , then ever we read of . I fear few consider it , as they ought : Wicked men will needs harden themselves without cause ; therefore they shall have cause enough . As , had they ever since the world began , such cause to speak evil of the way of Truth , ( if I may so speak ) and the Professors thereof , as now they have , by reason of the many and abominable errours broached , and maintained ? The bitter enmity that is between the very people of God , about things not fundamental : The foul mouths of many , whose Religion and zeal is to rail upon the most godly , able , and Orthodox Ministers ; but especially the vicious & lewd practices of many that pretend for Religion ; and the notorious cheating , & cozening of those in places of trust , who at first were made choice of , for their pretended piety . All which God permits for the further hardening of his obstinate and malicious enemies . And let wicked men look to it : For as the Devil first puts out their eyes , & then lays blocks in their way , to make them stumble and fall , that so they may dash themselves in pieces : so God himself in justice suffers these scandals to be given , or these stumbling-blocks to be laid , that they may stumble at them to their destruction , and break their souls necks , as it is Ezek. 3.20 . See more , 1 King 22.20 , 21 , 22. Mat. 18.7 . 2 Pet. 2.12 . Isa. 8.14 , 15. 2 Sam. 24.1 . 1 Chron. 21.1 And this is a sure rule , that none thus stumble at scandals , but wicked men & Gods enemies ; as in the case of David , 2 Sam. 12.14 . If you would see more , read Mr. Dyke , of Scandals . And herein the sin and punishment answer each other in their trancendency , for as of all other judgements , none like this ; so likewise of the sin : For this is the condemnation , that light is come into the world , and men loved darknesse rather then light , because their deeds are evil , John 3.19 , 20. § 6. Nor is this all , the worst is reserved for the Upshot : As hear what will be the issue of mens horrible prophanenesse , & abominable wickedness , if they continue therein , without hearty contrition , and amendment , Men may think it an argument of Gods favour , or dispensation , that they prosper in their wickednesse ; that some eminent judgement is not executed speedily upon them : But there cannot be a greater unhappinesse , a heavier curse , then to prosper in ill designes , and ungracions courses ; to go on in sin uncontrouled ; for he that useth to do evil , and speeds well , seldome rests until he come to that evil from which there is no redemption . Besides , Forbearance is no acquittance ; the wickedness of the Old World is as abundant in the New World ; yet is not the World drowned with water . But why ? because God hath ordained for it a deluge of fire . The sins of Sodome are practised every where in our City and Kingdome , yet do the committters escape fire and brimstone on earth , because they are reserved to fire and brimstone in Hell. Do not many persecute the Church as violently as Pharaoh , with Chariots and Armies ? who yet escape drowning ; there is a reservation of a deeper and bottomless Sea for them ; divers murmur at the passages of Gods providence in these times of retribution and Reformation , who are not stung with fiery Serpents , as the Israelites , because they are reserved to a fiery serpent in Hell : Many , yea the most that can come by them take Bribes like Gehazi , without a Leprosie , because of that eternal Leprosie which waits for them . How many a deceitful Executor and Trustee sayes and swears with a little inversion of Ananias his lie , I received but so much , I disbursed so much ; yet are not stricken with death temporal , because they are reserved to death eternal . Have not many Monopolists with us , done as bad as those Philippians ? Act. 16.16.19 . who compounded with the Devil for a Pattent , to bring them in gain , and yet grow rich , and prosper , and leave a great deal of substance to their heires , whose gain will be found losse , when Satan shall seize upon their bodies and soules , and hurry them to Hell. And so of other Sinners ; for the like is appliable to the whole Nation , except some few despised ones , and he is a rare man , that does not either mis-believe , or grosly mislive , that is not a worshipper of one of these three , the lust of the flesh , voluptuousness ; the lust of the eyes , covetousness ; or the pride of life , ambition ; which is all the Trinity the world worships . But of all the rest , let all envious Cains , scoffing Ishmaels , reviling Goliahs , bloody-minded Hamans and Doegs , cursing Shimeis , railing Rabshake's , flouting Tobiahs and Sanballats , cruel Herods , & all the like God-●aters , ( that carry an aking tooth against every good man they know , and will even hate one , for his being holy , though poor ignorant souls they know it not ) look for a whole volume of plagues in the next life , though they escape in this , if they repent not . For it hell-fire shall be their portion that obey not the Gospel , how can they look to escape that oppose it ? Or if at the great day men shall be bid , Depart into everlasting torments , for not feeding , clothing , visiting ; what shall become of those that maliciously scoffe at Religion , and persecute Christ in his members ? which is the depth of sin : For he that despiseth , traduceth , or any way wrongs one that believes in Christ , ( especially one of his Ambassadors of the Ministery ) strikes at the Image of God in him , by whose Spirit he both speak● and acts : And God takes it as if it were done to himself , for proof of both , se● Psal. 44.22 . & 74.4 , 10 , 18 , 22 , 23. & 83.2 , 5 , 6. & 89.50 , 51. & 139.20 . Prov. 19. ● . Rom. 1.30 . & 9.20 . Matth. 10.22 . & 25.45 . ● Sam. 17.45 . Isai. 37.4 , 22 , 23 , 28. & 54.17 . Acts 5.39 . & 9.4 , 5. Iob 9.4 . 1 Thes. 4.8 . Iohn 15.20 . to 26. Numb . 16.11 . 1 Sam. 8.7 . Mark 9.42 . Ier. 17.18 . Psal. 79.12 . 2 Kings 2.24 . O that my old acquaintance , the Formal Hypocrite , and my feigned friend the Civil Iusticiary , and my well-meaning neighbour the Loose Libertine , with millions more , would but seriously consider these Scriptures , and he warned by them , before the Draw-bridge be taken up : For if the bountifulness , and long-suffering of God , do not lead us to repentance , it will increase our condemnation : Besides , God owes that man a grievous payment , whom he suffers to run on so long unquestioned ; and his punishment shall be the greater when he comes to reckon with him for all his faults together . CHAP. IV. § 1. BUt admit mens unbelief , impenitency , and prophanenesse , in such glorious times of light , and means of grace as ours is , were not enough to provoke God , to inflict this heavy & grievous judgement upon them ; how well do they deserve this , and much more for their horrible and abominable ingratitude to so good a God , so gracious a Saviour and Redeemer , that hath done and suffered , or would do more for them , then can either be expressed , or conceived by any heart , were it as deep as the Sea ? As mark well what I ( the meanest of a million ) shall but paint or draw ou● as it were with a cole , of his unspeakable goodnesse to sinners : I will according to my slender ability , but give you a drop to taste out of that ocean . Touching what God and Christ hath done for us : In the first place he gave us our selves , and all the creatures to be our servants ; yea , he created us after his own Image in righteousnesse and holinesse , and in perfect knowledg of the truth , with a power to stand , and for ever to continue in a most blessed and happy condition ; and this deserves all possible thankfulnesse ; but this was nothing in comparison ; for when we were in a sad condition ; when we had forfeited all this , & our selves : when by sin we had turned that image of God into the image of Satan , and wilfully plunged our souls and bodies into eternal torments , when we were become his enemies , mortally hating him , and to our utmost fighting against him , and taking part with his only enemies ; ( Sin and Satan ) not having the least thought or desire of reconcilement , but a perverse and obstinate will to resist all means tending thereunto ; He did redeem us , not onely without asking , but even against our wills : so making of us ( his cursed enemies ) servants , of servants sons , of sons heirs , and coheirs with Christ , Gal. 4.7 . Here was a fathomless depth , a wonder beyond all wonders ! § 2. But that we may the better consider what an alms or boon God gave us , when he gave us his Son : Observe that when neither heaven , earth , nor hell , could have yielded any satisfactory thing , besides Christ that could have satisfied Gods justice , and merited heaven for us , then , O then ! God , in his infinite wisdom and goodness , did not onely finde out a way to satisfie his Justice and the Law , but gave us his Son , his only begotten Son , his only beloved Son out of his bosome : And his Son gave himself to die , even the most shameful , painful , and cursed death of the Cross to redeem us ; That whosoever believeth in him , should not perish , but have everlasting life , Iohn 3.16 . The very thought of which death , before he came to it , together with the weight and burthen of our sins , put him into such an Agony in the Garden , that it made him to sweat , even drops of blood . A mercy bestowed , and a way found out , that may astonish all the sons of men on earth , and Angels in Heaven ! Wherefore , ô wonder at this , you that wonder at nothing ! That the Lord should come with such a price to redeem our worse then lost souls , and to bring salvation to us , even against our wils : The Lord Ies●● Christ being rich , for our sakes became poor , that we through his poverty might be made rich , 2 Cor. 8.9 . Even the eternal God would die , that we might not die eternally ; ô the deepness of Gods love ! ô the unmeasurable measure of his bounty ! ô Son of God , who can sufficiently express thy love ? Or , commend thy pity ? Or , extol thy praise ? It was a wonder , that thou madest us for thy self , more that thou madest thy self man for us ; but most of all , that thou shouldest unmake thy self , that thou shouldest die to save us . § 3. And which is further considerable , It cost God more to redeem the world , then to make it : In the Creation he gave thee thy self ; but in the Redemption he gave thee himself . The Creation of all things cost him but six dayes to finish it ; the Redemption of man cost him three and thirty years . In the Creation of the World , he did but only speak the word ; in the Redemption of man , he both spake and wept , and sweat , and bled , and died , and did many wonderful things to do it : Yea , the saving of one soul single , is more and greater then the making of the whole World. In every new creature are a number of miracles , a blinde man is restored to fight , a deaf man to hearing , a man possest with many Devils dis-possest ; yea , a dead man raised from the dead , and in every one a stone turned into flesh in all which God meets with nothing but opposition , which in the Creation he met not with . § 4. But the better to illustrate this love , consider , that salvation stands in two things : First , in freedome and deliverance of us from Hell Secondly , in the possession of Heaven , and eternal life ; Christ by his death merits the first for us ; and by his obedience fulfilling the Law , merits the second . The parts of our Iustification are likewise two ; the remission of our sins , and the imputation of Christs righteousnesse . And to this would be added , first , Conversion , which comprehends both Faith and Repentance : Secondly , Sanctification ▪ the Parts whereof are Mortification that is , dying unto sin ; and Vivification , which is living unto righteousnesse . Thirdly , Glorification begun and perfected , which is freedome from all evil here , and the perfection of all good and happiness in heaven . § 5. What shall I say ? God of his goodnesse hath bestowed so many and 〈◊〉 great mercies upon us , that it is not possible to expresse his bounty therein ; for if we look inward , we finde our Creators mercies ; if we look upward , his mercy reacheth unto the heavens , if downwards the earth is full of his goodnesse , and so is the broad Sea ; if we look about us , what is it that he hath not given us ? Air to breath in , Fire to warm us , Water to cool and cleanse us , Clothes to cover us , Food to nourish us , Fruits to refresh us ; yea , Delicates to please us , Beasts to serve us , Angels to attend us , Heaven to receive us ; And which is above all , Himself and his own Son to be injoyed of us : So that whithersoever we turn our eyes , we cannot look besides his bounty ; yea , we can scarce think of any thing more to pray for , but that he would continue those blessings , which he hath bestowed on us already : Yet we covet still , as though we had nothing , and live as if we knew nothing of all this his beneficence . We are bound to praise him above any Nation whatsoever ; for what Nation under Heaven enjoyes so much light , or so many blessings , as we ? above any creature , &c. God might have said before we were formed , Let them be Toads , Monsters , Infidels , Beggars , Cripples , Bond-slaves , Idiots , or Mad men , so long as they live , and after that Castaways for ever , and ever : But he hath made us to the best likenesse , and nursed us in the best Religion , and placed us in the best Land , and appointed us to the best , and only inheritance , even to remain in blisse with him for ever ; yea , thousands would think themselves happy , if they had but a piece of our happinesse ; for whereas some bleed , we sleep in safety ; others beg , we abound ; others starve , we are full fed ; others grope in the dark , our Sun still shines ; we have eyes , ears , tongue , feet , hands , health , liberty , reason , others are blinde , deaf , dumb , are sick , maimed , imprisoned , distracted , and the like , yea , God hath removed so many evils from us , and conferred so many good things upon us , that they are beyond thought or imagination : For if the whole Heaven were turned into a Book , and all the Angels deputed Writers therein , they could not set down all the good , which Gods love in Christ hath done us . For all those millions of mercies that we have received from , before , and since we were born , either for soul or body , even to the least bit of bread we eat , or shall to eternity , ( of which we could not well want any one ) Christ hath purchased of his Father for us , and yet God the Father also , hath of his free grace , & mercie given us , in giving us his Son ; for which read Psal. 68.19 . and 145.15 , 16. and 75.6 , 7. Yea , God is many times working our good , when we least think upon him : as he was creating Adam an help meet for him , when he was fa●● asleep . And as much do we owe unto God , for the dangers from which he delivereth us : as for the great wealth and dignities whereunto he hath alwayes raised us . Now if we are so bound to blesse God for his external , temporal , inferiour , earthly , perishing benefits : what praise do we owe for the lasting fruits of his eternal love and mercy ? and how thankful should we strive to be ? which shall be the next thing treated of . Now what should we render unto the Lord our God so good and gracious , in way of thankfulnesse for all these his mercies ? for favours bestowed , and deliverances from danger , binde to gratitude ; or else the more bonds of duty , the more plagues for neglect . The contribution of blessings require retribution of thanks , or wil bring distribution of plagues . Neither could we possibly be unthankful , if we seriously thought upon what God gives , and what he forgives : For in reason hath he contrived so many wayes to save us ; and should not we take all occasions to glorifie him ? hath he done so much for us , and shall we denie him any thing that he requireth of us , though it were our lives , yea our souls ; much more our lusts ? We have exceeding hard hearts , if the blood of the Lambe cannot soften them : stony bow●ls , if so many mercies cannot melt them . Was Christ crucified for our sins ? and should we by our sins crucifie him again ? § 6. Now the meditation of what God and Christ hath done for us , should make us do what we are able for him again . For did Christ all this for us , and shall we do nothing for him for our selves ? like favours require like gratitude . He that confers a benefit upon a grateful nature robs him of his liberty , and self also : and in one and the same act makes him a vassal , and himself his master . Wherefore if we have any ingenuity in us , it will make us to direct all our thoughts , speeches , and actions to his glory , as he hath directed our eternal salvation thereunto . But to help and further you herein , if you be willing so to do , take these few directions . First , Let these things be never out of the mindes , memories , & mouthes of those whom Christ hath done thus for . O let us ( I say ) remember , as we should never forget . Si totum me debeo pro me facto , quid jam reddam pro merefecto , saith holy Bernard . If I owed my whole self unto thee , for giving me my selfe in my creation : what have I left to pay for giving thy self for me to so cruel a death , to procure my Redemption , which was not so cheap as my creation ? Great was the benefit that thou wouldst create me of nothing ; but what tongue can sufficiently expresse the greatnesse of this grace , that thou didst redeem me with so dear a price , when I was worse then nothing ? We are full of thy goodnesse : O let our hearts run over with thankfulnesse ; yea , let so many of us as have either heart or brain , in the next place say , O Lord , What is man that thou art so mindefull of hi● ▪ Psal. 8.4 . And O man , what is God that thou art so unmindful of him . And then conclude with , What shall I render unto thee , ô Lord , for all these thy benefits ? but love thee my Creator , and Redeeme● , and become a new creature . I will serve thee , ô Lord , by the assistance of thy grace , because thou hast given me my self : but much more honour thee , because thou hast given me thy Son Christ. § 7. Nor can any man in common reason meditate so unbottomed a love , and not study and strive for an answerably thankful demeanure . If a friend had given us but a thousand part of what God hath , we should heartily love him all our lives , and think no thanks sufficient . What a price then should we set upon Iesus Christ ! who is the life of our lives , and soul of our souls ? But , thirdly , this should at least make us part with our nearest , dearest , and sweetest darling sins , to serve him in righteousness and holiness every day ; every hour , all the dayes of our lives : Even every sin ; for what sin should be so dear to us , as Gods onely Son was to him ? Do we then for , Gods sake not spare our dearest sin ; when God for our sakes , did not spare his dearest Son. Yea , what a brutish and barbarous unthankfulness , and shame were it that God should part with his Son , and his Son with his own precious blood for us ? and we not part with our sinful lusts , and delights for him . § 8. Fourthly , Hath Christ done all this for us , his servants , so much , and so many wayes obliged unto him ? let us do what we are able for him again . 1 Let us be zealous for his glory , and take his part when we see or hear him dishonoured . Nor can there be any love , where there is no zeal , saith Augustine . Well-born Children are touched to the quick , with the injuries of their Parents . And it is a base , vile , and unjust ingratitude in those men that can endure the disgrace of them , under whose shelter they live . 2 Let us seek to draw others after us , from Satan to Him. 3 Do we all we can , to promote his worship and service . 4 Take all good occasions to publish to others , how good God is ; and what he hath done for us . 5 Let us wholly ascribe all the good we have , or do to free grace ; and give him the glory of his gifts , imploying them to our masters best advantage . 6 Let us , ( that we may expresse out thankfulnesse to him ) shew kindnesse to his Children , and poor ●embers , who are bone of his bone , and flesh of his flesh , Ephes. 5.30.7 〈◊〉 or we ourselves for our former unthankfulnesse , and our wonderful provoking of him . 8 Hearken we unto Christs voice , in all that he saith unto us , and express our thankfulness by our obedience . Yea , all this 〈…〉 , if we do it but for our own sakes : For what should we have , if 〈…〉 thus serve Christ , who hath done all these things for his enemies 〈…〉 and dishonouring him ? True , we cannot properly be said to do any thing for 〈…〉 that have all we have from him : Or if we could give him our bodies and souls , they should be saved by it ; but he were never the better for them ; yet we may do these , and many the like things , which he accounts , and rewards as done to himself . CHAP. V. § 1. NOw these things we ought to do ; thus thankful we ought to be to God , for his inestimable and unspeakable benefits towards us . But do we thus requite the Lord ? or do we what we are able for him again ? O that I could say we did ! Y●● , I would we were but so thankful to Christ for all his mercies : ( the least whereof is greater then all the courtesies of men ) as we are to a friend for some one good turn . But wo worth us , a people not worthy the crumbs of Christs , & our Makers least mercy : Yea , well worthy of more plagues , then either Tyre , or Sydon , Chorazin , or Bethsaida , Capernaum , Sodome , or Gomorrah , Matth. 11.21 , to 25. or any people since the Creation : For as if all that Christ hath done for us , were nothing to move us ; we are so far from being thankful , from loving , and serving him : that did we seriously think of Christs love , and our odious unthankfulness : and compare Gods goodness with our ingratitude , rightly weighing how we have from time to time abused his mercy , and those many means of grace , which he in his long-suffering hath afforded for our reclaiming : it would even make us speechless , like him in the Gospel , as neither expecting pardon , nor daring to ask it . Yea , ô Lord , it is thine unspeakable mercy , that our Land hath not long since spued us out ; and that we are not at this present frying in Hell. For whereas God hath removed so many evils spiritual and corporal , temporal and eternal , from us ; and conferred so many good things upon us , that they are beyond thought or imagination . § 2. We have striven to multiply offences against him , and to make them as infinite in number , as his blessings . We have done nothing from our infancy , but added sin unto sin ; as he hath added mercy to mercy● whereby our sins are become for number , as the sands in the Sea ; and as the Stars of heaven ; and answerable to their multitude , is the magnitude of them , as I have ( in the former Part ) shewn , and shall further amplifie in this . As tell me ; may not God justly another day , call Heaven and Earth to witness against us ? that he would have saved us ? yea did woo us to accept of salvation ; saying , Turn ye ; turn ye , from your evil ways : for why will you die , ô people of England ? Ezek. 33.11 . But we would not be converted nor saved . As thus , § 3 Whereas God hath offered us a pardon ( in tendering Christ unto us , upon the condition of faith and repentance ) even his own Son , to be a means of our reconciliation ; which is such a spectacle of unspeakable mercy , as might ravish our souls with admiration : We are so far from accepting it thankf●lly ; that we not onely refuse and contemn it , but in a manner deride the offer of it our selves ; oppose the Gospel of glad tydings , and persecute Christ in his Members ; either with hand , or tongue , or both . We are so far from being holy our selves , ( most of us ) that we hate holiness in ●thers . For if any become Religious , and conscionable ; and will not for company grievously sin against God ; wrong their bodies , destroy their own soules , and wilfully leap into Hell-fire with us : we envy , hate , censure , scoff at , nick-name , rail on , and slander them ; that we may flout them out of their faith , damp , or quench the spirit where we perceive it is kindled ; discourage them in the way to heaven ; baffle them out , and make them ashamed of their holy profession , and religious course , and consequently pull them back to the World ; that so we may have their company here in sin , and hereafter in torment . Nor do we so serve the most sincere onely , in whom the graces of Gods Spirit do as apparently shi●●t as the Sun at noon-day , to the dazling of their eyes : But we condemn all that have more religion then an Heathen ; or more knowledge of heavenly things , then a childe in the wombe hath of the things of this life ; or more conscience then an Atheist , or care of his soul then a Beast : That live religiously , and will not revel it with us in a shoreless excess ; for Round-heads , and Puritans , a name so full of the Serpents enmity , as the egge of a Cockatrice is full of poison . § 4. And in all ( which is worst of all ) we have caused others to do the same abominations , by our evil example . Yea , worse yet then all this , our abominable wickedness , hath brought such a scandal upon our Religion , and the Gospel ; that it is even abhorred of the Heathen , and the great and glorious Name of God blasphemed among them . Yea , what else but the unchristian-like behaviour of Christians ? hath caused the Turks and Iews , and many among our selves , even to protest against their own conversion . Or what else hath alienated the Indians from the Christian Religion , making them to refuse the Gospel ; but this ? that they saw our lives more savage , then those Savages themselves : yea , it hath made those poor souls resolve , that whatsoever Religion the Christians were of , they would be the contrary ; thinking it impossible , that such beastly and bloody d●eds could proceed from any true Religion : Or , that he could be a good God , who had such evill sons . Whereas in the Primitive times , more of them were won to the faith , by the holy lives of Christians ; then by the Doctrine which they taught : for it caused them to say , This ●s a good God , whose servants are so good . CHAP. VI. § 1. ANd thus according to my scantling , I have spread before you what God and Christ hath done for us : and how we have again required him . Though God ( who searcheth the heart , and trieth the reins ) knows infinitely more by us , and sees what strange monsters ; what ugly , odious , hideous fiends : what swarms , what litters , what legions of noysome lusts , are couched in the stinking styes of every one of our deceitful hearts : and findes , that if all our thoughts did but break forth into action , we should not come far short of the Devils themselves . And certainly , if we shall compare the numberless number of our great and grievous abominations , wherewith our Land is filled from corner to corner ; with the many means which God hath afforded for our reclaiming : it will be found , that no Nation under heaven , did ever more provoke the Lord. Nor hath he ever strove more with any Nation to reclaim them , then he hath done with us : for when neither mercies , nor any ordinary means would serve the turn ; he hath at several times visited us with several judgements , to try what they would do : But we have been so little moved therewith , that instead of becomming better , we have bin the worse for them , ( as appears at this day ) and more audacious in declaring our sins ; as if with Sodom , we took a pride in them , to the great dishonour of our Redeemer ▪ and his Gospel ; and to the hardening of all that hear of it : so that our horrid sins are grown up unto heaven ▪ in regard whereof we may justly be confounded , and ashamed to lift up our eyes unto him , who is a Lord so great , and terrible : of such glorious Majesty and infinite purity . Now he that hath ears , let him hear : and he that hath wit , let him consider , and lay it to heart , how thankful a people we are . And not onely ye , ô inhabitants of this our Jerusalem and Judah , would I have to judge , between Christ and his Vineyard ; what he could have done for us , more then he hath done , Isaiah 5.4 , to 8. But heare ye also ▪ ô heavens , and give eare , ô earth ; be astonished at it , and horribly afraid , that this foolish people and unwise , should so requite the Lord , Jer. 2.11 , &c. Isai. 1.2 , to 9. and Verse 15 , to 25. Deut. 32.6 , &c. Oh my Brethren , Englands unthankfulness hath striven with Gods goodness for the victory , as Absalom strove with David , whether the Father should be more kinde to the son , or the son more unkinde to the Father . We have been fatted with his blessings , and then spurned at his precepts ; resembling the Leopard , who wrongs them most , that give him most fodder . § 2. But why do I call it , unthankfulness ? when our sin is many degrees beyond ingratitude it self : For not to confesse a benefit , is the utmost confine of unthankfulnesse : meer ingratitude , returnes nothing for good , but we return evil , yea the greatest , and most malicious evil , for the greatest , and most admired love . Argue with all the World , and they will conclude , there is no vice like ingratitude : But we are more ingrateful to God , then can be exprest by the best Oratour alive . It was horrible ingratitude , which the chief Butler shewed to Ioseph , Gen. 41.9 . which the nine Lepers shewed to Christ , Luk. 17. 17 , 18. which the men of Succoth , and Penuel , shewed to Gideon , Iudg. ● . 6 , 8. which those five spies shewed to Micha , Iugd. 18.14 , 18. It was worse which the Israelites shewed to Gideons seed , Iudg. 9.17 , 18. which Michael Thraulus shewed to Leo the Emperour ; which Iustinianus shewed to that renowned Captain Bellizarius . It was yet worse , which Popilius shewed to Cicero ; which Lycaon shewed to his stranger guests , that came to him for relief . It was worst of all in the Iews , to scourge and crucifie Christ , who did them good every way : for he healed their diseases , fed their bodies , enlightened their mindes ; of God became Man , and lived miserably amongst them many years , that he might save their souls : ( though in killing him , they did their utmost ; to sink the onely ship that could save them . ) But all these fall far short of our ingratitude to God : for his maintenance we take and live on , the bread we eat , the air we breath , the cloaths we weare , all are his . § 3. That we are out of Hel , there to fry in flames , never to be freed : That we have the free offer of grace here , and everlasting glory hereafter in Heaven ; where are such joyes , as eye hath not seen , nor ear heard , neither hath entred into the heart of man to conceive , 1 Cor. 2.9 . we are beholding to him : Yet we not onely deny this Lord that hath bought us , ( as every one does ; that prefers Mammon , or any other thing before him ) but we hate him , ( as he doth hate , and not love God ; that loves what he hates , or hates what he loves : ) but most spightfully , and maliciously fight on Satans and sins side , against him : and persecute his Children , and the truth with all our might ; perswading , and enforcing others to do the same ; even wishing that we could pull him out of his Throne , rather then to admit him our just Iudge : And all this against knowledge and conscience , after illumination . I wish men would a little think of it ; and then if this will not melt their hearts , no hope that any other means should do it , but perish they must . § 4. I confess , I have small hope , that what hath been said of Gods love , and our odious unthankfulness : his goodness , and our ingratitude ; ( which being seriously considered , were enough to bring the whole world upon their knees ) should make them any whit ashamed , or the better ; because their blockishness is such , that they think themselves good enough , and that to doubt of it , or strive to be more holy , were but a foolish and needless scrupulosity . Yea , they prefer their condition , before other mens that are so consciencious ; A thing strange ! yet it is so : For although there be not a leaf in the sacred Volume , but hath matter against a voluptuous life , none for it : For ●o please flesh and blood , is the Doctrine of the Devill . Yet how do a wo●ld of men stifle their consciences , and force themselves to believe , if it were possible : that in case men will not swear , drink drunk , conform to their lewd customes , and the like ; they are over-precise : and that God will like a man the worse , for his being the better ; or for having of a tender Conscience . And that he looks for less fear , reverence , and obedience from his servants ; then we do from our servants : and yet hold that a servant can never be too punctual , in his obedience to his Masters lawful commands . They think it not enough for themselves , to prefer the pleasing of their senses , before the saving of their souls : and to venture tasting the forbidden fruit , at the price of death eternal : but they account them fools , that do otherwise . CHAP. VII . § 1. O My brethren ! it is not to be believed , how blinde and blockish men are ; that have hardened their hearts , and seared their consciences with accustomary sinning : for albeit I have informed them how dangerous their estate is , that they might plainly see it , truly fear it , and timely prevent it : yet I have very little hope to do any good upon them . For first , These lines to them are but as so many Characters writ in the water , which leave no impression behinde them : as being like one that beholdeth his natural face in a glass ; who when he hath considered himself , goeth his way , and forgetteth immediately what manner of one he was , James 1.23 , 24. of like some silly Fly , which being beat from the Candle and hundred times , and oft singed therein : yet will return to it again , until she be consumed , Prov. 23.35 . All those Beasts which went into the Ark unclean , came likewise out unclean . Secondly , Though these sparks of grace may kindle piety in others , yet not in them : for they are out of all hope of being healed . For what is light , to them that will shut their eyes against it ? or reason , to them that will stop their ears from hearing it , and men of their condition , do on purpose stop their ears , and wink with their eyes : lest they should see with their eyes , and hear with their ears , and understand with their hearts , and so should be converted , as our Saviour shews , Matth. 13.15 . and St. Paul , Acts 28.27 . yea , it 's well , if they do not carp , and fret against the Word , and persecute the Messengers , as Herod did Iohn Baptist , Demetrius Paul , and the false Prophets Ieremiah . And how should not that patient perish , who after he is launced , flies from the Chirurgion , before the binding up of his wound ? Or how should not that sin be past cure , which strives against the cure ? certainly salvation it selfe , will not save those that spill the potion and fling away the plaister . O if these Adders had not stopt their ears ! how long since had they been charmed ? I grant they have reason so to do ( such as it is . ) For will a Leper take pleasure , in the searching of his sores ; and Satan the like : for if they could clearly see , the loathsomnesse of their impieties : it were not possible not to abbor them ; not to abhor themselves for them : but their blindnesse makes them love their own filthinesse , as Ethiopians do their own swarthinesse . § 2. And to tell you the truth , ( though I speak against my self , had I not a further reach in it ) it were an unreasonable motion in me , if I should request mindes propossest with prejudice to hear reason . Since the World and the Devil hath so forestalled their judgements therewith against Gods people , and goodnesse it self ; that they resolve never to be better then they are . And where Satan hath set this his porter of prejudice : though Christ himself were on earth : that soul would make an ill construction , of whatsoever he did or spake : as we see in the Scribes and Pharisees ; who when he wrought miracles , reputed him a sorcerer : when he cast out Devils , thought it to be by the power and Prince of Devils : when he reproved sinners , he was a seducer ; when he received sinners , he was their favourer : when he healed the sick , he was a Sabbath-breaker , and the like : yea , they counted him the greatest offender , that offended not once in all his life ; which would make a wise man suspect his own judgement , or the common ●ame ▪ and to examine things throughly before they condemn one , whom they know no evil by . Yet this is the case of these men of most men : for even as an ill stomack , turns all it receives into ill humours : or as a Spider converts every thing she eats into poison : so they whatsoever they hear of , or see in the godly : So blinding themselves with prejudice , that like Pyrrhon , they will not believe what their eyes see , and their ears hear . Yea , I would fain know , what means can possibly be used , that shall be able to reclaim them ? They will neither be softened with benefits , nor broken with punishments : Gods severity cannot terrifie them , nor his kindness mollifie them . Yea , should these fools be brayed in a mortar , among wheat with a Pestle , yet they will not depart from their wickednesse , as Solomon expresseth ●t , Prov. 27.22 . Yea , the more these Anviles are beaten upon , the harder they are . § 3. The change of means , whether the Word , Iudgements , Mercies , or the like : do but obdure their hearts , instead of melting them ; as we see by many examples . The nine plagues could not prevail with Pharaoh : Yea , they hardened his heart the more , When Iesus cried with a loud voice , and yielded up the ghost ; the vail of the Temple rent in twain , from top to the bottom : the earth did quake , the Graves did open themselves , and the dead Saints came forth , and went into the holy City ; the Sun was forsaken of his light , &c. as if all were se●●ible of their Makers suffering : when as the generality of the people that had heard his preaching , and seen his many miracles : yea , those great Clerks , the Scribes and Pharistes , were altogether insensible , and worse then all the rest of the creatures : The very stones of the Temple were soft in comparison of their stony hearts : and they which were dead in their graves , were alive to those which were dead in their sins . Let Malchus be smitten to the ground , with the words of our Saviour : let him have his right ear cut off , and miraculously healed again by him , whom he came to apprehend : yet he will be one , that shall lead him bound to Pilate . Let the Sodomites be all struck blinde , for contesting with Lot , and his two Angels : they will not cease seeking his doore , to break it open , until they feel fire and brimstone about their ●ares , Genes . 10. And let men look to it , for If they will not believe Moses , & the Prophets , Christ and his Apostles : they would not believe , though God should send an Angel from the living in Heaven ; or a Messenger from the dead in Hell to warn them ; as Abraham tells Dives , Luke 16.31 . Yea , let God himself forbid Balaam to go with Balaks messengers ; to curst●e 〈◊〉 of Israel : yea , let an Angel stand in his way , with a drawn sword to stop him : yea , let him hear his beast speak under him : yet he slights all . I might instance other examples ; as what a warning had Haz●el given him by the Prophet ; of all the abominable wickednesse he should commit ? 2 Kings 8.12 , 13 , &c. And likewise Ah●b , who was told from the Lord , that if he went to war , he should perish ? yet neither would take warning , but wo●t on , and sped accordingly . And also of the Old world : so that one word as good speak to liveless stones , or senselesse plants , or witless beasts , as to such men 〈◊〉 any thing they will be bettered by it . Yea , reason●once debauch 〈◊〉 is worse then brutlshnesse : I see the savagest of all creatures , Lions , Tyge●s , Bears , &c. by an instinct from Go● , came to seek the Ark : ( as we see swine foreseeing a storm ; run home , crying for shelter ) not one man do I see , except Noah and his family . So none but the well-affected , whose hearts is pleaseth the Lord to change , will be the better for what they have heard , of Gods goodness and their Ingratitude , see 1 Sam. 10.26 . § 4. They have been too long sick of sin to be recovered , and will rather be confounded , then reformed : they have brazen browes , sti●●e necks , uncircumcized eares , blinded eyes , fat , and heavy hearts , obdurate souls , as strong as a stone , and as hard as a neather mil-stone , Ezek. 11.19 . by reason whereof it comes to passe ; that those who are fil●hy , will be filthy still ; in spite both of Law and Gospel . Yea , they are stark dead to all ordinary means : which is an infallible signe of their eternal ruine , as they may see , both by testimonies , Deut. 17.12 . Prov. 19.1 . and 1.24 , 25 , 26. Heb. 10.28 . Hos. 4.14 , 17. Isai. 57.17 . And likewise by pregnant examples , 1 Sam. 2.22 , to 26. 2 Chron. 25.16 , 20. What should I more say ? If thou beest an habituated sinner ; blinded , or f●restalled with prejudice ; & resolved to go on in thy wickedness , and do as others do , without either conscience of sin , or guidance of reason . Thou art dead in sin ; and not onely dead , as Ia●rus daughter was , Matth. 9.25 . Nor onely dead , laid out and coffin'd , as the widowes son of Naim was , Luke 7.14 . But dead , coffin'd , and buried as Lazarus vvas , Iohn the 11.39 . even till thou stinkest in the nostrils of God , and all good men . So that I have no other message to deliver unto thee ; then that which the vigilant Captain , delivered together with a deaths wound to his sleeping Sentinels Dead I found thee , and dead I leave thee . § 5. Onely thou , ô Father , to whom nothing is hard , if it be thy good pleasure : ( as why not seeing it will make much for the glory of thy great Name , to save such a mighty sinner ; who Manasses-like hath multiplied offences above the number of the sand of the Sea ; and is bound down with many iron bands . ) Say unto his soul , Live ; yea , quicken thou him , ● merciful Redeemer , who art the fountain of life . It is true , they angry threatning against sinners is importable : but thy merciful promise is unmeasurable , and unsearchable . Thou therefore that are able to quicken the dead ; and make even of stones , children to Abraham : mollifie these stony hearts , we beseech thee , with the blood of the Lambe : and make of these children of the Devil ( Iohn 8.44 . ) Members of thy Son Iesus Christ. CHAP. VIII . § 1. ANd that my utmost endeavour , may answer the strength of my desires : and for that God does not ordinarily work , but by means . I will notwithstanding the small hope I have , of these Aethiopians changing their skin : or these Leo●ards their spots , Jer. 13.23 . even against my own reason , try yet annother way : because my hearts desire is , that they may be saved , Rom. 10.1 . Yea , I assure you , if God should bid me ask what I would , ( as once he did Solomon ) if I know my own heart ; it should be no other thing , then that my brethren , and Countreymen , might have their eyes opened : be turned from darkness to light ; d●d from the power of Satan unto God , that they might receive forgiveness of sins , and inheritance among them which are sanctified by faith in Christ , Acts 26.18 . § 2. Nor am I altogether out of hope ; for as with God nothing is impossible : so I call to minde that the Apostle saith , 1 Cor. 14. If an unbelieving Idiot , shall hear the secrets of his heart made manifest to himself , and others : he will then be convinced , and ●all down on his face and worship God and say : This is of God indeed , or of a truth , Vers. 24 , 25. and I doubt not , but by Gods help , I shall shew these ignorant unbelievers , from the written Word , their very thoughts and the most secret intents of their hearts , Heb. 4.12 . and so , that their own consciences shall bear me witness , I belie them not . Wherefore lend me your best attentions , I beseech you : and in reading take notice , of what concerns each of you : and if conscience plead guilty , hearken thereunto . § 3. Now that I may speak to all whom it concerns ; namely those ignorant , unbelieving and ungrateful wrethches formerly spoken of : and that It may prove of general behoof , I will give you the several chara●●●r● of seven sorts of men , which include the whole number , viz. The Loose Libertine , The Civil Iusticiary , The Formal Hypocrite , The Miserly Muck-worm , The Profound Humanist , The Cunning Politician , The False Teacher , that flatters sin , & flowts holiness . And in some one of these , every nat●ral man shall read the very thoughts of his heart : together with his words and actions . For if ought be wanting in the one , it shall be supplied in the other : which is as much as can be expected . For otherwise I can no way avoid Tautologies ; nor Interfering . If it be asked , why I seem to forget the character of an ignorant person ? I answer , it were not proper to make him a distinct party : for all these that I have mentioned ; are equally ignorant , ( if unregenerate : ) touching spiritual , experimental , and saving knowledge : though some more fools then others in the things of this life . Nor is any Profound Humanist , or Cunning Politician , or False Teacher so wise : but it is through ignorance , that he doth so ill : and which is as good , the ignorant man shall meet with his own thoughts , words , and actions , in every of the seven Characters : if he be but wise enough to know the issue of his own heart and brain , when he sees the Brats brought before him . I shall also occasionally pourtray , or paint out : the usual cunning , Covetousness , and Cruelty . Of Governours , Of Officers , Of Iudges , Of Lawyers , Of Projectors , Of Engrossers , Of Gripers , Of Wasters , &c. And the better to illustrate , or set out the fairness , or deformity ; of each vertue and vice : I will give you the lively and lovely Characters of Iustice , Thankfulness , Contentation , Frugality , Liberality . CHAP. IX . § 1. I Begin with the Loose Libertine , or openly prophane : for he shall lead the Troop , as Judas led the Souldiers . Thou that art openly pro●hane dost so manifestly prove and profess thy self to be one of those ignorant , unbelieving , ingrateful , & wicked wretches herein co●cern'd : yea , to be one of the children of disobedience whom Satan hath blinded : that in respect of others , I should think it needlesse to spend time in further proof thereof : yet I would gladly say something to shame thee out of thy self : wherefore briefly thus : Thou art kept by the Devil in a snare , and taken captive of him at his will : he ruleth , and worketh his pleasure in thee , as being thy God and Father , and Prince , and M●ster , 2 Tim. 2.26 . Joh. 8.44 . and 14.30 . 2 Cor. 4.4 . Thy odious qualities are these and the like : thou doest ban●●h all civility , and give thy self over to sensuality : and art neither afraid nor ashamed ; to let thy wickedest thoughts break forth into actions . Yea , thou thinkest thy self th● honester man for it : and boastest thou art none of those dissembling Hypocrites that seem to be what they are not . Thou art a common Drunkard : in●tead of quenching thy thirst , thou drownest thy senses and wilt leave thy wits , rather then the Wine behinde thee . § 2. Thou desirest not the reputation of honesty , but of good fellowship ▪ Thou art a continual swearer , and that of bloody oaths . One of our Ruffians , or sons of Belial : who when thou art displeased with others , wilt flie in thy Makers face , and tear thy Saviours Name in pieces : even swearing away thy part in that blood , which must saye thee if ever thou beest sayed . Yea , if thou art neve● so little provoked , curses with thee , strive for number with oaths , and lewd speeches with both . Thou knowest no other dialect , then roaring , swearing , and banning : the language of Hell , which thou learnest before thou comest thither : and in case thou art reproved for it , thou wilt say , We take too much upon us : as Corah and his complices twitted M●ses , Numb . 16.3 . not knowing how strictly God commands , and requires it , Levit. 19.17 . Heb. 3.11 . 2 Tim. 2.25 . Ezek. 3.18 , to 22. 2 Pet. 2.7 , 8. Whence as the chief Priests answered Iudas ; What is that to us ? so thou wilt blaspheme God , tear Christ in pieces , and more then betray ; even shed his innocent blood , digging into his side with oaths : and say : when told of it , What is that to us ? When thou mightest as well say ; What is Christ to us ? What is Heaven to us ? or what is salvation to us ? For to us the one cannot be without the other . We shall never inherit part of his glory in Heaven , if we do not take his glories part upon Earth . And with God it is much about one ; whether we be doers of evil , or no hinderers . For if we must not see our neighbours Ox , nor his Sheep go astray ; or fall into a pit : but we must reduce him , and help him out of it , Deut. 22.1 . We are much more bound , to help our Neighbour himself , from dropping into the bottomless pit of Hell. And what know we ? but we may win our brother , and so save his soul ? Matth. 18.15 . Again , thou art an usual companion of Harlots , thy summum bonum is a Punk ▪ and thou wilt rather burn in hell , then marry : All thy felicity is in a T●vern , or Brothel-house : where Harlots and Sycophants rifle thy estate , and then send thee to rob . Thou art one of those that St. Peter speaks of : thou hast eyes ful of adultery , & that cannot cease to sin . Thou gazest upon every fair face ; and lustest after every beautiful woman : Thy speech is lewd , and obscene : thy discourse scurrility , lascivious thy behaviour . Thou art a frequent slanderer of thy Neighbour : an open Sabbath-breaker : Canst boast of sin , and mischief , and if need be defend it . § 3. Like the Salamander , thou art never well , but in the fire of contention : And art apt to quarrel , yea , kill a man for every foolish trifle ; be it but for the wall , or refusing to pledge thee ; as if thy honour were of more worth then thy soul. Yea , the Devil hath so blinded , and bewitcht thee : that thou thinkest every wrong , or disgraceful word quarrel just enough , to shed blood : that true valour consists onely in a brave revenge and being implacable : that patience is but an argument of baseness ; and therefore thou wilt rather suffer a sword in thy bowels , then a lie in thy throat . I confess , thou wilt fight in no quarrel but a bad one : and sooner in thy Mistresses defence , then in thy Makers . § 4. Thou art of a reprobate judgement touching actions and persons : esteeming good evil , and evil good , Prov. 17.15 . and 29.27 . Isai. 5.20 . Thou doest stifle thy conscience , and would'st force thy self to believe if it were possible : that in case men will not swear , drink drunk , conform to thy lewd customes , and the like : they are over-precise ; and to forbear evil , is quarrel sufficient for thee . Thou speakest evil of all , that will not run with thee to the same excess of riot , 1 Pet. 4.4 . making them a by-word to the people , Job 17.6 . and a song amongst thy fellow Drunkards , Psal. 69.12 . Thou art so desperately wicked , that thou wilt mock thy admonisher , scoff at the means to be saved ; and make thy self merry with thy own damnation . § 5. Instead of hating the evil thou doest , and thy self for doing it : thon art glad of it , rejoycest in it , boastest of it ; yea , pleadest for it , and applaudest thy self for thy wickedness : God is not in all thy thoughts , except to blaspheme him , and to spend his dayes in the Devils service . And rather then abridge thy pleasure , thou wilt hazard the displeasure of God. Thou doest not honour , but art stubborn , and disobedient to thy parents : a Rioter , &c. If they stand in need of thee ; thou wilt not nourish , or maintain them , as they did thee in thy need . Thou takest no care to provide for ●hine own family ; but drinkest the very blood of thy Wife , Children , and Servants : and art therein worse then an Infidel . Thy greatest delight 〈◊〉 in devillish cruelty : as to see the poor innocent Creatures fight , pick ●ut one anothers eyes , and tear each others flesh . Yea , to see two men fight , ●nd kill one another : thou accountest but a sport , or playing , 2 Sam. 2.14 , ●0 17. § 6. Thou wilt borrow , or run in debt with every one ; but nev●●●arest 〈…〉 , or satisfie any one : except it be thy Hostess for 〈…〉 lest she should never more trust thee . Thou wickedly spendest thy patri●mony in riot , and upon Dice , Drabs , Drunkenness . Thou hast never th● wit to think upon sparing , until thou comest to the bottom of the Purse like an hour-glass turned up , thou never leavest running till all be out Shouldest thou live never so long , thou wilt never attein to the years o● discretion : thou wilt never become thine own man , until thou hast no o●ther : nor ever see want , until thou feelest it . Thou art onely witty t● wrong , and undo thy self : and which is worse then all ; if death finde thee as banquerout of spiritual ; as of worldly goods : it will send thee to an eternal Prison . Thy pride so swels thee , and makes thee look so big ▪ as if the river of thy blood , would not endure to be banked within the channel of thy veins . Thou must have shift of attire , though thou cans● not shift thy self out of the Mercers books , until thou hast sold the othe● Farm , or Lordship : thou wilt pay the whole reckoning , that thou may●●● be counted the best man : a bare head in the streets , does thee more good ▪ then a meals meat . Thou wilt soon bring a noble to nine pence : an inheritance of five hundred pounds per annum , to five hundred shillings ▪ Thou art a vain glorious fool , and scornest any employment , or to be of any calling : which is a pride , without either wit or grace . § 7. As good men by their godly admonition , and vertuous example ; draw all they can to Heaven : so thou by thy subtile allurements , and viclous example ; drawest all thou canst to hell . For as if it were too little , to damn thy own soul : or as if thine own sins would not press thee deep enough into hell : thou doest all that possibly thou canst , to entice and enforce others to sin with thee : for thou doest envy , hate , scoff at , nick-name rail on , and slander the godly ; that thou mayest flowt them out of their faith , damp , or quench the spirit where thou perceivest it is kindled ; discourage them in the way to heaven , to make them ashamed of their holy conversation , and religious course : pull them back to the World , tha● so thou mayest have their company here in sin , and hereafter in torment . § 8. Thou fearest a Iayl more then thou fearest hell : and standest more upon thy sides smarting , then upon thy soul. Thou regardest more the● blasts of mens breath , then the fire of Gods wrath : and tremblest more a● the thought of a Ser●eant , or Bailiff , then of Satan , and everlasting perdition . Thou takest incouragement from the Saints falls , and sins of God● people , to do the like : when they should serve thee as Sea-marks , to mak● thee beware . Yea , thou doest most sordidly , take liberty , and incouragement to go on more securely in thy evil courses ; because God is merciful● and forbears to execute judgment speedily : and to defer thy repentance , be●cause the Thief upon the Cross , was heard at the last hour . Thou wilt boldl● do what God forbids ; and yet confidently hope to escape what he threatens ▪ Thus I could go on , to tell thee a thousand more of these thy wicke● thoughts , words , and actions ; had I not already done it . But because I would not present my other Readers , with Cole-worts twice sod : be perswaded to take view of them , in my other small Tract , entituled , The odious , despicable , and dreadful condition of a Drunkard , drawn to the Life : though indeed , even a tithe of these are sufficient evidences , to prove thee one of those ignorant , unbelieving , ingrateful , and notorious wicked wretches before spoken of : and to make thee confess that thou art in a most damnable condition . But stand thou by , and let the Civil Iusticiary , and formal Hypocrite hold up their hands , and hear their Charge . And so much for the first Division allotted for such as are notoriously wicked . For though I determined to have made of all but one Volume ; yet now new thoughts have taken place , and caused me to melt the whole again ; and cast it into several Divisions : whereby being sold single , every man may have his proper portion apart . My reasons are these , & the like . 1 It is because many ( be they never so short-breath'd , in well doing ) will read a few leaves : that will not once look upon a large Volume . 2 Divers will be at the cost of a few pence , that would rather perish then lay out a pound . 3 Some , as they have but little money ; so they have less time to spare , ( as they use the matter ) for the good of their souls . 4 Admonitions , and instructions if they exceed : are wont as nails , to drive out one another . 5 Should the Civil Iusticiary read the prophane mans Character ; or the open-handed Prodigal , the close-fisted , and griping Oppressors : this would rather encourage , and strengthen them in their wickedness , then fright them from it . 6 Some have such queasie stomacks , that if they see their potion big , as well as bitter ; they will choose to die , rather then take it . And because I have found by ample experience , that many have a minde to read good Books yea , a zeal ( such as it is ) to reclaim others from evil , so it may cost them nothing : who otherwise have no stomack to either . ( For when the like was to be given about , swearing and cursing : even the better sort of men and women could fetch them by a thousand a week from all parts of the Kingdome . But since they have ( for some reasons ) been sold , for eight a penny : not one of an hundred could finde in their hearts to give that peny , were it to save eight of their friends souls : which shews both how they love money ; and what hollow-hearted devotion they have . The Lord discover the same unto them . ) There is ( over against the High Constables short of Shoreditch Church ) of this first part , or division to be given freely , together with the cure of cursing and swearing : provided , they that desire them can read very well : for otherwise they will so nick-name words , and make it such non-sense , that one would rather his lines should never be read , then so brokenly . And I could wish that men would not fetch them for base ends , as one did formerly fetch many hundreds of that against Swearing , and Cursing : onely to save the buying of waste Paper ( though he had many fair pretences of sending them to Graves-end , Canterbury , Dover , and all other places , where Sea-men resorted : ) which being found out , made the Donor with-draw his gift until now . It was , I think , a most wicked act , for which he deserves to be stigmatized and made an example to others . And let men take heed of abusing things Dedicated to holy uses ; for they are the sharpest kinde of edged tools , and therefore are not to be jefted with : Neither will God so be mocked . The end of the first Division . POSTCRIPT . AUgusti●e that his ignorant hearers might the better understand him , would sometimes speak false Latine : and I for my accidental Readers good , have ( and that purposely ) done as absurdly in another kinde : viz. used the same expression in one Tract ( when I have deemed it weighty and convincing ) that may be found in another : which to many will not be discernable , though obvious enough to some : Who may if they please censure it and me for it : But presuming that the more charitable , and ingenuous would not have it otherwise , it shall not much trouble me . LONDON , Printed by R. and W. L. for Iames Crump , in Little Bartholomews Well-yard . A LEAFE From the TREE of LIFE , Wherewith to heal the NATION of all Strife and Controversie and to settle therein PEACE and UNITIE . By R. Younge a Roxwell Bee , whose sting is as Soveraign as its Honey is sweet , and whose Enemies have no less cause to love him then his Friends . Sold by Iames Crump in Little Bartholmews , Well-Yard , and Henry Crisps in Popes Head-Alley , 1661. CHAP. I. Reverend Sir , SOme time since I heard you upon Ier. 51.9 . We would have healed Babilon , but she would not be healed , &c. What change it hath wrought in me , I forbear to mention : But certainly Satan and the World fear they have lost , the one a subject or prisoner , the other a limbe or member ever since : for whereas they never molested me formerly ● now as if I were rescued out of Satans clutches , that Lyon foams and roars , and bestirs himself to recover his losse . And as for my old acquaintance , they so envy to see themselves casheered , and so mortally hate me , for that I will no longer continue miserable , nor run with them ( as I have done ) to the same excesse of riot , 1 Pet. 4.44 that they make me weary of my life , as the daughters of Heth d●d Rebeckah , Gen. 27.46 . Yea I am so scoft at and scorned , both by Parents , Friends , and Enemies , that it not only hinders me from doing the good I would , or appearing the same I am ; but it almost beats me off from being religio●s back to the world . And certainly he must be more spirit then flesh , that can contentedly make himself contemptible to follow Christ ; be pointed at for si●gularity , endure so many base and vile nick-names ; have his Religion judged hypocrisie , his godly simplicity , silliness ; his zeal , madness ; his contempt of the world , ignorance ; his godly sorrow , dumpishness ; and the like malicious and mischievous constructions made of whatsoever he speaks or does . For my part I could better abide a stake ( God assisting me ) then the mocks , 〈◊〉 ●nd scorns , which every where I meet withall . It is death to me to be 〈◊〉 ●s it fared with Zed●kiah , Jer. 38 19. Nor is there above Hell , a 〈…〉 ●ishment in my j●dgement , then to become a San●●● , a subject of 〈…〉 ●ampson ( I doubt no● ) found 〈…〉 ●tion of his goods , nor his banishment , nor the wounds he received in his body , were so grievous to him , as one scornful word from his enemy Ctesiphon . Yea doubtlesse our Saviours car was more painfully pierced , then either his brows , or hands , or feet . It could not but go deep into his soul , to hear those bitter and g●rding reproaches from them whom he came to save : A generous nature is more wounded with the tongue then with the hand . CHAP. II. Minister . I Grant there is no such rub in the way to Heaven as this ; Satan hath not such a tried shaft in all his quiver : he gets more now by such discouragements , and the reproaches that are cast upon Religion , then he did formerly by fire and faggot ; for then the blood of the Martyrs , was found to be the seed of the Church : Others ( Phaenix like ) springing out of their ashes : Whereas now , multitudes of souls are scoft out of their Religion by wicked men ; many being apt with Peter to deny their Religion , when they come in company with Christs enemies ; and with David to dissemble their faith when they are amongst Philistines , lest they should be mockt , have so many frowns , and frumps , and censures , and scoffs ; be branded with that odious and stigmatical name of an hypocrite , &c. Yea S. Austin confesseth , that he often belied himself with sins which he never committed , lest he should be unacceptable to his sinfull companions ; which makes our Saviour pronounce that man blessed that is not offended in him , Matth. 11.6 . But for all that , a wise man will not be scoft out of his Money , nor a just man flowted out of his Faith. The taunts of an Ishmael shall never make an Isaac out of love with his inheritance . Yea for a man to be scoft out of his goodness by those which are lewd , is all one , as if a man that seeth should blindfold himself , or put out his eyes , because some blinde wretches rev●le and scoff at him for seeing . Or as if one that is found of limbs , should limp or maim himself to please the criple , and avoid his taunts ; And know this , That if the barking of these currs , shall hinder us from walking on our way to Heaven , it is a sign we are most impotent cowards : Yea if our love be so cold to Christ , that we are ashamed for his sake , to bear a few scoffs and reproaches from the world , it is evident we are but counterfeits , such as Christ will be ashamed of before his Father and his holy Angels at the latter day , Mark. 8 38. For , for the comfort of all that are single and honest-hearted , notwithstanding all the scoffs and scorns of Atheists and careless worldlings , all their perswasions and persecutions , they shall both lose their labours , and themselves too in the end . Well may they intend , and also do their utmost to flout us out of our Faith , that so they may slay us with death eternal , and speed thereafter ; ( As God that regards not so much what is performed , as what was intended , and measures what we do by what we meant to do ; as in the case of Abrahams offering up his son , and those Iews who only thought they had killed Paul , Acts 14 ▪ 19. ) but they shall be no more able to hinder the salvation of any one 〈◊〉 God hath chosen to his Kingdome of grace and glory , then Saul with his 〈◊〉 could hinder David from attaining the promised Kingdom of Israel , 〈…〉 Rev. 13.8 . The windes may well tosse the ship wherein Christ 〈…〉 overtur● it . If Christ have but once possest the affections , there is no dispossessing him again . The League that Heaven hath made , Hell wants power to break . Who can separate the conjunctions of the Deitie ? Whom God did predestinate , saith Paul , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified , Rom. 8.30 . They shall sooner blow up hell with trains of powder , then break the chain of this dependent truth . No power of men or devils is able to withstand the will of God , it shall stand firmer then the firmament . A fire in the heart overcomes all other fires without : as we see in the Martyrs , which when the sweet doctrine of Christ had once got into their hearts , it could not be got out again by all the torments that wit and cruelty could devise . CHAP. III. Convert . BUt how should I a novice , a punie , a white-liver , shake off this slavish yoke of bondage and fear in which Satan for the present holds me ? Minister . By well observing what the Scriptures in this case hold forth for the encouragement of all that thus suffer . I will commend to your serious consideration only six things , and I pray minde them well ; for Virgil most excellently and profundly , couples the knowledge of cause , and the conquest of all fears together . First observe , that grievous temptations and persecutions , do always accompany the remission of sins . That all men , as Austin speaks , are necessitated to miseries , who bend their course towards the Kingdom of Heaven : neither can Gods love be enjoyed without Satans disturbance . Yea the world and the devill therefore hate us , because God hath chosen us . If a convert comes home , the Angels welcome him with songs , the devils follow him with uprore and fury , his old acquaintance with scorns and obloquie , as you sufficiently finde . Godly men are thorns in wicked mens eyes , as Iob was in the devils , because they are good , or for that they are dearly beloved of God. If a mans person and ways please God , the world will be displeased with both : whence we are so often foretold and forewarned of it , that we may be the better forearmed and prepared to entertain it : All that will love godly in Christ Iesus , shall suffer persecution , 2 Tim. 3.12 . Ye shall be hated of all men and nations for my Names sake , Matth. 10.22 . and 24.9 . Behold I send you forth , as sheep in the midst of wolves , Matth. 10.16 . and many the like . Whe●ce also those many and strong encouragements in the word , which may serv● 〈◊〉 so many flaggons of wine , to comfort and strengthen us against whatsoever we meet withall in the world : Blessed are they that suffer persecution for 〈◊〉 teousnesse sake for theirs is the Kingdome of Heaven , Matth. 5.10 . Blessed are 〈◊〉 when men shall revile you and persecute you , and say all manner of evill a 〈◊〉 you falsly for my sake . Rejoyce and be exceeding glad , for great is your 〈…〉 in Heaven , for so persecuted they the Prophets which were before you , 〈…〉 Rejoyce , inasmuch as ye are partakers of Christs sufferings ; that when 〈…〉 shall be revealed , ye may be glad also with exceeding joy . For if ye 〈…〉 ed for the Name of Christ , happy are ye . For the spirit of glory and 〈…〉 upon you , which on their part is evil spoken of , but on your part is 〈…〉 12 , 13 , 14. Lo here is reward enough , for all that men or devils 〈…〉 gainst us ; which hath made thousands even ambitious to imbrace the flames . Your cruelty is our glory , said the Martyrs in Tertullians time to their persecutors , for the harder we are put to it , the greater shall our reward be in Heaven . It is to my loss ( said Gordius the Martyr ) if you bate me any thing of my sufferings : See more Phil. . 1.28 , 29. Rev. 2.13 . And so much to shew , that he refuseth to be an Abel , whom the malice of Cain doth not exercise , as Gregory speaks : For it is an everlasting rule of the Apostle , He that is born after the fl●sh , will persecute him that is born after the Spirit ( Gal. 4.29 . ) not because he is evill , but because he is so much better then himself , 1 Iohn 3.12 . Because his life is not like other mens , his ways are of another fashion , Wisd. 2.15 . CHAP. IV. SEcondly consider , That as we are every where in the word forewarned of it , so it is not our case alone ; for search the whole Bible over , and you shall not finde one holy man mentioned , without mention of something he suffered from ungodly men ; as it were easie to instance , how Abel , Lot , Noah , righteous men ; Abraham the father of the faithful ; Isaac , Iacob , Ioseph , Patriarchs and Fathers of the Church ; meek Moses , upright Samuel , Iob that none-such , all the Lords Priests , Prophets , Apostles , yea the harmlesse Babes , and our Saviour Christ himself did severally suffer from wicked and ungodly men : Yea never man came to Heaven , but first he past through this Purgatory . God had one Son without sin , but never any one without suffering . Which makes our Saviour say , Wo be to you when all men speak well of you , that is , when evill men speak well of you ; for so did the Iews of the false Prophets , Luke 6 26. Wherefore marvel not though the world hate you , as St. John speaks , 1 Job . 3.13 . Neither count it strange , as St. Peter hath it , concerning the fiery triall , which is amongst you to try you , as though some strange thing were come unto you , 1 Pet. 4.12 For Christ and his Crosse are inseparable , Luke 14.27 . Whence that distinction of Luther , that a Christian is a Crosse-bearer . He that will be my discipl● , let him take up his crosse daily and follow me , Luke 9.23 . and 14.26 , 27. CHAP. V. THirdly , No hope it should be otherwise , since God from the beginning of the Creation , hath proclaimed a War , enmity and strife , between the wicked and the godly : Did you never read that Scripture , Gen. 3.15 . where God himself saith to the Serpent , I will put enmity between thee and the woman , and between thy seed and her seed ; he , or it , shall bruise thine head , and thou shalt bruise his heel . Where by the serpentts seed are meant the whole generation of wicked men ; and by the womans seed , Christ and all his members , as all Interpreters conclude , and other Scriptures make cleer , where wicked men are called serpents , a generation of vipers , and children of the Devil , Matth. 23.33 . John 8.44 . 1 John 3.10 . And as this war was proclaimed in Paradise , even in the beginning of time , ( original sin , being the original of this discord ) so it shall continue to the end of all time : When time , saith One , began , this malice first began , nor will it end but with the latest man. It 〈◊〉 everlasting Act of Parliament , like a Statute in Magna Charta . Which 〈…〉 thing I would commend to your serious consideration : And that you may be the better confirmed therein , see how according to the Lords prediction or proclamation , there hath been a perpetual war , enmity and strife in all ages past , is now and ever shall be , between Satan and Christ , and their Regiments the wicked and the godly . For proof whereof I could produce testimonies and examples innumerable , there being scarce a page in the Bible , which doth not express or imply somewhat touching this enmity . But that I may be brief , and because examples give a quicker impression then arguments , I will onely give you an instance in every Age. As First , to begin with the first Age , viz. the old World before the flood . We read of this mortal enmity and strife between Cain and Abel , 1 John 3.12 . Secondly , after the Flood , before the Law between Esau and Iacob , first in the womb , the more plainly to shadow out this enmity , Gen. 25.22 , 23. and after they were born , Gen. 27.41 . Thirdly , After the Law , before Christ , between Doeg and the 85. Priests which he slew with the edge of the sword , 1 Sam. 22.18 , 19. Fourthly , Since the Gospel , in the time of Christ , and his Apostles ; this enmity so manifested it self not only in the Gentiles , but in the Iews , Gods own people , who first raised those persecutions against Christ and his members ; that having beheaded Iohn Baptist his harbinger , and crucified himself the Lord of life : We read that of all the twelve , none died a natural death save only S. Iohn , and he also was banished by Domitian to Patmos , and at another time thrust into a Tun of seething oyl at Rome , as Tertullian and S. Hierome do report : See Acts 7.51 , to 60. and 12. 1. to 5. Rom. 8.36 . Iohn 21.18 , 19. Fifthly , After the Apostles , if we consider the residue of the ten Persecutions raised by the Romans against the Christians , which was for three hundred years till the coming of godly Constantine , we finde that under Dioclesian , seventeen thousand Christians , were slain in one moneth , amongst whom was Serena the Empress also . Yea , under him and nine other Empere●s , there was such an innumerable company of innocent Christians put to death and tormonted , that S. Hierom in his Epistle to Chromatius and Heliodorus saith , There is no one day in the year , unto the number of five thousand Martyrs might not be ascribed , except only the first day of Ianuary . Yea there was two thousand suffered in the same place and at the same time with Nicanor , Acts and Monuments , page 32. who were put to the most exquisite deaths and torments , that ever the wit or malice of men or devils could invent to inflict upon them , and all for professing the faith of Christ , and being holy : which makes S. Paul cry out , I think that God hath set forth us the last Apostles , as men appointed to death ! 1 Cor. 4.9 . CHAP. VI. SIxthly , From the Primitive times and infancy of the Church hithe●to 〈◊〉 Turk and the Pope have acted their parts in shedding the blood of 〈◊〉 Saints , as well as the Iewes and Roman Emperours ; touching which I will ofer you to the Book of Acts and Monuments ; and Revel . 17. The Babylon was drunk with the blood of the Saints , and with the blood of the 〈…〉 Iesus , ver . 6. Which in part was fulfilled in England under the reign of 〈…〉 Mary ; and in France , where before many late bloody 〈…〉 more then two hundred thousand who suffered Martyrdom about Transubstantiation : See Ecclesiastical History , lib. 6. cap. 4 , 5 , 16. But Seventh●y , To come to these present times wherein we live : Is it possible for a man to live a conscionable and unreproveable life ? abstain from drunkennesse , swearing , prophaning the Lords day , separate himself from evill company , be zealous for the glory of God , admonish others that do amisse &c. without being traduced , calumniated , hated , slandered and persecuted for the same ? no it is not possible : for if our righteousnesse doe but exceed the righteousness of a swearer , or a drunkard , we are sure to be persecuted for our righteousness , as Abel was persecuted of Cain , because his Sacrifice was better then his . If a man walke according to the rule of Gods Word , he is too precise ; if he will be more then almost a Christian , he is curious , phantastical , factious , and shall be mocked with the Spirit , as if the Spirit of God were a Spirit of dishonour and shame . Yea , in these times not to be an Atheist , or Papist , is to be a Fanatick : as how common a thing is it to wound all holiness under the name of Fanatick , a name so full of the Serpents enmity , as the egge of a Cockatrice is full of poison ? What should I say ? the World is grown so much knave , that 't is now a vice to be honest . O the deplorable condition of these times ! Even the Devil himself durst not have been so impudent , as to have scoft at holiness in those ancient and purer times : but now I could even sink down with shame , to see Christianity every where so discountenanced : Our very names come into few mouths , out of which they return but with reproaches . Amongst the rest of our sins , O God , be merciciful to the contempt of thy Servants . Eightly , For the time to come : It is like not only to continue , but the last remnants of time are sure to have the most of it ; because as in them love shall wax cold , Matth. 24.12 . so as love groweth cold , contention groweth hot . More expresly the Holy Ghost foretells , that in the last dayes the times shall be per●lous , and that toward the end of the world , there shall be scoffers , false accusers , cursed speakers , fierce , despisers of them that are good ; and being steshly , not having the spirit ▪ th●y shall speak evill of the things which they understand not : and that many shall follow their damnable ways , whereby the way of truth shall be evill spoken of . And that as Iannes and Iambres withstood Moses , so these also shall resist the truth , being men of corrupt mindes , reprobate concerning the faith , being before of old ordained to condemnation , 2 Tim. 3.1 . to 13. 2 Pet. 2. 2 and 3.3 . Jude 4 10.16 , 18 , 19. And so much of the third particular . CHAP. VII . FOurthly , It would be considered , that what you suffer is far short of what others have suffered before you ; for whereas you suffer a little tongue-persecution your betters and such as the world was not worthy of , have suffered 〈…〉 and scourgings , bonds , and imprisonments ; were stoned , sawn 〈…〉 the sword : endured the violence of fire ; were rackt , 〈…〉 desarts and mountains , in dens and caves of the earth , in she●p 〈…〉 〈…〉 , destitute , afflicted , and tormented : Not ●●●●epting delive 〈…〉 might obtain a better 〈…〉 stoned , some crucified , some beheaded , some thrust thorow with spears , some burnt with fire , some broiled , some brained ; with many the like , and worse kinds of death : for we read of no lesse then twenty nine several deaths they were put unto . But to clear your sight , I le give you some particular instances of the several wayes that the best of Gods people have suffered before you . First , You shall finde , that it hath been the manner of wicked men , out of this enmity , to envy the vertuous and good estate of the godly : as Cain envied Ab●l , Gen. 4.5 . Secondly , To contemn their supposed mean estate , as Sanballat , Tobiah , and Gershom , with the rest of that crue contemned Nehemiah and the Iewes , Nehem. 4.1 , 2 , 3. Thirdly , To rejoyce at their supposed evill estate , as the Princes of the Philistins did at Sampsons blindness and bondage , Judg. 16.25 . Fourthly , To hate them , as all carnal men hate the members of Christ , Matth. 10.22 . Fiftly , To murmure against them , as the Israelites murmured against Moses and Aaron , Numb . 11.1 and 14 ▪ 2 , 3. Sixthly , To censure their actions , and misconster their intentions , as Eliab did Davids zeal for Gods glory , in fighting with Goliah , 1 Sam. 17.28 . and those wicked ones , his fasting and mourning , Psal. 35.13 , to 17. Seventhly , By carrying tales of them unto others , as Doeg did to Saul of David and Ahimeleck , 1 Sam. 22.9 , 10. and the Ziphims , 1 Sam. 23.19 , 20. and 26 ▪ 1. Eightly , To perswade and give divelish counsel to others like themselves to persecute them ; as the Princes and Rulers did to Zedekiah the King against Ieremiah , Jer. 38.4 . Ninthly , To scoff at them , as Ishmael scoft at Isaac , Gen. 21.9 . Tenthly , To nick-name them , as the Iews did Paul , Acts 24.14 . and all the Disciples , 1 Cor. 4.9 , 10. Eleventhly , To revile and rail on them , as the Iews did upon Paul and Barnabas , Acts 13.45 . Twelfthly , To raise slanders of them , as those wicked men slandered Naboth , confirming the same with an Oath , 1 Kings 21. Thirteenthly , To curse them , as Goliah cursed David , 1 Sam. 17.43 . and also Shemei , 2 Sam. 16.7 , to 15. Fourteenthly , To threaten them , as all the men of Sodom did Lot , Gen. 19.9 . Fifteenthly , By subtilty to undermine them in talk , that they might betray them ; as the false Prophets and other enemies of the truth undermined Ieremiah , seeking every way to destroy him , Ier. 18. 18 &c. Sixteenthly , By using scornful and disdainful gestures to despight them ; as Goliah against David , 1 Sam. 17.42 . and also those wicked ones , Psal. 22.7.13 . and 35.16 . and 109.25 . Seventeenthly , To withstand and contrary the doctrine which they are commanded by God to deliver . As Elymas the Socerer withstood Paul and Barnabas in their preaching , Acts 13. 8. Eighteenthly , To combine themselves together and lay divellish plot ; to destroy them ; as Demetrius with the rest of the Craftsmen conspired the death of Pauls companions , Acts 19. and likewise more then forty of the Iews which bound themselves by a curse , not to eat nor drink till they had killed 〈◊〉 in which conspiracy the chief Priests were likewise assistants , Acts 23.12 , 14. Nineteenthly , To imprison them , as the malicious Priests did 〈◊〉 Jer. 36.5 . Twentieth , To strike them as Zedekiah the false Prophe● 〈◊〉 Micaiah 1 Kings 22 24. Twenty one , To hurt and maim them 〈…〉 of Antiochia and Iconium did Paul , Acts 14.19 . Twenty two and 〈◊〉 slay them , as Iezabel did all the Prophets of the Lord 〈◊〉 1 Kings 18.4 . CHAP. VIII . Now to speak nothing in this place of the diversity of deaths and tortures , that millions of Martyrs have suffered for professing of Christs Name and keeping of a good Conscience , though their sufferings were nothing , either to what their sins h●d deserved , or to what their Saviour had done and suffered for them ; for he endu●ed many a little death all his life for our sakes , and at length that painful , shameful and cursed death of the Crosse ; yea he suffered every one of these two and twenty ways before-mentioned , and that from his own countrymen and kinsfolks , yea of the Chief Priests , Scribes and Pharisees , who were teachers and expounders of the Law , and which sate in Moses chair . For he was Envied , Matth. 26.15 . Contemned , Mat. 12.24 . and 13.55 . Rejoyced at in his misery and distresse , Matth. 27.29 . Hated , Joh. 77. Murmured against , Luke 15.2 . Had his actions and intentions mis-construed , Matth. 11.19 . Had tales carried of him , Matth. 12.14 . and divelish counsel given against him , Matth. 27.20 . was scoffed at , Matth. 27.42 . Nicknamed , Matth. 13.55 . Railed on , Luke 23.39 . Slandered , Matth. 28.13 . Cursed , Gal. 3.13 . Threatned , John 11.53 . Undermined in talk that they might accuse him , Matth. 22.15 . They used disdainful gestures before him , Matth. 27.29 , 39. Withstood him in his preaching , and contraried his doctrine , Luke 5.21 . Matth. 9.34 . Combined together and laid divelish plots to destroy him . Mat. 12.14 . Took him prisoner , Matth. 26.57 . Smote him , Luke 22.64 . Hurt and wounded him , Matth. 27.29 . John 19.34 . And lastly , they put him to death , Mat. 27. 35. And why all this ? not for any evil they found in him , for their own words are , He hath done all things well , Mark 7 37. He hath done , such was his power : all things , such was his wisdom : well , such was his goodness : and yet crucified , and every way abused he must be . But it was for his zeal , purity and holiness , and because his life and practice was clean contrary to theirs ; his doctrine too powerfull and pure for such carnal hearts to imbrace or endure . Now cast up thy Receits , and compare them with thy deservings ; look upon thy deliverance from the fire of hell : Yea , look but upon thy sufferings single , and thou shalt finde them nothing , to what thy fellow Saints , and Christ thy Elder brother hath suffered before thee . At a Lions Den , or a fiery furnace , not to turn tail , were something worthy a Christian. Yea compare thine own estate with thine enemies , and thou shalt see yet greater cause to be not only patient , but thankful . For if these scoffs and flouts of men like thy self are so grievous to thee , how will thine and Gods enemies indure those mocks and flouts of the divels in hell ? how will they indure that devouring fire , that everlasting ●urning , Isa. 33.14 . Psal. 68.21 . And the way not to repine at those above us , is to look at those below us . But leaving the application until the conclusion ; CHAP. IX . FIfthly , Consider but seriously , who they are , that hate , sc●ff and jeer you , and that have persecuted the Saints before you , and mockt at holiness ; and 〈◊〉 exceedingly to support you against whatever you shall hear or 〈◊〉 . As first , What is their Character in Scripture ? are they not 〈◊〉 A company of hypocrites , Psal. 35. Hypocritical mockers , v. 16. 〈◊〉 Drunkards , Psal. 69. I am a song of the Drunkards , vers . 12. a sort of vicious persons , following their lusts , 2 Pet. 3.3 . There shall come mockers , walking after their own lusts . A company of abject persons , Psal. 35 15. like those enemies , Acts 17. Lewd fellows of the baser sort , ver . 5. A ●ou of prophane , godless , irreligious Atheists and ignorant fools , that do no more know the power , then Turks and Heathens know the truth of godliness , Psal. 14 1. to 6. And it is a shrewd suspition , that he who is a mocker is an Atheist . It well becomes him to mock at Religion , that denies a God : And it is evident enough that he denies a God , that mocks at godlinesse . But secondly , Experience sufficiently acquaints us what they are , and the examples before rehearsed ; for such as Cain , and the Sodomites , and Ishmael , and Esa● . and Haman , and Eliab , and Goliah , and Michal , and Doeg , and Shemei , an● Rabshekeh , and Ahab , and Iezabel , and Tobiah , and Sanballat , and Pashur , and Zedekiah , and Herod , and Iudas , and S. Paul before his conversion , and Ananias the High Priest , and Demetrius the silver-smith , and Alexander th● Copper-smith , and Elimas the Sorcerer : such as these I say are the men , wh● amongst us do the like things that they did . And will any wise man stumb at Religion for such mens scoffs and reproaches ? what better can be expected from them ? What said the Orator to Salust ? It cannot be , but he tha● lives thy life should speak thy language ; yea , a man would choose his Religion by such mens enmity , and it is a great honour to Religion that it hath such adversaries . For as the Primitive Christians used to say when No● persecuted them ; they that know him must needs think it some great go● which Nero so hated and condemned ; so every wise man will love Religi● the better , and take it for a great honour to the Saints , that hypocrites , drunkards , vitious followers of their lusts , base and l●wd fellows , godlesse Atheists and blind Sensualists are her scoffing adversaries : And scarce do I know a better argument to perswade to love and imbrace it , then that such men hate 〈◊〉 deride it ; neither can it be the true Religion , which is not every where 〈◊〉 spoken against , Act. 28.22 . But CHAP. X. SIxthly and lastly , Observe but the reasons why they do it ; and this will notably confirm and strengthen you against their scoffs and scorns . Convert . Have they any reason for their so doing ? Minist . Not properly : For as the Prophet very often complains , they 〈◊〉 mine enemies without a cause , and they hate me without a cause , &c. Psal. 7. and 69.4 . though they pretended many causes . So they have no 〈◊〉 nor reason to hate , censure ard slander us as they do ; for no evil deed 〈◊〉 a good reason : yet they do it not without many by reasons and felt and 〈◊〉 First , The main a●d most material cause why wicked men so mortally 〈◊〉 the godly , and which breeds so many quar●el , is the contrariety of the 〈◊〉 tures being as contrary one to the other as are God and the devil , the 〈◊〉 ing the children of God , and partaking of the divine nature , a● being one 〈◊〉 Father and the Son , 2 Cor. 6.18 . Gal. 3.26 . Joh. 1.12 and 17.14 , 〈◊〉 4. being like God in holiness , 1 Pet. 1.15 . Brethren of , and heirs , annexed Christ , Rom. 8.17.29 . Members of his body . 1 Cor. 12.27 . Bone of his bone , and 〈◊〉 of his flesh , Eph. 5.30 . having his spirit dwelling in them . Rom. 8 . 9-16 〈◊〉 Temples of the holy Ghost , 1 Cor. 6.19 . Jam. 1.18 . Joh. 〈…〉 And the other being the seed of the serpent and children of the devil ; and so partake of his nature , as is plain by 1 Joh. 3.8 , 10 , 12 , 14. and 6.70 . and 8 , 44. Matth. 13.38 , 39. 2 Cor. 4.4 . 2 Tim. 2.26 . Gen. 3.15 . and 5.3 . Eph. 2.2 , &c. Which being so , how is it possible they should ever agree ; although God had not proclaimed an enmity between them ? For there can be no amity where there is no sympathy ; no reconciling of the wolf and the lamb , the winds and the sea ; no neighbourhood , no alliance , no conjunction , is able to make the cursed seed of the serpent , and the blessed seed of the woman ever agree . For fire and water , light and darkness , heaven and hell are not more contrary . One bloud , one belly , one ●ouse , one education , could never make Cain and Abel accord , Iacob and Esau , Isaac and Ishmael at one . Yea though they be man and wife , parent and childe , yet if they be not like , they will not like . 2 Cor. 6. 14 , 15. As how many a wife is so much the more hated , because a zealous wife ? how many a childe lesse beloved , because a religious childe ? how many a servant lesse respected , because a godly servant ? And no marvel , for though they dwell in the same house , yet they belong to two several Kingdoms : and albeit they both remain upon earth , yet they are governed by two several Laws , the ones Burguship being in heaven , Phil. 3.20 and the other being a Denizen belonging to hell ; as Irish men are dwellers in Ireland , but denizens of England , and governed by the Statutes of this Kingdom . And indeed what is the corporal sympathy , to the spiritual antipathy ? Can there be such a parity between the parent and the childe , the husband and the wife , as there is a disparity between God and Satan ? no certainly . A wicked man can agree with all that are wicked , be they Papists , or Turks or Atheists ; Prophane or Civil man : for all these agree with him in blindness and darkness , and are all seed of the same Serpent : but with sincere Christians and practisers of piety he can never agree , the religious shall be sure of opposition , because their light is contrary to his darknesse , grace in the one is a secret disgrace to the other . Yea let wicked men be at never so much odds one with another , yet they will concur and joyn against the godly , Acts 6.9 . The Sadduces , Pharisees and Herodians , were Sectaries of divers and adverse Factions , all differing 〈◊〉 from another ; yet all joyn together against our Saviour , Matth. 22. ●●erod neither loved the Iews , nor the Iews Herod , yet both are agreed to ●ex the Church . Yea Herod and Pilate , two enemies will agree so it be against ●hrist : they will fall in one with another , to fall out with God. CHAP. XI . NOr is this of theirs an ordinary hatred , but the most bitter , exorbitant , unlimited and implacable of all others . No such concord , no such dis 〈◊〉 saith one of the Learned , as that which proceeds from Religion . He that upright in his wayes , saith Solomon , is an abomination to the wicked , Prov. ●7 . My ●●me , sayes , Luther , is more odious to them , then any thief or 〈…〉 Christ was more detestable to the Iews , then Barabas . And it 〈…〉 enough for the Pope was so busie and hot against Luther , that he 〈…〉 all Christandom against the Turk : which declared that he would easier digest Mahometisme then Lutheranisme . The case of two many in our dayes , in opposing the Reformation . Behold , saith David , mine enemies , for they are many ; and they hate me with a cruel hatred , Psal. 25.19 . Yea ; so cruel , that it makes their teeth gnash , and their hearts burst again , as it fared with those that stoned Stephen , Acts 7.54 . This made the truths adversar●es , give St. Paul stripes above measure , 2 Cor. 11.23 . And the Heathen Emperors to devise such cruel tortures for all those that but profest themselves Christians . This made Ahab so hate Eliah , that there was not one Kingdom or Nation where he had not sent to take away his life , 1 King. 18.10 . And this made the Papists dig many of our choice Ministers out of their graves , that they might the better curse them , with Bell , Book and Candle . Yea , ask from East to West , from one Pole to the other , search all records under Heaven , if ever there was the like of the intended Powder-plot . Neither does this hatred extend it self to this or that person alone , but to the whole generation of the godly ; as is well exprest , Psal. 83. Come let us cut them off from being a Nation , and let the Name of Israel be no more in remembrance , ver . 4.12 . And the like we see in Haman , whose hatred to Mordecai was so deadly , that he thought it too little to lay hands on him only , except he destroyed all the Iews his people , that were throughout the whole Kingdome of Ahashuerosh , Esth. 3.5 , 6. For the effecting whereof he offered ten thousand talents of silver into the Kings treasury , ver . 9.13 . And of his mind was Herodias , who preferred the head of Iohn Baptist before the half of Herods Kingdom . And such another was cruel Arundale Archbishop of Canterbury , who swore he would not leave a slip of professors in this Land. And the world is no changling , for this age hath but two many such Hamans and Arundales , who so hate the children of God , that they wish as Caligula once did of the Romans , that they had all but one neck , that so they might cut it off at a blow , were it in their power . As why are not our Sanctuaries turned into Shambles ? and our Beds made to swim with our Bloods ? but that the God of Israel hath crossed the confederacy of Balack , and their wickedness doth not prosper . For their studies are the plots of our ruine ; and the best they intend , is the destruction and overthrow of Religion , or the religious , or both , Mat. 24.9 . Iohn 16.2 . Yea , their enmity and hatred is so virulent and bitter , that were their power answerable to their wills and malice , the brother would betray the brother to death , the father the son , and the children would rise up against their parents , and cause them to die ; the kinsman against the kinsman , and the friend against the friend ; only for profe●●●● Christs Name and being religious , as himself affirms , Matth. 10.34 , 35 , 36. 〈◊〉 21.16 , 17. Neither is it strange , for this was one of the ends of Christs 〈◊〉 into the world , as appears Matth. 10.34 , 35. where himself saith , Think 〈…〉 I am come to send peace but the sword : meaning between the seed of the ●●●●pent , and the seed of the woman : for I am come to set a man at variance 〈…〉 his father , the daughter in law against the mother in law , and 〈…〉 shall be they of his own housheld , Luke 12.51 , 52 , 53. Neither want we Presidents of this : For by whom was upright 〈…〉 cuted and slain , but by his own brother Cain ? who scoft at righteou 〈…〉 hara put to death , for imbracing the Christian faith , but by her own Father Dioscorus ? who made Serena the Empress a Martyr , for her faith in Christ , but her own husband Dioclesian ? who helped to burn Bradford but Bourn , whose life he had formerly saved ? And lastly , By whom was our Saviour Christ betrayed , but by his own Disciple Iudas ? CHAP. XI . Convert . WHerein consists their unlikeness and contrariety ? Minister . There be more differences between the children of God and the children of the Devil , then there are between men and beasts : But principally they differ in their judgements , affections and actions . How they differ in their judgements and affections , I have shewn upon another occasion . How in their actions and practice ( which occasions the greatest strife and discord ) I will acquaint you as briefly as I can . There is nothing more common then for all sorts and kindes of men to hate , scorn , persecute , reproach , revile , accuse , slander and condemn the religious , because their own works are evil and wicked , and the others good , holy and righteous . As wherefore slew Cain his brother , saith S. Iohn , but because his own works were evil , and his brothers good , 1 Joh. 3.12 . Why was Ioseph accused of his Mistress for an adulterer , and thereupon committed to prison , but because he would not be an adulterer like her , Gen. 39 ? yea it was his party coloured coat , composed of all kinds of graces and blessings , that formerly procured his brethrens hate . Wherefore was holy David , as himself complains almost in every Psalm , had in derision , hated , slandered , reviled , contemned , and made a proverb and song of the drunkards , and other wicked men which sate in the gate : but because he followed the things that were good and pleasing unto God , and in him put his trust , Psal. 11.2 . and 22.6 , 7 , 8. and 37.14 . and 69.10 , 11 , 12. And lastly ( for I might be endlesse in the prosecution of this , ) Why were all the just in Solomons time , had in abomination , and mockt of the wicked ? but because they were upright in their way , and holy in their conversation , Pro. 29.27 . Or those numberless Martyrs , whose souls S. John saw under the Altar , Rev. 6.9 . killed ? but for the Word of God , and for the testimony which they maintained ? And the Mister himself ? not for any evil as themselvs are forced to confess , Mar. ● . 37 . Which examples sufficiently prove , that that great Dragon the Devil , and these his Subjects , are wroth with none but the woman and the remnant of her 〈◊〉 , which keep the Commandements of God , and have the testimony of Iesus , 〈◊〉 12.17 . All was quiet at Ephesus before S. Paul came thither ; but then 〈◊〉 arose no small strife about that way , Acts 19.23 &c. A wolf flies not upon 〈…〉 sheep : we can with delight look upon the picture of a Toad : It is your 〈◊〉 Christian that is most spighted and persecuted . As how many with 〈◊〉 may complain with Ieremy , that because they live a godly life themselves , 〈…〉 all upon others to do the same , they are cursed of every one , and counted con●●●● , Jer. 15.10 . It faring with many as it did with Caius Selius , of whom 〈…〉 were wont to say , that he was a good man , but he was a Christian. 〈◊〉 but a spark of fervent devotion break out in a fam●ly , all the rest . 〈…〉 clamours ; as when bells ring disorderly , every one is ready with his 〈…〉 disgraced he must be for a Puritan , Roundhead , or Phanatick , but only by Laodiceans . Indifferency strives to dash zeal cut of countenance . And the reason is , wheresoever Christ comes , there will be opposition . When Christ was born , all Ierusalem was troubled , and Herod cut the throats of all the children in Bethlem : so when Christ is born in any man , the soul is in an uprore , and Satan with his instruments are ready to kill in him every good motion , though it be never so little a babe . You cannot anger a wicked man worse , then to do well : yea , he hates you more bitterly for this , and the credit you gain thereby , then if you had cheated him of his patrimony with your own discredit . Whereas , if a man will but bear them company in their sins , drink , swear , temporize , contemn holiness , mis-spend his time , haunt Taverns , play the good fellow , and do as the rest do ; he shall have the approbation and good word of the greatest number . Yea if none would be precise in their actions , nor reprove others for their evill courses ; if they would but be prophane and wicked , and make no bones of sin ● their malice would cease , and we should not have a Roundhead or a Phanatick in all the world . Neither is Christ a sign to be spoken against of many in Babylon or Assyria , but of many in Israel , Luke 2.34 . where Religion is profest publikely : Yea when sincerity is wanting , the neerer the line with any opposition , the greater eclipse . The Gadarens but besought Christ to depart ; his own countrymen drave him out , and cast him down headlong , Luke 4.29 . And who was his greatest enemy , but his greatest friend , even one of his houshold Chaplains ? and who but Ieremies familiars watched for his halting . Yea commonly , vertue fares hardest from such as should and seem to uphold her ; for the chief Persecutors of Christ and his followers , are not profest Atheists , or Turks , or Iews , but such as hold some great place in the Church . And intruders upon other mens right , can endure any man how bad soever rather to live by them , then the servants of him whom they intrude upon ; as you may see , Matth. 21.33 , to 39. where those farmers of the vineyard did not kill the theeves , robbers and spoilers of the vineyard ; but the servants , yea and the son too ; and the end of all was , that they might take the inheritance . And indeed it hath been the complaint almost of all that have written that they have suffered most from such as profest the same Faith and Religion with them . And so much touching the main difference between the seed of the serpent , and the seed of the woman . CHAP. XIII . I Might go on , and shew you that as they hate and persecute the 〈◊〉 because they do well , so likewise because they fare well , and are 〈◊〉 before them . As why was Cain wroth with his brother Abel , and after 〈◊〉 him , as affirmeth the holy Ghost , but because the Lord had respect unto ▪ and to his offering , but unto Cain and his offering he had no respect , 〈◊〉 Why did Esau hate Iacob , and purpose to kill him , but because of the 〈◊〉 wherewith his father bless●d him ? Gen. 23.41 . Isaac's blessing 〈…〉 hate . Again , wherefore did the Philist●nes and 〈…〉 stop up his wells , and banish him from them , but because the Lord so abundantly blessed Isaac , as appears Gen. 26.12 . to 18. Wherefore did Iosephs Brethren hate him , not being able to speak peaceably unto him , and after sell him into Egipt ? but because his father more favoured him , and they fear●d he should reign over them , Gen. 37.4 , to 9. If Ioseph be his fathers darling , he is his brethrens eye-sore . Wherefore did Saul persecute David , and pursue after him from place to place to take away his life , but because he was so praised and preferred of the people before himself ? and the Lord was with David , and prospered him in every thing he took in hand , 1 Sam. 18.12 , 13 , 28 , 29. Davids successe is Sauls vexation ; yea , he findes not so much pleasure in his Kingdome , as vexation in the prosperity of David ? And lastly ( for I passe by the Elder Brothers envie in the Parable against his younger Brother , when his Father so royally entertained him at his return , Luke 15.28 . which is meant of the Iewes envying the Gentiles conversion , and many the like instances . ) Why was Eliah wroth with his younger brother ? 1 Sam. 17.28 . but because he should be more exalted . And I doubt whether Davids brethren were more glad that Goliah was slain , or angry that he was slain by their brother : For envie is sick if her neighbour be well , and the good mans honour is the envious mans torment , as it fared between Haman and Mordecai ; as hereafter the glory of Christ shall add to these Reprobates confusion , when they are driven to confess this is he whom we once had in derision , Luke 13.28 . I might also apply all this to many in our times . As why do many mens hearts rise against every holy man they meet ? as some stomacks rise at the sight of sweet meats : Why do all drunkards and vitious livers hate the religious ? and so belch out their enmity and spleen against them , in raising and spreading of slanders as they do : but although partly to rescue themselves from contempt , and to procure a contrary esteem by putting a foul , and ugly vizard upon vertue , and decking up vice in a gorgeous and comely attire ; yet chiefly because they partake of the divine nature , and are one with the Father and the Son , John 17.14.21 , 22. 2 Cor. 6.18 . I might , I say , be large upon this , and many the like , but I must only mention them . CHAP. XIV . SEcondly , Another cause is , their Ignorance : They shall hate and persecute you , yea , they shall excommunicate and kill you for my Names sake , saith ●ur Saviour to his Disciples , because they have not known the Father nor me , ●ohn 16.2 , 3. and 15.21 . And again , they are an offence unto us , because ●hey understand not the things which are of God , but the things which are of men , ●atth . 16.23 . And are deceived , because they know not the Scriptures , nei●●● the power of God , Matth. 22.29 . Luke 19.42 . This the Apostle con●●● to have been the cause of his persecuting the Church , 1 Tim. 1.13 . 〈…〉 soon as he was enlightned with the saving knowledge of the truth , 〈◊〉 his note , with his name , and preached that faith , which before he 〈◊〉 . Yea , the most ugly and monstrous wickedness , that ever was 〈◊〉 or brought forth into the world , calleth ignorance mother : Had 〈…〉 ( says the Apostle ) they would not have crucified the Lord of glory , 〈…〉 Acts 3.15 , 17. 〈◊〉 forgive them , saith he of his murtherers , for they know not what they do . And why have the Kings of the earth , in all ages banded themselves together against the Lord , and against his Christ , Psal. 2.2 . but because they knew him not ? Ioh. 15.21 . they see no more then the bar● or outside of spiritual things , 2 Sam. 6.16 . And the flesh ( Satans ready instrument ) will be ever sugesting to them strange surmises touching what the Religious either say or do ; as is evident by what is recorded of Michal , 2 Sam. 6.16 . of Nicodemus , Joh. 3.4 . of Festus , Act. 26.24 . and lastly , of Paul , before his conversion , 1 Tim. 1.13 . It is the nature of ignorant and carnal men ( that walk after the flesh in the lusts of uncleanness , whom Saint Peter calls brute beasts , led with sensuality ) to speak evil of the things which they understand not , 2 Pet. 2.12 . especially in judging acts of zeal and piety , their opinion still lights upon the worst sense , like them in Act. 2. who mocked the Apostles when they were filled with the Holy Ghost , and hearing them speak languages which they understood not , cried out , These men are drunk with new wine . Until we be born again , we are like Nicodemus , who knew not what it was to be born again , Ioh. 3.4 . Until we become zealous our selves , we are like Festus , who thought zeal madness , Act. 26.24 . Until we be humble our selves , we are like Michal , who mocked David for his humility , and thought him a fool , for dancing before the Ark , 2 Sam. 6.16 . Yea , to such as shall perish , or are for the present in a perishing condition , all Religion seems foolishness , 1 Cor. 1.18 . CHAP. XV. THirdly , They therefore speak evil of us , and do all the evil they dare to us : Because we will no longer run with them to the same excess of riot , as the Apostle acquaints us , 1 Pet. 4.4 . When our affections like wild and mad horses , are violently galloping to Hell ; if the Spirit of God by repentance , as with a bridle , suddenly gives a jerk and turns them another way , yea , sets them going as fast in the narrow path towards Heaven : presently those our companions in the broad way , stand marvelling at us that we break off company , and envy to see themselves cashiered . The Israelites , were never set upon by Pharaoh and all his Forces , until they were got out of his land . So long as S. Paul joyned with the High Priests and Elders , to make havock of the Church ; he was no whit molested by them : but when he became a convert , and preached in the name of Iesus , none so hated and persecuted as he . That great Dragon , the Devil , and his subjects wicked men , make war and are wroth with none , but the Woman ( that is the Church ) and the remnant of her seed , which keep the Commandments of God , and have the testimony of Iesus Christ. Revel . 12.17 . The Accuser of the Brethren makes choice of wicked men to traduce thos● whom he cannot seduce as he desireth ; as we may plainly see in our Saviours example ; who notwithstanding he fulfilled all righteousness , and did all things well , for in his mouth was found no guile , nor fault in his manners , nor errou● in his doctrine , Which of you ( said he ) can rebuke me of sin ? Yet the world traduced him for a Samaritan , a Blasphemer , a Sorcerer , a wine-b●●ber , 〈◊〉 enemy to Caesar , and what not ? Thus they deal with the godly , as sometimes a lustfull perso● 〈…〉 chaste woman , when he cannot take away her honesty , he will take away 〈◊〉 credit ; brag of effecting his will with her , when yet he could never have ad●mittance into her company . Beside● how should those enemies of holinesse work their will upon us ? if they did not thus cast aspersions upon , and accu●● us . How should Naboth be cleanly put to death , if he be not first accused of blasphemy ? 1 Kings 21.13 . and the like of Ioseph , Eliah , Ieremiah , Susanna , Paul , Steven , and our Saviour Christ himself : Alas , they well know , and their Consciences spare not to tell them that the men whom they nick-name , and asperse , are honester men , and more righteous then themselves , as Pharaoh was forced to confess touching Moses , Exod. 10.16 , 27. And Saul touching David ? 1 Sam. 26.21 . yea , I know they are perswaded well of them , even when they speak most to the contrary , we know Pilate judged Christ guiltlesse , but yet he put him to death . And Festus acknowledged that Paul wa● without crime , yet he left him in prison . I dare say Tertullus knew that he lyed , when he called Paul a pestilent fellow , &c. his conscience could not chuse but answer him , thou lyest in thy throat Tertullus , Paul is an honester man then thy self ; and the like of our accusers at this day ; but malice regards not how true any accusation is , but how spightful . I grant that in many case● they think as ●ll of us , as they speak ; and the reason is , when they want evidence , their manner is to judge of us by themselves ; as it fared with Nero , who verily beleeved that all men vvere Libidinists , because himself was such an one ; and indeed their own guiltinesse is a main and usual cause of their censuring and slandring us , for most commonly suspition proceeds from a self defect , and a bad construction from a bad mind . Deceitfull , ever will mistrustfull be : But no distrust is sound in honestie . And it is a rule which seldome fails : That as Cham was worse then Noah whom he derided : and Ishmael worse then Isaac whom he mocked : and Saul worse then David whom he persecuted : and Iezabel worse then Naboth whom she defained and murthered : and Herod worse then Iohn Baptist whom he beheaded : So they that are wont to slander , jeer and persecute others , have themselves more cause to be jeered and judged by others . Experience sufficiently onely acquaints us what they are , and the examples before rehearsed ; And will any wise man stumble at Religion for such mens scoffs and reproaches ? CHAP. XVI . FOurthly , Another Reason is , They know their glory and credit with the world , is greatly eclipsed by such as excell in vertue : Their vitious lives are plainly reproved , and their persons most grievously shamed by the holy conversation of good men . And this makes them smut the face that is fairer : blemish honest mens fame by their censuring and ●nspersions ; that they may mirtigate their own shame with others discredit like Potiphars wife they pretend we are guilty , that themselves may be taken for innocent . And have they not reason so to do ? Ye● , for the whiter the Swan is , the more black is 〈…〉 that is by her ; and how is a vitious person discredited and made 〈◊〉 by the vertuous life of an holy man ? We know straight lines 〈…〉 c●ooked . And it is easie to guesse , that Pharaohs fat Kine 〈◊〉 the lean ones more ill favoured . A swarthy and hard featured visage ▪ 〈◊〉 not the company of clear beauties . It s a plain case , if the Gospel should ris● , sin and error must go down ; Herod thought he could not be King ▪ if Christ should reign ; And the Pharisees knew that they should be de●●ised ▪ if Christ were regarded . And this makes them watch for our halting , and withall as sharp sighted as Eagles to spy faults in us : Briefly , They put their own faults in that part of the Wallet which is behinde them ; but ours , in the other part or end which is before them . Indeed self-examination would make their judgements more charitable . Fifthly , They delight in censuring and slandering us : because Satan ( who in their God , 2 Cor. 4.4 . and their Pr●nce , Ioh. 14.30 . and works in them hi● pleasure , Eph. 2.2 . 2 Tim. 2.26 . ) is ever prompting them thereunto , Acts 5.3 . Rev. 12.10 . For it is Satan that speaks in and by them , as once he did by the Serpent : It is his minde in their mouth , his heart in their lips , Mat. 16.23 . And they being his Sons , Servants and Subjects ▪ thirst to do him what honour and service they can . Nor can they pleasure him more , it being the hopefullest way to discourage men in the way to heaven , quench the good motions of Gods spirit , kill the buds and beginnings of grace , draw them back to the world , and so by consequence damn their souls , that can be , to see that whatsoever they do or speak ; base constructions are made thereof . Hereupon that subtil Serpent does like Maximinus who set on work certain vile persons to accuse the Christians of hainous crimes , that so he might persecute them with the more shew of reason . True , they poor souls do not know that Satan speaks in and by them : As those four hundred of Ahal● Prophets , in whom this evil spirit spake , did not know that Satan spake by them , 1 King. 22.22 . Neither did Iudas know when he eat the sop that Satan entred into him , and put it into his heart to betray Christ , Iohn 13.20 . Neither do Magistrates ( when they cast the servants of God into prison ) once imagine that the devill makes them his jaylors , but he doth so 〈◊〉 whence that Phrase of the Holy Ghost , The Devil shall cast some of you into prison , Rev. 2.10 . They are his instruments , but he is the princ●pal Author . Neither did Ananias and Saphira once think that Satan had filled their heart●● or put that lye into their mouths which they were strook dead for Acts ▪ ye● the Holy Ghost tells us plainly that he did so , ver . 3. No , Eve in Paradise 〈◊〉 not the least suspition that it was Satan that spake to her by the Serpent ; nor Adam that it was the Devils minde in her mouth when 〈◊〉 to eat the forbidden fruit . Nor did David once dream that it was Satan which moved him to number the people , 1 Chron. 21.1 . Much lesse 〈…〉 who so dearly loved Christ , imagine that he was set on by Satan to 〈◊〉 his own Lord and Master with those affectionate words . 〈…〉 self for if Christ had pitied himself , Peter and all the world had 〈…〉 yet he was so , which occasioned Christ to answer him . Get 〈…〉 Satan , Matth. 16.22 , 23. Whence we may argue , That if Satan can 〈…〉 the best and wisest of Gods servants , do him such service 〈…〉 besides their intention ▪ how much more can he make 〈…〉 dren and servants who are kept by him in 〈…〉 at his will ▪ 2 Tim. 2.26 . and whom he altogether ruleth and worketh his pleasure in , Ephes. 2.2 , 3. as I might give you instances of all sorts Our Saviour tells us , that they shall think they do God service , in persecuting 〈◊〉 servants , as the Jews formerly did in putting his Prophets to death , John 16 . ●● and experience shows that thousands in these dayes do so ; and why di● Soul make havock of the Church ? but in zeal to the traditions of his Fathers , Gal. 1.14 . There was a Monk poysoned Henry the seventh , Emperour of Germany with the Sacramental Bread , and thought he did God good service in so doing : So did the Powder Traitors , when they intended to blow up the whole State. Maximinian thought the blood of Christians would be an acceptable sacrifice to his gods . So Francis the second of France , and Philip the second of Spain , thought of the Lutherans blood in their Dominions . In the sixth Council of Toledo , It was enacted , That the King of Spain should suffer none to live in his Dominions , that professed not the Roman Catholick Religion : Whereupon King Philip having hardly escaped shipwrack , as he returned from the Low Countries , said , he was delivered by the singular providence of God to root out Lutheranism , which he presently began to do : professing that he had rather have no Subjects then such . And how could this be ? if Satan did not hold the Stern . * One that formerly held it not enough to be bad himself , except he railed at and persecuted the good ; hath now given ten thousand of these Books , to clear the sight of others , who look upon Religion and holiness with Satans Spectacles . Wherefore such as will , need but call at James Crumps in Little Bartholomews , in Well-yard , and have them gr●tis so long as they last ; and afterwards ( at Mr. Cripps his Shop 〈◊〉 Popes H●●d Alley , also ) for pence 〈…〉 . * It is the usuall lot of the godly to suffer for speaking of truth ; but the Divels servants prevail most by telling of lies ; as when the Jews accused Paul to Agrippa ; they charged him with many things , but proved nothing ; neither could they well undoe us , if first they did not falsly accuse us ; as it fared with Iezabel touching Naboth , and the wife of Potiphar touching Ios●ph . We read that the Chief Priests , Elders , and all the counsel sought false Witnesses to accuse Christ of hainous evils , that so they might crucifie him by a Law , Matth. 26.59 . 〈◊〉 innocency is no shelter against persecution . Again , Why do all the Serpents seed censure , and in censuring stan 〈…〉 but that they may incite and stir up others to do the like : Re 〈…〉 those ancient enemies of the Gospel , who clad the Martyrs in the 〈…〉 wilde Beasts ; to animate the Dogs to tear them : Nor will the 〈…〉 multitude be wanting what lyes in them , for they like so ma 〈…〉 , have not heads sufficient to direct them ; and therefore do only , 〈◊〉 they see others do : They are a generation that ( for matter of Religi 〈…〉 , discern between their right hand and their left : as 〈◊〉 committing of evill with ignorant persons , who are Cisterns to sin , 〈◊〉 to grace : As in the Sodomites , Gen. 19.4 . to 12. In Kora● and his ●●0 followers : In Demetrius and his fellows , Acts 19. &c. And the like in our times , as how many thousands do censure and blaspheme the godly ▪ because they hear others do so ? for other reason they can give none . Thus I might go on in giving you other reasons of their censuring and slandering us ; as one in regard of Satan , who loseth so many of his Subjects or Captives as turn beleevers : for every repentant sinner is as a prisoner broke loose from his chains of darknesse . And another in regard of the World , which loseth a limb or member ● when a convert will no longer accompany them in their wicked customs . I might also make it appear , that Atheism or Vnbelief is another cause ▪ Psal. 2.1 . to 4. and 10.4 . and 94.5 , 6 , 7. John 8.37 . a Kings 18.35 . Dan. 3.15 . Exod. 5.2 . Acts 17.2 . to 11. 1 Tim. 1.13 . Speaking of truth another , 1 Kings 22.8 , 17 , 23 , 24 , 26 , 27. Jer. 26.8 , 9.11 . and 38.4 , 5 , 6. Amos 5.10 . Acts 17.5 , 6 , 7 , 13. and 22.22 , 23. and 23.12 , 13 , 14. Gal. 4.16 . Misprision another , Acts 24.14 . and 26 , 9 , 10 , 11 , 24. Jer. 44.17 , 18 , 19. Wisdom 5.4 . Matth. 13.55 , 56 , 57. John 2.19 , 20 , 21. and 3.3 , 4. and 7.24 . and 8.15 . and 16.2 . 2 Thes. 2.11 . 1 Cor. 2.7 , 8 , 14 , 15 , 16. Revel . 3.17 . Breaking off society with them another , Gen. 39.12 . to 21. Psal. 26.4 , 5. and 119.115 . Prov. 23.20 . 2 Thes. 3.6 , 14. 1 Pet. 4.4 . The serpentine preaching of some Ministers another , Jer. 5.31 . and 8.11 . and 23.13 , 14 , to 33. Ezek. 22.28 . Matth. 9.34 . Mark 13.22 . John 5.43 . Acts 20.29 , 30. 2 Cor. 2.17 . 1 Tim. 4.1 , 2 , 3. 2 Pet. second chapter . The scandalous lives of some Professors another , Gen. 9.21 , 22. and 34.13 . to 31. 1 Sam. 2.12 . to 18. 2 Sam. 12.14 . Matth. 18.7 . and 23.3.14 , 23 , 24 , 25 , 27. Flocking after sermons another , Iohn 11.48 . and 12.19 . Acts 13.45 . See more Psal. 56.6 . and 59.2 , 3. Matth. 23.13 , 15. Luke 11.52 . John 11.18 . and 12.10 , 11. Revel . 12.17 . as they make them : but I hope I have said enough : Only a Word more by way of caution ; set not your wit to theirs , if they revile you , revile not you again ; but pray for them , as the Prophet for the Syrian Armie , 2 Kings 6.20 . Lord open the eyes of these men that they may see . Or as Stephen for his enemies , Lord lay not this sin to their charge . Acts 7.60 . Or as Christ for his murtherers , Luke 23.34 . Father 〈◊〉 them , for they know not what they do . Yea , let you and I and all that suffer 〈◊〉 them send down water from our compassionate eyes , and weep for 〈◊〉 by whom we bleed : And well we may , for their case hath been our 〈◊〉 were by nature the seed of the serpent ; if we are now changed to 〈◊〉 womans seed , whom may we thank for it ? not our selves : God 〈…〉 thing in us but enmity , 1 Cor. 15.10 . Rom. 7.18 , 25. And 〈…〉 might have left us in that perishing condition ( being bound to 〈…〉 have chosen them ; he hath of his free grace adopted us , and 〈◊〉 sent ) left them : What 's the reason ? surely no reason can be given ▪ 〈…〉 depth ! Only this is sure , It is a mercy beyond all 〈…〉 A PRECIOUS MITHRIDATE FOR The SOULE Made up of those two POYSONS , Covetousness AND Prodigality : The one drawn from the Fathers Ill Qualities : The other from the Sons : For the Curing of both Extremes , and advancing Frugality , the Mean. Being foure Chapters taken out of R. Iuntus his Chrstian Library , And are to be sold by I. Crump Stationer in 〈◊〉 Bartholmes Well-yard , and H. Crips in Popeshead 〈◊〉 A Precious Methridate for the Soul , Made up of those two Poyfons , Covetousness and Prodigality : PREFACE . Such as have formerly heard these Nightingales , or seen these Jewels in another Cage , or Cabinet ; may please to take notice , that they are not stolen , but borrowed . Every Garden is furnished from other Gardens , and so is mine ; but with leave from the Owners : As Vertue is distributive , and good Fruit the more common it is , the better it is . Besides the oftner these Nails are hammered , the deeper they pearse ; and pearse too deep they cannot : for five words remembred is better than a thousand forgotten . Again , old metal cast into a new mold , becomes new , and is so est●emed . These Pearls are filed upon a string , that men may not shake them out of their pockets . If thou receivest any spiritual benefit , by pertaking of this Banquet ( or extract ) give God the glory ; which is all the Confectioner expects for his pains : for praise or thanks I seek none , as I have deserved none . Or in case my labour hath been worthy of hire , the great pleasure I took therein , hath been sweeter than another● wages . Yea , if I have not grown better by it , yet it hath kept me from worse , and not afforded me time to entertain the Divel . Nor have I more made my Book , than my Book hath made me . CHAP. 1. HAving felt the Cormorants pulse , I find into beat most violently after gain ; He were a skillful Physician that could 〈…〉 greedy worm , which makes him so hungry : yea , 〈…〉 for you shal sooner hear of an hundred Malefactors conversion at th● Gallows , then of one Covetous Cormorant in his bed . Onely I will giv● you his and his Sons Effigies , and set them up as Sea-marks to mak● others beware ; that both may do good service to the Church : For where● honest men profit the Commonwealth , by occasioning themselves to be in●tated ▪ these shall happily benefit the same , by causing themselves to b● evitated . As sometimes a Harlots face hath suggested chastness : an● good may be learnt , both by similitude and contrariety . At least the beautie of all Christian graces , are illustrated by the blackness of their opposi●● vices . The Covetous Miser is one that affects no imployment or Occupatio● for it self , but for gain ▪ all his reaches are at riches : his summum bonum is commodity , and gold is the Goddess he adores in every thing . He plots studdies , contrives , breaks his peace , his sleep , his brains , to compass his desires : and though he venters his ears , his neck , his soul ; he dares no deny his slave , his dog , his Devil Avarice : nor cares he how he gets , bu● what he gets . There is no evill that he will nor do , so goods may com● of it ; you cannot name the Sin that he will not swallow in the sweet broth of commodity : like Dorio the Bawde in T●rrence , he is not ashame● of the basest actions that bring him in benefit ; nor does he smell any difference , between gold got by oppression , and that which is honestly come by ▪ Avarice is the grave of all good , it ●ats out the very grace● by eating grace out of the heart . The damps of the earth do not more quench fire , then the love of earth stisles grace : neither trees not grass● grow above , where the golden Mines are below ; If the love of mony be once curred into the heart , no fruits of goodness will appear in the life : yea there is an absolute contrariety , between the love of God , and the love of Mammon ; as our Saviour shews , Luke 16.13 , This Machivillians heart is a very mint of fraud , that can readily c●yn falsehoods upon every occasion ; yea , he is such a deep , that one may better roll the haires of his head , then either the springs , wards , or wickedness of his deceitful heart : and y●t so foolish withall , that he not onel● 〈◊〉 his soul , to inrich his body , but to purchase a great estate ▪ he will 〈◊〉 both soul and body . Like Sylvester the second , who to get the Popedome , gave his soul to the Devill . The poore ●hea●s soul ( if ever it be saved ) costs no less a price than Christs precious blood : yet half a crown , yea six pence will make this Chu●●e fell his . By which means he swels in his estate from a Toad to an● 〈…〉 ●isease we call the Wolf ; which is ever eating , yet keeps the body Lean. The Covetous Cormorant is like one of Pharaoh's lean and illfavoured kine : 〈◊〉 though he devours much , yet he is never the less hungry , never the ●ore fat . A moderate water makes the Mill go merrily , but too much ●ill not suffer it to go at all . The Covetous Miser is like the Indians , who though they have all the Gold among them , yet are the most beggerly people alive . He is like Tantalus , who stands up to the c●●n in water , and hath all kinds of fruits hanging over his head , but is not suffered to taste the one , nor drink of the other . Or like an Asse that is laden with gold and dainty cates , but feeds upon thistles . He scarce wears a good garment , or eats a liberall meal , or takes a quiet sleep ; but is ever tormenting himself to get that , for getting whereof he shall be tormented . As a proud man is ignorant in the midst of his knowledge , so is he poor and needy in the midst of his wealth . Yea , whereas the Poor Begger wants many things , the Rich Miser wants every thing . His business will never give him leave to think of his conscience : All his Religion is the love of money . He goes to Church indeed , but it is not to serve God , but the State ; which he uses not as a means to save his soul but his silver . To him all spirituall and eternall things seem incredible , because they are invisible . Nothing will sink into his head that he cannot see with his eyes , or feel with his fingers . And in case he cannot gain by being Religious , his care shall be not to lose by it : and that Religion will like him best that is best cheap , and that will cost him least . Any doctrine is welcome to him , but that which beats upon good works , only that he cannot indure . No , if another be at the charges to serve God , this Churle like Iudas , will cry out , Why is this waste ? Nor shall any means ever convert him . No Physick is strong enough to purge out this Humour : Because , if ever he should repent , he must restore his ill gotten estate ; which to him is as hard an injunction as that of God to Abraham ; Gen. ●2 . 2 . Or , as that of our Saviour to the Young man , Luke 18.22 . and ●herefore what hope of his yielding ? Covetousnesse is Idolatry , Eph , 〈…〉 ●oll . 3.5 . and Money is the covetous mans god : and will he part 〈…〉 No , And so long as he keeps the weapon ( ill-got goods ) 〈…〉 ●nd will not pluck it out by restitution ; how is it possible he should be ●●●ed ? He may with that Rich man , Luk. 10. have a good mind to Heav●●● reversion : yet for all that he will not hear of parting with him . He 〈◊〉 ●hereof he hath the present possession . 〈…〉 then a Drunkard ; yet had I rather be a Drunkard then a Covetous Mise● Matth. 21.31 , 32. CHAP. 2. Now , as this Merciless Miser is all for sparing , so his Heir is all 〈◊〉 wasting : He lives poorly and penuriously all his life , that he may die rich Psal. 39.6 . And what comes of it ? As he hath reapt that which another sowed , so another shall thrash that which he hath reaped . He hords up , 〈◊〉 knowing who shall enjoy it ; and commonly they enjoy it who lay it out a● fast . He takes only the bitter , and leaves the sweet for others , perhap● those that wish him hanged , upon condition they had his means the sooner . Or possible it is he may have children ; which if he have , he loves them so much better then himself , that he will voluntarily be miserable here and hereafter , that they may be happy . He is willing to go in a thred-bare coat , to starve his body , lose his credit , wound his conscience , torment his heart and minde with fears and cares ; yea he can finde in his heart to damne his own soul and go to hell , that he may raise his house , and leave his heir a great estate , as thinking his house and habitation shall continue for ever , even from generation to generation , and call their lands by his name , as the Psalmist shews , Psalm 49.11 . He is careful to provide his children portions , while he provide● no portion of comfort for his own welfare , either here or hereafter . He provides for his childrens bodies , not for their souls , to shew that he begat not their souls but their bodies . He leaves a fair estate for the worser part , nothing for the estate of the better part . He desires to leave his children great rather then good , and is more ambitious to have his sons Lords on earth , then Kings in heaven . But as he that provides no● for their temporal estate , is worse then an Infidel , 1 Tim. 5.8 . So he that provides not for their eternal estate , is little better then a devil , which yet is the case of nine parts of the parents throughout the Land. But observe how his children requite him again , and how God requi●es him in his children ; for commonly they are such , as never give him thanks 〈…〉 the least lament his Loss ; perhaps they mourn at his funeral , yet 〈◊〉 for that he i● dead , but because he died no sooner . Nor is it any ra●e 〈◊〉 for men to mourn , for him dead , whom they would by no means have still to be alive . Yea for the most part , it is but a fashionable sor●●● , which the son makes shew of at his fathers death ; as having many 〈…〉 for that hour . A sorrow in shew onely , like that of Iacobs sons when the● had sold their brother Ioseph , who profest a great deal of gre●● 〈…〉 when inwardly they rejoyced . Have ye not heard of a pre●●● young heir ? that incouraged his companions , with , come let us 〈…〉 revel , throw the house out at windows ; the man in Scarlet will 〈…〉 ●●●cious liquor into a Seeue , that will hold no liquid substance ; which occasioned the Rhodians , and Lydians , to enact several laws ; that those 〈◊〉 which followed not their fathers in their vertues , but lived viciously , ●●●uld be disinherited , and their lands given to the most verteous of that ra●e , not admiting any impious heir whatsoever to inherit , as Varro well notes . But it is otherwise in this case , for ( in regard of Gods curse upon ●his unmerciful Muckworm ) if he have more sons then one , the eldest●roves ●roves a prodigal , and he inherits . Every mans own experience can tell him , that for the most part a scatterer succeeds a gatherer , one that wasts vertues faster then riches , and riches faster then any vertues can get them ; one that is as excessive in spending , as the other was in scraping ; for as the father chooseth to fill his chests , so the son is given to satisfie his lusts . Nor could the one be more cunning at the rake , then the other will be at the pitchfork . The moneys which were formerly chested like caged Birds , will wing it merrily when the young heir sets them flying . And as Cicero speaks , he riotously spends that which the father had as wickedly gotten . The one would have all to keep , the other will keep nothing at all ; the former gets and spends not , the latter spends and gets not . Yea the son being as greedy of expence , as the father was in scraping ; he teddeth that with a fork in one year , which was not gathered with a rake in twenty . Yea how oft is that spent upon one Christmas revelling by the son , which was fourty years a getting by ●he Father ? Which Diogenes well considered , for whereas he would ask of a frugal Citizen but a penny , of a Prodigal he would beg a talent , and when the party asked him what he meant , to desire so much of him and so little of others , his answer should be , Quoniam tu habes , ille habebunt ; because thou hast , and they will have . I shall beg of thee but once , thy estate will so soon vanish , of them often : yea give me now a talent , I may live to give thee a groat . And at another time , hearing that the house of a certain Prodigall was offered to sale , he said , I knew well that house was so accustomed to surfeiting , and drunkenness , that ere long it would spue out the Master . Nay in all likelihood he foresees it himself ; and therefore as he makes short work with his estate , so not long with his life , as knowing , that if he should live long , he must be a begger . As seldom but he shortens his days some way ; for he gives himself to all manner of vice , gluttony and drunkennesse , chambering and wantonness , pride , riot , contention , &c. He even banishes civility , and gives himself over to sensuality ; and such a life seldom lasts long . They may rightly be called spend-alls , for they not onely spend all they have , but themselves also , in stead of quenching their thirsts , they 〈◊〉 both their bodies , souls and estates in Drink . They will call , 〈…〉 us an Ocean , and then leave their wits rather then the wine beh●nde 〈…〉 Religion that should make them good men ; but even reason that sho●●● make them men ; And saving only on the Sea , they live without all c●●pass ; as a ship on the water , so they on the land re●● too and fro , and 〈◊〉 like a drunken man , Psal. 107.27 . All their felicity is in a Tavern , or brothell-house , where harlots 〈◊〉 sicophants rifl●e their estates , and then send them to robbe , or teach th●● how to cheat or borrow , which is all one , for to pay they never mean , 〈◊〉 prodigality drives them to repair their too great lavishnesse in one thin●● by too great covetousnesse and injustice in another . The greatest mispend●●s for the most part are constrained to be as great misgetters , that they may feed one vice with another . Now as if they had been bred among Bears , they know no other dialect then roaring , swearing and banning . It is the tongue or language of hell they speak ; as men learn before hand the language of that Country whether they mean to travel . By wine and surfeting they pour out their whole estates into their bellies . The father went to the devil one way , and the son will follow him another ; and because he hath chosen the smoother way , he makes the more hast . The one so loved Money , that he could nor afford himself good Drink : the other so loves good Drink , that he scornes Money . The Father cannot finde in his heart to put a good morsel into his belly , but lives on roots , that his prodigal heir may feed on Phesants ; he drinks water , that his son may drink wine , and that to drunkenness . The one dares not eat an egge , lest he should lose a chicken , and goes to hell with whay and carrots , the other follows after with Canary , Partridges , and Potatoes . These are Epecures indeed , placing Paradise in their throats , and heaven in their guts ; their shrine is their Kitchin , their Priest is their Cook , their Altar is their table , and their belly is their God. By wine and surfeit●ng , they pour out their whole estates into their bellies ; yet nevertheless complain against nature for making their necks so short . Aristippus gave to the value of sixteen shillings for a Patridge ; his clownish neighbour told him , he held it too dear at two pence . Why , quoth Aristippus , I esteem less of a pound , then thou dost of a penny : the same in effect sayes the prodigal son , to his penurious father ; for how else could be so soon bring a noble to nine pence , an inheritance of a thousand pounds 〈…〉 , to an anunity of five hundred shillings ? besides , the one obtains 〈…〉 and pounds with more ease , then the other did a thousand pence ; and by 〈◊〉 much the l●ss he esteems of money , by so much the more noble and better m●n he esteems himself , and his father the more base ; and here 〈◊〉 ●he co●●any calling , and must go apparelled like a Prince . 〈…〉 it as a perpetual law , In the sweat of thy Face ( be it 〈…〉 ) shall thou eat bread , till thou return to the earth , Gen. 3.19 . 〈…〉 Gentleman to dis●●se honest callings ( mental or manual ) 〈…〉 〈◊〉 ground of frugality . Besides , exercise is not more wholesome for the 〈◊〉 then it is for the minde and soul ; but this vain glorious Coxcombe ●●all for sports and pleasure , and seldom ceases hunting after sports ( as Esau 〈◊〉 venison ) until he hath lost the Blessing . But he should ( O that he would ) consider , that medicines are no meat to live by . Then for his pride in apparel , you may know that by this ; he is like the Cinamon tree , whose barke is of more worth then his body ; or like the ●ridge or Bird of Paradise , whose feathers are more worth then her flesh : Or some Vermine , whose case is better then het carcass . And yet this swells him so , and makes him look as big , as if the river of his blood could not be bancked within the channel of his veins ; and shift his attire he must , like the Islanders of Foolianna the ficle ; or that King of Mexico , who was won● to change his cloths four times a day , and never wear them again , imploying his leavings and cast suits , for his continual liberalities and rewards , and who would also have neither pot nor dish , nor any implement in his Kitchin , or on his Table , be brought twice before him . Indeed he cannot shift himself out of the Mercers books , until he hath sold the other Farm or Lordship ; perhaps a dinner or supper at some Tavern , may cost him ten pounds or more ; for he must pay the whole reckoning , that he may be counted the best man. Yea when the shot comes to be paid , for any man to draw in his company , is a just quarrel , and use hath made it unpleasant to him not to spend , and yet a bare head in the streets , does him more good , then a meals meat . He hath the Wolfe of vaine glory , and that he feeds untill himself becomes the food . Nor can it be long , first , for an excessive and successive impairing , alwayes importeth a fin●● dissolution . Nor hath he ever the wit to think upon sparing , till he comes to the bottom of the purse , resembling Plautus that famous comical Poet , born in Umbria , who having spent all he had on plaiers apparel , was forced for his living , to serve a Baker in turning a hand mill . Like an hour glass turned up , he never leaves running till all be out ; He never looks to the bottom of his patrimony , till it be quite unravelled ; and then ( too late ) complains that the stock of his wealth ran coarse at the fag end ▪ His father had too good an opinion of the world , and he too much 〈◊〉 daines it : onely herein he speeds ( as he thinks ) a little the better 〈◊〉 that those who barked at his father like curs , faune upon him , and 〈…〉 hand like Spaniels . Yea the Prodigalls case is herein better then the 〈◊〉 sers , for the Prodigal shall only have nothing hereafter ; but the 〈…〉 man , hath nothing here nor hereafter . He bestows upon his 〈…〉 gifts , thinking it good gain to receive for it good words , 〈…〉 ship . Thus by the frequent use of subtracting pounds out of 〈…〉 lings out of pounds , and pence out of shillings , the end of his account 〈◊〉 all Cyphers . Idleness is the Coach that brings , a man to Need● 〈…〉 the proverb ) is no mans foe else ; be he never so old , he never attai●● 〈◊〉 the yeers of discretion ; And in case providence do not take him w●rd ▪ 〈◊〉 heirs shall never be sought after . His Vessel hath three leaks , a lascivi●●● eye , a gaming hand , a deified belly ; and to content these , he can neither rule his heart , his tongue , nor his purse . He never proves his 〈…〉 till he hath no other , and then perhaps when want , or good counsel , 〈◊〉 time hath made him see as much as his father did , at last he sues for a Room in an Almeshouse , that his father built ; else when he feels want ( for till then he never sees it ) he complains of greatness for ingratitude ; that he was not thought of when promotions were a d●●ling . Yet seeing there is no remedy but patience , when his last Acre lies in his purse , he projects strange things , and builds houses in the aire , having sold those on the ground . Not that he is a man of parts , for he is onely witty to wrong and undoe himself ; Ease , saith , Solomon , slayeth the foolish , and the prosperity of fools destroyeth them , Prov. 1.32 . CHAP. 3. MAny an one hath his father unfeathered to warm him , but pride , drunkenness , gamming , &c. plucks them away again so fast , that he soon becomes naked and bare . He is like a barren plot of ground , for let him receive never so much seed and manuring , Sun and showers , he remaines ever dry and fruitlesse , and no marvail , when not onely his leud and vicious courses bring Gods curse upon all he hath or takes in hand ; but when he and what he hath , is also cursed for his fathers sake . For whereas the Holy Ghost saith of the just man , His seed shall be mighty upon earth , his generation shall be blessed , &c. Psal. 112.2 and many the like , Psal. 103. where God hath promised to blesse and reward the children ; yea , the childrens children for their fathers goodnesse , vers , 17. Isa. 58.10 , 11.12 . Psal. 37 , 25 , 26 & 112.2 to 6. Of which I might give you examples , not a few . The children of Noah were preserved from drowning for their fathers sake , Gen. 7.1 . Mephibosheth fares the better for his fathers goodness● : The Kenites for Ie●broes , 1 Sam. 15.6 . and that some hundreds of yeers after their Ancester was dead ; Phineas his seed for his 〈◊〉 Numb . 25 , 11 , 12 , 13. Solomon for his father Davids sake , 2 Sam. 1. ● . Ishmael for Abrahams sake , Gen. 17.20 . And all Isarel fared the better for Abraham , Isaac , and Iacobs sake , Deut. 4.37 . 1 Kings 11.12 . The loving kindnesse of the Lord , sayes the Psalmist , indureth for ever , and ever , 〈◊〉 them that fear him , and his righteousnesse upon childrens children , Psal. 〈…〉 . Exod. 20.6 . And as God usually blesseth , and rewardeth the children for their fathers goodness , so on the contrary , Exod. 20.5 . Eternal payments God uses 〈◊〉 of the persons only , temporary oftentimes of succession as we sue 〈…〉 〈◊〉 third and fourth generation , Exod. 20.5 . As for the sin of Haman , his ten 〈◊〉 were hanged , Hester 9.13 , 14. And so for Sauls sin , his seven sons were ●●kewise hanged , 2 Sam. 21.6 . and thus for Achans sin , all his sons and daughters were stoned to death , and burned with fire by the Commandment of Moses , who was in Gods stead , Iosh. 7 Yea God hath peremtorily threatned , Psal. 109. that the children of a cruel and unmercifull man , shall be Vagabonds and beg their Bread , and that none shall extend mercy or favor unto them , ver . 7. to 17. God will make those children beggers , for whose sakes the fathers have made so many beggers ; this is a truth which the father will not beleeve , but as sure as God is just , the Son shall feel . As what common and daily experience have we thereof , had men but the wit to observe it ? for hence it is , that riches ill got , shift Masters so often . As rare it is , if the wealth of an Oppressor doth last to the fourth generation , seldom to the second ; for commonly in this case , as the father was the first that raised his house , by his extreme getting and saving , so the son proves the last , in overthrowing his house by excessive spending and lavishing ; as Tullius Cicero answered a P●odigal that told him he came of beggerly parents ; for no man when his means is gone , will ever after trust him with a stock to begin the world again ; the case standing with him , as it did with the unjust Steward , who having wasted his masters goods for the time past , could not be trusted with the like for the the time to come ; and whereas hitherto he hath with Esau , rejected the blessing of prosperity , it will be denyed him hereafter , though he should seek it with tears : and which is worse then all , if death find him ( as is much to be feared ) as banquerupt of spiritual , as of Worldly goods , it will send him to an eternal prison : for what can we think of them , that do not onely lose crusts and crummes , which our Saviour would have carefully gathered up , Iohn 6.12 . but even lavish and wherle away whole patrimonies ; yea , most wickedly spend them in riot , and upon Dice , Drabs , Drunkenness ? O the fearful account which these unthrifty Bayliffs will one day have to give up to our great Lord and Master , when he shall call them to a strict reckoning of their talents ! if he was condemned that encreased not the sum concredited to him , what then shal become of him that lawlesly and lavishly spends and impaires it ? bringing in such a reckoning as this ; Item , spent upon my 〈◊〉 pleasures , and pride , fourty years , and five hundred or ten thousand pounds &c. let them be in their right senses , they cannot thin that God will take this for a good discharge of their Steward-ships , though the devil may and will make them beleive , that Christ will quit all scores between 〈…〉 father and them . And thus I have made it plain , that want and beggery , is the 〈…〉 parent to riot and prodigality , and that he who when he should not 〈…〉 too much , shall , when he would not , have too littel to spend a 〈…〉 young gulls . I have likewise shown , that what the covetous 〈…〉 As O that the covetous Moule , who is now digging a house in the earth for his posterity , did but fore-see how his Prodigal son will consume wh●● he with so much care and industry hath scraped together ; for should he have leave hereafter to come out of hell for an hour , and see it , he would curse this his folly , yea , if possible , it would double the pain of his infernall torment , as it fares with Gnipho the Usurer , who ( as Lucian feigneth ) lying in hell , lamenteth his miserable estate , that one Rodochares , an incestuous Prodigal , on earth consumed his goods Wastfully , which he by unjust means had scraped together so carefully ; the which seemeth to have some affinity with the word of truth ; why else is Dives being in hell torments , said to lift up his eyes , and to see Abraham a farre off and Lazarus in his bosome , parlying so seriously about his brethren , whom he had left behind him ? Luke 16 ▪ 23 ▪ &c. Why else doth our Saviour say , that the wicked shall gnash their teeth for vexation , when they shall see Abraham , and Isaac , and Iacob in the Kingdome of heaven , and themselves thrust out of doors ? Luke 13.28 . But that thou mayst the better foresee , or at least fore-think what will follow , I will shew thee thy case in sundry other persons . Clodius , son to Esophus the Tragedian , spent marvelous great wealth which his father left him . Epicharmus the Athenian , having a large patrimony left him by his parents , consumed it in six dayes , and all his life time after lived a begger . Apicius , in banquetting , spent great revenues , left him by his parsimonius father , and then because he would not lead a miserable life , hanged himself . Pericles , Calias , and Nicius , by prodigall lavishing and palpable sensuallity , spent in a short time very great patrimonies , left them by their parents , and when all their means was gone they drank each of them a poysoned potion one to an other , and dyed in the place . Again , we read that Caligula , in one year of his reign , spent prodigally , sixty seven millions of gold , which Tiberius his Predecessor had gathered together , as Tacitus tells us , and whereas Iohn the 22. left behind him , ( as Petrarch reports ) two hundred and fifty tun of gold ; insomuch that an odde fellow made this jest of him , Erat Pontifex maximus 〈…〉 tumen maximus . Pope Sixtus Quintus , ( called of 〈…〉 by-word , for selling our Kingdom to Philip of Spain , Six 〈◊〉 , ) through his intollerable covetousnesse , left in his Exchequer five 〈…〉 his succers●r Gregory the fourteenth , wasted four of them in ten 〈…〉 CHAP. 4. ANd so you have three Chapters , taken out of the prevention of poverty . In Gods goodnesse and Englands unthankfulnesse by the same Authour ? I find this ensuing Character of a Prodigall or Loose Libertine : it is in Chapter the 9th . where he is appointed to lead the Troop , of Ignorant , unbeleiving , Ingrateful and wicked persons ; as Iudas led the Souldiers . It begins , and goes on as followeth . Thou that art Openly profane ; dost so manifestly prove , and profess thy self to be one of those ignorant , unbelieving , ingrateful , and wicked wretches herein concern'd : yea , to be one of the children of disobedience whom Satan hath blinded : that in respect of others , I should think it needlesse to spend time in further proof thereof : yet I would gladly say something to shame thee out of thy self : wherefore briefly thus : Thou art kept by the Devil in a snare , and taken captive of him at his will : he ruleth , and worketh his pleasure in thee , as being thy God and father , and Prince , and Master , 2 Tim. 2.26 , Joh. 8.44 . and 14.30 . 2 Cor. 4.4 . Thy odious qualities are these and the like : thou doest banish all civility , and give thy self over to sensuality : and art neither afraid nor ashamed ; to let thy wickedest thoughts break forth into actions . Yea , thou thinkest thy self the honester man for it : and boastest thou art none of those dissembling Hypocrites that seem to be what they are not . Thou art a common Drunkard : in stead of quenching thy thirst , thou drownest thy senses . Thou desirest not the reputation of honesty , but of good fellowship : Thou art a continual swearer , and that of bloody oaths . One of our Ruffians , or sons of Belial : who when thou art displeased with others , will 〈◊〉 in thy Makers face , and tear thy Saviours Name in peices : even swearing away thy part in that blood , which must save thee if ever thou be●st saved . Yea , if thou art never so little provoked , curses with thee , strive for number with oaths , and lewd speeches with both . Thou knowest no other dialect , then roaring , swearing , and banning : and in case thou ar● reproved for it , thou wilt say , We take too much upon us : as C●●ah and his complices twitted Moses , Numb . 16 3. not knowing how strictly God commands , and requires it , Levit. 19.17 . Heb. 3.11 2 Tim. 2.25 〈◊〉 3.18 to 22.2 Pet. 2.7 , 8 Whence as the Chief Priests answered 〈…〉 is that to us ? so thou wilt blaspheme God , tear Christ in pieces , and 〈…〉 22.1 . We are much more bound to help our Neighbour himself , from dropping into the bottomlesse pit of Hell. And what know we ? but we may win our brother , and so save his soul ? Matth 18.15 . Again , thou art an usual companion of Harlots , thy summum bonum is a Punk : and thou wilt rather burn in Hell , then marry . Thou art one of those that St. Peter speaks of : thou hast eyes full of adultery , and that cannot cease to sin . Thou gazest upon every fair face ; and lustest after every beautiful woman : ●hy speech is lewd and obscene : thy discourse scurrility , lascivious thy behaviour . Thou art a frequent slanderer of thy Neigbour : an open Sabbath-breaker : Canst boast of sin and mischief , and if need be defend it . Like the Salamander , thou art never well , but in the fire of contention . And art apt to quarrel , yea , kill a man for every foolish trifle ; be it but for the wall , or refusing to pledge thee ; as if thy honour were of more worth then thy soul. Yea , the Devil hath so blinded , and bewitcht thee : that thou thinkest every wrong , or disgraceful word quarrel just enough , to shed blood , that true valour consists only in a brave revenge and being implacable : that patience is but an argument of basenesse ; and therefore thou wilt ra●her suffer a sword in thy bowels , then a lye in thy throat . I confesse , thou wilt fight in no quarrel but a bad one , and sooner in thy Mistresses defence , then in thy Makers . Thou art of a reprobate judgment touching actions and persons : esteeming good evil , and evil good , Prov. 17.15 . and 29.27 . Isa. 5.20 . Thou doest stifle thy conscience , and wouldst force thy self to believe if it were possible , that in case men will not swear , drink drunk , conform to thy lewd customes , and the like , they are over precise ; and to forbear evil , is quarrel sufficient for thee . Thou speakest evil of all , that will not run with thee to the same excesse of riot , 1 Pet. 4.4 . making them a by-word to the people , Job 17.6 . and a song amongst thy fellow Drunkards , Psal. 69. 〈◊〉 . Thou art so desperately wicked , that thou wilt mock thy admonisher , scoffe at the means to be saved ; and make thy self merry with thy own damnation . In stead of hating the evil thou dost , and thy self for doing it ; thou 〈…〉 of it , rejoycest in it , boastest of it : yea , pleadest for it , and appla●●ed 〈…〉 self for thy wickednesse : God is not in all thy thoughts , except 〈…〉 him , and to spend his days in the Devils service ; And rather 〈…〉 thy pleasure , thou wilt hazard the displeasure of God. Thou doest not 〈◊〉 but art stubborn , and disobedient to thy parents ; a Rioter , &c. If they stand in need of thee ; thou wilt not nourish or maintain 〈…〉 they did thee in thy need . Thou takest no care to provide for thy 〈…〉 Thou wilt borrow , or run in debt with every one ; but never carest to pay , or to satisfie any one : except it be thy Hostesse for drink , lest she should never more trust thee . As good men by their godly admonition , and vertuous example ; draw 〈◊〉 they can to Heaven : so by thy subtile allurements , and vicious example , thou drawest all thou ●anst to hell . For as if it were too little to damnthy own soul , or as if thine own sins would not presse thee deep enough into hell ; thou doest all that possibly thou canst , to entice and enforce others to sin with thee : for thou doest envy , hate , scosf at , nick-name , rail on , and slander the godly ; that thou mayest flout them out of their faith , damp , or quench the spirit where thou perceivest it is kindled ; discourage them in there way to heaven , to make them ashamed of their holy conversation , and religious course : pull them back to the World , that so thou mayest have their company here in sin , and hereafter in torment . Thou fearest a Gaol more then thou fearest hell : and standest more upon thy sides smarting , then upon thy soul. Thou regardest more the blasts of mens breath , then the fire of Gods wrath : and tremblest more at the thought of a Serjeant or Bailiff , then of Satan , and everlasting perdition . Thou takest incouragement from the Saints falls , and sins of Gods people to do the like : when they should serve thee as Sea-marks , to make thee beware . Yea , thou doest most sordidly , take liberty , and incouragement to go on more securely in thy evil courses : because God is merciful and forbears to execute judgement speedily : and to defer thy repentance , because the Theif upon the Crosse , was heard at the last hour . Thou wilt boldly do what God forbids ; and yet confidently hope to escape what he threatens . Thus I could go on , to tell thee a thousand more of these thy wicked thoughts , words , and actions ; had I not already done it . But because I would not present my other Readers with Cole-worts twice sod : be perswaded to take view of them , in my other small Tract , entituled , The odious , despicable , and dreadful condition of a Drunkard , drawn to the Life : though indeed even a Tyth of these are sufficient evidences to prove and to make thee confesse that thou art in a most damnable condition . But stand thou by , and let the civil Iusticiary , and formall Hypocrue hold up their hands , and hear their charge . Here ends the Prodigals Character with which I will conclude . FINIS . The Prevention of Poverty , Together with the Cure of Melancholy , Alias Discontent . Or the best and surest way to Wealth and Happiness : being Subjects very seasonable for these Times ; wherein all are Poor , or not pleased , or both ; when they need be neither . By Rich. Younge , of Roxwel in Essex , Florilegus . Imprimatur Ioseph Caryl . LONDON Printed by R. & W. Leybourn , and are to be sold by Iames Crumpe , a Book-binder in Well-yard , 1655. Of the Prevention of Poverty . By R. Y. VErtue is distributive , and loves not to bury benefits , but to pleasure all she can : And happy is he , that leaves such a president ; for which both the present and future Ages shall praise him , and praise God for him . It was no small comfort ( I suppose ) to Cuthemberg , Anaximenes , Triptolemus , Columbus , and other the like ; whose happiness it was to finde out Printing , the Dial , the Plough , to enrich the World with the best of Metals , with the Loadstone , and a thousand the like : But had they smothered their conceptions , as so many lights under a bushel ; and not communicated the same for the publick , it had argued in them a great dearth of charity ; whereas now ( to the glory of God , ) all men are the better for them . Nor is any employment so honorable , as for a man to serve his generation , and be profitable to many : When like the Moon , we bestow the benefits received from God ; to the profit and commodity of others . It is the Suns excellency , that his bright rayes and beamns , are dispersed into every corner of the Universe . The Tragick , Buskin ( as they say ) would fit all , that should put it on : Here is that will much benefit thee , ( being made use of ) be thy condition good or bad , rich or poor , learned or unlearned , mental or manual . The which to conceal , would argue in the Authour , either too much lucre , or too little love . Even the Physician , that hath a sovereigne Receipt , and dieth unrevealing it : robs the world of many blessings , which might multiply after his death : leaving to all survivors this collection , that he once did good to others , but to do himself a greater . C. E. The Prevention of POVERTY , Together with the Cure of MELANCHOLY , Alias DISCONTENT . Or the best and surest way to Wealth and Happinesse : Being Subjects very seasonable for these Times , wherein all are Poor , or not pleased , or both , when they need be neither . THE PREFACE . SECT . 1. WHen a Gentleman in Athens had his plate taken away by Ahashucrus as he was at dinner , he smiled upon his friends , saying , I thank God that his Higness hath left me any thing . So whatever befals us , this should be our meditation : It is of the Lords mercies that we are not consumed , Lam. 3.22 . Or this , He that hath afflicted me for a time , could have held me longer ; he that hath touched me in part ▪ could have stricken me in whole ; he that hath laid this upon my name , or estate , hath power to lay a greater rod both upon my body and soul , without doing me the least wrong . And indeed if we but think of our deliverance from the fire of Hell , or that our names are writ in Heaven , it is enough to make us both patient and thankful , though the trifles , we delight in , be taken from us . But most men are so far from this , that if God does not answer their desires in every thing , they will take pleasure in nothing ; they will flight all his present mercies and former favours , because in one thing he crosses them . Li●● Ahab , they are more displeased for one thing they want ( or rather fain and pretend they want , or at least have no right unto ) than they are thankfull for a thousand things they enjoy ; though the least mercy they injoy is beyond their best merit . They are ready to receive all , while they return nothing but sin and disobedience , wherein they more than abound ; for they have done more against God in one week , than they have done for him ever since they were born : Yea , such sotts they are , that if another displease them , they will be revenged on themselves , grow melancholy and discontent , like foolish Children , who will forbear their meat , and g●●w sick of the sullens , if never so little crost . Yea , though men have all ●heir hearts can wi●h , and might ( if they would , and had but the wi● and grace ) be as happy as any men alive , yet some small trifle shall make them weary of themselves and every thing else , as it fared with foolish ●●man , Esther 5.13 . More particularly , if their purses grow light , their ●earts grow heavy ; yea , as if men did delight to vex themselves ; how many are there , that of happy make themselves miserable ? or more mi●serable than they need , by looking upon miseries in multiplying glasses : the opinion onely of being poor , or fear that they may be so when they are old , makes them never injoy a merry day , when they neither want , nor are like to doe ; and every man is so miserable as he thinks himself . The raft of goods or evils does greatly depend on the opinion we have of them . SECT . 2. Thus millions are miserable , melancholy , discontent , by their own concelt ▪ when thousands would think themselves happy , had they but a piece of their happiness . Which discontent or melancholy occasions more murmuring amongsts us , than ever there was among those Israelitos in the wilderness ; an unthankfulness able to make or keep them poor and miserable , and that everlastingly . Indeed , because judgement is not executed speedily , Eccles. 8.11 . they think it no sin at all , such is their ignorance , Otherwise they might know , that as the Israelites was , so their murmuring is , against even the holy One of Israel ; as Isaiah affirmed of Sens●●●erib , 2 King ▪ 19.22 . And David of Goliah , 1 ●am . 17.36 , 45. The Lord ( s●yes Moses to the people , when they grumbled for want of bread , and also to Da●hau and Abiram ) heareth your murmuring against him , and what are we ? your murmurings are not against us , but against the Lord , Exod. 16.8 . Numb . 16.15 , 21. Onely this is the difference , multitudes of them were destroyed suddenly ( even fourteen thousand and seven hundred at a clap ) yea , they had all been consumed in a moment for their murmuring , had not Moses stood up in the gap , and interceded for them , Numb . 16.41 . to 50. and 32.10 . to 14. and 26.64 , 65 , and 11.12 , 33. and 14.12 , 22 , 23. and 21.5 , 6. Whereas millions among us do the like , and are not stung with fiery Serpents as they were : because they are reserved without repentance , to a fiery Serpent in Hell. Nor stricken with death temporall , because reserved to death ●ternal . But God is the same God still , and as just now as ever , though now under the Gospel , instead of corporall judgements he inflicts many times spirituall , as blindness of mind , hardness of heart , and finall impenitency , the fore-runner of eternal destruction of body and soul in that burning lake , Revel . 19.20 . For why is their ruine recorded ? but for our learning and warning , ● Cor. 10 , 11. Neither is forbearance any acquittance ; yea , to be let go on in a continual repeating of so great a sin ( under such meanes of light and grace ) uncontrouled , is the greatest unhappiness , the heaviest ●urle , because such seldom rest , untill they come to that evill , from which there is no redemption . God owes that man a greivous payment , whom he suffers to run on so long unquestioned , and his punishment shall be greater , when he comes to reckon with him for all his faults together . O that men 〈◊〉 but seriously consider this , before it proves too late ● and before the draw-bridge be taken up , for favours bestowed , and deliverances from dangers bind to gratitude ; or else the more bonds of duty , the more plagues for neglect . The contribution of blessings require retribution of obedience , or will bring distribution of judgements . Yea , argue with all the world , and they will conclude , that there is no vice 〈◊〉 ingratitude ; and meer ingratitude returnes nothing for good , but these return evill for good , yea , the greatest evill for the greatest good , being more ingrateful to God and Christ , than can be exprest by the best Oratour alive . Our Redeemer hath done and suffered more , or would do ( did we not so daily provoke him , for which read Gods goodness and Englands unthankfulness ) more for us , than either can be exprest , or conceived by any heart , were it as deep as the Sea. Yea , God hath removed so many evils from us , and conferred so many good things upon us , that they are beyond thought or imagination . And were the whole Heaven turned into a Book , and all the Angels deputed Writers therein , they could not set down all the good which Gods love in Christ hath done us . As consider , if we are so bound to bless God for his external , temporal , inferiour , earthly , perishing benefits ( as food , ray●●nt , friends , fire , air , water , health , wealth , life , limbs , liberty , senses , and a thousand the like ) what praise do we owe him for the lasting fruits of his eternal love and mercy ? and how thankful should we strive to be ? And as much do we owe unto God , for the dangers from which he delivers us ; as for the great and many mercies he hath bestowed upon us . Neither could we possibly be unthankful , if we seriously thought upon what God gives , and what he forgives . Besides ( which would also be thought upon ) what should we have if we did truly love and serve Christ ? who hath done all this for his enemies , neglecting and dishounouring him . SECT . 3. Now can any one in common reason meditate so unbottomed a love , and not study and strive for an answerable thankful demeanour : yet , as if all that Christ hath done for us were nothing to move us , we are so far from being thankful , that our whole life , language and religion is nought else but one continued act of muttering and murmuring ! this is the case , and it is the case of almost who not . And is this a small matter ? Is it Gods unspeakable mercy , that we are not at this present frying in Hell flames , never to be freed , and do we complain for want of a trifle ? O that we might , as we ought , lay this to heart ! and that Gods Heralds would be often , and ever minding men of this their sordid and base condition , and their grievous provoking the Lord , who is even a consuming fire , Heb. 12.29 . For to me it is a wonder , that of all other sins , this is the least preacht against . And me thinks it should ●ut the very hearts of th●se , that have felt the love of Christ , ●o hear him so dishonoured , who is the life of their lives , and soul of their soules , and that by those who profess themselves Christians . Nor do I think I could have pitcht upon a Subject more serious , publick and profit●ble , whether we consider the generality of the disease , or the nec●ss●●y commodity and common good that I hope , and is likely to come by the 〈◊〉 . As tell me , will it be any desertlesse office , to find out a way to help all this ? and to make the most poor and melancholy the richest and happiest men alive ? for that is my drift ; it is a Theam that perhaps hath not hitherto been thought of , at least not handled ▪ but you will grant it as profitable a Project , when once it is effected , as was Columbus his discovery of the West Indies , yea , and I hope will extend it self to as many ; for like a cunning Augler , I have baited my hook with that , at which every fish will be sure to bite . As who , or where , is the man that desires not to be rich and happy ? I dare say , if the Great Cham , who is said to have a tree full of pearles banging by clusters , should but make proclamation , that whoever would re●● it to him should have plenty of gold , he might drive such a trade , as would soon make him a Bankcrupt : For as the Prophet observes , every one , even from the least unto the greatest , is given unto covetousnesse , Ierem. 6.13 . All ●●ape after gain , and how to get is each mans thought from sun to sun , insomuch that it is to be feared , nineteen parts of all the men in Christendom are whorshippers of the golden Calf . And let this serve by way of Preface , least the par●h or entry prove too big for the house : Or least it should be said of me ( as once Nebuchadnezar objected to the Inchanters and Astrologians ) that I do but while away the time , because I cannot tell them this thing , they so much expect and long for , Dan. 2.8 . SECT . 4. As what will some Momus say ? Here are great words , but no security ; It s well if all prove not like the Indian Fig-tree , whose leaves are as broad as a target , when the fruit is no bigger than a bean . Many an Alchymist in projecting the Phylosophers stone , have been so confident to find that which should do all the world good , that they have distilled away great estates of their own and other mens , to whom they have promised before-hand gold in whole scuttles , but at length their glasses have broken together with themselves and all their adherents . Answer : I know it is no unusuall thing with Projectors , to lift up Expectation so high , that she not seldom over-thinks the birth : But I had rather men should find more than they expect , than look for more than they shall find . Nor do I ask any more , than that you will hear all before you censure , which is no unreasonable request , for so far as we see , we dare believe a suspected or discredited person ; and there are some dishes that we may ●at , even from sluttish bands . Neither shalt thou after the perusal of it ( in case I should tall short of what I pretend ) have occasion , as many buyers , to cry out with him in the Comedy , pol ego & oleum , & oper●● perdi●● . Yea , these two things I will poremptorily promise thee : First , That whosoever can shew thee the way better , yet none can shew thee a better way to grow rich and happy . The second 〈◊〉 that if thou beest not wanting to thy self , if thou wilt but reserve those rules and directions which I shall produce from the mouth of God , ( who never yet deceived the trust of any , that had the wit or grace to confide in him , and obey his Precepts , thou shalt become of poor and melancholy , both rich and happy . Wherefore be at leasure to hear what I shall say , and call your best thoughts to counsell touching this great business . CHAP. I. NOw for the better discharge of what I have undertaken , you may please to take notice , that a poor and malancholy man is like a City inf●sted with too Enemies ( the one forraign , the other domestick ) which can never injoy peace and safety , unless the one be kept out , and the other cast out , or which is better , both subdued . The domestick , or in-bred enemy to be cast out is Melancholy ; the forraign foe to be kept out , Is Poverty : of these two I will chuse to s●t upon the last first , and the rather , for that this being kept out , or vanquisht , the other will the sooner yeild , or with more eas● be overcome . Touching Poverty , ( for that error in practise proceeds many times , originally and dangerously from errour in judgement ; and because a sound mind , and a right understanding of things will much advantage a man in the obtaining and injoying of a good and happy estate ( for the one layes the foundation , as the other raiseth the walls and roof ) and lastly , because this discourse may inrich the soul , settle the heart , and with Gods blessing change the will , as well as increase wealth ( an ignorant rich man , being no better than a sheep with a golden fleece ) that so God in all may have the glory ▪ I will first shew what it 〈◊〉 , and what it is not , to be rich , and then acquaint you h●● of poor you may become rich . As touching the first of these , it is to be observed , that most men are much mistaken in judging who are poor , and who are rich : as strongly perswading themselves , that a man is so much the happier , by how much the more he is wealthier , which is as gross a delusion as possibly can be ; for there are some cases , wherein men are never the better for their wealth , and others again , wherein they are much the worse , as thus . God giveth to every man a stock or portion of this worlds goods ( as well as of grace and wisdom ) more or lesse to occupy withall● yea , I perswade my self there are few men , that have not once in their life a golden opportunity offered them , whereby , if they neglect it not , they may live comfortably all their dayes , and to him who is thankfull , and useth the same well , 〈◊〉 to Gods glory , and profit of himself and others , he giveth more as to the servant which used his tallents well , be doubted them ▪ but to such as are unthankful ▪ and abuse the same to their own 〈◊〉 and Gods dishonour , or distrustfully ●oord it up , he either taketh from them that which he had formerly 〈◊〉 as he took away the ●● talent from the servant , which had 〈…〉 outward blessings , without his blessing upon them , and then they w●● better mist then had , and will do them more hurt than good , Eccles. 5.13 . Or thirdly , which is worst of all , he bestowes riches upon them in wrath , as he gave a King to the Israelites and Quailes : of these severally and is order . Onely it will be necessary , that I first give you an account in breif , how sordidly and ingratefully they deal with God , that so you may the better see how God again requites and payes them back in their own coin , without the least tincture of injustice or severity . CHAP. II. GOD hath bestowed more blessings upon many men , than they have hairs on their heads , yea , God hath given them far larger portions of this worlds wealth , than he hath done to millions of their brethren ; they so grow and increase in substance , as if they had found out the Philosophers ●tone , and had the art to turn copper into gold , or as if with Thales they had the faculty to fore-see what commodities will be cheap , and what dear : and the more God hath bestowed upon them , the greater is their debt of thankfulness and the greater their duty of obedience : But alass , They are like the hog , that ●cornes feed upon , But never look up from what tree they come : Or they more regard the gift than the giver ; as Martia , Catoes daughter , found it to fare with her Suitors , who being asked why she did not marry , m●de answer , that she could not meet with a man that would love her more than hers . Perhaps they will profess they love God , and afford him a kind of verbil thanks , so resembling the Elder-tree , whose slour is more worth than all the tree besides . Or Nazianzens Country of Ozizal● , which abounded with gay floures , but was barren of corn ; for their thanks is a meer complement , and heir lip-love no other than self-love , as any one may see by those few signs . As observe but how easily they are moved at their own injuries , how p●rl●n : at Gods : let their own credits or riches be troubled , they rage little Lions , let Gods honour be questioned , they are as tame as Lambs : If the aspersion of scandal lights upon their names , there is sute upon sute , from Court to Court , all to begger the raiser of it , let the Lords dreadful name be blasphemed , they are so far from spending a penny , that they will not spare a sillable : like Ionah they are more moved for the losse of their gourd , than for all Nineveh , which could not be if they did in the least love God , or were thankful , as they say ▪ they do and are . Yea ▪ ●r were well if this were the worst , if they were onely negative , if they did return nothing for all the loving kindness of God , and good they ha●● received from him for they return evill ; as may not God say to these , I me●● all unholy and unmerciful rich men , as ●arah spake to Abraham concerning Hag●r , I have given thee mine handmaid , and now I am despised in thine eyes ▪ And to 〈…〉 return that rich men make to God ▪ for as of 〈…〉 as Seneca observes ; so fares it between God and the ingrateful . As our ●●omacks are usually worst in summer , so are our appetites to grace-wards ▪ weakest in time of prosperity and peace . And as the Moon , when she is fuller of light , is still farthest from the Sun , so the more wealth men have , the farther commonly they are from God. Too much rankness layeth the corn , and trees overladen with fruit are their own ruine . God hath thrown away a little white and red earth upon thee , and thou art like some vain Whiffler , that is proud of his borrowed chain . It had been happy for many a man , if God had permitted them to be poor still ; for as Saul was changed to another man presently upon his an●ynting , so are men commonly upon their advancement , and according to our ordinary proverb , their good and their bloud rises together : As if you observe , what ever they were before , if they be now but a little crossed , they will swell like the Sea in a storm , and be more troubled at an affront from their inferiour or equall , than for death or hell . Yea , how many with their greatness have such great thoughts of themselves , that God himself must not displease them ▪ for if an unseasonable shower doth but crosse their recreations , they are ready to fall out with heaven , and to quarrel with God himself ( like Mrs. Minkes riding to Ware ) as if they were wronged , because he did not take his times , when to rain , and when to shine , resembling therein the Horse , that being over-much pampered will grow fierce , and kick , and not abide his rider . Or the Mules F●●es who when she hath suckt her sill , and hath enough of her damms milk , casteth up her heels and kicks unkindly . But he is a very quartellous cu●● , that barks at every horse , and in the silent night the very moon-shine opens his clamourous throat . Now how do we not then wonder and blesse our selves that such men injoy so much , something , any thing ▪ yet hear all , and you will confess that others are more beholding to God , whom he denies , and keeps short of these bewitching balts of wealth and greatness . But I have not told you one half of their base ingratitude , for commonly when they have been fatted with Gods blessings , they not onely spurn at his precepts , but as if they studied to be superlative in their provoking of him ▪ they return the greatest and most malitious evill for the greatest and most admired love , even hating God and his people . Iohn 15.24 , 25. yea , they most spightfully and malitiously fight on Satans and sins fide against Christ , and persecute his members , and the truth , with all their might , perswading , and as far as they can , inforeing others to do the same ; and all this against knowledge and conscience , as I have upon another occasion made it plainly appear , though the Devill so blinds them , that there is no convincing them thereof . Thus theis sin is many degrees beyond ingratitude it self ; it is a wickedness of that nature , that there is no name significant enough to express it . Yea , to receive so many , such good things at the hands of God , and return such , and so much evill , is a desperate wickedness not to be endured . CHAP. III. BUt observe what they get by it , and how God ( even here ) payes them again in their own coin ; whereof I will give you several instances , for God does not deal alike with all in this case , but is various in these kinds of ●etallation . If I be large upon this point , consider of what consequence and concernment it is , and you will not blame me for prolixity : yea , admit it should be supposed a digression , yet would I hope to have thanks for it . First , How many are there , to whom God gives abundance of wealth , and after some few years ( for their abusing the same , and their great unthankfulness ) taketh from them again , even that which he had formerly given them ▪ Yea , how many hundreds are there every year , even in this City , reputed good men , yea , formerly known to be so , which all on a sudden have shut up their shop windows , and broke for thousands . Neither was the talent onely taken from him in the Gospel , that evill servant was but a type of many , that should have their talents taken away . The Hi●d in the Fable ( O that it were but a fable ) being hunted by the Dogs , hid her self under a vine , whose broad leaves covered her , where perceiving many sweet grapes , she in requital began to eat them , but by her breaking and pulling them , she made such a noyse and shaking of the leaves , that she was soon perceived by the hunts-men , and so taken and devoured by the Dogs ; such is the gain of unthankfulness . The ingrateful man forfeits all Gods favours , even what he hath , and what he might further expect , meerly for want of paying that small quit-rent of thankfulness . Strabo reports in his 8. Book , that the Sea , raised by an earthquake , overflowed the City of Helice , distant twelve furlongs from it , and drowned all the Inhabitants thereof for their inhospitallity to the Ionians . The Lords impost for all his blessings is our thankfulness , if we neglect to pay this impost , the commodity is forfeit , and God will take it back , our returns are expected according to our receits . So that it is hard to determine , whether the ingratefull person be more wicked , or simple ; for what man is so mad , as to purchase barren lands that will bring forth nothing but weeds , bryars and thornes ? Or who will not be willing to sow plent●fully , where he shall reap plentifully ? The best meanes to get more , is to be thankful for what we have , God loves to sow much where he reapes much . Thankfulness for one benefit inviteth another , but to do good to an unthankful body , is to sow corn on the sand , and such speed thereafter . For the earth , which drinketh in the rain that cometh oft upon it , and bringeth forth hearbs , meet for him by whom it is dressed , receiveth blessing from God ; but that which beareth thornes and bryars is reproved , and is neer unto cursing , whose end is to be burned , Heb. 6.7 , 8. Whence arises this conclusion , that want of piety is the conviction of folly . But CHAP. IIII. SEcondly , admit God i● pleased to continue or increase the unthankful and 〈…〉 then he had as good be without it ; for no outward blessing proves a blessing , without Gods blessing upon it , Mal. 2.2 . The wealth of Croesus , were it to be given , Were not thanks-worthy , if un-blest by Heaven . That Gods blessing upon all we have or do is all in all , and that without it all is nothing , is easie to prove . The diligent hand , saith Solomon , maketh rich , Prov. 10 4. but withall , the blessing of God makes rich , sayes the same Solomon , ver . 22. not diligence without Gods blessing , for without it all the earning of great wages , is but putting money into a bag with holes : Haggai 1.6 . Ye have sowen much , and bring in little , ye eat , but ye have not enough , ye drink , but ye are not filled with drink , ye cloath you , but there is no warmness , and he that earneth wages , earneth wages to put it into a bag with holes ; and a great deal of the like in verse the ninth : and why all this ? they were all for themselves , and sought not the glory of God , and therefore he did blow upon it , and blast all their blessings , as the whole book shews . And the same we dayly see ; for have not many men great fees , great offices , great revenues , great gettings , and yet they can scarce keep themselves out of debt ? Yea , who more needy , and who run more in debt than those , that have hundreds and thousands a year ? whereas others that have very little , but small means , and yet maintain themselves and their families well , yea , and help their poor friends and neighbours also . Onely the word that proceedeth out of Gods mouth , makes the difference , his blessing sets forward the one , which he justly withholds from the other for their wicked unthankfulness . Though Laba● changed Iacobs wages ten times , yet he could not one time change that blessing of God which was alwayes with him . A little thing which the rightoeus injoyeth is better than great riches to the wicked , Prov. 16.8 . Meat , though it have a vertue to nourish , Medicine , though it have a vertue to heal , rayment , though it can both adorn and defend the body against the injury of air and cold , wealth , though it can make rich , yet man liveth not by bread , physick , rayment , &c. onely , but by every word that proceedeth out of the mouth of God does a man live , as our Saviour speaks , Math. 4.4 . Nay , without Gods blessing the very use of their meat is taken away , for it shall not satisfie , as it fell out with them , Hosea 4.10 . And the like of other things , Except the Lord build the house , they labour in vain that build it , except the Lord keep the City , the keeper watcheth in vain . It is in vain for you to rise early , and to lye down late , and eat the bread of carefulness , Psal. 127. 1 , 2. And again , Paul may plant , and Apollos may water , but it is God that giveth the increase , 1 Cor. 3.6 , 7. as in temporal , so in spiritual food , it is not the Teacher , but the divine operation of Gods Spirit working with the word , which converteth the soul ; and for want of this blessing , and divine operation from God , even the best of outward blessings , as health , strength , riches , honours , beauty , wit , learning , &c. prove but the bane of the owners ; as Absaloms hair proved his halter . And nothing so soveraign , which ( belog abused by sin ) may not of a blessing become a curse . 〈…〉 can rot the grain in the ground , blast it in the ear , wither it in the blade , rot It with unseasonable showers , when it is r●pe cause v●rmine to devour it in the barn , yea , when it hath past the flayl , the mill , the oven , he can make it gall in the mouth , in the stomack poyson . He can either give a man meat and no stomack , or a stomack and no meat . And the same God , that can break the staffe of bread , Ezek. 4.16 . can also break the staffe of friends , riches , promotion , wit , learning , and all other meanes that we trust to , or put our confidence in , as he did the staffe of Physick to Asa , 2 Chron. 16.12 , 13. as he restrained the fire from burning , Dan. 3.27 . and the water from drowning , Exod. 14.21 , ●2 . and the Lions from devouring , Dan. 6 22. Whereas if he please to give his blessing , a man shall be happy , have he any thing or nothing . Even a word out of his mouth can either sustain us without bread , as it did Moses and Elias ; or with a miraculous bread , as it did Israel with Manna ; or send ordinary meanes after a miraculous manner , as food to the Prophet by the Ravens ; or multiply ordinary meanes miraculously , as that meal and oyle to the Sareptane widdow ; or make a little meanes go a great way , and perform much , as those two mean meales of the Prophet , when in the strength thereof he travelled forty dayes 1 King. 19 5. to 9. Unto which we may refer the strength of Moses , who being one hundred and twenty yeares old , ●ad not his naturall strength abated , Deut. 34.7 . and the like of Caleb , Ioshua 14.10 , 11. All things are sustained by his almighty word , how else should the whole Globe of the earth and sea hang in the middle of the air , and have no other supporter ? The onely means for grasse , and hearbs , and trees , and fruit to grow by , is rain , yet God provided for Adam all these things before ever it had rained on the earth ▪ The usual meanes of light is the sun , howbeit God provided light before he made the sun , light the first day , the sun the fourth day , he onely said , let there be light , and there was light , Gen. 1.3 . There is no reason in the world , that seven loaves , and a few little fishes , in the Gospel , should feed four thousand , much lesse , that five loaves and two fishes should feed five thousand , meanes very insufficient to natural reason ; yet God speaking the word to them , they did it . The like whereof we may read 2 King. 4.43 , 44. So for the apparell of the Israelites , which they had when they were young and children in Aegypt , to serve them till they were grown men , even forty yeares together in the wilderness ▪ without being worn out , Deut. 29 5. and the like of that water and pulse , which with Gods blessing made Daniel , and his companions , farter and fairer than all the children , which did eat the portion of the Kings meat , Dan. 1 ▪ 15. We live by food , but not by any vertue that is in it without God , yea , without the concurence of his providence bread would rather choak than nourish us : if he withdraw his word and blessing from his creatures , in their greatrst abundance we perish . A man can receive nothing , except it be given him from heaven , Iohn 3.27 . All which should teach us confidently to trust in God , what ever our extremeties be ; for if God needs not his own lawfull , much lesse thy unlawful moanes . Again , if no moanes will serve the turn , or do us any good , without the blessing of God upon it , let us not forfeit his blessing by our vile ingratitude , but rather desire his blessing , though we want the meanes . Thirdly , Is it be the blessing of God that makes rich , and not anything that we can do , let us take heed of ascribing the same to our wit and industry , of sacrificing to our net , and burning incense to our yarne , as the Prophet speaks , Hab. 1.16 Fourthly and lastly , say not as many do , O that I were so rich , that I had but so much as such a man● then should I be happy : but rather desire God , that he will bless and sanctifie unto thee what thou hast , that he may have glory , thy self and others good by the same : or else God may give thee thy desire , yea , more than thy heart can wish , as the Psalmist speakes of the wicked , Psal. 7 ▪ 3.7 , 9. but it shall be to thy grief and sorrow : as it was said to Neroes Mother about her sons being Emperour : or as Bacchus granted the request of Midas , whose desire was , that whatsoever he touched might instantly be converted into gold , which was little to ●●●comfort , when even his bread , wine , the feathers of his bed , his shirt , garments , and every thing else turned into that hard mettal , as Fulgentius delivers it : he had his desire , but so , as he would gladly n●w have unpray'd his prayers . Alass , how often does riches , without Gods blessing upon them , prove or become the owners ruine ? Many a young Heir hath a great and fair estate left him , and is cryed up as happy , but it proves to him within a while , even like the Ark to the Philistines , which did them more hurt than good , and so fares it with all that forget God , and are unthankful to him for what they have . Neither is this all : For , CHAP. V. THirdly , there are abundance of men that God doth not onely withdraw his blessing from them , but sends his curse with the riches he bestowes . As suppose a man growes never so rich by indirect meanes , as some care not how , but what and how much they get ; for to get one scruple of gold , they will make no scruple of conscience ; they care not to make many poor to make themselves rich : for they have consciences like a barn door , as loving money better than themselves : yea , they care not , so they may get silver , if they loose their souls . Now God not seldom suffers such to grow very rich , but together with their riches , they have the curse of God , whereby they become the worse , and not the better , for them . There is an evill sickness , saies Solomon , that I have seen under the sun , to wit , riches reserved to the owners thereof for their hurt , Eccles. 5.13 . To which accords that of the Prophet Malachy , If ye will not hear it , nor consider it in your heart , to give glory to my names saith the Lord of hosts , I will even send a curse upon you , and will curse your blessings : yea , I have cursed them already , because ye do not consider it in your hearts , Mal. ● . 2 . Their riches are seeming benefits , very curses , even gifts given in wrath , as a King unto Isra●l . I give them a King in my wrath , saith the Lord , Hosea 13.11 . And so of their Qu●iles , He gave them their desire , but be sent l●●nnesse into their soules , Psal. 106.15 . They did ●●● and were well filled , yet turned obey not from their lusts ; but the flesh was yet between their teeth , before it was chewed , even the wrath of the Lord was kindled against the people , and the Lord smote the people with an exceeding great plague , Numb . 11.23 . Psal. 78.29 , 30 , 31. And in another place , Let their table be a snare unto them , and their prosperity their ruine , Psal. 69.22 . They had better have had no meat , then such sauce withall . The covetous Cormorant , and unthankful wretch , deales with God , as a dog does with his master , who devoureth by and by whatever he can catch , and gopeth continually after more : and it were a marvel , that God should answer him with such abundance , and as it were , be still pouring water into that vessel which already runs over , considering his monstrous unthankfulness ; were it not to rot the hoops and chines , that so the whole cask may break in pieces , were there not poyson mixt with it , I mean Gods secret curse , as I shall suddenly shew . We well know , that a Ship may be so laden , as that her very freight may ●e the cause of her sinking . Demonica having betrayed Ephesus ( where all her friends and kindred were ) to Brennus of Senona for the love of gain ; was brought to a great heap of gold , and loaded so heavy therewith , that she dyed under the burthen . Tarpeia for the desire she had of all the gold bracelets which the Sabines wore about their left armes , when they went to besiege Room , sold the Fort or Castle of the City ( wherein there was a great Garrison , of which her Father Tarpeius was Captain ) to the Sabines ; and asking for reward of her treason , Fatius the Sabines General , according to his promise , when she had opened them a gate in the night and let them in , commanded his whole Army to do as he did , who taking the bracelet which himself wore on his left arm , and his target , did hang them about her neck , and so all the rest , untill she being bowed down to the ground with the weight of them , was pressed to death under the burthen . And much after this manner does God deal with unmerciful misers , and all wicked and ungrateful men . As see the sad condition of a man , to whom God gives riches in wrath ; it is so well worth your knowledge and observation , that David was very inquisitive with the Lord about it , Psal. 73.3 . to 13. and likewise the Prophet Ieremy , chap. 12. Righteous art thou , O Lord , whe● I speak with thee , yet let me talk with thee of thy judgements , wherefore doth the way of the wicked prosper ? wherefore are all they happy that deal very treacherously ? Thou hast planted them , yea , they have taken r●●● , they grow , yea , they bring forth fruit ; thou art neer in their mouth , and far from their reines , ver . 1 , 2 , 3. Yea , it is admirable to consider , how the tabernacles of robbers do prosper , how secure they are that provoke God , and how abundantly God giveth into their hands , Job 12.6 . They increase in riches , wax fat and sbine , Jerem. 5.28 . They are not in trouble as other men , neither are they plagued like other men ; their eyes stand out with fatness , they have more than heart can wish , yea , there are no hands in their death , Psalm 73. and many the like places : But hear all , and ye will never envy their prosperity , neither will your teeth water after their dainties : as what is ever the conclusion ? their felicity and happiness is no sooner mentioned , but it followes : And thou diddest set them in slippery places , thou castedst them down into destruction , they are brought into desolation , in a moment they are utterly consumed with terrours , Psalm 73.18 . to the 21. verse . Pull them out like sheep for the slaughter , and prepare them for the day of slaughter , Ierem. 12.3 . They spend their dayes in wealth , and in a moment they go down into hell . Job 21.13 . Because they have no changes , therefore they fear not God , Psal. 55.19 . But no greater judgement , then thus to be free from judgements . Ephraim is joyned to Idols , let him alone , saith God , Hosea 4.17 . And the like : I will not visit your daughters when they are harlots , nor your spouses when they are whores , ver . 14. and hereupon all they do is well . But think it not an argument of Gods favour or dispensation , that thou and thousands more do prosper in their wickedness , that some eminent judgement is not executed speedily upon them , while they are contriving their deep and divelish plots : For though prosperous wickednesse is one of the devils strongest chaines , yet there cannot be a greater unhappiness , an heavier curse , than to prosper in ill designs and ungracious courses . Such a mans preservation is but a reservation , as it fared with Sodom and her sisters , which were preserved from the slaughter of the four Kings , that God might rain down hell from heaven upon them . And Sennacherib , who escaped the stroak of the destroying Angell , that he might fall by the sword of his own Sons , Isai. 37.37 , 38. Wicked men are not wise enough to cosinder , that usually God doth most afflict those whom he best affecteth ; dealing with his children , as the good husband deales with his trees , those in the garden he is ever and anon medling with them , either lopping off the superfluous branches , or scraping off the moss , or paring of the root , or digging and dunging about them , so using all good meanes to make them fruitfull ; whereas he lets them alone which grow in the hedge-row or forrest , till at the length he comes with his Axe and cuts them down for the fire . Fatted ware , you know , is but fitted for the shambles . God puts money indeed into these earthen boxes , that have onely one chink to let in , but none to let out , with purpose to break them when they are full . What was Haman the better for all he had , when the King frowned upon him ? or the happier for being lift up the ladder , when he was to come down again with a rope ? And for ought thou knowest , this very night thou mayest loose both thy gold , thy life , and thy soul too . And therefore what ever thou makest choise of , let me rather beg with innocent Lazarus , then abound with unjust Ahab , or unmerciful Dives , so shall my turn be soon over , whilst theirs is to come and continue everlastingly . But my purpose is not so much to shew you , what will be the end of unmerciful and ungrateful men , as how their riches proves a curse to them here . That they had better be without their wealth , than that God should give it them upon such termes as he does , I shall demonstrate in these ▪ on particulars . I pray mind them . CHAP VI. FIrst , How many are there , that by an intolerable care , and pains , and greif , and sting of conscience , and losse of credit , and undergoing many perils , get great estates , and when they have obtained all that heart can wish , by a just judgement of God , they have not power to partake of what they have , or be a farthing the better for all . As observe but what wise Solomon speaks Eccles. 6. There is an evill which I have seen under the sun , and it is common among men , a man to whom God hath given riches , wealth , and honour , so that he wanteth nothing for his soul of all that he desireth ; yet God giveth him not power to eat thereof , ver . 1 , 2. And again , There is one alone , and there is not a second , yea , he hath neither child nor brother , yet is there no end of all his labour , neither is his eye satisfied with riches , neither saith he , for whom do I labour and bereave my soul of good : this is also vanity , yea , this is a sore travell , Eccles. 4.8 . Yea , how many such could I nominate , that are baser by being wealthier , that are no other than rich beggers , or beggers in the midst of their riches ( as Cain was a vagabond upon his own land ) upon whose estates there is ●et a spell , insomuch that their wealth sayes to them in effect , touch not , tast not , handle not . It is the misers curse , want in the midst of abundance , hunger in the midst of plenty , he freezes by the fires side , and is like an unhappy boy , that hath a great trusse ef points to play with , and but one at his breeches to tye them together , or rather he resembles a dog in a wheel , that toyles all day to rost meat for others eating , as the wise man shews , Eccles. 6.1.2 . The covetous Miser covets without end , but all to no end ; he onely feeds his eyes with that which should feed his belly , and cloth his back . Like him that Horace tells of in Room , called Oxide , who was so rich , that he might measure his gold by the bushell , and yet went almost stark naked , and never would fill himself half full of meat . They are like Tantalus , who stands up to the chin in water , and hath all kinds of fruits hanging over his head , but is not suffered to tast of the one , nor drink of the other : Or like an Asse , that is laden with gold , or dainty cates , but feeds upon thistles : Or like the Indians , who though they have all the gold amongst them , yet are the most beggerly and naked people alive . For as if they were such fooles , as not to know that their money will buy them all necessaries of meat , drink , apparel , and the like , they scarce wear a good garment , or eat a liberal meal , or take a quiet sleep , but are ever tormenting themselves to get that , for getting whereof they shall be tormente● . Like a true Chymist , he turnes every thing into gold , both what he should eat , and what he should wear . He is like a man rob'd , hurt and bound , who though he hath meanes to relieve himself , yet hath not liberty to go where he may be releived . As a proud man is ignorant in the midst of his knowledge , so is the covetous man poor , and needy , in the midst of his wealth : Yea , a poor beggar is in better estate than a rich miser , for whereas the poor begger wants many things , the rich miser wants every thing . Crates threw his money into the Sea , resolving to drown it , least it should 〈◊〉 him . The drunkard casts his mony into a deluge of drink , both drowning it and himself with it : wherein the Miser and the Rioter are opposites , the one so loves money , that he will not afford himself good drink , the other so loves good drink , that he scornes money . But in severall respects , the Misers case is worse than the Prodigals , for the prodigall shall have nothing hereafter , but the covetous man hath nothing here , nor shall hereafter . Riches , saith Seneca , are the wise mans servant , but the fooles master : and the miser makes himself a slave to his servant . Riches are good when the party that possesseth them can tell how to use them ; but as instruments are of no use unto them that are ignorant of musick , so are riches of no use to the covetous . So that in my judgement , that rich fool in the Gospel was far wiser than these blocks , for he having attained his purpose , got a great estate , could after all afford himself the comfort of it ; for these are his words to himself , Thou hast much goods laid up for many yeares , live at ease , eat , drink and take thy pastime , Luke 12.19 . Nay , to abound with all things , and to be never the better for them , not to partake of them , what fool or mad man hath been known so senseless ? yea , not to flatter his pretended prudence , no beast will starve in a fat pasture ; if then a man shall pinch his guts when God hath afforded him affluence ; the Asse is not so very an Asse as he . Nor do I know any beast like him , save Pharaohs seven lean and evill favoured kine , and to them he is very like : For when his large and greedy conscience hath devoured or eaten up many Customers or Clients estates , as they did the seven fat and well favoured kine , yet it cannot be known by any reall amen●ment , that he hath eaten them , but in his food , raiment , satisfaction of his mind , &c. he is as ill favoured as at the beginning . He doth not more lock up his goods from the ●heif than from himself : So that I cannot more fitly compare him to any thing , than to an Idoll , for as an Idoll hath eyes but sees not , so he hath a reasonable soul , but understands not And most just it is , that he who is unjust to all others , should be most unjust to himself . And as a covetous man is good to no body , so he is worst of all to himself . It is the depth of misery to fall under the curse of Cham , a servant of servants , divitis servi , maxime servi , no thraldom to the inward and outward bondage too . So that if there be any creature miserable , it is the miserable miserly muck-worm ; and yet he is least to be pitied , because he makes himself thus miserable . Now this may move wonder to astonishment ! that they should take such care and paines , and cast away their soules to heap up riches , and when they have done , to be never a penny the better for them . Yea , what can any wise man think of them , are they not stark mad ? are they not fooles in folio ? What , take so much care and paines , indure so much greif , sting of conscience , losse of credit , deprive themselves of heaven , damn their own soules , to get wealth , and when they have got it , not to be the better for it : yea , they are lesse satisfied and contented than before , meanlier accommodated than mean men ; and could this possible be so , if God did not give them their riches in wrath ? nor would be otherwise deny them the use of their own ; for the wise man hath given it as a rule , That to whom God hath given riches as a blessing , he also giveth him to eat , and drink , and to take pleasure , and delight his soul with the profit of his labours , wherein he travelleth under the sun : for which see Ecces . 2.24 . and 3.12 , 13. and 5.17 , 18 , 19. and 8.15 . And so you have one particular to prove what I promised . But CHAP. VII . SEcondly , To this is added as another judgement , let the Ingrateful merciless miser have never so much , he is never the more , but the lesse contented ▪ As how many have mighty estates , their houses full , their shops and warehouses full , their coffers full , their purses full , and their pastures full , and yet as if their hearts were bottomlesse , that is , still as lank and empty through an excessive desire of more , as if they did indeed want all things . The Cormorants desires are rather sharpened by injoying , and augmented by possession . For wishing still , his wishes never cease , But as his wealth , his wishes still increase . To shew that covetous men belong to hell after they dye , they are like hell while they live : Hell is never filled , and they are never satisfied , covetous men drink brine , which increaseth thirst rather than quenches it . And though the devil should say to them as he said to our Saviour , touching the whole world , and glory thereof , all these will I give thee , ( though he needs not offer them all , for they will serve him for less ) yet all would not content them , no more than heaven it self contented Lucifer : For as the rich glutton in hell desired a drop of water , and yet a river would not have satisfied him ; for if his desire had b●en granted in the first , he would have required more , and then more to that , never ceasing to ask , never having enough , nor being the better when he had it : so it fares with the covetous man , his abundance no more quencheth his lust , than fuell does the flame . For as oyle kindleth the fire , which it seemes to quench , so riches come as though they would make him contented , but they make him more covetous . And is not this thy very case that art covetous ? No man more happy , in respect of outward things , then thy self , couldest thou but see it ; thou hast all things that heart can wish , and shouldest thou but come to want what thou now injoyest , and thinkest not worth thanks ; when it were past thou wouldest say , thou wast most happy , and after a little misse , wish withall thine heart , thou hadest the same again : yea , a world for such a condition and content withall Onely the devill ( by Gods just permission ) bewitches thee to think , that thou hast not enough , when thou hast too much , and more than thou needest , or knowest what to do withall . Nor is it possible for a worldling to be contented : for whereas naturall desires are soon satisfied , those that are unnaturall are infinite . Hunger is soon apeased with meat , and thirst allayed with drink : but in burning Feavers , quo pl●● sunt potae plus 〈◊〉 aqua , they still love , amere con●●●scentia , never amore complacentiae . If covetous , or ambitious men ever feel content in these transitory things , it is no otherwise then as itching soars do in clawing and scratching fingers . And indeed how should intemperate desires be satisfied with increase , according as they are replemished , when these appetites are not capable of satiety ? Men in this case , are like poysoned Rats , which when they have tasted of their bane , cannot rest untill they drink , and then can much ●e●s rest till they drink again , swell and burst . Covetousness is like the disease called the Woolf , which is alwayes eating , and yet keeps the body lean . A moderate water makes the Mill goe merrily , but too much will not suffer it to go at all . Secondly , another reason is , Nothing can fill the heart of man , but he that made it : The heart shall be satisfied with gold , when the body shall be contented with winde . The whole world is circular , the heart of man is triangular ; and we know a circle cannot fill a triangle . Yea if it be not filled with the three persons in Trinity , it will be filled with the world , the flesh , and the devil . The heart is the seat or receptacle of spiritual things ; and the things of the world are corporal and carnal : Now carnal and corporal things , can no more fill our hearts , then spiritual things can fill our Coffers . Visible light will not cleer the invisible understanding ; nor will corporal food feed the soul. Blessed are they , sayes our Saviour , who thirst after righteousness , for they shall be satisfied , Mat. 5.6 . not they that thirst after riches , or honor , or pleasure ; for instead of being satisfied , they thirst more . Yea these Mammonists are so infinite in desiring , that could such a one swallow the whole earth that swallows all , and will swallow him ere long , it might choak him , but not satisfie him , as abundance of examples that I could give you , sufficiently prove : namely Alexander , and Crassus , and Lie●nius , and Marcus Crassus , and Ahab , and Haman , &c. But , CHAP. VIII . THirdly , to this is added as a further judgement , that as the more he hath the more he coveteth , so the neerer he is to his journeys end , the more provision he makes for it . Other vices are weakned with age and continuance , onely covetousness ( and that odious sin of drunkenness ) grows stronger . As the covetous wretch increaseth in yeers , so he increaseth in covetousness . What Pline writes of the Crocodile , is fitly appliable to the miserly muckworm : other creatures grow up to their height , and then decay and dye , onely the Crocodile grows to her last day . The aged worldling , though he have one foot in the grave , yet his appetite to , and persute of gain , are but new born . Yea , though he hath out-lived all the teeth in his gums , that hairs of his head , the sight of his eyes , the tast of his palate ; have he never so much , yet he hath not enough , and therefore would live to get more , and covets , as if he had a thousand generation● to provide for . He so lives , as if he were never to dye ; and so dyes , as if he were never to live again . He fears all things , like a mortal man , sayes Seneca , but he desires all things , as if he were immortal . Had it not been for sin , death had never entered into the world : and were it not for death , sin ( especially the Misers sin ) would never go out of the world . Lus● is commonly the disease of youth , ambition of middle age , covetousness of old age : And Plautus maketh it a wonder to see an old man beneficent . But what faith Byas , covetousness in old men is most monstrous : for what can be more foolish and ridiculous , then to provide more mony and victuals for our journey , when we are almost at our journyes end ? Wherefore remember thou , O old man , yea O remember ! that your Spring is past , your Summer over-past , and you are arrived at the fall of the leaf ; yea winter colours have already stained your head with gray and hoary hairs . Remember also , that if God in justice did not leave you , and the Prince of darkness did not blinde you , and your own heart did not grosly deceive you ; you could not possible be so senceless as you are in these three last mentioned miseries . Thus three of the covetous mans woes are past , but behold more are coming ; for God inflicts more plagues upon him , then ever he did upon Pharaoh . I 'le acquaint you only with seven more . CHAP. IX . FOurthly , his thoughts are so taken up with what he wants ( or rather desires , for he wants nothing but wit , and a good heart ) that he not once mindes or cares for what he hath , as you may see in Abab , 1 Kings 21.4 . and Haman , Hester 5.13 . and Micha , Judges 18. ●4 . What the covetons man hath , he sees not ; his eyes are so taken up with what he wants ; yea the very desire of what he cannot get torments him , and it is an heart-breaking to him , not to add every day somewhat to his estate : besides , not to improve it so many hundreds every yeer , will disparage his wisdom more to the world , then any thing else he can do , as I have heard such an one allege , when I have told him my thoughts , about perplexing himself . But see the difference between him , and one that hath either wit or grace : whose manner it is , even in case of the greatest losses , to look both to what he hath lost , and to what he hath left ; and instead of repining , to be thankfull that he hath lost no more , having so much left that he might have been deprived of . But fortish sensualists have a duller feeling or many good turns , then of one ill : they have not so sensible a feeling of their whole bodyes health , as they have of their fingers aking ; nor are they so thankful for twenty yeers jollity , as displeased for one dayes misery . Whereas an humble and good man , will see matter of thankfulness there . Where the proud and ingrateful finde matter of murmuring . And so much of the fourth particular , onely let me add as a sure rule , He that in prosperity is unthankful , will in adversity be unfaithful . CHAP. X. FIftly , the Devil , by Gods just permission , prevails by his temptations ▪ to make them think that the forbidden fruit is the sweetest of all fruits , as he did our first parents . Nor will any other content him ; each thing pleaseth him better that is not his own . And as Publius observes , other mens goods are far more esteemed by him . Plines Woolf is a true emblem of this avaritious beast : whose nature it is when he is eating his prey , though never so hungry , if he sees another beast feeding , to forsake that which he is about , to take the prey from the other . Ahab was such a Wolf , who could not content himself with his own , though he injoyed a whole kingdom , but he must wrest Naboths inheritance from him . The commandment is express , Thou shalt not covet thy neighbors house , thou shalt not covet thy neighbors wife , servant , Ox , Asse , nor any thing that is thy neighbors , Exod. 20 , 17. and all that fear God observe it ; but nothing more cross to the grain of a wicked mans heart , to whom stoln waters are most sweet , and hi● bread the most pleasant , Prov. 9.17 . For one so insatiably covets after another mans estate or office , that he is never the better for his own . Another so loves his neighbors wife , that he even loaths and contemnes his own . Thy neighbors wife to thee , to him thines fairest , sayes the Poet. Hence hath that cursed speech issued from one too great to name , That he could love his wife above any other , if she were not his wife , a word sufficient to rot out the tongue that spake it . Solomon was a wise man , and had tryed all things . Oh that men would be so wise as to take his counsel , and injoy their own with joy and gladness of heart ; drink waters out of their own Cistern , and rejoyce with the wife of their youth , so as her brests may satisfie them at all times , and they be ravisht alwayes with her love , rather then deprive themselves of that happiness , by inbracing the bosom of a stranger , and coveting that which is anothers , Prov. 5.15 . to 21. Oh that thou wouldst be convinc'd , that thy present condition what ever it is , is the best for thee , hadst thou but the wit to see it ; and that onely good use gives praise to earthly possessions : that there are no riches comparable to content ( for this is the gift of God ) then surely thou wilt not much remember the dayes of thy life , because God answereth the joy of thine heart , Eccles. 5.17 , 18 , 19. But no matter , they love misery ( lose the comfort of their own brest , and all outward blessings , together with the tuition of God ) and they shall have it ; for he that makes his fire with hay , hath much smoak , and bu● a little heat , which leads me to the sixt particular . CHAP. XI . SIxthly , another sore judgement which God inflicts upon the merciless mnckworm , for his monstrous unthankfulness , is , he injoyes not a merry day , no not a pleasant hour in seven yeers , ye if you observe it , he resembles Agelaustus , Grandfather to Crassus , who never laughed in all his life , save once when he saw a mare eating of thistles : or rather Anaxagoras Clazoenius , who was never seen to laugh or smile from the day of his birth . Joyes never so much as look in at the door of his heart ; worldly delights to him , are but like delicate meates to him that hath lost his tast . But O the cares , fears , anxieties , sighs , sorrows , suspitions , sad thoughts , restless desires , the horrors , troubles , tortures , torments , vexations , distractions , griefs , girdes , gripes , grudgings , repinings , doubts , dolors , desperation , that are the ordinary companions of the covetous . How is he hurried with desires to get , distracted with getting , vexed for what he cannot get , tortured for what he loseth , or another gaineth , troubled with fear of losing what he hath already gained ? yea his labor to gather riches is restless , his care to keep them boundless , his sorrow if he chance to lose them endless , and his fear lest he should hereafter lack cureless . Of all plagues sent into Egypt , that of the Flies was one of the most troublesome , for they never suffered men to rest , for the more they were beaten off , the more they came upon them : so of all miseries and vexations that God layes upon worldlings ; this is not the least , to be continually vexed and tormented with cares , which they neither can ( nor indeed would ) beat off by any means they are able to devise ; for they rush in upon them in the morning so soon as they awake , accompany them in the day , forsake them not at night , they follow them to bed , and will not suffer them to sleep : their thonghts will not permit them to sleep , nor their sleep permit them to rest . They afflict them in their dreams , as giving them no quiet either by day , or night , as God threatneth to wicked men by the Prophet Ieremiah , Jer. 6. I could give you a large bill of particulars ; but fear of cloying is alwayes at hand to curb me : wherefore take these few for a taste . Want does not break so many sleeps for provision the next day , as abundance does for increase . His nights are as troublesome and uniquiet as his dayes ; and his dayes as the dayes of Babylons downfall . Never is more watchfulness , then where is most purpose of wickedness : see Micha 2.1 . Luk. 16.8 . Psal. 36.4 . Eccles. 5.12 . T was Chilons sentence , Misery and Vsury go commonly together . If his plot be crossed , and his hand cannot act that wickedness by day , which his head hath devised by night , he is taken with a fit of of melancholy , sick of the sullens , as was Ahab . He thinks it a death , that he cannot be suffered to dye ; it is a hell to him , that the gates of h●ll are shut against him . Having ingrossed a commodity , if he cannot have his expected price for it , or prevail not in his sute , or cannot recover what he expected , or if any one breaks in his debt , or if he hear of a Taxe , or some unavoidable payment , and an hundred the like , every of them adds to the care and grief of his heart , which was ready to burst with care and grief before ; for he had rather be damned , then damnified ; and in case he cannot have his will of another , he will be revenged of himself , like Nanplius King of Euboea , who when he could not revenge his sons death upon Vlysses , cast himself into the Sea. Yea in case he sustain any great loss , he is ready to make himself away : as Menippus of Phenicia did , who having lost his goods , strangled himself . Or like Dinarcus Phidon , who at a certain loss , cut his own throat , to save the charge of a cord . At least he feels more sorrow in losing his mony , then ever he found pleasure in getting it : nor will any condition content him ; for the lightness of his purse , gives him an heavy heart , which yet filled , doth fill him with more care . His medicin is his malady . These rich men , are no less troubled with that they possess ( lest they should lose it ) then poor men are for that they want . In the day time , he dares not go abroad for fear of robbing ; nor stay at home for fear of killing . His thoughts are so troubled with fear of thieves , that he cannot , that he dares not sleep : yea he fears a thief worse then the devil , therefore will he be beholding to the devil for a spell to save him from the thief ; which once obtained , a little Opium may rock his cares asleep , and help him to a golden dream ; for all his minde and heart is to get mony ; if waking , he talks of nothing but earth , if sleeping , he dreams of it . Lastly , as if all his delight were to vex himself , he pines himself away with distrustful fear of want , and projecting how he shall live hereafter , and when he is old : resembling Ventidius the Poet , who would not be perswaded but he should dye a begger . And Apicius the Romane , who when he cast up his accounts , and found but an hundered thousand crowns left , murthered himself for fear he should be famished to death . CHAP. XII . SEventhly , To the former miseries which a cruel Miser is justly plagued withall , this may be added ; the dolefulness of his conscience ; for the sin of oppression lyes upon the soul as heavy as lead ; yea as the shaddow does ever follow the body , so fear and desperation in all places , and at all times , do wait upon an evil conscience . Sin armes a man against himself , & our peace ever ends with our innocency . A Pithagorean bought a pair of shoos upon trust , the Shoomaker dyes , he is glad , thinks them gained , but a while after his conscience twitches him , and becomes a continual chider ; he hereupon repairs to the house of the dead , casts in his money with these words , There take thy due , thou livest to me , though dead to all beside . Micha stole from his mother eleven hundred shekels of silver , but his complaining conscience made him to accuse himself and restore it again , Iudg. 17. Il gotten goods lye upon the conscience , as raw meat upon a sick stomack , which will never let a man be well , or at ease , untill he hath cast it up again by restitution . Means ill gotten , is to the getter , as the Angels book was to Saint Iohn , When he eat it , it was in his mouth as sweet as hony , but when he had eaten it , it became in his stomack as bitter as gall , Rev. 10.10 . The which is notably illustrated Iob 20.12 . to 20. which together with the whole Chapter , is marvellous good for cruel and unmerciful men to read ; for I may not stand here to repeat it . Sweetness is promised in the bread of deceit , but men finde it as gravel , crashing between their teeth . Nor will his troubled conscience suffer him to steal a sound sleep : yea he sleeps as unquietly , as it his pillow were stuft with Lawyers per-knives . I may give ye a hint of these things from the word , but onely God and he can tell , how the remembrance of his forepast cozenages and oppression , occasions his guilty conscience many secret wrings and pinches , and gives his heart many a sore lash , to increase the fear and horror of his soul every time he calls the same to remembrance , which is not seldom : As , O poor wretches ! what do they indure ? how are they immerged in the horrors of a vulned conscience ? there is more ease in a nest of Hornets , then under the sting of such a tormenting conscience . He that hath this plague , is like a man in debt , who suspecteth that every bush he sees , is a Sergant to arest and carry him away to prison . It was Gods curse upon Cain , when he had slain his brother Abel , to suspect and fear , that every one he met would kill him : yea it makes him so afraid of every thing , that a very Maulking frights him , and it is much , that he dares trust his Barber to shave him . Dionysius was so troubled with fear and horror of conscience , that not daring to trust his best friends with a razor , he used to findge his beard with burning coals , as Cicero records . He is much like a Malefactor in prison , who though he fare well , yet is tormented with the thought of ensuing judgement . It is the hand-writing on the wall , that prints bloody characters in Belshazzars heart . So that if any should deem a man the better , or happier , for being the richer , he is very shallow ; as many looking on the outer face of things , or see but the one side ( as they used to paint Antigonus , that they might conceal his deformity on the other side ) see not how they smart in secret , how their consciences gripe them . Nor does any one know , how the shoowrings the foot , but he that wears the same . Or admit the best that can come , as suppose they can stop consciences mouth for a time , or with the musick of their mony play it asleep for the present ; yet when they lye upon their death-beds , it will sting them to the quick . For when death besiegeth the body , Satan will not fail to beleagure the soul ; yea then he will be sure to lay on load ; for as all corrupt humors , run to the diseased and bruised part of the body ; so when conscience is once awakened , all former sins , and present crosses joyn together to make the bruise or sore more painful . As every Creditor falls upon the poor man , when he is once arested . Or let it be granted that his con●cience never troubles him on his sick bed , and that he have no bonds in his death , as the Psalmist speaks Psal. 73. — but departs likes a Lamb , which is not onely possible but probable ; for more by many thousands go to hell like Naball , then like Iudas ; more dye like sots in security , then in despair of conscience : yet all this is nothing , for the sting of conscience here , though it be intollerable , is but a flea-biting to that he shall endure hereafter , where the worm of conscience dyeth not , and where the fire never goeth out . This is part of sins wages , and Satans reward : We have sinned , therefore our hearts are heavy , Isa. 59.11 , 12. The sorrows of them that offer to another God ( as do the covetous ) shall be multiplyed says holy David , Psal. 16.4 . Yea Seneca an heathen could say , that an evil life causeth an unquiet minde ; so that Satans government , is rather a bondage then a government , unto which Christ giveth up those that shake off his own . What his government is , you may partly guess at by the servile slaveries he puts his subjects upon . As O the many hard services which Satan puts his servants upon , and what a bad Master is he : when we read that Origen at his onely appointment , made himself an Eunuch . Democritus put out his own eyes , Crates cast his money into the Sea , Thracius cut down all the Vines , whereas David did none of these , Ahaz made his son to pass through the fire , Jephta sacrificed his onely daughter , as the text seems to import . Wicked men think they do God good service in putting his children to death : but where do we finde any Religious Israelite , or servant of God , at such cost ? or when did God require this of his servants ? The Prophets and Apostles never whipt nor lanced themselves , but Baals Priests did this and more . And so of the Papists , those hypocrites of late yeers , and the Pharisees of old . How many sleepless nights , and restless dayes , and wretched shifts , treacherous and bloody plots and practises , does covetousness and ambition cost men ? which the humble and contented Christian is unacquainted with . How does the covetous mans heart droop wish his Mammon ? How does he turmoile and vex his spirit , torment his conscience , and make himself a very map of misery , and a sink of calamity ? it is nothing so with Christs servants . CHAP. XIII . I Have much more to enlarge of the miseries of unmerciful and ingratefull Misers , but before I speak of them , I will give you the reasons and uses of these already dispatcht , wherein I will be as brief as may be . You see that God may give men riches in wrath ; and so as they shall be never the better for them , but the worse . Now that you may not think it any strange thing , observe the reasons why , and how justly they are so served . The first Reason is , the unmerciful Misers monstrous unthankfulness , for those millions of mercies he hath received from God ( of which I shall give you an account in the second part ) this causes God either not at all to give him , or in giving him riches , to add this you have heard as a curse withall . He is unthankful for what he hath , therefore have he never so much , it shall not be worth thanks . He is cruel to the poor , therefore he shall be as cruel to himself . The poor shall have no comfort of what he hath , therefore himself shall have as little . The covetous are cozen Germans to the nine leapers , thankless persons . They are so much for receiving , that they never mind what they have received . He deals with God , as a dog doth with his master , who as Austine observes , devoureth by and by whatever he can catch , and gapeth continually for more . Nor hath covetousness any thing so proper to it , as to be ingrateful . A greedy man is never but shamefully unthankful ; for unless he have all , he hath nothing . He must have his will , or God shall not have a good look from him ; yea , as the Mill , if it go empty , makes an unpleasant and odious noise , so the covetous man , if the Lord does not satisfie his desires in every thing , he will most wickedly murmur and blaspheme his providence ; and if ever he sustaines losse , he will never forget it . He writes benefits received in water , but what he accounts injuries in marble . And for this his great ingratitude , God gives him riches , but withdraws his blessing . For as Iacob gave Ruben a blessing , but added , thou shalt not be excellent , Gen. 49.4 . so God gives the worldling riches , but sayes , thou shalt not be satisfied . He that loveth silver , shall not be satisfied with silver , Eccl. 5.10 . Yea no man more unsatisfied ; for let him have what his heart can wish , he is not yet pleased , like the Israelites , who murmurod asmuch when they had Mannah , as when they had none . Secondly , the merciless Miser , never sued or sought to God for his riches ; neither does he acknowledge them as sent of God , but ascribes the increase of his means to his wit and industry . Nay he dares not pray the Lords prayer , forgive us our debts , as we forgive our debtors , lest he call for a curse upon himself . Nay if he be ( as probably he is ) an Vsuerer , then in respect of other men , he hath no need to pray at all , for as one observes , Each man to heaven his hands for blessing reares ; Onely the Vs'rer needs not say his prayers . Blow the winde East or West , plenty or dearth , Sickness or health , sit on the face of earth , He cares not , time will bring his money in , Each day augments his treasure , and his sin . Or admit he ever calls upon God , his prayer is that some one may dye , that he may have his office , or break his day , that the beloved forfeiture may be obtained . His morning exercise being onely to peruse his bonds , look over his baggs , and to worship them , as Marcus Cato worshipped his grounds , desiring them to bring forth in abundance , and to keep his Cattel safe . And as touching hereafter , if he shall finde in his heart to pray , God will not hear him , Prov. 1. The sacrifice of the wicked , is an abomination to the Lord , Prov. 21.27 . What hope hath the hypocrite saith Job , when he hath heaped up riches ; will God hear his cry when trouble cometh upon him ? Job 27.8 , 9. When you shall stretch out your hands , saith God to such , I will hide mine eyes from you , and though you make many prayers , I will not hear , Isa. 1.15 . God will turn him off to his gold and silver for help , as he did Iehoram to the Prophets of his Father , and the Prophets of his Mother , 2 Kings 3.13 . And it is but just and equal , that those which we have made the comfort and stay of our peace , should be the relief and comfort of our extremity . If our prosperity hath made the world our God : how worthily shall our death-bed be choaked with such an exprobration ? If God do answer such an ones prayers , it is as Archelaus answered the request of a covetous Courtier , who being importuned by him for a cup of gold , wherein he drank ; gave it unto Euripides that stood by , saying Thou art worthy to ask and be denied , but Euripides is worthy of gifts , although he ask not . And indeed good men many times receive gifts from God , that they never dreamt o● , nor durst presume to begg , which others extreamly strive after and go without . As it is feigned of Pan , that it was his good hap to finde out Ceres , as he was hunting , little thinking of it , which none of the other gods could do , though they did nothing else but seek her , and that most industriously . Now , if he neither prayes to God for what he would have , nor gives him thanks for what he gives , nor desires a blessing upon what he receives , viz. that he may be content , and satisfied therewith , How should God bestow this great blessing of contentation upon him , and a true use of his riches ? Thirdly , he cares not for grace but for gold , therefore God gives him gold without grace . He longs not after righteousness , but riches , therefore he shall neither be satisfied nor blessed ; whereas both are their portion that thirst after the former , Mat. 5.6 . He desires riches without Gods blessing , he shall have it with a curse ; he loves gold more then God , and desires it rather then his blessing upon it or grace , therefore he shall have it and want the other . Whereas if he did first seek the kingdom of heaven , all things else should be added thereunto , Mat. 6.33 . But this worldlings appetite stands not towards the things of a better life ; he findes no tast in heavens treasure ; let him but glut himself on the filthy garbage of ill-gotten goods , he cares not for Manna . He sings the song of Curio , vincat utilitas , let gain prevail , he had rather be a sinner then a begger . The Apostle Saint Peter said , silver and gold have I none , Act. ● . 6 . The devil says , all these are mine , Luk. 4.6 . The Rich man , I have much goods laid up for many years , Luk. 12.19 . Now ask the covetous muck worm , whether had you rather lack with those Saints , or abound with the devil and the rich man ? his heart will answer , give me money , which will do any thing , all things , Eccles. 10.19 . Now if he prefers gold , before either God , grace , or glory , no marvail if God grant him his desires to his hurt , as he did a King and Quailes to the Israelites . CHAP. XIIII . FOurthly , he puts his trust in his riches , & not in God , loves & serves Satan more then God , therefore he shall have his comfort , & reward from them and not from God. Yea Satan shall have more service of him for an ounce of gold , then God shall have for the Kingdom of heaven , because he profers a little base pelf before God and his own salvation . He loves God well , but his money better , for that is his summum bonum : yea he thinks him a fool that does otherwise . What part with a certainty for an uncertainty ? if he can keep both , well and good , if not , what ever betides he will keep his Mammon , his money , though he lose himself , his soul. And yet the Lord gives far better things for nothing , then Satan will sell us for our souls ; had we the wit to consider it , as we may see , Isa. 55.1 , 2. Again he loves his children better then the Lord , oppressing Gods children to inrich his own , for so his young ones be warm in their nest , let Christs members shake with cold , he cares not . He loves the Lord , as Laban loved Iacob , onely to get riches by him , or as Saul loved Samuel , to get honor by him . He will walk with God , so long as plenty , or the like does walk with him , but no longer ; he will leave Gods service rather then lose by it . That the Mammonist loves not God , is evident ; for if any man love the world , the love of God is not in him , 1 John 2.15 . yea the two poles shall sooner meet , then the love of God and the love of money . Not is this all , for he not onely loves Mammon more then God , but he makes it his god , shrines it in his coffer , yea in his breast , and sacrif●ceth his heart to it ; he puts his trust , and placeth his confidence in his riches , makes it his hope , attributing and ascribing all his successes thereunto , which is to deny God that is above , as we may plainly see Iob 31.24 , 28. Nor ought covetous men to be admitted into Christian society . We have a great charge to separate from the covetous , Eat not with him , sayes the Apostle , 1 Cor. 5.11 . and also wise Solomon , Prov. 23.7 . Covetousness is flat idolatry , which makes it out of measure sinful , and more hanious then any other sin , as appears , Col. 3.5 . Ephes. 5.5 . Iob 31.24 , 28. Ier. 17.5 . 1 Tim. 6.9 , 10. Fornication is a foul sin ; but nothing to this , that pollutes the body , but covetousness defileth the soul ; and the like of other sins . Yea , it is such a sordid and damnable sin , that it ought not once to be named among Christians , but with detestation , Ephes. 5.3 . It is a sound Conclusion in Divinity , That is our God , which we love best and esteem most ; as gold is the covetous mans god , and ●ellychear , the voluptuous mans god , and honor the ambitious mans god : and for these they will do more , then they will for God. Yea all wicked men make the devil their god ; for why does Saint Paul call the devil the god of this world ? but because wordly men do believe him , trust him , and obey him above God , and against God ; and do love his wayes and commandments better then the wayes and laws of God. We all say , that we serve the Lord , but as the Psalmist speaks , other Lords rule us , and not the Lord of heaven and earth . The covetous Mammonist does insatiably thirst after riches , placing all his joyes , hopes , and delights thereon ; does he not then make them his God ? ye● God sayes , lend , clothe , feed , harbor ; The devil and Mammon , say , take , gather , extort , oppress , spoil ; whether of these are our gods ? but they that are most obeyed ? Know ye not , saith , Saint Paul , that to whomsoever ye give your selves as servants to obey , his servants ye are to whom ye obey , Rom. 6.16 . the case is plain enough , that every wilful sinner makes the devil his god ; he cannot deny it . I wish men would well waigh it . The goods of a worldling are his gods , Ye have taken away my gods , says Micha , and what have I more to lose , Jud. 18.24 . He makes Idols of his coyn , as the Egyptians did of their treasure : They have turned the truth of God into a lye , and worshipped and served the creature , forsaking the Creator , which is blessed for ever , Amen , Rom. 1.25 . The greedy Wolfe , Mole , or Muckworm , who had rather be damned then damnified , hath his Mammon in the place of God , loving it with all his heart , with all his soul , with all his minde , making gold his hope , and saying to the wedge of gold , Thou art my confidence ; and yet of all men alive , he is least contented when he hath his hearts desire , yea more then he knows what to do withall ; the issue of a secret curse . For in outward appearance they are as happy as the world can make them , they have large possessions , goodly houses , beautiful spouses , hopeful children , full purses ; yet their life is never the sweeter , nor their hearts ever the lighter , nor their meales the heartier , nor their nights the quieter , nor their cares the fewer ; yea none more full of complaints among men . Oh cursed Ciatifs , how does the devil bewitch them ! Generally , the poorer the merryer , because having food and raiment , they are therewith content , 1 Tim. 6.8 . They obey the rule , Heb. 13 , 5. and God gives his blessing . But for those that make gold their god , how should not God either deny them riches , or deny his blessing upon them ; and instead thereof , blast his blessings with a curse , and give them their riches in wrath , so that they had better be without them . If we put our trust and confidence in God , he hath promised 〈◊〉 to fail nor forsake us , Heb. 13 , 5. But this is the man that took not God for his strength ; but trusted unto the multitude of his riches , and put his strength in his malice , Psal. 52.7 . Yea he saith in his heart , God hath forgotten ; he hideth away his face and will never see , Psal. 10.11 . He puts his certain trust in uncertain riches , 1 Tim. 6.17 . And not for want of ignorance , for to trust to God , and not to any creature or carnal policy is the greatest safty . A lesson yet to be learned of many , that do in a good measure trust in God ( which this muckworme not so much as minds ) But shall we trust God with our jewels , our souls , and not with the box , Mat. 6.30 ? Take we heed , lest whiles he doth grant us that wherein we do not trust him ( worldly riches ) he take away that wherein we do trust him ( everlasting joy and happiness . ) Fiftly and lastly , let a graceless and ingrateful cormorant , an unmerciful miser have never so much , he neither intends to glorifie God , nor do good to others with his riches : he will not change a peece without profit , scarse let another light a torch at his candle . He will not lose a groa● to gain a mans life , nor speak a sillable for God were it to save a soul : And God cares for none , that care for none but themselves , making themselves the center of all their actions and aimes . Whereas he is abundantly bountiful to publike spirits , that aime at his glory , and others good . And so ye have the Reasons , the Uses for the present , and in this place , shall be onely CHAP. XV. Three 1. Of Information , 2. Of Exhortation . 3. Of Consolation . ANd of these but a word . First for Information ; let the premisses teach us this lesson , That whatsoever is given to any one , if Christ and a sanctified use thereof be not given withall , it can be no good thing to him . Did the stalled Ox know that his Master fatted him for the slaughter , he would not think his great plenty an argument of his masters greater love to him . The Physician letteth that sick person have what he will , of whose recovery he despaireth ; but he restraineth him of many things , of whom he hath hope . We use to clip , and cut shorter the feathers of Birds or other fowle , when they begin to flye too high , or too far : So does God diminish the riches and honors of his children , and makes our condition so various , that we may not pass our bounds , or glory too much in these transitory things . As if we well observe it . First , some have the world and not God , as Nabal , who possessed a world of wealth , not a dram of grace or comfort . Secondly , some have God and not the world , as Lazarus : his heart was full of grace , and divine comfort , whiles his body lacked crumbes . Thirdly , some have neither God nor the world , nothing but misery here , nothing but torment hereafter ; for the poorest are not seldom the wickedest . Fourthly , some have both God and the world , as Abraham , who was rich while he lived on earth , and dying was glorious in Heaven . Yea oftentimes they that are deerest to God , do with great difficulty work out those blessings , which even fall into the mouthes of the careless . That wise disposer of all things , knows it fit many times , to hold us short of those favors which we sue for , and would not benefit , but hurt us . Unlovely features , have more libertty to be good , because freer from Solicitors ; and though it be not a curse , yet t is many times an unhappiness to be fair ( aswell as to be strong and witty ) Helena , daughter to Iupiter and Leda , for her excellent beauty , was ravished at the age of nine yeers , by Theseus ; and once again by Paris , which caused the wars , and utter ruine of Troy. Plutarch observes , that Lisander did more hurt the Lacedemonians , in sending them store of riches and precious movables , then Sylla did the Romans in consuming the reveneues of their treasure . And as Sylvius relates , the liberallity of Princes , and especially of Metilda a Dutches of Italy , who at her death made the Pope her heir , begat ambition in the Bishops of Rome , and ambition destroyed Religion . These things are such as the possessors minde , Good if well us'd , if ill , them ill we finde . For even evil things work together for the good of the good ; and even good things work together to the evil of the evil . Lucian seigneth , that riches being sent by Iupiter from heaven , come softly and slowly , but from the infernal god comes flying apace . And the other Poets feign Pluto to be the god of riches and of hell , as if hell and riches had both one master . And indeed he that resolves to be evil , making no conscience how he comes by it , may soon be rich , but the blessings of God in our ill getting , or unworthy carriage in their use , prove but the aggravations of sin , and additions to judgement . And let this serve for the first use . Secondly , Let what hath been delivered touching the miseries of an unmerciful , miserly , muckworme , serve to make us take heed and beware of all sin , but especially of the sin of covetousness ; yea● let us look to it , lest while we hunt after the worlds venison with Esau ; we lose our Fathers blessing . Can we not warm us at the Sun , but we must make an Idoll of it to worship ? must we needs either hide our faces , or bow our knees ; either renounce all profits and pleasures , or be their slaves . This is a second use . Thirdly , this , if we seriously consider it , may serve for a use of great comfort to the godly and conscientious : For if worldlings are so many wayes perplexed and distracted with cares and fears , about getting , and keeping , and lofing their riches and grace estates ▪ how happy are the servants of God , that are not acquainted with any of them ? No man , sayes the Apostle , that warreth entangleth himself with the affairs of this life , because he would please him that hath chosen him to be a souldier , 2 Tim. 2.4 . They cast their care upon God , and he careth for them , who will see that they shall never want what is good and fit for them , Mat. 6.25 , 30. But in the transgression of an evil man is his snare , sayes wise Solomon , Prov. 29 6. But of this by the way onely , for there are other plagues , yet behinde , which God usually inflicts upon the merciless miser : nor would one of them be left unconsidered . CHAP. XVI . THe eighth is the loss of his credit and good name , which he seldom or never scapes , which is not a light punishment , however he esteems it . The memorial of the just shall be blessed : but the name of the wicked shall rot , sayes Solomon , Prov. 10.7 . Yea the cruel , and unmerciful mans name stinks worse then a new opened grave . His evil actions have been so many and notorious , that ( like Vitellius ) as he waxeth daily more mighty , so he grows daily more odious , so that in a few yeers , his credit proves a banckrupt with all men ; for as the Eagle by losing a feather at every flight , hath never an one left by that she is old ; fo it fares with him touching his credit ; When he dyes , he alwayes goes away in a stink , as is usually reported of the devil . Nor will this his infamy dye with him , for saith the Lord by his Prophet to such , I will bring an everlasting reproach upon you , and a perpetual shame that shall never be forgotten , Jer 23.40 . It hath been proverbially spoken of him that would suddenly be rich , he must have much greedins , much diligence , little credit , and less conscience , blame enough he cannot miss of . For as shame is the fruit of sin , Rom. 6.21 . and distrust the just gain of unfaithfulness so it is the just judgement of God , that this cruel and hard-hearted wretch should be marked as it were with the letter Law , or Cains mark , to make him hateful . That as the fig-tree , because it had no fruit , was spoiled of his leaves : so they who have made shipwrack of hon●sty , shall make shipwraek of credit too : That that which he seem●th to ●ave should be taken from him . His name shall go with a brand upon it , like Cain the murtherer , Simon the sorcerer , Judas the traytor . Thus Demas had for his title , Demas that imbraced this present world . Thus Esau was called Edom , which signifieth red , to keep his wickedness in remembrance , because he had sold his birth right for a mess of red pottage . And thus an extortioner shall not onely be dishonest and hard-hearted , but known to be so : like a rogue that is burned in the hand , or hath lost his ears ; and he shall not be able to disguise himself so with the soberness of his countenance and smooth tongue , but as though his life were writ in his forehead , whereas he scarse thought he had been known to God , every one shall point at him as he goes in the street . And not seldom , does some of his infamous actions stand upon record to posterity : for as Christ promised that Maries good work , should be spoken of to the worlds end ; so he hath caused Iudasses evil work , and Achans evil work , and Absaloms evil work , and Ieroboame evil work , to be spoken of to the worlds end too . Yea sin and shame is so inseparable ; and God is so severe in this case , that though a man hath repented him of the sin , yet some blemish sticks to his name , even as a scar still remaineth after the wound is healed . Matthew will ever be called , Matthew the publican , and Rahab , Rahab the harlot ; Mary Magdalen will not longer be mentioned , then the devils which were cast out of her will be mentioned with her ; and the like of others How carefully then should we avoid those actions which may ever stain us ? But all this he values not , for like that wretched worldling in Horace , he cares not what the people say , so his baggs be full . He drowns the noise of the peoples curses , with the musick of his money ; as the Italians in a great thunder , ringe their bells , & shoot off their Canons . No● hath pride so great power over him as covetousness : He is not like Simon in Lucian , who having got a little wealth changed his name from Simon to Simonides , for that there were so many beggers of his kin , and set the house on fire wherin he was born , because no body should point at it . Nevertheless , though he prefers gaine before an honest reputation ; yet the word of God informs us , that gain got with an ill name is great loss ; and certainly that man cannot be sparing in any thing that is commendable , who is prodigal of his reputation . But herein lies the difference , gracious and tender hearts are galled with that , which the carnally-minded slight , and make nothing of . Secondly , they are not wise enough to know what a singular blessing it is to have a name spotles● , a report unreprovable , and a fame for honesty and goodness , as it fared with Ioseph , and Ruth , and David , and Samuel , and Ester , and Solomon , and our Saviour , and Cornelius , and those worthies mentioned in the eleventh to the Hebrews , who all obtained a good report , which proceeds of the Lord , and is bestowed as a great blessing upon such as he will honor , Gen. 39.21 . Zeph. 3.19 , 20. Act. 10.22 . Rom. 16.19 . Ruth 2. and 3. Chapters ; which makes wise Solomon say , that a good name is better then a good ointment ; and to be chosen above great riches , Prov. 22.1 . I know well , that this miserly muckworm ( this sordid pinchgur , the very basest of creatures that look upwards ) does keep up his credit with some base & ignoble persons , some blind Moales like himself ; as being able to discern nothing but the barke or dregs of things . For they account of men , as we do of baggs of money , prize them best , that weigh heaviest ; and measure our their love and respect by the Subsidy Boo● , for onely by their wealth they value themselves , and onely by their wealth ( as Camels by their burthens ) be they valued . If he have good● enough , he both think● himself , and others think him good enough● they think he is best that hath most , and repute him most worthy that is most wealthy , and naught is he be needy ; accounting poverty the greatest dishonesty . Yea as if credit and reputation were onely intailed on the rich , credit grows just as fast as wealth here in the City , and in the country , reputation is measured by the Aker ; and the words weigh according to the purse . But others that are able to distinguish between good and evil , know , that either these are fools , or Solomon was not wise . Nor does he think himself more honorable , then wise and good men think him base . And certainly , if such muckworms were as odious to the rest as they are to me , they would appear in the street like Owls in the day time , with whom no honest man would converse . And why should I prefer him before a piece of copper , that prefers a piece of gold before his Maker ? God commanded in the old Law , that whatsoever did go with his breast upon the ground , should be abomination to us : how much more should we abominate the man who is indued with reason and a soul , that hath glued his heart and soul unto a piece of earth ? But of this enough . CHAP. XVII : NInthly , the next is , That as the unmerciful Miser is all for spa●ing , so his heir shall be all for wasting , He lives poorly and penuriously all his life , that he may dye rich . He walks in a shaddow ( saith the Psalmist ) and disquieteth ●imself in vain , heaping up riches , not knowing who shall gather them , Psal. 39.6 . As he hath reapt that which another sowed , so another shall thrash that which he hath reaped . He hordes up , not knowing who shall injoy it ; and commonly they injoy it who lay it out as fast . He takes onely the bitter , and leaves the sweet for others , perhaps those that wish him hanged , upon condition they had his means the sooner . Or possible it is he may have children ; which if he have , he loves them so much better then himself , that he will voluntarily be miserable here and hereafter , that they may be happy . He is willing to go in a thred-bare coat , to starve his body , lose his credit , wound his conscience , torment his heart and minde with fears and cares ; yea he can finde in his heart to damne his own soul and go to hell , that he may raise his house , leave his heir a great estate , as thinking his house and habitation shall continue for ever , even from generation to generation and call their lands by his name , as the Psalmist shews , Psalm 49.11 . He is careful to provide his children portions , while he provides no portion of comfort for his own welfare , either here or hereafter . He provides for his childrens bodies , not for their souls , to shew that he begat not their souls but their bodies . He leaves a fair estate for the worser part , nothing for the estate of the better part . He desires to leave his children great rather then good , and is more ambitious to have his sons Lords on earth , then Kings in heaven . But as he that provides not for their temporal estate , is worse then an infidel , 1 Tim. 5.8 . So he that provides not for their eternal estate , is little better then a devil , which yet is the cace of nine parts of the parents throughout the Land. But observe how his children requite him again , and how God requites him in his children ; for commonly they are such , as never give him thanks , nor in the least lament his loss ; perhaps they mourn at his funeral , yet not for that he is dead , but because he died no sooner . Nor is it any rare thing for men to mourn for him dead , whom they would by no means have still to be alive . Yea for the most part , it is but a fashionable sorrow , which the son makes shew of at his fathers death ; as having many a day wisht for that hour . A sorrow in shew onely , like that of Iacobs sons when they had sold their brother Ioseph , who profest a great deal of grief for his loss , when inwardly they rejoyced . Have ye not heard of a prodigal young heir ? that incouraged his companion● , with come let us drink , revel , throw the house out at windows ; the man in Scarlet will pay for all ; meaning his father who was a Iudge , but he adjudged the patrimony from him to one of his yonger sons more obedient ; And good reason he had for it , for to give riches to the ryotous , is all one as to pour precious liquor into a seeve , that will hold no liquid substance ; which occasioned the Rhodians , and Lydians , to enact several laws ; that those sons which followed not their fathers in their vertues , but lived viciously , should be disinherited , and their lands given to the most vertuous of that race , not admiting any impious heir whatsoever , to inherit , as Varro well notes . But it is otherwise in this case , for ( in regard of Gods curse upon this unmerciful Muckworm ) if he have more sons then one , the eldest proves a prodigal , and he inherits . Every mans own experience can tell him , that for the most part a scatterer succeeds a gatherer ; one that wasts vertues faster then riches , and riches faster then any vertues can get them ; one that is as excessive in spending , as the other was in scraping ; for as the father choseth to fill his chests , so the son is given to satisfie his lusts . Nor could the one be more cunning at the rake , then the other will be at the pitchfork . The moneys which were formerly chested like caged birds , will wing it merrily when the young heir sets them flying . And as Cicero speaks , he roituously spends that which the father had wickedly gotten . The one would have all to keep , the other will keep nothing at all ; the former gets and spends not , the latter spends and gets not . Yea the son being as greedy of expence , as the father was in scraping ; he teddeth that with a fork in one year , which was not gathered with a rake in twenty . Yea how oft is that spent upon one Christmas revelling by the son , which was fourty yeers a getting by the Father ? Which Diogenes well considered , for whereas he would ask of a frugal Citizen but a penny , of a Prodigal he would beg a talent , and when the party asked him what he meant , to desire so much of him and so little of others , his answer should be , Quoniam tu habes , illi habebunt ; because thou hast , and they will have . I shall begg of thee but once , thy estate will so soon vanish , o● them often , yea give me now a talent , I may live to give thee a gro●● And at another time , hearing that the house of a certain Prodigal was offered to sale , he said , I knew well that house was so accustomed to surfeting , and drunkenness , that ere long it would spue out the master . Nay in all likelihood he foresees it himself ; and therefore as he makes short work with his estate , so not long with his life , as knowing , that if he should live long , he must be a begger . As seldom but he shortens his days some way ; for he gives himself to all manner of vice , gluttony and drunkenness , chambering and wantonness , pride , riot , contention , &c. He even banishes civility , and gives himself over to sensuality ; and such a life seldom lasts long . They may rightly be called spend-alls , for they not onely spend all they have , but themselves also ; instead of quenching their thirsts , they drown both their bodies , souls and estates in drink . They will call drawer give us an Ocean , and then leave their wits rather then the wine behinde them . One cryes to his fellow do me reason ; but the drink answers , I will leave thee no reason , no not so much as a beast hath ; for these Nabals cannot abound , but they must be drunk and surfet They have not onely cast off Religion that should make them good men ; but even reason that should make them men ; And saving only on the Sea , they live without all compass ; as a ship on the water , so they on the land reel too and fro , and stagger like a drunken man , Psal. 107.27 . All their felicity is in a Tavern , or brothell house , where harlots and sicophants rifle their estates , and then send them to robbe , or teach them how to cheat or borrow , which is all one , for to pay they never mean , and prodigallity drives them to repair their too great lavishness in one thing , by too great covetousness and injustice in another . The greatest mispenders for the most part , are constrained to be as great misgetters that they may feed one vice with another . Now as if they had been bred among Bears , they know no other dialect then roaring , swearing and banning . It is the tongue or language of hell they speak ; as men learn before hand the language of that Country whether they mean to travel . By wine and surfetings they pour out their whole estates into the●● bellies . The father went to the devil one way , and the son will follo● him another ; and because he hath chosen the smoother way , he mak● the more hast . The father cannot finde in his heart to put a good morsel into his belly , but lives on roots , that his prodigal heir may feed 〈◊〉 Phesants ; he drinks water , that his son may drink wine , and that 〈◊〉 drunkenness . The one dares not eat an egge , least he should lose a chicken , and goes to hell with whay and carrots , the other follows after with Canary , Partridges , and Potatoes ▪ These are Epicures indeed , placing Paradise in their throats , and ●●aven in their guts ; their shrine is their Kitchin , their Priest ▪ is their ●●ok their Altar is their table , and their belly is their God. By wine●●d ●●d surfeiting , they pour out their whole estates into their bellies ; yet nevertheles complain against nature for making their necks so ●●●rt . Aristippus gave to the value of sixteen shillings for a Patridge ; his clownish neighbor told him , he held it too dear at two pence . Why , quoth Aristippus , I esteem less of a pound , then thou dost of a penny : the same in effect sayes the prodigal son , to his penurious father ; for how else could he so soon bring a noble to nine pence , an inheritance of a thousand pounds per ann●m , to an annuity of five hundred shillings ? besides , the one obtains a thousand pounds with more ease , then the other did a thousand pence ; and by how much the less he esteems of money , by so much the more noble and better man he esteems himself , and his father the more base ; and hereupon he scorns any calling , and must go apparelled like a Prince . God hath inacted it as a perpetual law ▪ . In the sweat of thy face ( beit brow or brain ) shalt thou eat bread , till thou return to the earth , Gen. 3.19 . And for the best Gentleman to despise honest callings ( mental or manual ) is a pride without wit or grace . Even gallant Absalom was a great sheep●master : the bravery and magnificence of a Courtier , must be built upon the ground of frugality . Besides , exercise is not more wholsome for the body , then it is for the minde and soul ; but this vain glorious Cox-combe is all for sports and pleasure , and seldom ceases hunting after sports ( as Esau for venison ) untill he hath lost the blessing . But he should ( O that he would ) consider , that medicines are no meat to live by . Th●n for his pride in apparel , you may know that by this ; he is like the Cinamon tree , whose barke is of more worth then his body ; or like the Estridge or Bird of Paradise , whose feathers are more worth then her flesh : Or some Vermine , whose case is better then her carcass . And yet this swells him so , and makes him look as big , as if the river of his blood could not be bancked within his veins ; and shift his attire he must , like the Islanders of Foolianna the ficle ; or that King of Mexico , who was wont to change his cloths four times a day , and never wear them again , imploying his leavings and cast suits , for his continual liberalities and rewards , and who would also have neither pot nor dish , nor any implement in his Citchen , or on his table , be brought twice before him . Indeed he cannot shift himself out of the Mercers books , untill he hath sold the other Lordship ; perhaps a dinner or supper at some Tavern , may cost him ten pounds or more ; for he must pay the whole reckoning , that he may be counted the best man. Yea when the shot comes to be paid , for any man to draw in his company , is a just quarrel ; and use hath ●●de is unpleasant to him not to spend , and yet a ●a●● head in the streets , does him more good , then a meals meat . He hath the Wolfe 〈◊〉 vaine glory , and that he feeds untill himself becomes the food . Nor 〈◊〉 it be long first , for an excessive and successive impairing , alwayes imp●●●teth a final dissolution . Nor hath he ever the wit to think upon spar●● till he comes to the bottom of the purse , resembling Plautus that fam●●● comical Poet , born in Vmbria , who having spent all he had on pla●●● apparel , was forced for his living , to serve a Baker in turning a ha●● millpunc ; Like an hour-glass turned up , he never leaves running till all 〈◊〉 out ; He never looks to the bottom of his patrimony , till it be quite unravelled ; and then ( too late ) complains that the stock of his wea●●● ran coarse at the fag end . His father had too good an opinion of the world , and he too much disdaines it : onely herein he speeds ( as he thinks ) a little the better , for that those who barked at his father like curs , faune upon him , and lick his hand like spaniels . He bestows upon his inferiors liberal gifts , thinki●● it good gain to receive for it good words , and your Worship . Thus by the frequent use of substracting pounds out of hundreds , shillings out of pounds , and pence out of shillings , the end of his account proves all Cifers . Ideness is the Coach , that brings , a man to Needam ; prodigality the posthorse . His father was no mans friend but his own , and he ( sayes the proverb ) is no mans foe else ; be he never so old , he never attaine● to the yeers of discretion ; And in case providence do not take him ward , his heirs shall never be sought after . His Vessel hath three leaks a lascivoious eye , a gaming hand , a deified belly , and to content these , he can neither rule his heart , his tongue , nor his purse . He never proves his own man , till he hath no other , and then perhaps when want , or good counsel , or time hath made him see as much as his father did , at last he sues for a Room in an Almeshouse , that his father built ; else when he feels want ( for till then he never sees it ) he complains of greatness for ingratitude ; that he was not thought of when promotions were a dealing . Yet seeing there is no remedy but patience , when his last Acre lies in his purse , he projects strange things , and build● houses in the aire , having sold those on the ground . Not that he is a man of parts , for he is onely witty to wrong and u● doe himself , Ease , saith , Solomon , slayeth the foolish , and the prosperity of fools destroyeth them , Prov. 1.32 . CHAP. XVIII . MAny an one hath his father unfeathered to warm him , 〈◊〉 pride , drunkenness , gamming , &c. plucks them away again●● fast , that he soon becomes naked and bare . He is like a barren plot of ground , for let him receive never so much seed and manuring , Sun 〈◊〉 showers , he remaines ever dry and fruitless , and no marvail , when 〈◊〉 ●nely his l●ud and vicious courses bring Gods curse upon all he hath or ●ake● in hand ; but when he and what he hath , is also ●ursed for 〈◊〉 ●●hers sake . For whereas the Holy Ghost saith of the just man , His seed ●●all be mighty upon earth , his generation shall be blessed , &c. Psal. 112.2 . and many the like , Psal. 103. where God hath promised to bless and reward the children ; yea , the childrens children for their fathers goodness , vers . 17. Isa. 58 , 10 , 11.12 . Psal. 37.25 , 26 , & 112.2 . to 6. Of which I might give you examples , not a few . The children of Noah were preserved from drowning for their fathers sake , Gen. 7.1 . Mephibosheth fares the better for his fathers goodness , the Kenites for I●tbroes , 1 Sam. 15.6 . and that some hundreds of yeers after , their Ancester was dead ; Phi●eas his seed for his sake , Numb . 25.11 , 12 , 13. Solomon for his father Davids sake , 2 Sam. 1.2 . Ishmael for Abrahams sake , Gen. 17.20 . And all Israel fared the better for Abraham , Isaac , and Iacobs sake , Deut. 4 37. 1 Kings 11.12 . The loving-kindness of the Lord , sayes the Psalmist , indureth for ever , and ever , upon them that fear him , and his righteousness upon childrens children , Psal. 103.17 . Exod. 20.6 . And as God usually blesseth , and rewardeth the children for their fathers goodness , so on the contrary , Exod. 20 5. Eternal payments God uses to require of the persons only , temporary oftentimes of succession ; as we sue the Heirs and Executors of our Debtors . God hath peremtorily told us , that he will visit the iniquity of ungodly parents , upon their children , unto the third and fourth generation , Exod. 20.5 . As for the sin of Haman , his te● sons were hanged , Hester 9.13 , 14. And so for Sauls sin , his seven sons were likewise hanged , 2. Sam. 21.6 . and thus for Achans sin , all his sons and daughters were stoned to death , and burned with fire by the Commandment of Moses , who was in Gods stead , Iosh. 7. Yea God hath peremtorily threatned , Psal. 109. that the children of a cruel and unmercifully man , shall be Vagabonds and beg their bread , and that none shall extend mercy or favor unto them , ver . 7. to 17. God will make those children beggars , for whose sakes the fathers have made so many beggars ; this is a truth which the father will not beleeve , but as sure as God is just , the Sonne shall feele . As what common and daily experience have we thereof , had men but the wit to observe it ? for hence it is , that riches ill got , shift masters so often . As rare it is , if the wealth of an Oppressor doth last to the fourth generation , seldom to the second ; for commonly in this case , as the father was the first that raised his house , by his extream getting and saving , so the son proves the last , in overthrowing his house , by excessive spending and lavishing ; as Tullius Cicero answered a Prodigal that told him he came of beggerly parents ; for no man when his means is gone , will ever after trust him with a stock to begin the world again ; the case standing with him , as it did with the unjust Steward , who having wasted his masters goods for the time past , could not bee trusted with the like for the time to come ; and whereas hitherto he hath with Esau , rejected the blessing of prosperity , it will be denyed him hereafter , though he should seek it with tears , and which is worse then all , if death find him ( as is much to be feared ) as banquerout of spirituall , as of worldly goods , it will sen● h●m to an eternal prison ; for what can wee think of them , that do not only lose crusts & crummes , which our 〈◊〉 would have carefully gathered up , Iohn . 6.12 . but even lavish & when away whole patrimonies ; yea , most wickedly spend them in riot , and up●● Dice , Drabs , Drunkenness ? Oh the fearful account which these unth●●● Baylifs will one day have to give up , to our great Lord and Master , whe● he shall call them to a strict reckoning of their talents ! he was condem●●● that encreased not the sum concredited to him , what then shall become of him that lawlessely and lavishly spends and impaires it ? bringing 〈◊〉 such a reckoning as this ; Item , spent upon my lusts , pleasures and pr●●● fourty years , and five hundred or ten thousand pounds , &c. let them be 〈◊〉 their right sences , they cannot think that God will take this for a 〈◊〉 discharge of their Steward-ships , though the devill may and will ma●● them believe , that Christ will quit all scores between him , the fat●e● , and them . And thus I have made it plain , that want and beggery is the heir●● parent to riot and prodigality , and that he who when he should not , spe●●● too much , shal , when he would not , have too little to spend , a good lesson for young gulls . I have likewise showne , that what the covetous hath b●●gotten , is as ill bestowed , and worse imployed , a good item for old Curmudgens to take notice of , that so they may not starve their bodies , and damn their souls , for their sons , to so little purpose . As O that the covetous Moule , who is now digging a house in the ea●●● for his posterity , did but fore-see how his prodigal son will consume what he with so much care and industry hath scraped together ; for should he have leave hereafter to come out of hell for an hour , and see it , hee would curse this his folly , yea , if possible , it would double the pain of his infernall torment , as it fares with Gnipho the Vsurer , who ( as Lucia● feigneth ) lying in hell , lamenteth his miserable estate , that one Rodoch●res , an incestuous Prodigal , on earth consumed his goods wastfully , which he by unjust means had scraped together so carefully ; the which seemeth to have some affinity with the word of truth ; why else is Dives being in hell torments , said to lift up his eyes , and to see Abraham a farre 〈◊〉 and Lazarus in his bosome , parlying so seriously about his brethren , who● he had left behind him ? Luke 16.23 , &c. Why else doth our Savio●● say , that the wicked shall gnash their teeth for vexation , when they shall 〈◊〉 Abraham , & Isaac , & Iacob in the Kingdom of heaven , and themselves thr●● out of doors , Luke 13.28 . But that thou mayst the better fore-see , or at lest fore-think what 〈◊〉 follow , I will shew thee thy case in sundry other persons . Clodius , son to Esophus the Tr●gedian , spent marvelous great weal●●● which his father left him . Epicharmus the Athenian , having a large p●trimony left him by his parents , consumed it in six dayes , and all his life time after lived a begger . Apicius , in banqueting , spent great re●●●nues , left him by his parsimonious father , and then because he would 〈◊〉 lead a miserable life , hanged himself . Pericles , Callias , and Nicius , by prodigall lavishing and palpable sensuallity , spent in a shorttime very great ●●trimonies , left them by their parents , and when all their means was gone , they drank each of them a poysoned potion one to another , and dyed 〈◊〉 the place . Again , we read that Caligula , in one year of his reign , spent prodigally , sixty seven millions of gold , which Tiberius his Predecessor had gathered together , as Tacitus tells us , and where as Iohn the 22. left behind him , ( as Petrarch reports ) two hundred and fifty tun of gold ; insomuch that an odde fellow made this jest of him , Erat Pontifex maximus si non virtute pecunia tamen maximus . Pope Sixtus Quintus , ( called of Englishmen , a by word , for selling our Kingdom to Philip of Spain , Six Cinque , ) through his intollerable covetousness , left in his Exchequer five millions ; but his successor Gregory the fourteenth , wasted four of them in ten months and less , besides his ordinary revenues , in riot and prodigality ; and many the like which I could tyre you with ; insomuch that the curse of Epimenides is daily fulfilled , which was , that all the treasure whorded up by the covetous , should be wasted by the prodigall ; for , for the most part the Misers meanes lights into the hands of some such ding-thrifty dearth-maker , as out of a laborious Silk-worm , rises a painted Butter-flye . CHAP. XIX . AND so much of the ninth judgement which God usually inflicts upon the merciless Miser . I will adde but one more , nor needs he any more to make him compleatly miserable ; for though the former were wofull enough , yet this last is worse then all the rest , as I shall clearly demonstrate in the ensuing pages . For , Tenthly , doth covetousness reign in a man ? is he bewitcht with the love of money ? is his heart rivited to the earth ? and is he once inslaved to this sin ? if so , there is no probability , hardly any possibility , that ever he should be converted or saved ; nor is it to any more end to admonish him , then to knock at a deaf mans door , or a dead mans grave . Covetousnesse is not more the root of all evil , as the Apostle fitly stiles it , then it is the rot of all good , as is easie to prove ; it is the root of all evil , the mother and metropolis of all sins that can be named ; for th●●● is no sin whatsoever , but it hath sprung from this cursed root , whether it be lying , or swearing , or cursing , or slandering , or Sabbath-breaking , or drunkenness , or adultery , or bawdery ; whether theft , murther , treason , cozening in bargains , breaking of promises , perfideous underminings , contempt of God and all goodness , persecuting the truth , opposing the Gospel , hatred of Gods Messengers , sleighting of his Ordinances , unbelief , idolatry , witch-craft , ante-Cristanism , sacriledge , soul-murther , &c. For whence spring all these , and what else can be named , but from covetousness ? There is no evil that a covetous man will not put in practise , so goods may come of it ; you cannot name the sin , but the Auaritions will swallow it , in the sweet broth of commodity . He that is greedy of gain , will sell the truth , sell his friend , his father , his ma●●er , his Prince , his Countrey , his conscience ; yea , with Ahab he will sell himself for money , as I might instance in a world of examples ; yea , daily experience hath taught us , since our Civil Wars , that many to advantage themselves five shillings , will indamage another five hundred pounds ; and to gain five pounds , will indanger the losing of three whole Kingdoms ; yea , when once men are bewitcht with the love of money , as Iudas was , a small matter would hire them to sell Christ himself , were he now on the earth to be sold. A resolution to be rich , is the fountain of infinite evils ; yea , Covetousness is the Index , or Epitomy of , or rather a Commentary upon all sin and wickedness . Name but covetousness , and that includes all the rest , as being a sin made up of many such bitter ingredients . All vices rule , where gold reigns , at least that heart which hath once inslaved it self to this sin , may be wrought by Satan to any thing . Iustice is the mistress of all vertues , and the truest tryal of a good man , but the covetous heart , is a very mint of fraud , and can readily coyne falsehoods for advantage , upon all occasions . And as it is the root or cause of all evil , so it is the rot or main hinderer of all good ; Covetousness is the grave of all goodness , it eats out the very heart of grace , by eating grace out of the heart , Rom. 1.29 . When Avarice once gets admission into the heart , it turns all grace quite out of doors ; as where salt grows , it makes the ground so barren of all other things , that nothing else will breed therein ; this is the cursed devil that mars all , Covetousness . No such impediment to conversion and salvation as it ; as for instance , Ministers wonder that their Sermons take no better , that among so many arrows none should hit the mark : but God tells us the reason , Ezek. 33. they sit before thee , and hear thy words , but their hearts go after their covetousness , ver . 3. Whence is is , that you may see swearers , drunkards , adulterers , &c. weep at a sermon , where as you never saw the covetous shed a tear , be the Doctrine never so dreadful . Oh this golden devil , this Diana of the Ephesians , doth a world of mischief , it destroyes more souls then all other sins put together , as the Apostle intimates , 1 Tim. 6.10 . Whence it is , that we shall sooner hear of an hundred Malefactors contrition at the gallows , then of one covetous Misers in his bed . The Children of Israel would not beleeve Samuel , that they had sinned in asking a King , before they saw a miracle from Heaven , even rounder and rain in wheat harvest , which was contrary to the nature of that Climate , and then they could confesse it , and repent , 1 Sam. 12.17 , 18 , 19. But the covetous are in Pharaohes case , whom neither miracles nor judgements could prevail withall , and of whom God speaks to Moses in this manner . See that thou speak all the words , and do all the wonders before Pha●aoh , which I have put in thine hand ; but I will harden his heart , and he shall not let the people g● , Exod. 7.1 , ● , 3 , 4. And certaiuly , they of all others are the men to whom these ensuing Scriptures are applyable ; Go , and say unto these people , ye shall hear indeed , but you shall not understand ▪ 〈◊〉 shall plainly see and not perceive ; make the heart of this people fat , make their ears heavy , and shut their ey● , lest they see with their eys , and hear with their ears , & understand with their hearts , and convert , and he heal them , Isa. 6.9 , 10. They would none of me , nor hear my voice , so I gave them up unto the hardness of their heart , and they walked in their own counsels , Psa. 81.11 , 12. Go up unto Gilead , and take balm , O Virgin daughter of Egypt , in vain shalt thou use many medicines , for thou shalt have none health , Jerem. 46.11 . The precious stone Diacletes , though it have many excellent soverainties in it , yet it loseth them all , if put into a dead mans mouth ; so are all means ineffectuall that are used for the recovery of the covetous , as is well imployed in those words of Abraham , to the rich Glutton , Luk. 1● . 29 , 30 , 31. our Saviour expresly affirmeth , that it is easier for a Camel to go through the ey of a needle , then for a rich man ( that is , a covetous rich man ) to enter into the Kingdom of Heaven , Luk. 18.25 . and the Apostle , That no covetous man can look for any inheritance in the Kingdom of Christ ▪ and of God , Eph. 5.5 . 1 Cor. 6.9 , 10. Such an ones doom is set down , Deut. 17.12 . That man that will do presumptuously , not hearkening unto the Priest that standeth before the Lord to minister there , that man shall dye , saith the Lord. And again , Prov. 29.1 . He that hardeneth his neck when he is reproved , shall suddenly be destroyed , and that without remedy , implying that there is no hope of such a man ; and indeed , he that despiseth Moses law , dyeth without mercy , as the Apostle concludes , Heb. 10.28 . A covetous man , is like a sick patient that cannot spit , whom nothing will care , or like a crack● Bell , for which there is no other remedy then the fire , or like one that hath the plague tokens , who ( as is conceived ) is past all hope , and for whom all that can be performed , is to say , Lord have mercy upon him , Deut. 17.12 . Pro. 1. Heb. 10.28 . which makes Musculus say , that Divines shall reform this vice , when Phisicians cure the gout , which is incurable . Our Mithologists tell us of many strange metamorphoses , of men turned into beasts , by Circe . Our Poets tell of Licaon , turned into a Wolf , but when a ravenous Oppressor repents , and turns pious and mercifull , there is a Wolf turned into a man , yea , a Devil turned into a Saint ; Whence the Holy Ghost ( speaking of Zacheus , and his conversion ) brings it in with a● ●cce , behold , as if it were a wonder that Zacheus a covetous man should be converted ; as let me referre it to the experience of the spirituall Reader , Did ye ever know , or hear , of three such covetous extortioners as Zacheus was , that repented and made restitution as he did ? no , for if you should , it were as great and as rare a miracle , as if at this day the Turk , Pope , and K. of Spain , ware at once perswaded to forsake their Idolatry and Superstition . CHAP. XX. AND ye● it is no wonder , if we consider the reasons . For , First , the covetous man is an Atheist , one that ( like Davids f●●l ) sayes in his heart there is no God ; the Mamonist is like Leo the tenth , Hildebrand the Magician , Alexander the sixth , and Iulius the second , who were all meer Atheists , who thonght whatsoever was said of Christ , Heaven , Hell , the day of judgement , the immortallity of the soul , &c. to be but fables , and meer impostures , dreams , toys , and old wives fables ; and being Atheists that beleeve not a Heaven , Hell , or day of judgement , when every man shall be rewarded according to his deeds , be they good or evil , what hope is there of their conversion or salvation ? or how should they not preferre temporal things , before coelestial and eternal ? As , what is the reason that there are few rich men that will not rather offend the Divine Majesty , then the Temporal Authority ? and few poor men that resemble not the poor Swedes in their serving of God , who always break the Sabbath , saying , it is only for rich men and Gentlemen , that have means , to keep that day ; yea , that almost all men , rich and poor , are for matter of Religion , like Sir Iohn Kennede , who in chusing of his wife , would have her well born and educated , fair , rich , wise , kind , with the like accomodations , but quite forgot to wish her good and vertous , and was accordingly blest in his choise ; as King Iames ( who made many such Matches ) used the matter : the main reason of all is , men beleeve not a God , or a day of judgeme●t . Whence it is , that amongst all the desired priviledges of this life , men commonly leave out holinesse , which sufficiently argues their infidelity , which in these times is much propagated and strengthened ; for the plurality of faiths among many , hath brought a nullity of faith in the most . Worldly minds , mind nothing but worldly things , their busines is thought upon , not God , nor their salvation , for they make that no part of their business ; their business gives them no leave , or leisure , to think of their consciences , nor do they go to Church to serve God , but the State , which they use not as a means to save their souls , but charges . There is no Religion in them but the love of money ; most men have their souls as it were wrapt up in the port-mantua of their sences , and to them all spiritual , coelestial , and eternal things seem incredible , because they are invisible . Machiavil thought all piety and religion , to be nothing but policy , Pharoah imputed mens worshiping of God , to idleness ; They be idle , saith he , therefore they cry , let us go offer sacrifice unto our God , Exod. 5. ● . It is a foolish thing , saith Cato , to hope for life by anothers death ; Seneca jeered the Iews for casting away a seventh part of their time upon a weekly Sabbath ; and of their minds are the most among us , if they would speak out their thoughts . Let the word or Minister tell them , ( that prefer profit before honesty ) that godliness is great gain , as having the promises of ●his life , and of that which is to come ; yet their conclusion is , they cannot live unless they deceive , they cannot please unless they flatter , they cannot be beleeved unless they swear , as Demetrius thought he should beg , unless he might sell Images , Act. 19.27 . Nothing will sink into their heads , that cannot be seen with their eys , or felt with their fingers . We hate the Turks for selling Christians for slaves , what do we think of those Christians that sell themselves , and how odious are they ? the poorest cheat's soul ( if ever he be saved ) cos● Christs precious blood , yet half a crown , yea six pence sometimes , will make him sell it , by forswearing himself . CHAP. XXI . SEcondly , another reason is , if a covetous man do repent , he must restore what he hath wrongfully gotten , which perhaps may amount to half , or it may be three parts of his Estate at a clap : which to him is as hard , and harsh an injunction , as that of God to Abraham , Gen. 22.2 . Sacrifise thy son , thine only son Isaac . Or as that of our Saviours to the young man , Luk. 18.22 . Sell all that ever thou hast , and distribute unto the poor : And is there any hope of his yeelding ? No , Covetousness is idolatry , Eph. 5.5 . Col. 3.5 . And Gold is the covetous mans god , and will he part with his God , a certainty for an uncertainty ? No , a godly man is content to be poor in outward things , because his purchase is all inward ; but nothing except the assurance of heavenly things , can make us willing to part with earthly things ; neither can he contemn this life , that knows not the other , and so long as he keeps the weapon ( evil-gotten goods ) in his wound , and resolves not to pluck it out by restoring ) how is it possible he should be cured ? Besides , as there are no colours so contrary as white and black , no elements so disagreeing as fire and water , so there is nothing so opposit to grace and conversion , as covetousness ; and as nothing so alienates a mans love from his vertuous spouse , as his inordinate affection to a filthy strumpet ; so nothing does so far separate and diminish a mans love to God , and heavenly things , as our inordinate affection to the world and earthly things ; yea , there is an absolute contrariety between the love of God , and the love of money : no servant , saith our Saviour , can serve two masters , for either he shall hate the one , and love the other , or else he shall leane to the one and despise the other , ye cannot serve God and riches , Luk. 16.13 . Here we see , there is an absolute impossibility , and in the fourteenth Chapter and elsewhere , we have examples to confirm it , All those that doted upon purchases , and farms , and oxen , and wives , with one consent made light of it , when they were bid to the Lords Supper , Luk. 14 , 15. to 23. The Gadarenes that so highly prised their hoggs , would not admit Christ within their borders , Luk. 8. Iudas that was covetous , and loved money , could not love his Master , and therefore sold him . When Demas began to imbrace this pr●sent world , he soon forsook Paul , 〈…〉 put their trust and place their confidence in their riches ; they make gold their hope , they set their hearts upon it , and do homage thereunto , attributing and ascribing all their successes thereunto ; which is , to deny the God that is abo●e , as we may plainly see , Iob 31.24 , 28. and as for his love and regard to the Word of God , I will referre it to his own conscience to determine , whether he finds any more taste in it , then in the white of an egge , yea , whether it be not as distastfull to him , as dead beer after a banquet of sweet-meats . Nor is it only distastfull to his palat , for his affections being but a little luke-warm water , it makes his religion even stomack-sick : Let him go to the Assemblies , ( which he does more for fear of the Law , then for love of the Gospel , and more out of custome then conscience , as Cain offered his sacrifice , and so will God accept of it : ) he sits down as it were at Table , but he hath no stomack to eat ; his ears are at Church , but his heart is at home ; and though he hear the Ministers words , yet he resolveth not to do them ; for his heart goes after his covetousnes , as the Lord tells Ezekiel touching his Auditors , Ezek. 33.30 . to 33. And as is his hearing , such is his praying , for that also is to serve his own turn ; he may afford God his voice , but his heart is rooted and rivited so the earth , They have not cryed unto me , saith God , with their hearts , when they ●owled upon their beds , and when they assembled themselves , it was but for corn and wine , for they continue to rebell against me , Hosea 7.14 . O that God had but the same place in mens affections , that riches , honours , pleasures , & their friends have ! but that is seldom seen , the more shame , folly , and madness , and the greater and juster their condemnation ; whence that terrible Text in Ieremiah , Chapter 17. Thus saith the Lord , Cursed be the man that trusteth in man , and maketh flesh his arm , and withdraweth his heart from the Lord , vers . 5. And that exhortation , 1 Tim. 6. Charge them that are rich in this world , that they be not high-minded , and that they trust not in uncertain riches , but in the living God , who giveth us abundantly all things to injoy , vers . 17. And well does that man deserve to perish , that so loves the creature , a● that he leaves the Creator . CHAP. XXII . FOurthly , another reason , ( were there no other ) why it is so impossible to prevail with the covetous , is , they will never hear any thing that speaks against covetousness , ( and their refusing to hear it , shews them to be such , for flight argues guiltiness always ) . Covetous men will never hear Sermons , or read Books that press to good Works , or wherein the necessity of restitution is urged ; neither had Satan any brains , if he should suffer them so to do . A Faulkner ye know , will carry divers Hawks b●●ded quietly , which he could not do , had they the use of their sight . Such I say , will not vouchsafe to hear reason , lest it should awake their consciences , and convince their judgements ; resembling 〈◊〉 that would nor have his Physician remove the thirst which he felt in his ague : because he would not lose the pleasure he took in quenching the same with often drinking ; they had rather have their lusts satisfied , then exstinguished . Now we know , that hearing is the only ordinary means of life and salvation ; if then the soul refuse the means of life , it cannot live . If Caesar had not delayed the reading of his Letter , given him by Artemidorus , as he went to the Senate , wherein notice was given him of all the conspiracy of his murtherers ; he might with ease have prevented his death , but his not regarding it , made the same inevitable : which together with the rest of this Chapter , gives me a just and fair occasion ( now I have obtain my purpose ) to acquaint the ingenuous Reader , why I rather call my Book , The prevention of Poverty , and best way to become Rich and Happy , then The arraignment and conviction of Covetousness ; for by this means , many a covetous wretch may out of lucre , be touled one to read it , to the saving of their souls ; who otherwise would never have been acquainted with a thousand part of their wretchedness , and so not capable of amendment . Bnt Fiftly , suppose he should be prevailed withall to hear me , all 's one ; even an ounce of gold with him , will weigh down whatsoever can be aledged from the Word , for though with that rich man , Luk. 10. he may have a good mind to heaven in reversion , yet for all that , he will not hear of parting with his heaven , whereof he hath present possession . He can like Canaan well enough so he may injoy his flesh-pots also , and could love the blessing , but he will not lose his pottage ; and in case he cannot gain by being religious , his care shall be not to loose by it ; and tha● Religion shall like him best , that is best cheap , and will cost him least ; any Doctrine is welcome to him , but that which beats upon good works : Nor will he stick with the Sages , to fall down and worship Christ , but he cannot abide to present him with his gold ; No , if another will be at the charges to serve God , he will cry out , why is this waste ? as Iudas did when Mary bestowed that precious oyntment upon her Saviour , which otherwise might have been sold , and so put into his bag . The love of money , and commings in of gain , is dearer and sweeter to the Muck-worm , the● the saving of his soul , what possibility then of his being prevailed withall ? To other sins Satan tempts a man often , but Covetousness is a fine and recovery upon the purchase , then he is sure of him ; as when a Goaler hath lockt up his prisoners safe in a Dungeon , he may go play . Cove●ous men are blinde to all dangers , deaft to all good instructions ; they are be sotted with the love of money , as Birds are with their bain ; yea , they resolve against their own conversion . The Scribes and Pharisees , who were covetous , shut their eyes , stopt their ears , and barri●●●d●ed their hearts against all our Saviour did or said ; yea , they s●oft at his preaching , Luk. 1● . 24 . and of all sorts of sinners that Christ preached unto ●e was never 〈…〉 , but by them , when he preached against covetousness . Christianum dogma , vertitur in scomma , and what 's the reason but this ? rich worldlings think themselves so much the wiser , as they are the richer . These things considered , no wonder that our Saviour expresly affirmeth , that it is easier for a camell to go throug● the eye of a needle , then for a rich man ( that is a covetous rich man ) to enter into the Kingdom of Heaven ; as well knowing , that no Physick can be found strong enough to purg out this humor . Well may they gnaw their tongues for sorrow , when they shall be tormented with fire , and boyl with great heat , and blaspheme the God of Heaven for their pains , and for their soars , but repent of their works they will not , as it is Revel . 16.8 . to 12. only others may make some good use of that evil they see in them , at least learn to beware of covetousness . I grant , that to God ( who hath commanded us to use the means ) all things are possible , for he is able , even of stones , to raise up children unto Abraham , Mat. 3.9 . but in respect of ordinary means , it is no more possible for a covetous miserly muck-worm to be converted , then it is for a dead man to be raised . And therefore , though I had rather be a Toade then a Drunkard , yet had I rather be a Drunkard then a covetous Miser , and should somewhat the more hope to go to Heaven , Mat. 21.31 , 32. CHAP. XXIII . AND so much of the tenth plague which God inflicts upon the miserly muck-worm ; I might give you many more , for almost every thing becomes a deadly snare to such men , even every thing they see or hear of , each thought that comes into their minds , yea the very Word of God , the mercy of God , and the merits of Christ , become their bain , and shall inhanse their damnation ; for as all things shall turn together for the best , to those that love God , so all things shall turn together for the worst , unto them that hate God , as they do , Iohn 15.24 . Rom. 1.30 . But enough hath been said ( as I suppose ) to make good what I promised , and to prove that the c●uell and unmercifull Miser is never the better for his riches , but the worse , and how God bestows these outward blessings upon him , rather in wrath then in love , with the reasons thereof ; but as you have heard what it is , not to be Rich and Happy : so in the next place hear what it is to be so . For to clear mens judgements , and for the further and fuller discharge of what I promised in the beginning , that also is to be discovered , which when I have dispatcht , I shall honestly acquaint you , how of poor , melancholy , and miserable , you may become rich , happy , and comfortable ; now as touching the former of these , you are to know : That a competency of earthly things , is indeed and really the best estate in the world , if we had but the wit to know when we are well , which makes Agur pray , Give me neither poverty nor riches , but feed me with 〈…〉 〈…〉 30.8 , 9. He prayes against riches , as well as poverty , and that which we are to pray against , we may not desire ; and what is it our Saviour teacheth us to pray ? but Give us this day our daily bread , Ma● . 6.11 . We are never so happily fed , as when we wait upon God for our daily bread , and are therewith content ; and lest our Saviours words should not be enough , he teacheth us this lesson no less by his own practice , then by precept ; for though he was owner of all things in the universe , yet he would have no more then just what he needed , as when he wanted money to pay tribute , he sent for no more then he was to disburse presently , Matth. 17.27 . he might have commanded twenty pounds as well as twenty pence , but he would not , to shew that we should desire no more then will serve our turn . A competent measure of wealth to retain an honest reputation in the world , so that we ●either need to flatter nor borrow , is sufficient : He is rich enough saith Ierom , that lacketh not bread , and high enough in dignity that is not forced to serve . I would saith another , desire neither more nor less then enough , I may as well dye of a surfeit as of hunger . This worlds wealth that men so much desire , May well be likened to a burning fire ; Whereof a little can do little harm But profit much , our bodies well to warm . But take too much , and surely thou shalt burn , So too much wealth , to too much wo does turn . It is a great skill to know what is enough , and greater wisedome to care for no more ; if I have meat , drink , and apparrel , I will learn therewith to be content ; if I had the world full of weal●h beside , I could injoy no more then I use , the rest could please me no otherwise then by looking upon , as wise Solomon shews , Eccles. 5.11 . and why can I no● thus solace my self while it is anothers ? It was a dainty disposition of one that followed a great Lord , who was often heard to say , I bless God , I have as much in effect as my Lord himself , though I am owner of little or nothing , for I have the use of his Gardens and Galleries to walk in , I hear his Musick with as many ears , I hunt with him in his Parks , eat and drink of the same with him , though a little after , and so of other delights which my Lord enjoys . And indeed , what great difference is there , save in the pride and covetousness of a mans mind ? for my part , ( let me speak it to Gods glory , and out of thankfulness ) I have no share with either of them in these delights ; I enjoy neither curious gardens , nor delicious musick , nor sumputous f●re , my body will scarce permit me a cup of strong drink , I do not know that I have been free from getting cold in my head ( more or less ) one whole day this thirty years , my means will not afford me to keep either horse or ma● , except with the unjust Steward , I should cozen my master , yet I would not change my con 〈…〉 s●nds of my mind , as preferring a retired life , spent in conversing with Authors , before all the honors , pleasures , and profits that others enjoy ; This is the gift of God , ( Eccl. 5.15 . to the end , ) and not unmeet to be spoken in the great Congregation , Psal. 35.18 , and 119.46 . Riches and Poverty are more in the heart then in the hand ; we may be as happy and as warm in Country russet , as in Tissue ; he is wealthy that is contented , and he poor that is not , were he as rich as Croesus , he only is rich and happy , in regard of outward things , who thinks himself so , and only the covetous and uncontented are poor and miserable . The contented man in coveting nothing , enjoyes all things , though he have nothing ; even as Adam was warm , though he had no cloaths . The eys quiet , the thoughts medicine , and the minds Mitridate , is content , it is a sweet sauce to every dish , and adds pleasantness to all we do ; how many miserly muck worms macerate themselves with perplexing thoughts , cares , and fears of want , when they want nothing but a thankfull heart ? these are miserably poor and unhappy , but it is in opinion onely , for otherwise were they but contented , they might be the richest and happiest men a live , not by adding to , or heaping up goods upon goods , but by diminishing and taking away from their greedy and covetous desire of having more . The shortest cut to riches , is by their contempt ; it is great riches not to desire riches , and he hath most that cove●s least , sayes Socrates , and also Seneca . CHAP. XXIV . TRue , this so transcends the condition , or indeed , the capacity of a Miser or Muck-worm , that he will count these but words , and meere bravadoes ; but that those lovers of wisedom , were so contented with a little , that they desired no more , their practice did sufficiently prove . For when Alexander bad Diogenes ask what he would , his answer was , Stand aside , and let the Sun shine upon me , take not that away which thou art not able to give ; further avouching , that he was richer then himself ; for I , quoth he , desire no more then what I enjoy , wheras thou , O Emperor , canst not content thy self with all the world , but daily hazardest thy life and fortunes , to augment thy Possessions . Now all that this Heathen possest , was a Tub to dwell in , the peoples charity to maintain him , and a Dish to take up water in , the which ( when he saw a boy take up with his hand to drink ) he threw away , saying ▪ I knew not that nature had provided every thing needfull , so little did he desire superfluities . Abdolomenes , a poor Gardiner , refused a great City offered him by Alexander . Fabricius , a noble Roman , refused a great sum of money , sent him by Pirrhus ; albeit , he was so poor , that when he dyed , his daughters were married at the common charge of the City . Apollonius T●●neas , having divers rich gifts sent him by Vespasian , refused the saying . They were for covetous-minded men and for those that had need of them , which he had not . Socrates being 〈…〉 by Archel●u● to come to receive store of gold ; sent him word , that a measure of flower was sold in Athens for a peny , and that water cost him nothing . Themistocles finding rich bracelets of Pearl and precious stones lie in his path : bade another take them up , saying , Thou art not Themistocles . Anacreon the Philosopher , having received from Policrates a great reward , of ten thousand Duckets ; soon after repented himself : for he entred into such thoughts , and was so vexed with fear , care and watching for three dayes and three nights ; that he sent it back again , saying , It was not worth the pains , he had already taken about it . Democritus the Philosopher of Abdera , having learned of the Chaldeans Astronomy , and of the Persians Geometry : returned to Athens , where he gave infinite wealth to the City , reserving only a little Garden to himself . Crates , to the end that he might more quietly study Philosophy ; threw his goods into the Sea. Crates the Thebane , delivered a stock of money to a friend of his , upon condition ; that if it should happen his children proved Fools , he should deliver it unto them : but if they became learned , and Philosophers ; then to distribute it to the Common people , because said he , Philosophers have no need of wealth . Which examples I could parallel with many mentioned in the Word , as Iacob , Gen. 28.20 . and Samuel , 1 Sam. 12.3 . and Iob Chap. 31.24 , 28. Moses , Numb . 16. & 15. Ier. 15. & 10. Agar , Prov. 30.8 . Abraham , who would not receive so much as a shoe-latchet of the King of Sodom : Gen. 14.21 , 22 , 23. David , who refused to have the threshing-floor of Araunah , except he might pay to the full for it ; and whose longing was not after the increase of corn , wine and oil ; but for the light of Gods countenance , Psal. 4.67 . Yea , he more valued Gods Word , then thousands of gold and silver , Psal. 19.10 . and 119.14 , 127. Elisha refused Naamans rich present of gold and costly garments ; though so freely offered , and so well deserved , 2 Kings 5.16 . Saint Paul in his greatest need , — was as well content , as when he had the most plenty : and rather chose to work at his trade , then he would be chargeable to any , Phil. 4.11 . He coveted no mans silver , nor gold , Acts 20.33 . it was only the saving of souls , that he thirsted after , 2 Cor. 12.14 . Zaccheus , when he was once become a Christian , was so far from desiring more , that he was all for diminishing what he had : for he gave one half to the poor , and with the other he made four-fold restitution , Luke 19.8 . And the like might be shewen of all the Apostles , and lastly , of our Saviour Christ. To all which I might adde examples of many in this age , and of that that went before it ; As Sir Thomas Moore , Sir Iulius Caesar , The Lord Harrington , Bishop Hooper , Mr. Bradford Martyr , Reverend Mr. F●x that wrote the Book of Martyrs , Master Wheatley , Minister of Banbury , Doctor Taylor ; and others that are yet living : were it fit to name them , that have but a small portion , a poor pittance of these earthly enjoyme●●s ( in comparison of what others have , and are not pleased with all ) even just enough to make even at the years end , living frugally : yet are they so contented , that they desire no more , nor would they change their private and mean condition , with any men alive , be they never so rich , never so great . Nor wouldst thou think it probable , their hearts should deceive them , if thou knewest what offers they have refused . And I doubt-not , but there are many such in the land . Nor can it be thought strange , that Gods children ( whose affections are set upon heavenly things ) should be so content with a little ; that they desire no more ; when we read of one Esau , that could say , I have enough my brother , keep that thou hast to thy self , Gen. 33.9 . Yea , if it fared so with the Heathen , for the love of that wisdome and vertue , which shall have no reward , because they wanted faith and saving knowledge , how much more should Christians ? ( who have a more sure word of promise , then they had , 2 Pet. 1.19 . with Mary make choice of that better part , which shall never be taken from them , Luke 10.41 , 42. True worldly mindes think , no man can be of any other then their own diet ; and because they finde the respects of self-love , and private profit , so strongly prevail with themselves : they cannot conceive , how these should be capable of a repulse from others . Nature thinks it impossible , to contemn honour and wealth : and because so many souls are thus taken , cannot believe that any would escape . But let carnal hearts know there are those , that can spit the world in the face , and say , Thy gold and silver perish with thee , Acts 8.20 . That had rather be masters of themselves , then of the Indies : and that in comparison of a good conscience , can tread under foot with disdain , the worlds best proffers , like shadows as they are ; and that can do as Balaam said , If Balack would give me his house-full of silver and gold ; I cannot go beyond the Commandement of the Lord , Numb . 24.13 . Elisha and Gehazi , looked not with the same eyes upon the Syrian treasure ; but one with the eye of contempt , the other with the eye of admiration and covetous desire . Two men see a Masse together , one is transported with admiration and delight , the other looks upon it with indignation and scorn ; one thinks it heavenly , the other knowes it blasphemy . CHAP. XXV . NOw why are godly Christians so content with a little ? that they desire no more : certainly they could be as rich as the richest , and as wise for earthly things , as they are for heavenly . ( As when Thales was upbraided , that all his wisdome could not make him rich : se●●ing but his minde to it , he saw by study , that there would be a great Scarcity of oil , which in the time of plenty he took up upon credit , and when the want came , by his store he became exceeding rich as La●rtius relates : ) but they are better pleased with a competency then to trouble themselves to get , or indeed to desire an opulency . The Christians reasons are these . First , they consider , that as a shoe fit is better then one either too big , or too little ; ( for one too big sets the foot awry , and one too little hindereth the going ) so a mean estate is best . Better is a little with the fear of the Lord , then great treasure and trouble therewith , Prov. 15.16 . A ship of great burthen , and heavy laden , comes with great labour and difficulty , and with much adoe is brought in ; if it want ballast and lading , there is great danger of overturning ; but a light Pinace indifferently fraight , comes along swiftly , and is brought to the harbour with much ease . Nor do the godly wise , desire more then they can wield , in which they resemble Aristippus , who when a servant in journeying with him , was ●yred with the weight of the money which he carried ; bid him cast out that which was too heavy and carry the rest : whereas the covetous man is like Arthipertus King of the Lombards ; who flying from Asprandus his enemy , and being to swim over the River Tesino , to save his life , took so much gold with him , that he both drowned it , and himself with it . Secondly , the poor and mean , have a deeper sense of Gods fatherly care and providence , in replenishing them , at all times of need , ( even beyond imagination or expression ) then others have , that know no● what it is sometimes to want : whiles wicked mindes have their full scope , they never look up above themselves : but when once God crosseth them in their projects , their want of success , teaches them to give God hi● own . We should forget at whose cost we live , if we wanted nothing : And doubtless , one bit from the mouth of the Raven , was more pleasing to Elijah ; then a whole Table full of Ahabs dainties . Nothing is more comfortable to Gods children , then to see the sensible demonstrations of the divine care and providence , as is promised , Prov. 3.6 . In all thy wayes acknowledge him , and he shall direct thy wayes . The godly man wearies not himself with cares & fears , have he but from hand to mouth : ( never so little ) for he knows he lives not at his own cost . He considers what Saint Peter saith , 1 Pet. 5. Cast your care upon the Lord , for he careth for you , verse 7. He remembers what our Saviour faith , Matth. 6. observes the same , and never doubts of the performance ; so he takes no thought for to morrow , what he shall eat , or what he shall drink or wherewith he shall be clothed : but applauds his own happiness , knowing that he who feedeth the fowls of the Air , and arrayeth the Lillies of the field , will be sure to feed and clothe them that are his sons and houshold servants , Matth. 6.25 , to the end , Luke 12.22 , to 33. Levit. 26.3 , to 14. Phil. 4.6 . 1 Pet. 5.7 . Psal. 55.22 . Besides , as there are intercourses of sleeping and waking , of night and day , of fair weather and foul , of war and peace , of labour and recreation ; that each may set off the other , so God findes it meet , by a sense of want to humble us ; and by supplying our wants to fill us with joy and thankfulness . Ptolomie King of Egpyt , going a hunting lost his way , and could get no better fare , then a course brown loaf in a Shepherds house : but this he said seemed sweeter and better to him ; then all the delights that ever he ate or met with before . Content in want , is plenty with an over-plus . The giver of all things knows how to dispence his favours so , as that every one may have cause both of thankfulness and humiliation : whiles there is none that hath all , nor any one but hath som● . Thirdly , God in mercy not seldome keeps his children from riches and abundance : lest they should choak and wound them ; for they are snares and thorns , Matth. 13.22 . Indeed riches are a blessing , if we can so possess them ; that they possess not us : There can be no danger , much benefit in abundance , all the good or ill , of wealth or poverty ; is in the minde , in the use . But this is the misery , Plenty of goods , commonly occasions plenty of evils . How many had been good ? had they not been great . Divers have changed their mindes with their means , neither hath God worse servants in the world , then are rich men of the world : if adversity hath slain her thousands , prosperity hath slain her ten thousand . Commonly where is no want , is much wantonness : and as we grow rich in temporals , we grow poor in spirituals . Usually so much the more proud , secure , wanton , scornful , impenitent , &c. by how much the more we are enriched , advanced , and blessed . They spend their days in wealth , therefore they say unto God , Depart from us , for we desire not the knowledge of thy wayes ; and what is the Almighty that we should fear him ? Job 21.13 , 14 , 15. CHAP. XXVI . FOurthly , men in a middle condition are mostly more merry and contented then others , that surfeit with abundance . Who so melancholy as the rich worldling ? and who more merry then they ? that are poorest . I have read of a rich Land-lord , that envied his poor tenant , because he heard him sing every day at his labour , yet had scarce bread for his family ; while himself wanting nothing , was full of discontent : One advised him to convey cunningly into his Cottage , a bag of money ; he did so , the tenant finding this mass , so great in his imagination , left off his singing , and fell to ●arking and caring how to increase it . Crescentem sequitur cura pecuniam : The Land-lord fetcheth back his money , the Tenant is as merry as ever he was . Which shews , that there is no riches comparable to a contented minde , as Plutarch is of opinion , That there are poor Kings , and rich Coblers , as wise Solon seemed to insinuate to the King , when he was vaunting of his greatness : For it was Iris a poor beggar , that he told Croesus was the happiest man in his Dominions . And when King Agis requested the Oracle of Apollo to tell him , who was the happiest man in the world ? expecting to hear himself nominated : the answer was Aglaion , who was a poor Gardiner in Arcadia , that at sixty years of age , had never gone from home , but kept himself and his family with their labour , in a fruitful plot or garden , as Livius relates . Pyrrhus opened himself to his friend Cineas , that he first intended a war upon Italy , and what then said Cineas ? then we will attempt Cicile , and what then ? then we may conquer Carthage and Affrica ; and what then said Cineas ? Why , then quoth Pyrrhus , we may rest , and feast , and sacrifice , and make merry with our friends : to which Cineas replied , ( as every servant of God would do in the like case ) and may we not enjoy all this , sweetness now ? and that without all this ado . But natural men are mad men . Yea , were great men , though good men , but asked the question ; their consciences could not but acquaint us , if they would speak out ; that true contentment seldom dwels high , whiles meaner men of humble spirits , enjoy both earth and heaven . However not a few of them have freely acknowledged it , as I have largely related in my second Part of Philarguromastix . Wherefore be pleased , ô God , to give me a contented minde : and then if I have but little in estate , I shall have much in possession . Fiftly , mean ones with their pover●y , misery , ignominy , are often saved ; whiles others with their honour , and opulency go to hell . When we are judged , we are chastened of the Lord ; that we may not be condemned with the world , 1 Cor. 11.32 . Riches do so puff up some men , that they even think it a discredit to their great Worships , to worship God. Nothing feeds pride , nor keeps off repentance so much , as prosperous advantage . The Prodigal never thought of his father , till he wanted husks . We serve God , as our servants serve us : of whom many have too good clothes , others too much wages , or are too full fed to do work . As a woman finding that her hen laid her every day an egg ; for all she was very lean , had a conceit , that if she were fat and lusty , she would lay twice aday ; whereupon she fed and cram'd her thoroughly : but in a short space , she became so fat , that contrary to her expectation , she left laying altogether . Who so nourisheth his servant daintily from his childhood ; shall after finde him stubbron , Prov. 29.21 . Sixtly , they fix their affections upon heavenly riches , and not upon the temporary and transitory riches of this world : because in sicknesse , when they stand in the greatest need of all , they will not do them the least good , Your gold will not bribe a disease , your bags will not keep your head from aking , or your joynts from the Gout , a loathing stomach makes no difference between an earthen dish , and one of silver . Riches can no more put off the stone , or asswage grief , or thrust out cares , or purchase grace , or suspend death , or prevent hell , or bribe the Devil ; then a sattin sleeve can heal a broken arm . Indeed the foolish Prior in Melan●thon , rolled his hands up and down in a bason full of Angels ; thinking by this means to cure his Gout : but it would not do . Yea , thou that placest thy happinesse , and puttest thy confidence in a little white and red earth ; and dotest so upon the world , tell me ? When the hand of God hath never so little touched thee , what good thy great wealth will do thee ? Therefore , ô vain desires ! and impotent contentments of men , that place their happinesse in these things : will not this your fair Herodias , appear as a stigmatized Gipsie ? Will not all the toil and cost you haue been at to get riches , appear as ridiculous ; as if a countryman should anoint his axle-tree with Amber-greece ? or as if a travaller , should liquour his boots with Balsamum . Yea , your wealth will not only not save you from evils , but help to make you more miserable , and not only here , but hereafter , Psal. 49.6 , 7 , 8. Why then do you set so high a price upon them ? and so shamefully undervalue the riches of the minde ? which will much mitigate your grief , and increase your comfort , in what condition soever you are . But Seventhly , they little set by the wealth of this world ; because their riches may soon leave them : When with the Spider we have exhausted our very bowels , to contrive a slender web of an uncertain inheritance : one puff of winde and blast blown upon it by the Almighty , carries all away . What sayes Solomon ? Prov. 23. Cease from thy wisdome , wilt thou cast thine eyes upon that , which is nothing ? for riches taketh her to her wings , as an Eagle , and flyeth away , Verse 4 , 5. and Ier. 17.11 . Isaiah 33.1 . Prov. 12.27 . Yea , all riches are uncertain , but those that are evil gotten , are ●ost uncertain : as examples of all ages witnesse . The first of these was verified in Iob ; who lived to see himself poor to a Proverb ; and fell from the want of all misery , to the misery of all wants . And Dionysius , who fell from a Tyrant over men , to be a Tutor over boyes , and so to get his living . And Perses son and heir , who was fain to learn an Occupation , the Black-smiths trade ; to relieve his necessity . And Henry the Fourth that victorious Emperour , who after he had fought two and fifty pitcht Battails ; became a Petitioner , for a Prebendary , to maintain him in his old age . And Geliner , that potent King of the Vandals , was so low brought : that he intreated his friend to send him a harp , a spunge , and a loaf of bread ; an Harp to consort with his misery , a sponge to dry up his tears , and a loaf of bread to satisfie his hunger . Yea , how many have we known in this City ? reputed very rich , yet have broken for thousands . There are innumerable wayes to become , poor ; a fire , a thief , a false servant , suretiship , trusting of bad customers , an unfaithful factor , a Pyrate , an unskilful Pilate , God wines sands , a cross gale a wind , and many the like , hath brought millions of rich men to poverty . And yet this is the only winde , that blows up the Words bl●dder . You see little children , what pains they take to rake and scrape snow together , to make a snow-ball : right so it fares with them , that scrape together the treasure of this world , they have but a snow-bal of it , for so soon as the Sun shineth , and God breatheth upon it , by and by it commeth to nothing . And as riches well gotten are uncertain , so those that are evil gotten , are 〈◊〉 seldome lost with shame . As how many of our over-reachers have over-reached themselves so far ? either by perjury , forgery , receiving of stoln goods , or the like : that they have left either their bodies hanging between heaven and earth ; or their ears upon the pillory , and died in prison : so that the safest way , to praise a covetous miser is , when he is dead . But CHAP. XXVII . EIghthly , to this may be added , that if riches should not leave us , and be taken away , as they were from Iob ; yet of necessity we must ere long leave and be taken from them ; as the rich man in the Gospel , was from his substance and wealth . Nor do we know how soon , for so soon as a man is born , he hastens as fast to his end , as the Arrow to the mark : each day , is another march towards death ; and that little time of stay is full of misery , and trouble : and therefore it 's fitly called a passage , a shadow , a span , a tale , a vapour , a cloud , a bubble in the water ; It is like a candle in the winde , soon blown out ; like a spark in the water , soon extinguished ; like a thin Air , soon expired ; like a little snow in the sun , soon melted ; It is like a pilgrimage , in which is uncertainty ; a flower , in which is mutability ; a house of clay , in which is misery ; a Weavers shuttle , in which is volubility ; a Shepherds tent , in which is variety ; to a ship on the sea , in which is celerity ; to smoke , which is vanity ; to a thought , whereof we have a thousand in a day ; to a dream , of which we have many in a night ; to vanity , which is nothing in it self ; and to nothing , which hath no being in the world . And which is further considerable , the young may die as soon as the old . Yea , more die in the spring , and summer of their years ; then do live to their autumn or winter : and more before ten , then after threescore . There are graves of all sizes , and likewise sculls in Golgotha , as , sayes the Hebrew proverb . One dies in the bud , another in the bloom , some in the fruit , few like the sheaf , that comes to the barn in a full age . Men may p●t far from them the evil day ; but they may find● it neerer then they are aware of , Revel . 22.12 . The pitcher goes oft to the water● but at length it comes broken home . The cord breaks at last , with the weakest pull , as the Spanish proverb well noteth . The tree falleth upon the last stroke : yet all the former strokes , help forwards . A whirl-winde with one furious blast , overturneth the greatest and tallest trees ; which for many years have been growing to their perfect strength and greatness : so oftentimes , the thrid of life breaketh , when men think least of death , as it fared with Saint Lukes fool , who promised himself many years , to live in ease , mirth , and jollity ; when he had not one night more to live , Luke 12.19 , 20. For when like a Iay , he was pruning himself in the boughs : he came tumbling down , with the Arrow in his side . Iohn the 22th . prophesied by the course of the Stars ; that he should live long : but whilest he was vainly vaunting thereof , the Chamber wherein he was , fell down , and bruised him to pieces . His glasse was run , when he thought it but new turned . And the Axe was lifted , to strike him to the ground ; when he never dreamed of the slaughter-house . And whether thy soul shall be taken from thee this night , as it fared with him formerly spoken of ; thou hast no assurance : the very first night , which the rich man intended for his rest , proved his last night . Nor was there any more between Nabals festival , and his funeral , then ten or a dozen dayes , 1 Sam. 25.38 . And could any thing have hired death , to have spared our fore-fathers ; they would have kept our possessions from us . Neither is this all , for if thou beest wicked , and unmerciful ; thou hast no reason to expect other , then a violent death : for which see , Iob 24.24 . Psal. 37.10 , 11. Iob 36.11 , 12. Psal. 37.37 , 38 , 39. & 55.23 . Prov. 12.27 . Great trees are long in growing , but are rooted up in an instannt . The Axe is laid to the root , Matth. 3.10 . down it goes , into the fire it must : if it will not serve for fruit , it must for fuel . And what knowest thou ? but God may deal with thee , as Mahomet did by Iohn Iustinian of Geneva who having taken Constantinople by his treason , first made him King , according to promise ; and within three dayes after , cut off his head . God may have fatted thee with abundance , on purpose to send thee to the slaughter-house . Nay , why hath God spared thee , so long as he hath ? probably not in love to thee , but for some other end : As perhaps God hath some progeny to come from thee ; As for good Hezekiah to be born , his wicked Father Ahaz is forborn . Why did Ammon draw out two years breath ? in Idolatry : but that good Iosia was to be fitted for a King. Many sacrilegious extortioners , Idollaters , &c. Are delivered , or preserved : because God hath some good fruit , to come from their cursed loynes . However , thou canst not look to live many years . The Raven , the Phenix , the Elephant , the Lyon , and the Hart , fulfill their hundred yeares : But 〈◊〉 seldome lives to four score , and thou art drawing towards it . Besides the last moneth of the great yeare of the World ; is come upon us ; we are deep in December , And that day of the Lord shall come as a thief in the night , for when thou shalt say peace and safety , then shall come upon thee sudden destruction , as the travel upon a woman with childe , and thou shalt not escape : as the Apostle speaks , 1 Thess. 5.2 , 3. That nothing is more certain then death , nothing more uncertain then the houre thereof : That this only is sure , that there is nothing sure here below , and that if we were owners of more land , then ever the Devil proffered to Christ ; yet when death shall knock at our door , no more can be called ours , then the ground we are put into , needs no more proof then experience . See , Psal. 37.35 , 36. But Ninthly and lastly , a godly mans desires , are fixed upon the riches of the minde ; which being once had , can never be lost . The which Saint Augustine only counted true riches . The wise and godly are of Pythagoras his minde : who being asked why he cared no more for riches ? answered , I despise those riches , which by expending are wasted and lost ; and with sparing , will rust and rot . They are of Stilpons judgment , who used to say ; All that is truly mine , I carry with me . They desire not so much , to lay up treasure for themselvs upon earth ; but to lay up for themselvs in Heaven , as their Lord and Master hath commanded them , Matth. 6.19 , 20. What saith the Apostle ? Let not covetousness be once named among Saints , Ephes. 5.3 . As if that world , which many prefer before Heaven ; were not worth talking of . All worldly things are but lent us , our houses of stone wherein our bodies dwell , our houses of clay wherein our souls dwell , are but lent us : honours , pleasures , treasures , money , maintenance , wives , children , friends , &c. but lent us : we may say of them all , as he said of the Ax-head when it fell into the water ; 2 Kings 6.5 . Alas● , they are but borrowed . Only spiritual graces are given ; of those things there is only a true donation , whereof there is a true possession worldly things are but as a Tabernacle , a moveable ; heaven is a mansion . Now put all these together , and they will sufficiently shew ; that he is a fool or a mad man ; that prefers not spiritual riches , ( which are subject to none of these casualties ) before temporal and transitory . And so at lenght I have shewn you what it is not , and what it is to be rich . And I hope convinced the worldling , that the richest are not alwayes the happiest : Yea , that they are the most miserable ; who swim in wealth , wanting grace and Gods blessing upon what they do possesse : while that man is incomparably happy ; to whom God in his love and favour , giveth only a competency of earthly things , and the blessing of contentation withall ; so as to be thankful for the same , and desire no more . I will now in discharge of my promise acquaint you ; how of poor ▪ melancholy and miserable ▪ you may become rich , happy , and cheerful . CHAP. XXVIII . THe which I shal do from the Word of God. Nor need it seem strage , that for the improving of mens outward estates , I prescribe them rules and directions from thence : For would we be instructed in any necessary truth , whether it be Theological , concerning God , Ecclesiastical , concerning The Church , Political , concerning The Common-wealth , Moral , concerning Our neighbours and friends , Oeconomical , concerning Our private families , Monastical , concerning Our selves . Or be it touching Our Temporal estate . Civil estate . Spirituul estate . Eternal Souls , Bodies , Names , Estates , Posterities . We need but have recourse to the written Word . For that alone is a magazine of all needful provision , a store-house of all good instructions . And let a man study Machiavel , and all the Machiavilians , and State-politicians that ever wrote ; he can add nothing , or nothing of worth to what may be collected thence , touching this subject . Wherefore , if any of poor would become rich , let him use the means which tend thereunto ; observe and follow those Rules and Directions , which God hath prescribed and appointed in his Word , which are principally six ; For as the Throne of Solomon was mounted unto by six stairs : so is this Palace of Plenty and Riches ascended unto , by six steps set upon this ground already laid . For I find in the Word , six infallible wayes to become rich ; or six sorts of men , whom God hath promised to bless with riches , and all outward prosperity . That is to say , 1 The Godly , 2 The Liberal , 3 The Thankful , 4 The Humble , 5 The Industrious , 6 The Frugal . These of all other men in the world , are sure never to want . And these are the main heads , unto which I will draw all , I shall say upon this Partition , or Division . CHAP. XXIX . FIrst , if any of poor would become rich , let him become religious : for Godliness hath the promises of this life , as well as of the life to come , 1 Tim. 4.8 . Yea , all temporall blessings that can be named , are promised to the godly , and their seed ; and to them only as both the Old and New Testament does plainly and plentifully prove . As for instance in Deuteronomy the 28th . God hath promised ; that if we will hearken diligently unto his voice , observe and do all his Commandements , and walk in his wayes , we shall be blessed in the city , and blessed in the field , blessed in our going forth , and in our comming home , blessed in the fruit of our bodies , and in the fruit of our ground , and in the fruit of our cattel , the increase of our kine , and the flocks of our sheep . That he will bless us in our store-houses , and in all that we set our hands unto ; and make us plentiful in all good things : and that we shall have wherewith to lend unto many , and not borrow , Verse 1 , to 15th . and Chap. 7.11 , to 19th . To which may be added many the like places ; As , Blessed is the man that feareth the Lord , and delighteth greatly in his commandements : wealth and riches shall be in his house , Psal. 112. Verse 1 , to 4th . Wait on the Lord , and keep his way , and he will exalt thee to inherit the land , Psal. 37.34 . The Lord will with-hold no good thing from them that walk uprightly , Psal. 84.11 . Delight thy self in the Lord , and he shall give thee thine hearts desire , &c. Psal. 37. 3 , to 7. Fear ye the Lord , ye his Saints : for nothing wanteth to them that fear him . The Lions do lack , and suffer hunger , but they that seek the Lord , shall want nothing that is good , Psal. 34.9 , 10. Whatsoever we ask , we receive of him : because we keep his commandements , and do those things which are pleasing in his sight , 1 John 3.12 . What rare and precious promises are these ? to which I might add very many of like nature . All which David had the experience of , who tels us that he greatly rejoyced in the strength and salvation of the Lord , and the Lord gave him his hearts desire , and did not with-hold the request of his lips : Yea , he prevented him with the blessings of goodness , and set a crown of gold upon his head , Psal. 11.1 , 2 , 3 , 4. And the like of Abraham , and Lot , and Iob , and Solomon . Let us first seek the Kingdom of God , and his righteousness , and all other things shall be ministred unto us , or come in as it were upon the bargain , as our Saviour hath assured us , Matth. 6.33 . Talis est ille qui in Christ● credit , die qua credidit , qualis ille qui universam legem implevit ; saith Hierom , We have a livery and seisin , of all the precious promises , both in the Law and Gospel , in the first moment of our faith . Yea , even an earnest , and partly a possession of Heaven it self : Ephes. 2.6 . Neither are these promises made only to the obedient themselves : but riches , and all earthly blessings are entailed upon their seed also , Psal. 112. His seed shall be mighty upon earth , the generation of the righteous shall be blessed , Verse 2 , 3. Nor is riches , and outward prosperity promised to the godly , and their seed as others usually enjoy them , that is , single and barely , but they have a promise of them , with a supply and addition of all other good things , that may make them every way happy , as that their prosperity shall be durable and lasting . That with riches they shall have credit , honour , and promotion with long life added . That they shall be happy and prosper in all they have or do : as having God their Protector , who with mercy is said to compass them about on every side , Psal. 32.10 . That they shall be freed from all fears and dangers , and obtein victory over all their enemies ; together with death , hell , and the devil . That they shall be freed from the Law , and likewise from sin , and the penalty thereof . That they shall have peace external , internal , eternal . And joy , even the joy of the holy Ghost : which is both glorious , and unspeakable . That they shall not only persevere , but also grow in grace , and true wisdom . Th●t all things whatsoever , shall make for their good . That both their persons and performances shall be good and acceptable ; which before were wicked and abominable . That by the prayer of faith , they shall obtein of God , whatsoever they shall ask in Christs Name , and according to his Word . And in fine , all other good things , that can be named ; whether temporal , spiritual , or eternal : are by the promise of God entailed , upon them that love him , and keep his commandements , and upon their seed , as I could plentifully and most easily prove , were it pertinent to the matter in hand . Nor is all this , that God hath promised to those that serve him , so great a matter comparatively ; as that we need wonder at it , or once question the same : For If he spared not his own Son , but delivered him to death for us ; how shall he not with him freely , give us all things also ? Rom. 8.31 , 32. It is the Apostles argument . Great , yea , too great things are they for us to receive ; but not too great , for the great and good God of Heaven and earth to give : all the fear is on our part , whether we be such to whom the promise is made . For all Gods promises are conditional . And though of these outward good things , he hath promised abundance : yet it is upon the condition of faith and obedience : as appears by all the fore-mentioned places ; so that if we be not wanting in out duty , and obedience to God ; God will not be wanting in any good thing to us : Nor can we look that God should make good his promises , if we make them void , by not observing the condition , as that we may do by our distrusting him . If we will not dare to trust God upon his promise so confidently as we would a friend , or some great man that is able and honest . Besides , the Lord hath promised , that there shall be no want to them that fear him ; and that no good thing will he with-hold , from them that walk uprightly , Psal. 34.9 . & 84.11 . Where observe two things , there shall be no want to such , and such shall want no good thing : so that he must be such an one , to whom the promise is made ; and he must also be sure , that it is good for him , which is promised . But oftentimes it is not good , for a man to abound with earthly blessings : as strong drinke is not good for weake brains . Yea , if any thing be wantiug to a good man , he may be sure it is not good for him : and then better that he doth want it , then that he did enjoy it , and what wise man will complain of the want of that , which if he had , would prove more hurtful then gainful to him ? as a sword to a mad man , a knife to a childe , drinke to them that have a Fever , or the Dropsie . No good thing will God with-hold , &c. and therefore not wants themselves , which to many are also good , yea , very good things , as I could reckon up many : want sanctified , is a notable means to bring to repentance , to work in us amendment of life , it stirs up to prayer , it weans from the love of the world , it keeps us always prepared for the spiritual combate , discovers whether we be true believers or hypocrites , prevents greater evils of sin and punishment to come ; It makes us humble , conformable to Christ our head , increaseth our faith , our joy and thankfulnesse , our spiritual wisdom , and likewise our patience , as I have largely shewen in The Benefit of Affliction . To coonclude , All good things were created for the good , and therefore are they called goods ; because the good God created them for good men to do good withal . Therefore as Jacob got the blessing , so he gat the inheritance also : to shew that as the faithful have the inward blessing , so they have the outward blessing too ; when they will do them good , and cause them to do good . Yea , in this case , even as the sheaffs fell before Ruth : so riches shall fall in our way , as they did to Abraham , and Lot , and Iacob , and Iob , and Ioseph , upon whom riches were cast they knew not how ; but as if God had onely said , Be rich ; and they were rich straight . But that this is the true and only way to wealth and happiness , needs no more proof then that which is recorded of Solomon 1 Kings 3. 2 Chron. 1. where the Lord appearing to him in a dream , said , Ask what I shall give thee . And he asking only an understanding heart , to discern between good and evil ; that he might the better discharge that great place , whereunto God had called him ; wherein Gods glory , and the peoples good , was his principal aime and end : Heare what the Lords answer is , Because this was in thine heart , and thou hast not asked riches , wealth or honour , nor the life of thine enemies , neither yet hast asked long life , but hast asked wisdom and knowledge for thy self , that thou mightest judge my people , over whom I have made thee King : Wisdom and knowledge is granted unto thee ; and I will give thee riches , & wealth and honour , such as none of the Kings have had that have been before thee , neither shall there any after th●● have the like , &c. Yea , he was so surpassing rich , that he gave silver in Ierusalem as stones , and gave Cedars as the wilde fig-trees that grow abundantly in the plain , 1. King. 10.27 . 2 Chron. 1.7 , to 13 , 14 , 15. Lo , the true way to Wealth , honour , and happiness , is ; to desire grace , that we may glorifie God , and do good : for cleering whereof ▪ I 'le give you a similitude , A man spies a fair apple on a tree , hath a longing desire to it ; whereupon he falls a shaking the tree with all his might : at length it not only comes down , but many other come down to him together with it . And so much to prove , that the way to become rich , is first to become godly . If any shall ask why the godly are not alwayes , nor oft rich , notwithstanding these promises ? I answer , that God not seldom withholds these outward blessings , from his own people in great love , only affording them all things that they have need of . Our heavenly Father , who knows us better then we know our selves , and what is good and fit for us , ( even as the Nurse knows better then the childe , and the Physician better then the Patient ; ) knows too well , how apt we are to abuse these his mercies ; and that we cannot abound with earthly blessings , but we grow proud and surfeit of them : as we see Solomon himself did , who was the wisest ( next to Adam in his innocency ) that ever lived : and like wise how happy it is for them , to be kept short . And when the All-wise God does fore-see , that men will serve him as the Prodigal son served his father : who only prayed untill he had got his patrimony , and then forsook him , and spent the same in riot to the givers dishonour ; even as the cloud that is lifted up , and advanced by the Sun obscures the Sun. In this case he either denies them riches in mercy , as he denied Saint Paul in his suit , 2 Cor. 12.8 , 9. And our Saviour himself , Matth. 26.39 . Or grants them their riches in wrath , Hosea 13 ▪ 11. Psal. 106.15 . of which I have largely spoken in the foregoing pages , where I have declared how miserable they are , who swim in wealth , wanting grace , and Gods blessing upon what they do possesse . This is the first and main step to riches , and the next is like unto it , viz. ●ounty and liberality to the poor members of Iesus Christ. For , CHAP. XXX . SEcondly , He that would be a rich man , let him be a merciful man , and do good with what God hath already given him , be it never so little , for there is not a more sure and infallible way , to increase and multiply a mans outward estate , then in being charitable to the poor , if we will believe Gods Word . As what saith our Saviour ? Give and it shall be given unto you , good measure , pressed down , and shaken together , and r●●ning over shall men give into your bosome , Luke 6.38 . Matth. 7.2 . Mark 4.24 . In which regard , it may be truly said : Eleemosyna non est divittarum dispendium , sed ditescendi potius compendium quaestusque o●nium uberrimus . And to this accords that place in the Proverbs , There is that scattereth , and is more increased : but he that spareth more then is right , shall surely come to poverty , Proverbs 11.24 . The liberal person shall have plenty , and he that watereth , shall also have rain , Verse 25. And the like in the Psalms , Wealth and riches shall be in the house of him , that hath compassion of , and giveth to the poor , Psal. 112.3 , to 10. See here how bounty is the best and surest way to plenty . But notable to this purpose is that , Prov. 28.27 . He that giveth to the poor , shall not lack . A rare and incomparable priviledge never to want . And yet this is a bargain of Gods own making . Plenty shall furnish the table , where Charity takes away , and gives to the poor . He hath sparsed abroad , ( sayes the Psalmist ) and given to the poor , his benevolence remaineth for ever , Psal. 112.9 . He hath alwayes to give , that hath a free and bountiful heart to give , sayes Saint Bernard . And of this the Prophet Isaiah does assure us , The liberal man ( sayes he ) deviseth liberal things ; and by liberality he shall stand , Isaiah 32.8 . A man would think , he should rather fall by being so liberal & bountiful : but this is the right course to thrive , and hold out . Nor was it ever known , that God suffered a merciful and bountiful man to want ; ordering his affairs with discretion , Psal. 112.5 . But you have not heard a tithe of these promises : for the Scriptures no lesse abound in them , then silver did in the dayes of Solomon : of which only a few more , for I had rather press you with weight , then oppresse you with number of arguments . What saith the wiseman ? Prov. 3. Honour the Lord with thy substance , and with the first-fruits of all thine increase : so shall thy barns be filled with abundance , and thy presses shall burst with new wine , Verse 9 , 10. In which regard , whhat is this way expended , may be likened to gold the best of metals : of which experience teacheth , that the third part of a grain , will gild a wyre of 134 foot long ; Or rather to those loaves and fishes in the Gospel : for as they did increase and multiply , even while they were distributing : so do our riches ( and indeed all other gifts . ) Even out of that which the hand reacheth to the mouth , it self is nourished . And thus you see , that ( if either Old or New Testament be true ) not getting , but giving is the true and ready way to abundance . That to give in this case , is the way to have ; that parsimony , is no good husbandry : & that we are the richer for disbursing : Which makes Chrysostome say , that the gainfullest Art is Almsgiving . And hence it is , that the Scripture compares Almsgiving , to sowing of seed , 2 Cor. 9.6 . he that soweth sparingly , shall reap sparingly : but he that soweth bountifully , shall also reap bountifully . The Apostle compares giving to sowing , to note unto us the great gain , and advantage that commeth thereby , for who knoweth not what gain a good husbandman , hath by his sowing ? He casteth his seed into the ground , and only forbeareth it a few moneths , and when the season comes , he reaps a harvest of thirty , fourty or an hundred for one increase . And the like of lending or putting money to interest : to which the Scriptures also compare it , Prov. 19. Psal. 37. He who hath pitty on the poor , lendeth unto the Lord : and that which he hath given , will he repay him again , Prov. 19.17 . The Lord is content , to acknowledge himself the charitable mans debtor . Yea , by our liberality to the poor , our most gracious Redeemer , acknowledgeth himself gratified and ingaged ; as himself does most steely and fully acknowledge , Matth. 25. I was an hungry and ye gave me meat , &c. And for as much as ye have done it unto the least of these my brethren ye have done it unto me , Verse 35 , 36 , 40. The poor mans hand , is Christs Treasury or Bank ; as one fitly calls it , and by putting thereinto , a man becomes a Creditor to his Saviour . Neither will he pay or recompence us , as we do our creditors : For as Augustine well notes ; what we receive , by way of return , is not ten for an hundred , or an hundred for ten , but an hundred for one , yea , a thousand thousand for one ; an hundred for one here in this world , and in the world to come life everlasting , together with a Kingdom , even an immortal , eternal Kingdom of glory and happinesse in heaven , which is not to be valued with ten thousand worlds . Ann why all this ? but in recompence of feeding , clothing and visiting his poor brethren , and members , when they were destitute . Where note but the incomparable , and infinite difference , between the receit and the return : as , ô the unmeasurable measure of our Saviours bounty ! And how happy is that man , that may become a creditor to his Saviour ! heaven and earth shall be empty , before he shall want a royal payment . Wherefore hearken to this , all you self-lovers , that are only for your own ends : Do you indeed love your selves ? and your souls ? would you be rich indeed , and that both here and hereafter ? then be charitable to the poor , even to the utmost of your ability : for this giving is not only an act of charity , but also of Christian policie : since we shall not only receive our own again , but the same also with great increase : for as it fared with the widow of Sarepta . whose handfull of meal and cruse of oil with which she relieved the Prophet ; the more she spent , the more it increased , and the more she had ; so shall this precious oil , bestowed on the poor for Christs sake , be returned upon our heads ' in great measure , as some that I could name can say , out of admirable experience , and others should finde , would they but so far forth believe the Lord , as to try him : Which makes Saint Augustine say , That the charitable man is the greatest ●surer in the world . I know this is such a paradox to misers , and men of the world ; that nothing seems to them more absurd and ridiculous : what ? perswade them that giving away their goods , is the way to increase them ? You must make me a fool ( will such an one say ) before I can believe it , and therein he speaks truer then he is aware of : for these are the very words of St. Paul ; He that will be wise , let him become a fool that he may be wise , 1 Cor. 3.18 . The wisdom of God is foolishness with the world : and so is the wisdom of the world foolishness with God , 1 Cor. 2.14 . & 3.19 . To carnal , reason it is as unlikely a thing , as that which Elisha told to the King of Israel , 2 Kings 7. that whereas the Famine was so great in Samaria one day that mothers act their own children : yet the next day there should be such plenty , that a measure of fine flower should be sold for a sheckle , and two measures of barley for a sheckle . As improbable , as that Abraham should have a son , being almost an hundred years old ; and Sarah past child-bearing . As impossible , as that Lazarus should again live , after he was stark dead , buried , and stanke again . Yet as unlikely , improbable , and impossible as they seemed to be : yet they came to pass , and God did not break his promise , nor disappoint the hopes of such as had the wit , and grace to confide in him : no more will he in this case , which is by fat the easier to be performed . And what though carnall mindes ( like that Noble-man , who was trodden to death in the gate of Samaria , for his incredulity ) will not believe , yet truth is truth , as well when it is not acknowledged , as when it is . And I wish men would take heed of unbelief and giving God the lie : for , as there is nothing he so abhors , as that his own houshold servants should not dare to trust him , as we may see in that example of the Noble man , 2 Kings 7.17 , 2. & likewise in those Israelites , Psal. 78. when they said , Can God furnish a table in the Wilderness ? He smote the Rock that the waters gushed out , and the streams overflowed ; but can he give bread also ? Can he provide flesh for his people ? Yes , he could and did it , to their small comfort that made the exception . For because they believed not in God , and trusted not in his salvation , the fire of the Lord burnt among them , and consumed them . He gave them flesh , even quailes in his wrath , until they were choaked , Psal. 78.10 , to 38. and , Numb . 11.33 , 34. But admit God should not answer thy greedy desire , in multiplying thy estate : yet if he do that which is better for thee , viz. give thee a competency together with a more contented minde then now thou hast , or ever wouldst have , wert thou as rich as Crassus : would it be ever the worse , or hadst thou any cause to complain ? no , but greatly to rejoyce , as I have shewn in the foregoing part . Wherefore trust God with Abraham , who above hope believed under hope , Rom. 4.18 , to 22. For Faith is to God , as Bathsheba was to Solomon , so in favour , that the King will deny her nothing that good is . This is the second means , which God hath appointed for the improvement of our outward estates : for the second step to riches and as outward prosperity , viz. bounty and liberality to the poor . CHAP. XXXI . THe third and fourth are thankfulness , and humility ; which are no way inferiour to the former . Thankfulness and humility are the only means to enrich us with Gods blessings : but pride and unthankfulness , is the only way to make God withdraw , and take from us both himself , and his blessings . Because the King of Assyria said , By the power if mine arme have I done it , and by my wisdom , for I am prudent : therefore , saith the Lord , I have removed the borders of the people , and have spoiled their treasures , and have pulled down the Inhabitants like a valiant man , Isay 10.13 . Aesops Crow not content with her own likenesse , borrowed a feather of every bird ; and she became so proud , that she scorned them all : which the birds observing , they came and pluckt each one their feather back , and so left her naked : even so does God deal with all proud and ingrateful persons . There is nothing more pleasing to God , nor profitable to us ; both for the procuring of the good we want , or continuing the good we have ; then humility and thankfulness : Yea , to the humble and thankful soul , nothing shall be wanting . God will sowe there , and there only , plenty of his blessings ; where he is sure to reap plenty of thanks and service : but who will sowe those barren sands , where they are sure not only to be without all hope of a good harvest , but are sure to lose both their seed and labour . Ye● fools as we are , we forfeit many of Gods favours , for not paying that easie quit-rent of thankfulness . Ingratitude forfeits mercies , as Merchants do all to the King , by not paying of custome . Because Pharaoh saith , The River is mine own , therefore God saith , I will dry up the River , Ezek. 29.3 , to 13. Isaiah 19.5 , 6. Deut , 11.9 , 10. Tamberlain having overcome Bajazet , he asked him whether he had ever given God thanks , for making him so great an Emperour ? he confest ingenuously , he had never thought of it ; to whom Tamberlain replyed , that it was no marvel so ingrateful a man , should be made such a spectacle of misery When the people sought themselves only , and how to have their houses ceiled and sumptuous , neglecting the house of God and his honour , thus it fared with them : Ye have sowen much , and have reaped little ; and he that earneth wages , earneth wages to put it into a bag with holes . Ye looked for much , and lo it came to little : and when ye brought it home , I did blow upon it . I called for a drought upon the land , and upon all that it bringeth forth ; and upon all the labour of the hands , &c. Again , when they sought Gods glory , and were thankful , mark the difference : even from this very day will I bless you , saith God , Hag. 1.4 . to 12 & 2 , 18 , 19. He that is unthankful for a little , is worthy of nothing : whereas thanks for one good turn , is the best introduction to another . Holy David was a man after Gods own heart , and therefore he ever mixeth with his prayers praises . Bless the Lord , ô my soul , sayes he , and forget not all his benefits , Psal. 103.2 . And being of a public spirit , he discovers the secrets of this skill , as when he saith , Let the people praise thee , ô God , let all the people praise thee : then shall the earth bring forth her increase , and God , even our God , shall give us his blessing , Psal. 67.5 , 6 , 7. Wherefore be not like the Swine , that feeds upon the Acorns , without ever looking to the Oake ; from whence they fall . Or the Horse , that drinks of the Brook , and never thinks of the Spring . Yea , since God is the fountain , from which all our enjoyments flow ; let this be our continual determination : He hath given us all the grace , good , and happiness we have ; and we will give him all the possible thanks , and honour we can . Yea , teach us , ô Lord , to receive the benefit of thy merciful favour , and to return thee the thanks , and the glory . And the like of Humility , Blessed are the meek ( saith our Saviour ) for they shall inherit the earth , Matth. 5.5 . The reward of humility , and the fear of God , is riches , and honour , and life , Prov. 22 , 4. If there be a hollow in a valley lower then another , thither the waters gather ; And the more lowly we are in our own eyes , the more lovely we are in Gods : the more despicable in our selves , the more acceptable in him , as is seen in the example of the Publican , Luke 18.13 , 14. And the Prodigal , Luke 15.18 , 19 , &c. Nor can any thing make us more acceptable to God , then the conscience of our own unworthiness : when with Iacob we can say , O Lord , I am not worthy of the least of all the mercies , which thou hast shewed unto thy servant : For with my staff I passed over this Iordane , and now I am become two bands , Gen. 32.10 . When with the Publican we can confesse , I am not worthy to lift up mine eyes to heaven , Luke 18.13 , 14. And with the Prodigal , I am not worthy to be called thy son , Luke 15. And with the Centurion , I am not worthy thou shouldest come under my roof , Luke 7.6 . And with Iohn Baptist , and Saint Paul , the like , I am not worthy , I am not worthy . This is the way to obtein what we would have at the hands of God : who resisteth the proud , but giveth grace to the humble , Jam , 4.6 , 10. Prov. 29.23 . & 15.33 . & 18.12 . unto him will I look , saith the Lord , even to him that is : poor , and of a contrite spirit ; and that trembleth at my words , Isaiah 57.15 . He hath filled the hungry with good things , but the rich he hath sent empty away , Luke 1.52 , 53. So that if thou expectest to have God bless and prosper thee , then beware thou forgettest not , at whose cost thou livest ; Beware , lest when thou hast eaten and art full , and when thy herds and thy flocks multiply , and thy silver , and thy gold is increased , and all that thou hast is inlarged ▪ thine heart be lifted up , and thou forget the Lord thy God ; and thou say in thine heart , My power , and the might of mine hand hath got me this wealth : but on the contrary , Remember that it is the Lord thy God , that hath given thee power to get wealth , and that it is only his blessing that makes rich . This is Gods own counsel set home with a very strict charge to all that have not a minde to perish , Deut. 28.10 , to 20. Many are the examples I might give you , of such as have been undone by their pride . While Saul was little in his own eyes , God made him head over the twelve Tribes of Israel , and gave him abundance ; but when out of his greatness , be abused his place and gifts , God took them all away again . And so it had like to have fared with Hezekiah , when he but began to be puffed up with the wealth , and precious things that God had given him , 2 Kings 20.12 , to 19. But most remarkable is the example of Nebuchadnezzar ; who when he ascribed all to himself , saying , Is not this great Babel which I have built , with the might of my power , and for the glory of my majesty ? was presently deprived of his Kingdom , and all that he had , and sent to graze with the beasts : but when he was humbled to the very ground , acknowledged the Author , and ascribed all to the God of heaven , he had his Kingdom , and all else restored unto him , Dan. 4. The way to obtein any benefit , is to acknowledge the Authour , and devote it in our hearts to the glory of that God , of whom we receive all : For by this means shall God both pleasure his servants , and honour himself . And indeed , that he may be honoured by our wisdom , riches , graces ; is the only end , for which he gives us to be wise , rich , gracious . And who hath more interest in the grape , then he that planted the Vine ? Who more right to the crop , then he that oweth the ground , and soweth the seed ? Therefore , Let not the wise man glory in his wisdom , nor the strong man in his strength ; nor the rich man in his riches , Jer. 9.23 . For we have not only received our talents from God , but the improvement also is his meer bounty . Of him , and through him , and for him , are all things : to whom be glory , for ever , Amen . Rom. 11.35 , 36. And so much of the fourth means to grow rich . CHAP. XXXII . FIfthly , the next means , which God in his Word hath appointed to this end , is labour and industry in some lawful calling : for it is the beating of the brain , or the sweating of the brow , not the bare talk of the lips , or desire of the heart , that makes rich , according to the common Proverb , Wishers and woulders are seldom or never good housholders . The idle person , sayes Solomon , shall be clothed with rag● : and the sluggards poverty cometh upon him , as an armed man ; but the hand of the diligent maketh rich , Prov. 10.4 . & 12 , 27. The Greeks have a saying . That plentifulness follows painfulness , and that all things are made servants to care , and industry . Caius Furius , by his painful dexterity , and unwearied labour , got more means out of one small field , then his neigbours out of many great ones : whereupon he was accused to the Magistrate , as if by witchcraft , he had conveyed the corn of other mens ground , into his own ; but he came with all his goodly rustical instruments , with his strong and lusty daughter , and his well fed Oxen , and spake thus to the Iudges : See , my Lords , these be my witchcrafts and sorceries ; but I cannot shew you my watchings and sweatings ; which being done and spoken , he was presently absolved by the sentence of all . Whence the Apostle exhorts the Ephesians , to labour in their several callings , if they would have sufficient for themselves , and wherewith to help others . And this makes Solomon , in praising the vertuous woman for her bounty , note that she works willingly with her hands , and that her candle was not put out by night , Prov. 31.10 , to 31. And Saint Luke the like of Dorcas , her pains and industry in making coats and garments , Acts 9.36 , 39. And what but Idleness makes so many beggers , and base persons ? It is the most corrupting Fly , that can blow in any humane minde : We learn to do ill , by doing what is next it , nothing . Whence it is that vice so fructifies , in our Gentry and Servingmen : who have nothing to employ themselves in , for they only sit to eat and drink , lie down to sleep , and rise up to play ; this is all their business , and this brings thousands of them to beggery or worse . Be therefore painful , and industrious in thy calling : and God will undoubtedly prosper and replenish thee , with the good things of this life . This is another step . CHAP. XXXIII . SIxthly , if thou wouldest thrive and grow rich , then be frugal and thrifty in spending : For thrift ( which is a due saving from sinful , and needless expences ) and a wary husbanding of what we get , hath made as many rich men , as painful getting . It is our Saviours rule , so to dispose of that plenty which God in his goodness hath bestowed upon us , that nothing be lost . John 6.12 . And it is a rule , which all good men will be sure to observe : For He who gets what he hath justly , Payes what he owes duly , Requites favours received thankfully , Considers the case of the poor cordially , Will not , yea dares not spend prodigally , Let means come in never so plentifully . And yet he of all men , is sure of a lasting competency , Prov. 28.27 . Jam. 4.2 , to 10. Frugality , sayes Iustine , is the mother of vertues . But an expensive man ( whatsoever his gettings be ) by wasting , and overlashing of his estate is sure not to thrive . As it fared with that Captain in Tully ; who was not a peny the richer , for that huge summe of money given him , because he had done with it , as a naked man would do with the Nuts that he gathers ; carry them all away in his belly , for lack of pockets . And this the Poets insinuate , by their lusty Giant Briarius : who had nothing to shew , of all his comings in ; because his fifty bellies did consume the gettings of his hundred hands . All the labour of that man of Monster , was for his mouth ; and did slide through his throat . Devorat os oris , quicquid lucratur os ossis . To want and waste , differ but in time . A poor man hath no riches , a prodigal shall have none . The Vessel that runneth out unduly , will be empty , when men come to draw out of it : so will the state be , if we let it leak like a crackt vessel : But what the difference is , betwixt a wise and prudent frugality , and a vain expence of Gods benefits , we may learn from , Gen. 42 , &c. where notwithstanding the seven years of famine , Egypt had corn enough , when all other Countreys were without , and the people ready to famish : which needed not have been , if they had been more sparing in the seven plentiful years : for those years of plenty , were not confined to Egypt ; other Countreys adjoyning , were no less fruitful , as the Learned aver . But that Prodigality hath brought many rich men to poverty , and poor men to beggery , I have sufficiently shewn in the 17th . Chapter . And so much of the means , whereby of poor a man may become rich : I come in the last place to shew you , how you may be happy , as well as rich , and cured of all your care , misery , and melancholy : which is the principal thing I desire to pleasure you withall . For millions there are that are mighty rich , and yet are the most miserable , melancholy , and discontented men alive . Here ends the First Part , the second follows . Postscript to the Pleased . ACcording to my skill , I have taught you to improve your estates : but as to profit your soules , would more please me and pleasure you ; so I have to that end , taken the greater pains , in providing proper remedies ( of the same alloy ) for each soul seduced , or afflicted . If such as they concern , shall be pleased to make use of them ; they may ( with Gods blessing ) not only have their vices lessenea , their knowledge increased , and their mindes cheared and comforted : but probably they shall find in them , the flower , cream , or quintessence , of what would otherwise cost them twenty years reading to extract . If you meet not with those little pieces , that are printed in this small Character , at the Stationers ▪ At Iames Crumps a Book-binder in Little Bartholomews Well-yard , you may have them all ; being in number two and twenty . An Infallible VVay to Farewell . In our BODIES , NAMES , ESTATES , PRECIOUS SOULS , POSTERITIES . Together with , Mens great losse of Happinesse : For not paying , The small quitrent of Thankfulness . Whereunto is Added Remaines of The P. A. A Subject also of great concernment for such as would enjoy the Blessed Promises of this life , and of that to come . By R. Younge of Roxwell in Essex . To gratifie such as have long , and earnestly desired them , To prevent future mistakes in the Printing , and for other considerable Reasons : I shall Print some few of these Books ; though at five times the rate of my other Pieces , whereof I Print ten thousand at once ; Again , though they will be too great , for me to give as formerly ; or for the poor woman to sell , as she can small ones : Yet that the Buyer may have enough for his money , I have ( like those , that would distill Roses in the winter : ) fairly crowded ( as you see ) a peck into a pint Pot. And that my own loss may be the less ; my method shall be when I have Printed off my number of any one sheet , to keep the letters undistributed , untill such are served , as will venter upon each sheet single , and have patience to stay , untill it shall be grown up , to an intire Treatise . LONDON , Printed by A.M. and are to be sold by Iames Crumpe in Little-Bart●● . 〈…〉 To the well-affected READER , that would be HAPPILY RICH. AS the Oratour grown old , wrote of old age to an old man ; and of friendship , to his much indeared friend : so is this Discourse of Riches and Happinesse , writ to such , and such only ; as would be Happy as well as Rich. Not to all , nor to all that are Rich : as well knowing , that the way to please the best , is to displease the most : and that to frame or fashion my matter , to please either the Rich or all ; were displease him , that is all in all . Readers may be resembled to the Belgick Armies : that consisted of French , Dutch , Spanish , Italian , &c for so many hearers , so many humours ▪ And what one speaks of Learning in general , may be applyed to many wholsome truths in particular : the same dis●ourse , may make the indifferent good , the good better , and the bad worse . Again , Some and not a few , are like the Gadarens , ( Mark. 5.17 . ) who ere Christ entered their City , besought him to depart their Coasts . Nor is it amisse , to leave such as these to themselves : untill time and experience , or their own Rod hath made them wiser . More especially , was it composed and published for their sakes , who know the worth and sweetnesse of these flowers ; that prize these Pearles : as having still sound , when I have finished what I intended ; their entertainment to be such as at first I expected . For these Posies may be resembled , to a Plume of Feathers , ●r some soveraine Balsome , for which some will give much , others little or nothing . Whence according to my accustomed manner , I have out of divers fleeces , wove one piece of cloath : and brought home to them many famous Authours , though ( like Mummers in a mask ) I conceale their Names ; as thinking it sufficient if I deliver profitable matter , after a profitable manner ; and guessing it the greatest point of Learning and Oratoury ; to distinguish aptly that which is confused , and to illustrate plainly , that which is obscure . Nor do I at all , like those raw fruits of Poetry , Pamphlets , and ●aybooks , ( which take so with our youth and Gentry ) that weaken the stomack of the soul , and fill it full of crudities , which will not be digested into any good blood , either of knowledge or vertue . And happy it were , if all proud and unsanctified wits , had but the wit to know , how Satan guls them with chaff instead of wheat , with copper instead of gold , with glasse in liew of Pearl . Which is the earnest desire of him , who would gladly b● A furtherer of their Wealth and Happinesse , that have a mind to it , 〈…〉 How to become Rich and Happy . The Second Part. CHAP. I. THe Chirurgeons of Greece , ( like our English Mountebanks ) were wont to shew the operations of their Skill upon Scaffolds , in view of all passengers : thereby to assure men what they could do , as well us to get more practice and custom , if they were deserving . The Merchant thinks it a good course , first to try with a little , how vendible his commodity will be , and after he replenisheth the Market , according to the esteem it findes with the Inhabitants . Nor is he held wise , that will venter all his estate in one bottom . Such were my thoughts , in publishing the first part of this Tracte : intending ( like Phidias touching his portrayture ) that if it were liked , did abide the touch , passe the standard of the judicious Readers approbation : I would publish the residue , otherwise not : resolving whether allowed of , they should incourage me ; or disliked , they should amend me . And now having found that acceptance , which in modesty I could not expect , I have sent abroad the second Part. In the former Part of this Discourse , I have declared what it is , and what it is not to be Rich : and withall chalked out the way in six Particulars , how men that are poor , may become Rich , and rid of poverty . In this which follows , I shall declare how they may become Happy , and rid of discontent or Melancholy . Now for the effecting of this , there needs no more be done , than to cure men of their covetousnesse : for if that be once done , all is done ; otherwise nothing , or nothing to purpose . For let a covetous man become never so rich , he is never the happier ; his care , misery , and melancholy still remaines : but let his covetousnesse cease , and then comes peace , and joy , and content , have he never so little : as I shall shew when I come unto it . Yea , let men but leave , or be willing to leave this one sinne , and they shall depart from this discourse , ( like Naaman out of Iordan ) as if they had been washt , and all their sinnes taken away , like the scales from Pauls eyes , Act. 9.18 . For what hath brought Vsury , and Simony , and non-residency , and bribery , and perjury , and felony , and cruelty , and hypocrisie , and subtilty , and envy , and strife , and debate into the City , and Nation , and made every house an Inne , and every shopa Market of oathes , and lyes , and equivocations , and fraude , and indeed of what not ? but the superfluous and excessive love of money ? What is the cause of all the murmurings ▪ mutinies , jarres , contentions , grudgings , repinings , fretting , chafing , weeping , vexing , complaining , and discontent in every Family ? but the great controversie of mine and thine . Name but covetousnesse , and you have named the Mother of all sinnes that can be named , which makes 〈…〉 principal endeavour shall be , to prescribe some remedyes against this cursed sinne . O that I could with little David , cull out of the Scriptures , ( that spiritual and celestial Brook ) the stone or Pible , that would kill this Goliah : then would I stick it into his temples , with all my might . For I thirst to pleasure these unworthy men , with that which is more worth beyond compare , than all their wealth multiplyed as many times , as there are sands on the sea-shore . For let me tell you , you worshippers of the golden Calf : that the cure which Erasistratus did upon Antiochus , for which he had fourteen thousand three hundred and seventy five pounds ; was nothing to this cure of covetousnesse , in him that is therewith infected , or thereto inslaved : as you will confesse if you but consider , what the difficulty of this cure is , of which I have largely spoken in Chapter 19 , to Chapter 23. of the fore-going part . CHAP. II. Now there is no way to remove this let , or to rescue them from this Remora : except I can insure them , that they shall be gainers by the bargain , and receive by way of exchange , that which shall more than countervail what they part withall : which I doubt not , by the blessing of God to do , if they will but vouchsafe or be willing to hear , either reason or Divine Authority . And 1. I will prescribe or give them some rare Receits , acquaint them with some soveraign Remedies , against this desperate evil : and therein shew them , how they shall or may , of the most miserable men alive , become the most Blessed and Happy . And who knows whether God hath not put me upon this work , and will accordingly blesse the meanes that shall be used ? though by a most unworthy and insufficient Instrument ? Neither is the strength or weaknesse of meanes , either spur or bridle to Gods choice , who sometimes does greatest acts , by weakest Agents ; and gives the greater successe , to the weaker meanes . However , an Emperick or Quacksalver , hath now and then , had the hap to cure a Patient , whom a learned Artist could not do . Wherefore be at leasure you lovers of money , to hearken to what I shall produce from the word , to your ears ; and God shall speak to your hearts by his spirit , touching your temporal , civil , spiritual , and eternal state . Now if you would relinquish this sinne , and so be everlastingly happy ; If you prefer true content , and the peace of God which passeth all understanding ; before your own misery and vexation : And rather desire to go to Heaven with Lazarus , than with Dives to those scorching flames ; observe these few things in order . In the first place , lay to heart the things formerly delivered ; consider that a competency of earthly things with content , is the best estate in the world . Yea that a poor and mean condition , ( in case God be pleased to give grace , and his blessing with that little he bestowes : ) is far better and happier , than to swimme in great wealth and aboundance . Consider also , and set before you the hainousnesse of this sinne and the 〈…〉 pany covetousnesse : and how it is the cause of many heavy and grievous judgments here , as well as depriving men of everlasting happinesse , in Heaven ; and plunging them , into eternal hellish torments hereafter . Yea apply every word that hath been spoken to thy self : and this will be a good meanes to make thee moderate thy greedy desire , mortifie thy carnal affections , and curb thine unruly , and insatiable appetite after gain . And without this all is to no purpose ; Little would 〈◊〉 have availed the Israelites , that the Manna lay about their tents , if they had not gone forth and gathered it , beaten it , baked , and eaten it ; so let the meanes of salvation be never so plentifull ; if we bring it not home , and make it ours by application and faith : we are never a whit the better for the same . Cloaths must be put on , meat eaten , a plaster applyed : or they will never warm , nourish , or heal . CHAP. III. Secondly , ( though I inverte the order , in setting the cart before the horse ) dote not so upon the world : for while our mindes are so scattered among these visible things , we forget how the state stand● within us . Besides , I have shewn you that as nothing so alienates a mans love , from his vertuous Consort , as his inordinate affection to a filthy strumpet : so nothing does so far separate , and diminish a mans love to God , and heavenly things , as our inordinate affection to the world and earthly things . The damps of the earth , do not more quench fire , than the love of the earth stiflles grace . Neither trees nor grasse grow above , where the golden Mines are below . If the love of money , be once entered into the heart : no fruites of goodnesse , can appear in the life . Yea there is an absolute contrariety between the love of God , and the love of money . The Covetous man is like that Pompous Prelate , who said he would not lose his part in Parris , for his part in Paradice . Or like Vlisses , who so dearly loved his Countrey , that he preferred his native soyl Ithaca , before immortality . Or the Child , that more esteemes of an Apple , than of his Fathers Inheritance . For thus stands the case with them . Man hath a precious Jewel to dispose of , viz. his soul , God and the world come to buy it , the world steps in first , and tempts him as once Saul his servants , saying , Hear now ye Benjamites , will the son of Ishay , will the son of Mary , give every one of you fields , and vineyards ? will he make you all Captaines over thousands ? and Captaines over hundreds ? 1 Sam. 22.7 . Yea if a man will needs have present possession , Satan will instantly give him bags of money ; as he dealt with Gehazi , Achan , Iudas , Annanias and Saphira , Balaam , and in a thousand the like cases . God comes and out-bids the world ; for he offers grace , and peace , and glory : but withall he craves day for the greater part of it ; and gives nothing in hand but his promise , his Word , and some small earnest of the bargain . Nay perhaps instead of bettering our condition , he makes it worse : for the incouragement that Christ gives is , Whosoever will be my Disciple , let him take up his cross daily and follow me , 〈…〉 what he injoyes unjustly ; he must restore the same to the right owners , though it be to the impoverishing of his estate . As in case thou wouldst indeed , and to purpose become rich , happy and cheerfull ; If thou lovest not gold , above thy salvation : restore to every man thy evil-gotten goods . For as humility is the repentance of pride , abstinence of surfeit , almes of covetousnesse , love of malice : so only restitution , is the repentance of injustice . This is the revenge that a Christian must take upon himself , if he meanes to be saved , 2 Cor. 7.11 . For as the best charm for the tooth-ake , is to pull out the tooth : Or as they , who have meal in their stomachs undigested , or store of ill humours , are eased only by vometing them up : so if ever thou lookest to find ease in thy soul , and conscience , or to pacifie God ; be sure to vomit up all thy extortions , by restitution . For as it fared with those Marriners touching Ionas , Ionah 1.15 . they tremble , pray , unlade , strike sayles , fall to oares , but all in vain , the Vessel was sick , and had taken a surfeit , when she took in the fugitive Prophet ; all the losse of their goods , cannot expiate the cause of this tempest ; there is a morsell that lyes undigested in the stomach , throw out Ionas , and all is quiet . There are a world of men , that bear the Name , and wear the livery , but have not the soules of Christians . Others must pay them , or they will use all kindes of extremity : but they ( by their good wills ) will not pay what is lent them , in their greatest need . But a debtor that can pay , and will not , makes himself uncapable of pardon . Indeed such men think to set all on Christs score , and to say Dimitte nobis debit● nostra : forgive us our debts is sufficient , though they leave out the other part of the petition . But God does not forgive spiritual debts where men have no care to pay temporal debts . For he that dies before restitution , dies in his sinne : and he that dies in his sinne , cannot be saved . Nor is there a more infallible character of a wicked man , in all the Book of God : The wicked borroweth , but payeth not again Psal. 37.21 . Where is no restitution , of things unjustly gotten , there sin shall never be forgiven : Non t●llitur peccatum , nisi restituatur oblatum : as St Augustin speaks , and all Orthodox Divines hold ; in case the party have wherewithall . For if a man have it not , God will accept of the will for the deed . Yea in this , and all other cases : he doth the will of God , who does the best he can to do it . But in case a man do it not , so farre as he is able : well may he gull his own soul , but God will think it foul scorn to be so mockt . As consider , Repentance without restitution : is as if a thief should take away thy purse , ask thee pardon , say he is sorry for it ; but keeps it still : In this case , wouldst thou not say he did but mock thee ? The Law of God , under the penalty of his curse , requireth thee to restore , whatsoever by unjustice or oppression , thou hast taken from thy neighbour or master ; with a fifth part ( for amends ) added to the principal , Levit. 6.5 . Numb . 5.6 , 7 , 8. And we read that there is a flying roll , a winged curse for him , that gets riches by robbery and oppression : that shall not only pursue the theef , but even enter into his house , and consume it with the timber thereof , and the stones thereof , Zach. 5.3 , 4. Nor had Zacheus his repentance served his turn , ( if ever he had this way been faulty , ) or his bounty to the poor been accepted : if he had not withall , restored to every man his due , Luk. 19.3 , 8. Micah 6.10 , 11. Ier. ●8 . 8 . So that , whatever blinded sensualists may think of it ; there is wisdome and gain in restoring : for when all is done , how to be saved is the best p●o● : and better it is , to case our evil-gotten goods over-board , than make shipwrack of our souls . Merchants when a tempest comes , think it wisdome to cast their goods , yea even their ballayne●ver ●ver board , to save themselves . And for certain thou art worse than j●e●zy , if thou dost not the like . For what shall ●t profit a man● though he should win the whole world , if he gain Hell with it , and ●●ose both Heaven and his own soul ? Mat. 16.26 . What is it to flourish for a time , and perish for ever ? and well does that man deserve to perish , that so loves the creature , as that he leaves the Creatour . The losse of saith is a dangerous shipwrack ; if it be possible save your vessel , save your goods , save your bodies : but though you loose all else , save your faiths , save your souls . True , your twenty in the hundred , will not believe this : but an hundred to twenty , he shall feel it , here or hereafter . As what gained Balaam , or Iudas , or Ahab , or Achan , or Ananias and Saphira ? when by seeking unlawfull gain , they lost both what they got , and themselves too ? A man would think , that Achan paid dear enough for his goodly Babylonish garment , the two hundred shekels of silver , and his wedge of gold which he coveted , and took away : when He , his Sons , and Daughters , his Oxen , and Asses ; his Sheep , and Tent ; and all that he had , were stoned with stones , and burnt with fire : if that was all he suffered , Iosh. 7.18 . to 26. But to be cast into Hell , to lye for ever in a bed of quenchless flames , is a far greater punishment . For the soul of all sufferings , are the sufferings of the soul ; and in reason , if Dives be tormented in endless flames , for not giving his own goods to them that needed , Luk. 16.21 , 23. Matth. 25.41 , to 43. What shall become of him , that takes away other mens ? If that servant in the Gospel , was bound to an everlasting prison , that only challenged his own debt ; for that he had no pity on his fellow , as his Master had pity on him : whither shall they be cast , that unjustly vex their Neighbours , quarrel for that which is none of theirs , and lay title to another mans propriety ? If he shall have judgment without mercy , that shews not mercy , Jam. 2.13 . What shall become of extortion , and Rapine ? Psal. 109.11 . Oh the madnesse of men ! that cannot be hired to hold their finger for one minute , in the weak flame of a farthing Candle ; knowing it so intolerable : and yet for trifles , will plunge themselves body and soul , into those endlesse and everlasting flames of hell fire . True , He that maketh gain , blesseth himself , as the Psalmist speaks , Psal. 10.3 . Yea , if he can , ( I mean the cunning Machevill●n , whom the Devil and covetousnesse hath blinded ) any way advantage himself , by anothers ruine ; and do it politickly : how will he hug himself , and applaud his own wisdome ! Hab. 1.13 . to the end . But by his leave , he mistakes the greatest folly , for the greatest wisdome . For while he cozens other men of their estates ; Sin and Satan cozens him of his soul , See Iob. 20.15 . 1 Tim. 6.8 , 10. And wofull gain it is , that comes with the souls losse . And how can we think those men to have reasonable souls , that esteem money above themselves ▪ That prefer a little bas● pelf ; before God , and their own salvation ? Nor are there any such fools , as these crafty knaves : For as Austin speaks ; If the Holy Ghost term that rich Churl in the Gospel a fool , that only laid up his own Goods , Luk. 12.18 , 20. find out a name for him that takes away other mens . And this know , that if thou dost not ( willingly , or at least with an unwilling willingnesse ) do it thy self , yet it shall be plucked from thee with a vengeance . As what saith the Holy Ghost ? Job . 20. Though wickednesse be sweet in his mouth , though he hide it under his tongue , yet his meat in his bowels , is turned ; it is the gall o● Aspes within him ; he shall vomit them up again : God shall cast them out of his belly . He shall suck the poyson of Aspes , and the Vipers tongue shall slay him : because he hath oppressed , and forsaken the poor , because he hath violently taken away an house , which he builded not . Surely he shall feel no quietness in his belly . When he is about to fill his belly , God shall cast the fury of his wrath upon him , and shall rain it upon him , while he is eating . He shall flee from the Iron weapon , and the bow of steel shall strike him through . And the like from vers . 5. to the end of the Chapter . And so Ieremy 17. He that getteth riches , and not by right : shall leave them in the midst of his daies , and at his end shall be a fool , vers . II. Wherefore in any case , omit not to restore what thou hast unjustly gotten : And that without disputing the point , or making thy lust of counsel : ( as they that desire with heed , and more surely to see , do shut the one eye . ) Do like Abraham , who when he was bid to offer his Sonne ; rose up betime , and left his wife at home , never making Sarah privy to it ; lest she should stop him , Gen. 22.6 . So do it if it be possible , before thy flesh hears of it ; like Abigal , who if she had consulted with Naball , whether she should have supplied David with victuals or no ▪ the Miser would never have consented : so she had perished , with her whole family , 1 Sam. 25. Paul consulted not with flesh and blood , when he went to preach among the Heathen , Gal. 1.16 . the case was clear enough , having a strict command from God. So in this case , there needs no deliberation , but answer the Devil , as that Martyr answered his Persecutors , when they offered him both torments and rewards : ( rewardes if he would deny Christ , torments if he would not , ) but withall time of deliberation : whose answer was , In re tam iusta , nulla consultatio ▪ The case is so clear , that I need not study about it . Here I might 〈…〉 stances that restoring and giving rather than sinning , is the way to grow rich ; I mean in pecuniary riches , see Prov. 11.24 . & 28.27 . Mark. 10.29 , 30. Mat. 6.33 . 2 Cor. 9.6 , 9 , 10 , 11. 2 Chron. 25.9 . & 27.6 . Deut. 7.13 . to 16. & 28.1 . to 14. 2 King. 6.25 . to Chap. 7. vers . 17. Psal. 34.9 , 10. & 37.26 , 28 , & 112.3 . & 37.3 , 4 , 5. Luke 18.29 , 30. Mark. 4.24 . Hag. 1.2 Chapters , Mal. 3.10 , 11 , 12. But if this weary not the Muckmonger , it 's well . Now this being the case , namely that what God gives , is chiefly hereafter , little at present ; yea that we may look to be loosers by him at present ; whereas Satan and the world out-bid Christ , in respect of outward condition , and present pay : thus it fals out , or this is the issue . The worldling cryes , a bird in the hand is best , hugges his money that he hath : God he thinks is not so good a customer , or he dares not trust him . Yet will this man , rather accept a reversion of some great Office or Estate , though expectant , on the tedious transition of seven years , or on the expiration of anothers life , ( which may prove to be sixty years or more , ) than at present a summe of farre lesse value . But what a strange folly is this ? rather to take the idle vanities of this world in hand , than faithfully to wait upon Gods promise , for an eternal Kingdom of glory in Heaven ! CHAP. IV. Thirdly , The rarest of all remedies is Regeneration . As what saith holy David ? Turn my heart unto thy Law , and not to covetousnesse , Psalm . 119.36 . As if a man could not be covetous that sets his heart upon heavenly things ; nor have any leasure to think upon good , so long as he is covetous . Let them seek after the earth sayes one , that have no right to Heaven : let them desire the present , who believe not the future . As Regeneration is the best physick , to purge away melancholy : so likewise of covetousnesse . As may be seen in Zacheus , who before he met with Christ , knew nothing but to scrape ; but so soon as Christ had changed his heart , all his mind was set upon giving and restoring , Luk. 19.8 . He was as liberal in almes and restitution , when he was become a Convert : as possibly he was unjust and unmercifull , when he was an usurer . And the like of all other sinnes . Paul was not a more hot and fiery enemy to Christ , when he was a Pharisee : than he was a shining burning , and zealous Preacher when he was an Apostle . When any man is born anew , ( and better never be born , than not to be born again . ) there will be new vertues , arise in the room of old vices . Heretofore , thy soul hath been an Idolatrous Temple : if the Ark of God , that is his Holy Spirit , once enter into it , Dagon , that is the works of darknesse , will down , and soon moulder away : For both cannot stand together , 1 Sam. 5.3 . especially covetousnesse will be chasheired . Yea God hath set Religion and covetousnesse , at such variance : that they cannot possibly reign , in one person . No man can serve God and Mam 〈…〉 not in him , 1 Joh. 2.15 . Wherefore , as we desire to have peace in the end : let piety be our race . 'T was Marcus Aurelius , his dying counsel to his Sonne Commodus : that if he would live quietly , he should live justly : if he would dye peaceably , he should live uprightly . Now if covetousnesse be once cashiered by Regeneration : have a man much or little , he will not be overmuch troubled at it . The godly man hath sufficient , though he have no wealth : even as man in innocency was warm , and comely , though without cloathing . A small thing unto the just man , is better than great riches to the wicked and mighty , Psal. 37.16 . The reason is , the one hath his sight to see clearly his happinesse , in having what is best for him , and is content to be poor in outward things , because his wealth and purchase , is all inward . The other by a just judgment of God , is so blind , that he cannot see when he is well ; but thirsts so after other mens goods , that he takes no pleasure in his own . His heart is glewed to the world , or rather to his wealth : and an object too near the eye , cannot be seen : yea be it but the breadth of a penny , it will hide from the sight , the whole half heaven at once . Covetousnesse is like the Albugo , or white spot in the eye : that dimmes their understandings , and makes fools even of Achitophels , leaving them never an eye to see withall , according to that of Moses , A gift blindeth the eyes , Exod. 23.8 . And this for certain , could the covetous chu●l but see , what peace , and rest , and joy through contentation the godly man hath , at the same time when he can say with Peter , Silver and gold have I none : he would be also a suter to godlinesse , that he might have the dowry of contentation . He would soon see , that it is much better to be poor than evil , that it is quieter sleeping with a good conscience , than in a whole skin : and that there is no comparison , between want with piety , and wealth with dishonesty . As what canst thou say against it ? thou hast abundance of all things , yet thou findest small peace , joy , or content in the world . Get but godlinesse , and thou shalt have true content of mind , great peace of conscience , together with joy in the Holy Ghost , and Gods blessing upon all thou hast , or takest in hand : be thy condition in the world never so mean. Thou hast hetherto like Satan , compassed the whole earth ; never thought of compassing Heaven : thou art as poor in grace and parts , as rich in revenues . Thy desires about this world , have been insatiable ; but for heavenly things , a small scantling hath been thought enough . I believe that Christ dyed for me , I am sorry for my sinnes , I hope to be saved : this is sufficient , though thou dost all thy devotions more out of custom , than of conscience : as Simonides reports of Theodoricus . But wilt thou prove thy self wise ? wilt thou do thy self good indeed ! the only way is to become godly . For godlinesse is great gain , if a man be content with that he hath , 1 Tim. 6.6 . And this I may be bold to affirm , that if thou canst not say as Paul saith , I have learned to be content , godlinesse is not as yet come unto thine house . For the compa●ion of godlinesse , is contentation : which when she comes will bring you all things . Therefore as Christ saith , If the Sonne make you free : you shall be free indeed , John 8.36 . So I say , if godlinesse make you rich : you shall be rich indeed . Otherwise , have you never so much , it will no more satisfie your desire , or quench your lust : than fewel does the flame . Yea as oyl kindleth the fire , which it seems to quench : so riches come as though they would make a man contented , but they make him more covetous . CHAP. V. As see how insatiable mens desires are , of these transitory things by some examples . Give Alexander Kingdom after Kingdom , he will not rest till he have all . Yea giving credit to that opinion of Democritus , to wit , that there were worlds infinite , and innumerable : he even wept to think , that he was Emperour but of one only . And Croespis , the richest Prince that ever the world could boast of ; thought he had not enough . Nemo miser , nisi comparatus . And ●icinius being replenished , with almost infinite summes of gold and silver , was so far from being satisfied , that he even sighed for , and bewailed his poverty . Marcus Crassus a private Romane , worth eight hundred fifty and two thousands pounds ; yet never thought himself rich enough ; but was still as greedy , and griping as ever . Ahab hath a whole Kingdom , yet because he cannot have poor Nahotb's vineyard , he goes into his house heavy and in displeasure , lyes turning upon his bed , and cannot so much as eat his meat : all he hath will do him no good , 1 Kings 21.3 , 4. And the like might ●e shewn of all other outward comforts : For suppose a man should have all he could wish , or desire , ( as it is feigned of Apollonius , that he never asked any things of the gods in all his life , but it was granted him : ) health , wealth , honours , pleasures , and the like : yet when he had enjoyed them but one whole day , he would not be contented , something he would still want , one thing or other would displease him ; untill God comes ; and then he saith with holy David , My cup is full , the lynes are fallen unto me in pleasant places , I have a goodly heritage , Psalm . 16.6 . & 23.5 . As the worldling is not satisfied with sinne , so he is satisfied with nothing . Riches come , and yet the man is not pleased ; Honours come , as an addition to wealth , and yet the man is not pleased : as it fared with Haman , who having reckoned up all the glory , promotions , riches , banquets , graces and favours of the King and Queen , respect of the Nobles , &c. yet he concludes that all is nothing , so long as Mordechai sits in the Kings gate . He had the homage of all knees but one , and was ready to burst for lack of that ; he is miserably vexed , that all other men , did not think him so good , and great as he thinks himself . Again , Pleasures come , and yet the man is not pleased : The lusts of the flesh are fulfilled by him , and yet he is not pleased : Liberty , outward peace , and the like , they all come , and yet the man is not pleased : untill Christ comes , as he did to Zacheus : and then he hath more than enough , or then he desires , and therefore imparts , a great part of what he hath , unto others that have lesse . CHAP. VI. But to apply this to the present occasion . I would fain know , whether this be not thy case , that art an unmercifull rich man ? Hast thou not all outward comforts , presenting themselves and their service to thee in great aboundance ? Yet they are to thee , and in thy account but miserable comforters . For though thy house be full , and thy shop full , and thy coffers full , and thy purse full , and thy pastures full , yet thy heart is still lanke and empty , through an excessive desire of more : as if thy heart were without a bottom . Whereas , if thou wouldst but admit Christ into thy heart , ( who now stands at the door and knocks , Revel . 3.20 . ) thou wouldst then need no more , who now needest every thing : ( even what thou hast in possession . ) For he alone that fills Heaven and earth , can fill the soul. Nothing but the Trinity of Persons in that one Deity ; can fill the triangular concave of mans heart . Shew us the Father ( saith Philip ) and it sufficeth , John 14.8 . Nay shew us but thy truth , ( whereby Satan and our deceitfull hearts may not so deceive us , ) and it sufficeth , Dan. 9.13 . When godlinesse comes , content follows it . What saies Christ ? Blessed are they that hunger and thirst after righteousness ; for they shall be satisfied . Not they that hunger and thirst after riches , nor they that hunger and thirst after honour , nor they that hunger and thirst after pleasure , but they that hunger and thirst after righteousness : They shall be satisfied , and satisfied to the full , Mat. 5.6 , &c. Thus is fared with St Paul , who was able to say after his conversion , that which he nor any else could ever say before conversion , I have learnt in whatsoever state I am , therewith to be content . First he learnt godlinesse , then godlinesse taught him contentation ; and is there any satisfaction like content ? When Christ brought salvation to Zacheus , his minde was strangely altered : before he was all for getting , now he is all for giving . This was not the first day that he seemed rich to others , but this was the first day he seemed rich to himself . Riches bring contention , Godlinesse brings contentation . Gain hath often hurt the getters , piety and Godlinesse is profitable to all men , and for all things : 1 Tim. 4.8 . Godlinesse is the most profitable thing in the world , because it maketh all things else profitable ; And it is for want of Piety and Godlinesse , that the covetous mans riches no whit profit him . Godlinesse setteth such a glass before the eyes of them , that possesse the same : that it will make a shilling seem as great as a pound , a Cottage thought as sumptuons as a Palace , a Plow seem as goodly as a Scepter ; so that he which hath but twenty pounds , shall be as merry as he who hath an hundred , and he who hath an hundred , shall be as jocond , as he who hath a thousand , and he who hath a thousand , shall be as well contented , and think himself as rich , as he who hath a million . Even as Daniel did thrive with water and pulse , as well as the rest did with their wine and iunkets . Godliness is called by the Apostle great gain , 1 Tim. 6.6 . And well it may ; for it gains God , and with him his blessing upon all things else . He saith also , That bodily exercise profiteth little , but godliness is profitable for all things , 1 Tim. 4.8 . But shall I shew you in some Particulars , how gainfull and profitable it is ? and how it brings the blessing of God upon all , or rather all Gods blessings upon him that is godly ? CHAP. VII . The particular Benefits and Priviledges of Grace and Godlinesse , above all worldly commodities , are innumerable ; I 'le name only Nine , that you may the better remember them . There is nothing wherein men usually rejoyce , but the godly more than find it in Christ. First , Does any man desire or glory in Knowledge ? In him are hid all the treasures of wisdome and knowledge , Col. 2.3 . I desire to know nothing among you , but Iesus Christ , and him crucifie● , 1 Cor. 2.2 . This is eternal life , to know thee the only God , and whom thou hast sent , Iesus Christ , John 17.3 . Secondly , Does any man desire , or glory in Honour and Nobility ? Believers are more Noble than any other men , Act. 17.11 . The righteous is more worthy than his neighbour , Prov. 12.26 . & 28.6 . The best Nobility , is the Nobility of Faith , and the best genealogie , the genealogie of good works . The only true greatnesse , is to be great in the sight of the Lord , as Iohn Baptist was , Luk. 1.15 . Whence it is , that David thought it not so happy for him , to be a King in his own house , as a door-keeper in Gods house . That Solomon preferred the title of Ecclesiastes , before the title of the King of Ierusalem . That Theodosius the Emperour , preferred the title of Membrum Ecclesiae : before that of Caput Imperii : professing that he had rather be a Saint and no King , than a King and no Saint . And that godly Constantine rejoyced more , in being the Servant of Christ : than in being Emperour of the whole world . And indeed , Gods servants , are the only worthies of the world : for Christ hath made them spiritual Kings , Rev. 1.6 . So happy are they , as to have this high honour and dignity given them . Yea so soon as regenerate , we are made Sons to a King , 2 Cor. 6.18 . Brothers to a King , Heb. 2.11 . Heires to a King , Rom. 8 17. Even to the King of glory , Joh. 17.22 . Rom. 8.18 . 2 Cor. 4.17 . Nor are we his Sons only , but he accounts us his precious Iewels , Mala. 3.17 . And reputes us his intimate Friends , Joh. 15.14 , 15. Our Friend Lazarus , saith Christ , Joh. 11.11 . O what an high and happy condition is this , for mortal men to aspire unto ; that the God of Heaven should not be ashamed to own them for friends , that before were his cursed , and mortal enemies ! By nature we are like Nebuchadnezer , no better than beasts grazing in the forrest : but when grace once comes , we are like him restored to his reason , and high dignities , Dan. 4.29 . to the end . Or like Manasses , brought out of a loathsome Prison , to be King of Ierusalem , 2 Chron. 33.11 , 12 , 13. Thirdly ▪ Does any man glory in riches ? Christ is an unexhoustable treasure , never failing , and of his fulness have all we received , Joh. 1.16 . Nor are these transitory riches , ( though these we have also when God sees them good for us : For riches and treasures shall be in the house of the righteous , Psal. 112.3 . ) but we have heavenly , and spiritual riches , that true Treasure , that is infinitely better than silver or gold , and more precious than Rubies , Pearles , or any the most precious stones . Yea it surpasseth all pleasure and prosperity , strength , honour or felicity . It is more sweet than the Honey and the Honey-comb ; yea all the things thou canst else desire , are not to be compared to it . Length of daies is in her right hand , and in her left riches and honour : Her waies are waies of pleasantnesse , and all her paths are peace . She is a tree of life , to them that lay hold upon her : and happy is every one , that retaineth her , as Iob , David , and Solomon will insure you , Iob. 28.13 . to 20. Psal. 19.10 . & 119.103 . Prov. 3.14 . to 19. & 8.10 , 11. Eccles. 9.16 . Yea lastly , Heaven it self , is made sure to every gracious soul for her Patrimony , Mat. 5.3 . to 12. Now consider before we go any further , how poor a clod of earth a Mannour is , how poor an inch a Shire , how poor a span a Kingdom , how poor a pace , or Acre the whole earth ; And yet how many have sold their bodies , and souls , and consciences , and Heaven , and eternity , for a few grains of this dust . Only with Believers , it is otherwise , they consider that commodities , are but as they are commonly valued : And because transitory things in the next life , bare no value at all ; and because there is not●ing firm under the firmament : They hold it very good coveting , what they may have , and cannot leave behind them . And though others most love , what they must leave , and think that money will buy any thing , like foolish Magus , Act 8.18 . Or the Devil , who presumed that this bait , would even catch the Son of God : Yet the wise and religious , can see no reason , why it should be so doted upon as it is . But Fourthly , Does any one desire or glory in Liberty ? Christ hath delivered us out of the hands of all our adversaries and enemies , Luk. 1.71 , 74. As namely , from the Law , Gal. 5.18 . Rom. 6.44 . From sinne , 1 Joh. 2.1 , 2. From death , Joh. 8.51 . & 5.24 . And from the Devil , with all the powers of darknesse , Heb. 2.14 . Rom. 8.35 . to the end . Or Fifthly , Is it safety from fear and danger , that a man wishes for or desires ? Let him become one of those little ones that believe in Christ ; then may he trust to a guard of Angels , Mat. 18.10 . and be assured of Gods protection ; without which a worm , or fly , may kill a man , with it no Potentate on earth can do it . As for Instance , When Valens the persecuting Emperour , should have subscribed an order for St Bazils banishment : such a suddain trembling took his right hand , that he could write never a good letter , whereupon he tore the order for anger , and there was an end of the businesse . Laremouth Chaplain to the Lady Anne of Cleave , a Scotchman , being in Prison in Queen-Marie● daies , it was said , as he thought , once , twice , thrice , Arise and go thy waies : whereupon ▪ he arising from prayer ▪ a piece of the prison wall fell down , and he escaped beyond the Seas . CHAP. VIII . Sixthly , Wouldest thou have God to prosper all that thou hast , or doest : then get grace to serve him , so shalt thou be blessed , in all places , and delivered from all temporal evils , as it is Deut. 28. Nor can it be other in reason . For , if when the Ark of the Covenant , ( which was a sign of Gods presence ) was in the house of Obed Edom , then the Lord blessed him , and all his house : how much more shall that man be blessed ? in whose heart even God himself , by his Spirit dwels ; and by his grace , which is a more sure , and infallible sign of his presence then was the Ark. So that if thou beest wise , thou wilt more esteem of grace , and Gods blessing accompanying it ; than thou wouldest of Iasons Golden Fleece : or the great Chams Tree-full of Pearles , hanging by clusters . Seventhly , Wouldest thou with all these , have all peace and joy ? than get Grace and Holinesse . For as the Vnicornes horn dipped in the fountain , makes the waters which before were corrupt and noysome , clear and wholesome upon the suddain : so whatsoever estate grace and godlinesse comes unto , it saith like the Apostles , Peace be to this house , peace and happinesse be to this heart , to this man , &c. That Regeneration is the only best Physick for melancholy , I can sufficiently evidence , out of fifty years experience . I most gladly acknowledge , that when I was in my natural condition , without the pardon of sin , and some assurance of Gods favour : I seldome wakened in a morning , but my heart was as heavy as lead ; as fearing an hell , after that purgatory : which since my heart was changed , I have not , I blesse God , been acquainted with . An old Disciple of Christ , being asked the cause why he was ever such a merry man , answered : when I was a young man , I studied how to live well ; and when I became an old man , I studied how to dye well ; and so desiring to seek God in this his Kingdom of grace , and hoping to see him in his Kingdom of glory , one day to me was better , than a thousand unto those , who weary themselves in the waies of wickednesse , and destruction . Now if grace and Gods favour , brings such peace and joy : what fools are sinners ? to deprive themselves of it . What mad men are Misers ? As how do their hearts droop with their mammon ? How do they weary and turmoyl themselves , vex their spirits , torment their consciences , making themselves a very map of misery , and a sinke of calamity ? Whereas it is nothing so with the servants of Christ. Perhaps at their first conversion , they are much troubled in mind , ( though it fares not so with all ) and conscience ; for their long and grievous offending , so good a God ; but that sorrow is soon turned into joy , and abundantly recompenced . When the Angel had troubled the waters , in the Fool of Bethesda : then stept in those that were diseased , and infirm ; and were healed . It is Christs manner , to trouble our souls first , and then to come with healing in his wings . Yea the very teares of repentance are sweet : whereas the covetous mans heart , even in laughing is sorrowfull , and the end of that mirth is heaviness , Prov. 14.13 . An evil life , sales Seneca , causeth an unquiet mind : for as the least moat in the eye , hinders the ease and sight of it ; or as the least gravell in the shooe , hinders the traveller in his comfortable going ; or as the least bone in the throat , hinders our eating , and threatens to choake us : So the least sinne in the soul unrepented of , hinders the peace , and joy , and hope thereof . But least ( which is not likely ) I should glut you with joy , observe with me In the eighth place , That there is nothing can be wanting to a man , but grace and Gods favour will more than supply it . When reverend Calvin was upbraided by the Papists , with the want of Children in marriage , he could answer ; That is nothing , for God hath instead of such children , given me many thousand children , of far more excellent kind , and of nobler breed through the whole world . And surely a man shall see , the Noblest works and Foundations , have proceeded from childlesse men : which have sought to expresse the Images of their minds , where those of their bodies have failed . CHAP. IX . Ninthly , Godlinesse hath the Promises not only of this life , but also of that which is to come . The quintessence whereof consists in these two things ; freedom from all pain , fruition of all pleasure , which is the purchase of Christ for his followers . For when he sits upon his Throne , he shall say unto them , and only to them : Come ye blessed of my Father , inherit the Kingdom prepared for you , from before the foundation of the world : where are such joyes , as eye hath not seen , nor ear heard , &c. And are there any pleasures , like those at the right hand of God for evermore ? Whereas to those , that have not had the grace , nor the wit to serve him ; he shall say , Depart from me , ye cursed , into everlasting fire , prepared for the Devil and his Angels . And is there any pain , like the separation from Christ , into everlasting and ever-flaming fire ? Mat. 25.41 . Think of this , you that prefer the service of sinne and Satan , before that of our Saviours . Heaven you will confesse to be best of all ; yet for Heaven you will use labour least of all . For I may boldly affirm it , your covetous man , takes more paines to goe to hell ; than do the godly to get to Heaven : he riseth early , and resteth late , and eates the course bread of sorrow ; and after a great deal of tedious and odious misery , goes to the Devil for his labour . But look to it , this will one day cost men dear : For it will be the very hell of hell , when they shall call to mind , that they have loved their sinnes , more than their Saviour , or their own souls . When they shall remember , what love and mercy , hath been almost enforced upon them ; and yet they would by all meanes , and that of free choice perish . Now I might go on to other Particulars , yea I might almost be infinite in these things : but having said enough , to be thought too much : I will mention no more , only let me a little apply it . Wee see that the shadow , does not more inseparably follow the body : than all blessings follow grace . Bodily exercise profiteth little , but godlinesse it profitable unto all things , 1 Tim. 4.8 . as having the Promises of the life present , and of that which is to come . Men talk much of the Philosophers stone , that it turneth copper into gold : of Cornucopia , that it had all things necessary for food in it : of the Herb Panace , that it is instead of all purges , and cureth all diseases : of the Herb Nepenthes , that it procureth all delights : of Vulcans Armour , that it was of proof against all thrusts and blows . Yea , Pliny speaks of no lesse , than three hundred and sixty benefits , that may be made of the Palme tree , if we will believe him . But whether these things be so or not , it much matters not : this I am sure of , that what they did vainly attribute to these rarities , for bodily and transitory good ; we may with full measure , and without any hyperbole , justly ascribe to grace and Gods favour , for spiritual . So that Religion , Piety , and Holinesse , are Mistresses worthy your service . Yea , all other Ar●es in the world , are but drudges to these . Fools may contemn them , who cannot judge of true intellectual beauty : but if they had our eyes , they culd not but be ravished with admiration of the same . And men truly wise , have learned to contemn their contempt , and to pity their injurious ignorance . All which being so apparant , and undeniable : mens wisest and surest way were , as one would think , to become the Servants of God , and be as industrious after grace , as they have been after gold . For in common reason , who would eat huskes with the Prodigal , when if he will but return home , he shall be honourably entertained , by his heavenly Father ? have so good cheer and banqueting , hear so great melody , joy and triumph ? Generally , men are very eager and industrious to get worldly wealth ; yea , no pains is thought too much for it : but where shall we finde men thus eager after spiritual wealth , which alone can make them happy ? CHAP. X. Objection : But will some say , How shall we obtain this happy condition ? It is not so easie a matter to become gracious , and to gain the favour of God , as you seem to make it . I Answer Yes , this may easily be helped , if thou hast a mind to it . For as when a man would have those things to be on his right hand , which are now on his left : it is but turning himself , and the work is done : so do but turn your affections from earthly things , to things celestial and heavenly ; the case will be so altered , that you will think your self , as a blind man restored to sight , a mad man to his senses , a prisoner set at liberty , a begger advanced to a vast estate , and as one vexed with an evil spirit , or troubled with a tormenting conscience , to such a blessed peace , as the world can neither give nor take away , John 14.27 . As thus : Would you quiet your clamorous conscience , that will not be friends with you , unlesse you be friends with God ? The ayer is not so cleer , when the clowde is dissolved by rain , as the mind is , when the clowdes of our iniquities are dissolved by the rain , or tears of true repentance . These waters , are the red sea , wherein the whole Arm of our sinnes is drowned . As O the calm spirit of a godly man ! his very dreams are divine . When Ptolomy King of Aegypt , had posed the Seaventy Interpreters in order , and asked the nineteenth man , what would make one sleep quietly in the night : he told him the best way was , to have divine and celestial Meditations , and to use honest actions and recreations in the day time . The godly man enjoyes Heaven upon earth , peace of conscience , and joy in the Holy Ghost , 1 Thes. 1.6 . Nor is joy lesse , when it is least expressed , ( as it fares with grief ) but as the windowes of the Temple were narrow without , but broad within ; so is the joy of our hearts , greater than it does outwardly appear to the world . Again , It is as false a slander as common , that when once a man imbraceth Religion , farewell all joy and delight . For virtue hath neither so crabbed a face , nor so stern a look , as men make her . Pleasure is not gone , when sinne is gone . It is not Isaac that is sacrificed , that is our laughter and mirth ; but the Ramme , that is the bruitishnesse of it . The soul of joy , lies in the souls joy . What saies holy David ? Be glad ye righteous , and rejoyce in the Lord ; and be joyfull all ye that are upright in heart , Psal. 32.11 . It was not the Eunuchs riches , nor honours , but his faith , which set him on his way rejoycing , Act. 8.39 . In this rejoyce not , ( saith our Saviour , ) that the spirits are subdued unto you : but rather rejoyce , that your names are written in Heaven , Luke 10.20 . Yea , there is even joy in grief , where the sorrow is for sinne . Besides , how can men partake of that fountain of joy , and rejoyce not ? He is no good Christian , that is not taken with the glory he shall have , and rejoyce that his name is written in the Book of life . The worldly man hath joy in prosperity , the Child of God in adversity . The believing Hebrews suffered with joy , the spoyling of their goods , knowing that they had in Heaven , a better and more enduring substance , Heb. 10.34 . Yea , let the worst that can come , they are still merry and joyfull : as hath been observed in sundry of the Martyrs , who clapt their hands for joy , even in the midst of the flames . And reason good , when all things shall work to their good , that are good : and when the very draught , and abridgment of Heaven , is in every sanctified heart upon earth . Then live religiously , and thou shalt both live and die comfortably : For live in grace , and die in peace , is a rule that never fails . Only this hinders our joy , our love to spiritual things is too defective ; of worldly things too excessive . Earthly goods are earnestly and eagerly sought after ; Heavenly not once thought upon . Much travell taken for the body , little or no care used for the soul. It would be otherwise , if with Paul at his conversion , they had those scales taken away from their eyes , by some godly Ananias , some faithfull Minister of the Gospel : which during their natural condition , covers their eyes from seeing things spiritual . It is a sad thing to see , what fools men are , that walk according to the flesh ; and how they are gulled by the God of this world , and their own deceitfull hearts . The covetous man is like a mad man , that loves and is unmeasurably delighted , with the sight and gingling of those chains , wherewith he is fettered and tormented . He hugs them , ( I mean his money ) and adores them ; and even makes them his god , that occasion him all his grief . But had he once tasted how good , and bountifull the Lord is , to those that set their delight on him , 1 Pet. 2.3 . If he did grow in grace , and in the knowledge of our Lord and Saviour Iesus Christ , 2 Pet. 3.18 . If the Lord , would once incline his heart , unto his testimonies , and not to covetousnesse , Psal. 119.36 . he should soon know and find , that things themselves are in the invisible world ; in the world visible , but their shaddows only . That wicked men injoy whatsoever they have , viz. wealth , honour , wisdome , pleasure , &c. but as it were in a dream . They dream they are rich , wise , happy , and the like ; as a begger may dream he is a King : Or one that is ready to starve , that he is richly furnished with all manner of meats and drinkes : but when once he is awake , he findes himself grossely mistaken . All worldly happinesse , hath its being only by opinion : whence St Luke calls all Agrippa's pomp , but a fancy , Act. 25.23 . a meer conceit or supposition . The sweetnesse of sinne , is but as the sweetnesse of poyson : sweet only in the mouth , in the belly bitter and deadly . Stolen bread is sweet ; sweet in the obtaining , bitter in the account and reckoning . Yea , this last dish , will spoyl all the feast ; and make it but like a drop of pleasure , before a river of sorrow and displeasure : Whereas whatsoever the godly feel , is but as a drop of misery , before a river of mercy and glory . CHAP. XI . The way of Wisdome and Holinnsse , is the way of Pleasure , Prov. 3.17 . As O that all covetous , miserly muckworms did but know , what pleasure is in the peace of conscience , which passeth all understanding , and the joy of the Holy Ghost ; what a sollace it is , to be the Sonne of God , an Inhabitant of Heaven ; to live by faith , amp ; c. Then would they think it more worth , than all the worlds wealth , honour and pleasure , multiplyed as many times as there be stars in the firmament : that any thing , that every thing , were too small a price for it . Then would they change these broken , wormeaten , and poysonfull pleasures of sinne , for the pleasures of Gods House , of Gods Spirit , and those other pleasures at Gods right hand for evermore , Psal. 16.11 . God made the world of ●aught , because men should set it at naught : as did the Apostle , ( the better to prevail with others ) who after he had been wrapt up into the third Heaven , reckoned of all earthly things , riches , honours , pleasures ; but as drosse and dung , in comparison of the knowledge of Iesus Christ , and him crucified . And what saith holy David , a man of a most brave and divine Spirit ? I have had as great delight , in the way of thy testimonies , as in all riches . They are more to be desired than gold , yea , than fine gold ; sweeter also than the honey and the honey-comb , Psal. 19.10 . And again , How sweet are thy words unto my mouth ? Psal. 119.103 . This likewise was Io●s judgment , who affirmeth , That wisdome cannot be valued with the gold of Ophire , the precious Onyx , or the Saphire . That the gold , and the chrystal , cannot equal it ; and that the exchange thereof , shall not be for jewels of fine gold . That no mention shall be made of corral , and pearles : for the price of wisdome is above Rubies , that the Topaas of Aethiopia , shall not equal it , neither shall it be valued with pure gold , Job 28.12 . to 20. Neither was this the case only of Paul , and David , and Iob , and such like Champions in grace , but every Believer findes the same in some measure . They can truly say unto God with the Prophet Ieremy , Thy Word was unto me the joy and rejoycing of my heart , Jer. 15.16 . They meet with Christ himself in his Word and Ordinances , where is also the water of Regeneration , the wine both of consolation and compunction ; the bread of life , the oyl of gladnesse , the honey-comb of grace , the milke of the Gospel , &c. But how unlike to these , are natural men ? Natural fools indeed : who esteem not at all of Heavenly treasures , spiritual enjoyments , or riches of the mind . There is a mighty difference between Davids or Pauls spirit , and the spirit of these Salvage Swine , whose only delight is , to root in the earth : Who are only pleased and taken with the musick of their money ; in that they are altogether unacquainted , with soul-comforts , and heavenly enjoyments . As acorns were thought very good , untill wheat was found out : and bread , before Manna came . But had they tryed both estates , as Believers have done , they would find that content ( the poor mans riches , ) were far sweeter than desire , ( the rich mans poverty : ) and that the ones wisdome , and spiritual treasure , will bring them to those joyes , that neither eye hath seen , nor ear heard , neither hath ever entred into the heart of man to conceive , 1 Cor. 2.9 . while the wisdom and wealth of these stupified worldlings , if they take not heed , will bring them to those endlesse miseries , that cannot be exprest , nor conceived by any heart , were it as deep as the Sea. And yet these forsooth , repute themselves , and are reputed , the wisest of men . But pittifully do they erre in every thing , that are not instructed by the Word and Spirit . The natural man , receiveth not the things of the Spirit of God : for they are foollishnesse unto him , neither can he know them , because they are spiritually discerned But he that is spiritual , discerneth all things , 1 Cor. 2.14 , 15. which is a text or lesson worthy to be learned , of all that are in their natural estate . O that they would but seriously ponder the words ! For then they would see , that simple or shallow honesty , will prove more profitable in the end , than the profound quick-sands of craft and policy : Then their neglect would not be most in that , wherein their care should be the greatest . But the world hath alwaies had a mean and base esteem of Christ himself , and therefore no marvell , if they esteem so little of his grace and Spirit . The Gadarens preferred their Swine before him ; the Iews , Barrabas ; Iudas , thirty pieces of silver : whereas St Paul wanted words to expresse how he valued him , and therefore breaks off with O the depth ! Rom. 11.33 . Neither can Christ , or indeed the meanest saving grace that he bestowes upon his , be valued with ten thousand worlds . But hear another reason why miserable muckworms are so transported with earthly trash , which the godly so little regard . A main cause is this ; Men of the world , as they know not what the riches of the mind means , so they have no hope of a better life after this . This is all their Heaven , and here they have all their portion , they are like to have , Psal. 73.12 . Deliver my soul from the wicked , ( saith David ) from men of the world , who have their portion in this life : whose bellyes thou fillest with thy hid treasure ; their children have enough , and leave the rest of their substance to their babes , Psal. 17.14 . But my teeth shall not water after their dainties . Wo be to you that are rich , ( saith our Saviour ) for ye have received your consolation , Luke 6.24 . All here , none hereafter : and hereupon they covet riches , and honours , and pleasures so excessively , and insatiably . Nor can it be otherwise in reason ; for nothing but the assurance of heavenly things , makes us willing to part with earthly things . Neither can he contemn this life , that knows not the other . But this is the priviledge of Piety ; The rich man , hath not so much advantage of the poor in injoying , as the religious poor hath of the rich in leaving . Neither is the poor man , so many pounds behind the rich for this world , as he may be talents before him for the world to come . So that there is no learning this art , without being religious : For you will be covetous , untill you be gracious . And during the time of your greedinesse , you shall never be satisfied ; because happinesse is tied to goodnesse , by the chain of Providence CHAP. XII . Now if thou wouldest become godly in good earnest ; if thou wouldst have this change wrought in thee , and have thy affections so altered , as to find more sweetnesse in spiritual things , than ever thou hast done in thy worldly enjoyments , be sure to begin at the spring head , I mean thy heart . This is Gods own counsel to the men of Ierusalem , Ier. 4. O Ierusalem , wash thine heart from wickednesse , that thou maist be saved . How long shall thy wicked thoughts remain with thee ? vers . 14. It is idle and to no purpose , to purge the channell , when the fountain is corrupt . Had Elisha cast the salt into the brooks and ditches , the remedy must have striven against the stream , to reach up to the springs : Now it was but one labour in curing the fountain . Our heart is a well of bitter venomous water , our actions are the streams : in vain shall we cleanse our hands , while our hearts are evil . Whence the Apostle orderly bids us , first be renewed in the spirit of our minds , and then let him that stole , steal no more , Ephes. 4.23 , 24 , 28. But alas , how many are there that set the cart before the horse , and begin to change their lives , before their hearts ? but if we shall be advised so to do , it is not advisedly . It is most ridiculous , to apply remedyes to the 〈…〉 skilfull Physician , that when the head-ach is caused by the distemperature of the stomach , would apply outward remedies to the head , before he had purged the stomach , where lies the matter that feeds the disease . To what purpose is it , to crop the top of the weeds , or lop off the boughes of the tree , when the root and stalk remain in the earth ? Cut off the sprig of a tree , it grows still , a bough , an arm , still it grows ; lop off the top , yea saw it in the midst , yet it will grow again ; stock it up by the root , then ( and not till then ) it will grow no more . Great Cities once expunged , the Dorpes and Villages will soon come in of themselves . Wherefore , as the King of Syria said unto his Captains , Fight neither against great nor small , but against the King of Israel , 1 Kings 22.31 . So especially we must set our selves , against our mother and Master sinne : the King being caught , the rest will never stand out . The heart is originally evil , that is the treasure and storehouse of wickednesse . As in generation , so in regeneration : Cor primum vivit : life begins at the heart . Yea , the heart is the first in our Creation , which is formed ; the first by reason of our fall by sinne , which is deformed ; and the first in our regeneration that is reformed . And whensoever God does savingly shine upon the understanding , he giveth a soft and pliable heart . For without a work upon the heart by the Spirit of God , it will follow its own inclination to that which it affecteth , whatsoever the judgment shal say to the contrary . That must first be reformed , which was first deformed . Out of the abundance of the heart ( saith our Saviour ) the mouth speaketh , Mat. 12.34 . Yea out of the abundance of the heart , the head deviseth , the eye seeth , the ear heareth , the hand worketh , the foot walketh . A man may apply his ears , and his eyes , ( as many blockheads do ) to his Book , and yet never prove Scholar : but from that day , which a man begins to apply his heart unto wisdome , he learneth more in a moment after , than he did in a year before ; nay , than ever he did in all his life . As you see the wicked , because they apply their hearts to wickednesse , how fast they proceed ? how easily , and how quickly they become perfect Swearers , perfect Drunkards , cunning Deceivers , & c. ? The heart is like the fire , which kindleth the sacrifice , 1 Kings 18.38 . And indeed , if the tongue , or the hand , or the ear , think to serve God without the heart , it is the irksomest occupation in the world . But as the Sunne riseth first , and then the beasts arise from their dens , the fowles from their nests , and men from their beds : so when the heart sets forward to serve God , all the members will follow after it ; the tongue will praise him , the foot will follow him , the ear will attend him , the eye will watch him , the hand will serve him , nothing will stay after the heart , but every one goes like Handmaids after their Mistresse . Such as the heart is , such are the actions of the body which bringeth forth good things : and an evil man , out of the evil treasure of his heart , bringeth forth evil things , Matth. 12.25 . Therefore as Christ saith , Make clean within , and all will be clean , Matth , 35.25 , 26. So see your hearts be sincere and single , and then all your actions will be holy to the Lord. If we would be rid of noysome fowles , the only way is to destroy their nests in every place . A vain and lost labour it is , to stop the current of a stream , if you go not to the fountain . Whence it is that God saith , Give me thine heart , Prov. 23.26 . As though he would teach us the pleasantest , and easiest way to serve him , without any grudging , or toyl , or wearisomenesse . As let but the heart be changed , and we shall attend the Ordinances , and perform all duties with delight , cheerfulnesse and alacrity . Whereas to a carnal heart , holy duties , as fasting , praying , hearing , is so tedious and irksome , that it thinks one Sabboth , or Fast-day , more tedious and burdensome , than ten holy daies , as their consciences will bear me witnesse . Whereas the gracious soul , is more delighted therewith , than his body with a well relished meal . Touch but the first linke of a chain , and all the rest will follow : so set but the heart a going , and it is like the poyse of a clock , which turns all the wheels one way : such an oyl is upon the heart , that it makes all nimble and current about it : but without the heart , all is mute and dumb . As the tongue will not praise , because the heart doth not love ; the ear doth not hear , because the heart does not mind ; the hand does not give , because the heart does not pitty ; the foot will not go , because the heart hath no affection . All stay upon the heart , like the Captain that should give the onset . Nor is any service we can do accepted , without the heart and affections flowing thence . Therefore Davids prayer is , Create in me a new heart , and renew a right spirit within me , Psal. 51.10 . The Scribes and Pharisees , did fast , and watch , and pray , and hear , and read , and give , and do all that we can do : and yet Christ rewarded all their works with a wo , because they wanted a good heart , and true affections flowing thence . They honoured God with their lips , but their hearts were far away from him . Whence he also calls them hypocrites , Mark. 7.6 . The Disciple that betrayed Christ , heard as much as the Disciples that loved him . CHAP. XIII . But here ( least I should be mistaken ) let me joyn to what hath been said , and what shall be further said by way of caution : Expect not that this should be done by any power of thine own : for except God give thee repentance , and removes all impediments that may hinder , thou canst no more turn thy self , than thou couldst at first make thy self . We are not sufficient of our selves to think , much lesse to speak , least of all to do that which is good , 2 Cor. 3.5 . We are swift to all evil , but to any good immoveable . We can lend no more active power to our conversion , than Adam did to his creation , than the Child doth to his conception , than the dead man to his raising from the grave . 〈…〉 16.14 . the ears of the Prophet to hear well , Isa. 50.4 . the eyes of Elishaes servant to see well , 2 Kings 6.17 . and the lips of David to speak well . Bid a man by his own strength , do the least good , or bear the least trouble : you may with as good successe , stand in the street , and bid a chained prisoner come out of his dungeon . St Paul before his conversion , could do as much , as the best accomplished moralist of them all ; his words are , If any man thinketh , that he hath whereof he might trust in the flesh , much more I , Phil. 3.4 . Yet when he speaks of his doing , or suffering , he sheweth that it was because the love of God , was shed abroad in his heart , by the holy Ghost , which was given him , Rom. 5.5 . Of himself he could do nothing , though he were able to do all things , through Christ , and by the Spirits assistance , who strengthened him , Phil. 4.13 . Man is like an Organ-pipe , that speakes no longer then wind is blown into it . Wherefore as when David came to fight with Goliah , he cast away Sauls armour : so let us in this case , cast away all trust and confidence in our selves , and only set forward in the Name of the Lord God of Israel . If we trust to our own resistance , we cannot stand : we cannot miscarry , if we trust to his . Yet this is to be considered , that God does not work upon us as upon blocks , and stones , in all and every respect passive : but converts our wils , to will our own conversion . He that made thee without thy self , will not justifie , nor save thee without thy self : Without thy merit indeed , not without thine endeavour . When those deadly waters were healed by the Prophet , the outward act must be his , the power Gods : he cast the salt into the spring , and said , Yhus saith the Lord , I have healed these waters , there shall not be from thence , any more death or barrennesse . Elisha was the Instrument , but far was he from challenging ought to himself . Wherefore be sure to use that power , which Christ shall give thee , and then my soul for thine , he will not be wanting on his part . And amongst other thine endeavour , exercise Prayer : Omit not to beg of God , for the grace thou wantest , and praise him for what thou obtainest . Abhor to attribute , or ascribe ought to thy doing : trust only to Christs obedience ; in whom , only what we do is accepted , and for whom , only it is rewarded . Now you are to know , that as no Sacrifice was without Incense : so must no service , be performed without Prayer . And Prayer is like the Merchants Ship , to fetch in heavenly commodities . It is the Key of Heaven , as St Austin terms it ; and the Hand of a Christian , which is able to reach from earth to Heaven ; and to take forth every manner of good gift out of the Lords Treasury . Whatsoever ye shall ask the Father in my Name , ( saies Christ ) believing , he will give it you , John 16.23 . Matth. 21.22 , Unto fervent Prayer , God will deny nothing . It is like Sauls Sword , and Ionathans bow , that never returned empty . Like Ahimaaz , that alwaies brought good tydings . It is worth the obse●ving , how Cornelius his serious exercise of this duty of Prayer , brought unto him first an Angel , then an Apostle , and then the Holy Ghost himself . Hast thou then a desire after that happinesse before spoken of , seek first , to have the asistance of Gods Spirit , and his love shed abroad in thine heart by the Holy Ghost ? Wouldst thou have the love of God , and the asistance of his Spirit , ask it of him by Prayer ? who saith , If any of you lack in this kind , let him ask of God , that giveth to all men liberally , and upbraideth not , and it shall be given him , James 1.5 . Wouldst thou pray that thou maist be heard ? Ask in faith , and waver not ; for he that wavereth , is like a wave of the Sea , tost of the wind , and carried away , Vers. 6. Wouldst thou have faith ? be diligent to hear the Word preached ; which is the sword of the Spirit , that killeth our corruptions , and that unresistable Cannon-shot , that battereth and beateth down all the strong holds of sinne and Satan , Rom. 10.17 . Unto him therefore , that is able to do exceeding abundantly , above all that we can ask or think , I commend thee . CHAP. XIV . Lastly , For conclusion of this point , Wouldst thou be a contented and Happy man ? then strive to be a Thankefull man : and when God hath the fruit of his mercies , he will not spare to sow much , where he reapes much . Wouldest thou become thankefull ? then bethink thy self what cause thou hast , by calling to mind and considering , what God and Christ hath done for thee . As first , That he is the Authour of thy natural life : For in him we live , and move , and have our being , Act. 17.28 . Secondly , Of thy spiritual life : Thus I live , saies Paul , yet not I now , but Christ liveth in me , Gal. 2.20 . Thirdly , Of thy eternal life , 1 Joh. 1. He is the way , the truth , and the life , John 14.6 . The resurrection , and the life , John 11.25 . Or more particularly thus : In the first place , He gave us our selves , and all the creatures to be our servants ; yea , he created us after his own Image , in righteousnesse and holinesse , and in perfect knowledge of the truth , with a power to stand , and for ever to continue in a most blessed and happy condition ; and this deserves all possible thankfulnesse . But this was nothing in comparison . For when we were in a sad condition ; when we had forfeited all this , and our selves : when by sinne we had turned that Image of God , into the Image of Satan , and wilfully plunged our souls and bodies into eternal torments ; when we were become his enemies , mortally hating him , and to our utmost fighting against him , and taking part with his only enemies , ( Sin and Satan ) not having the least thought or desire of reconcilement , but a perverse and obstinate will to resist all means tending thereunto ; He did redeem us , not only without asking , but even against our wils : so making of us ( his cursed enemies ) servants , of servants sons , of sons heirs , and coheirs with Christ , Gal 4.7 . Here was a fathomlesse depth , a wonder beyond all wonders ! 2. But that we may the better consider what an alms or boon God gave us , when he gave us his Son : Observe , that when neither Heaven , Earth , nor Hell , could have yielded any satisfactory thing , besides Christ that could have satisfied Gods justice , and merited Heaven for us , then , O then ! God , in his infinite wisdom and goodnesse , did not only find out a way to satisfie his Justice and the Law , but gave us his Sonne , his only begotten Son , his only beloved Son out of his bosome : And his Son gave himself to die , even the most shamefull , painfull , and cursed death of the Crosse to redeem us ; That whosoever believeth in him , should not perish , but have everlasting life , John 3.16 . The very thought of which death , before he come to it , together with the weight and burthen of our sinnes , put him into such an Agony in the Garden , that it made him to sweat , even drops of blood . A mercy bestowed , and a way found out , that may astonish all the sonnes of men on earth , and Angels in Heaven ! Wherefore , O wonder at this , you that wonder at nothing ! That the Lord should come with such a price to redeem our worse than lost souls , and to bring salvation to us , even against our wils . The Lord Iesus Christ being rich , for our sakes became poor , that we through his poverty might be made rich , 2 Cor. 8.9 . Even the eternal God would die , that we might not die eternally ; O the deepnesse of Gods love ! O the unmeasurable measure of his bounty ! O Son of God! who can sufficiently expresse thy love ? Or , commend thy pity ? Or , extol thy praise ? It was a wonder , that thou madest us for thy self , more that thou madest thy self man for us ; but most of all , that thou shouldest unmake thy self , that thou shouldest die to save us . 3. And which is further considerable , It cost God more to redeem the world , than to make it . In the Creation he gave thee thy self ; but in the Redemption he gave thee himself . The Creation of all things cost him but six daies to finish it ; the Redemption of man cost him three and thirty years . In the Creation of the world . he did but only speak the word ; in the Redemption of man , he both spake and wept , and sweat , and bled , and died , and did many wonderfull things to do it : Yea , the saving of one soul single , is more and greater than the making of the whole world . In every new creature are a number of Miracles , a blinde man is restored to sight , a deaf man to hearing , a man possest with many Devils dis-possest ; yea , a dead man raised from the dead , and in every one a stone turned into flesh , in all which God meets with nothing but opposition , which in the Creation he met not with . What shall I say ? God of his goodnesse hath bestowed so many and so great mercies upon us , that it is not possible to expresse his bounty therein ; for if we look inward , we find our Creators mercies ; if we look upward , his mercy reacheth unto the Heavens ; if downwards , the earth is full of his goodnesse , and so is the broad Sea ; if we look about us , what is it that he hath not given us ? Air to breathe in , fire to warm us , water to cool and cleanse us , cloathes to cover us , food to nourish us , fruits to refresh us ; yea , Delicates to please us , Beasts to serve us , Angels to attend us , Heaven to receive us ; And which is above all , 〈…〉 we turn our eyes , we cannot look besides his bounty ; yea , we can scarce think of any thing more to pray for , but that he would continue those blessings , which he hath bestowed on us already . Yet we covet still , as though we had nothing , and live as if we knew nothing of all this his beneficence . God might have said before we were formed , Let them be Toads , Monsters , Infidels , Beggars , Cripples , Bond-slaves , Idiots , or Mad men , so long as they live , and after that Castawayes for ever , and ever : But he hath made us to the best likenesse , and nursed us in the best Religion , and placed us in the best Land , and appointed us to the best , and only Inheritance , even to remain in blisse with him for ever ; yea , thousands would think themselves happy , if they had but a piece of our happinesse . For whereas some bleed , we sleep in safety ; others beg , we abound ; others starve , we are full fed ; others grope in the dark , our Sun still shines ; we have eyes , ears , tongue , feet , hands , health , liberty , reason , others are blind , deaf , dumb , are sick , maimed , imprisoned , distracted , and the like ; yea , God hath removed so many evils from us , and conferred so many good things upon us , that they are beyond thought or imagination . For all those millions of mercies that we have received from , before , and since we were born , either for soul or body , even to the least bit of bread we eat , or shall to eternity , ( of which we could not well want any one ) Christ hath purchased of his Father for us , and yet God the Father also , hath of his free grace , and mercy given us , in giving us his Son ; for which read Psal. 68.19 . & 145.15 , 16. & 75.6 , 7 , Yea , God is many times working our good , when we least think upon him : as he was creating Adam an help meet for him , when he was fast asleep . And as much do we owe unto God , for the dangers from which he delivereth us : as for the great wealth and dignities whereunto he hath alwaies raised us . CHAP. XV. But the better to illustrate , and set out this Love ; it will be good to branch it out into some more Particulars . As First , Call to mind all these external , inferiour , earthly and temporal benefits ; as that your being , breathing , life , motion , reason , is from God. That he hath given you a more noble nature , than the rest of the creatures ; excellent faculties of mind , perfection of senses , soundnesse of body , competency of estate , seemlyness of condition , fitnesse of calling , preservation from dangers , rescue out of miseries , kindnesse of friends , carefulnesse of education , honesty of reputation , liberty of recreations , quietnesse of life , opportunity of well-doing , protection of Angels . Then rise higher to his Spiritual favours , though here on earth ; and strive to raise your affections with your thoughts . Blesse God , that you were born in the light of the Gospel , for your profession of the truth , for the honour of your vocation , for your incorporating into the Church , for the priviledge of the Sacraments , the free use of the Scriptures , the Communion of Saints , the benefit of their prayers , the aid of their counsels , foot-steps of Faith , Hope , Love , Zeal , Patience , Peace , Ioy , conscionablenesse , for any desire of more . Then let your soul mount highest of all , into her Heaven , and acknowledge those Celestial Graces ; of her Election to Glory , Redemption from Shame , Death , and Hell , of the Intercession of her Saviour , of the Preparation of her Place ; And there let her stay a while , upon the meditation of her future Ioyes . This or the like do , and it will teach you where to beg blessings when you want them , and whom to thank when you have them . For as the Sea is that great Cistern , to recieve the confluence of all waters : as first from that large and vast pond , water is derived into all parts of the earth , by veines and springs , those springs run into rivers , and those rivers empty themselves again into the Sea : so all blessings come from God , and all praises must be returned to him . If we have any thing that is good , God is the giver of it . If we do any thing well , he is the Authour of it . God is Alpha , the fountain from which all grace springs ; and Omega , the sea to which all glory runnes . All blessings come from him , like so many lines from the center to the circumference : therefore we must return all praises to him , like so many lines from the circumference to the center , Rom. 11.36 . 1 Cor. 10.31 . His wisdom he communicates , and his justice he distributes ; and his holinesse he imparts , and his mercy he bestowes , &c. 1 Cor. 1.30 , 31. but his glory he will not give to another , Isai. 42.8 . But this is not all ; yea , what can we think of , that can be thought sufficient , to render unto the Lord our God , so good and gracious , in way of thankfulnesse for all these his mercies ? For in reason hath he contrived so many waies to save us ; and should not we take all occasions to glorifie him ? Hath he done so much for us , and shall we deny him any thing that he requireth of us , though it were our lives , yea our souls ; much more our lusts ? We have exceeding hard hearts , if the blood of the Lamb cannot soften them : stony bowels , if so many mercies cannot melt them . Was Christ crucified for our sins ? and should we by our sins crucifie him again ? Now the meditation of what God and Christ hath done for thee , will wonderfully inflame thee with the love of God , and thy Redeemer ; and withall make thee abhor thy self , for thy former unthankfulnesse . It will make thee break out into some such expression as this , Praised be the Lord , even the God of our salvation , who loadeth us daily with benefits , Selah , Psal. 68.19 . The eyes of all wait upon thee , and thou givest them their meat , in due season ; thou openest thine hand , and fillest all things living of thy good pleasure , Psal. 145.15 , 16. To come to promotion , is neither from the east , nor from the west , nor from the south : but God is the Iudge , he maketh low , and he maketh high , Psal. 75.6 , 7. And so of all other mercies and deliverances . He that confers a Benefit , upon a gratefull nature , robs him of his liberty , and self also : and in one and the same act makes him a vassal , will make us to direct all our thoughts , speeches , and actions to his glory , as he hath directed our eternal salvation thereunto . But to help and further you herein , if you be willing so to do , take these few Directions . First , Let these things be never out of the minds , memories , and mouthes of those whom Christ hath done thus for . O let us ( I say ) remember , as we should never forget ! Si totum me debeo pro me facto , quid jam reddam pro me refecto , saith holy Bernard . If I owed my whole self unto thee , for giving me my self in my creation : what have I left to pay for giving thy self for me to so cruel a death , to procure my Redemption , which was not so cheap as my Creation ? Great was the benefit that thou wouldst create me of nothing ; but what tongue can sufficiently expresse the greatnesse of this grace , that thou didst redeem me with so dear a price , when I was worse than nothing ? We are full of thy goodnesse : O let our hearts run over with thankfulnesse ! Yea , let so many of us , as have either heart or brain , in the next place say , O Lord , What is man that thou art so mindfull of him ? Psal. 8.4 . And O man , what is God that thou art so unmindfull of him ? And then conclude with , What shall I render unto thee , O Lord , for all these thy benefits ? but love thee my Creatour , and Redeemer , and become a new creature . I will serve thee , O Lord , by the assistance of thy grace , because thou hast given me my self : but much more honour thee , because thou hast given me thy Son Christ. Nor can any man in common reason meditate so unbottomed a love , and not study and strive for an answerably thankfull demeanure . If a friend had given us but a thousand part of what God hath , we should heartily love him all our lives , and think no thanks sufficient , but to him that hath given me all things , I have scarce given so much as thanks . Yea , I have striven to multiply offences against him , and to make them as infinite in number as his blessings . Thirdly , The continual meditation of what God hath done for thee , will make thee do , what thou art able for him again . For did God and Christ , do all this for us ? and shall we do nothing for him again ? Like favours , require like gratitude . This then , should at least make us part with our nearest , dearest , and sweetest darling sins , to serve him in righteousnesse and holinesse every day , every hour , all the daies of our lives . Even every sin ; for what sin should be so dear to us , as Gods only Son was to him ? Do we then for Gods sake not spare our dearest sin ; when God for our sakes , did not spare his dearest Son. Yea , what a bruitish and barbarous unthankfulnesse , and shame were it , that God should part with his Son , and his Son with his own precious blood for us , and we not part with our sinfull lusts , and delights for him ? Fourthly , Hath Christ done all this for us , his servants , so much , and so many waies obliged unto him ? let us do what we are able for him again . 1. Let us be zealous for his glory , and take his part when we see or hear him dishonoured . Nor can there be any love , where there● no zeal , saith Augustine . Well-born Children are touched to the quick , with the injuries of their Parents . And it is a base , vile , and unjust ingratitude in those men , that can endure the disgrace of them , under whose shelter they live . 2. Let us seek to draw others after us , from Satan to Him. 3. Do we all we can , to promote his worship and service . 4. Take we all good occasions to publish to others , how good God is ; and what he hath done for us . 5. Let us wholly ascribe all the good we have , or do to free grace ; and give him the glory of his gifts , imploying them to our Masters best advantage , 6. Let us ( that we may expresse our thankfulnesse to him ) shew kindnesse to his Children , and poor members , who are bone of his bone , and flesh of his flesh , Ephes. 5 30. 7. Abhor we our selves for our former unthankfulnesse , and our wonderfull provoking of him . 8. Hearken we unto Christs voice , in all that he saith unto us ; and expresse our thankfulnesse by our obedience . Yea , all this let us do , if we do it but for our own sakes : For what should we have , if we did thus serve Christ , who hath done all these things for his enemies neglecting and dishonouring him ? CHAP. XVI . But thou wilt say , What can we do for God , or for Christ ? I Answer , We cannot properly benefit God , nor add to his fulnesse . They can add no good to him , that have all their good from him . The Ocean is never the fuller , though all the rivers of the world , flow into the same : So , What is God the better , for our praises or performances , to whom ( in that he is infinite ) nothing can be added ? If we be righteous , our righteousnesse may profit the sonnes of men ; but what can we give unto him ? or what receiveth he at our hands ? Can the Sun receive light from a candle ? What profit does the Sunne receive , by our looking upon it ? We are the better for its light , not it for our sight ; or at all prejudiced by our neglect . A shower of rain that waters the earth , gets nothing to it self : the earth fares the better for it . Lord ( saith David ) our well-doing doth not at all extend unto thee ; but to the Saints that are on the earth , and to the excellent ones in whom is all my delight , Psal. 16.2 , 3. Yea , if we could give him our bodies and souls , they should be saved by it , but he were never the better for them . It is for our good , that he would be served , and magnified of us . True , as the Ocean daynes to take tribute of the small brooks , and accepts that in token of thankfulnesse , which was its own before , it being the maintainer of the rivers streams : Or as Ioseph accepted of his Brethrens small gifts , albeit he had no need of them , Gen 43.15 . So does God accept of our free-will offerings , and bountifully rewards them , Phil. 4.18 . Yea , if in impolying our Talents , we aim at his glory , and the Churches good , he doubles them , Matth. 25.21 , 22 , 23. Nor does God look for such glory , or service from us , as he is worthy to receive , but as we are able to give . Our praises and performances , are not sinnes ; yet they are not without some touch of sin . Duties and infirmities , come from us together : but Christ parts them , forgiving the infirmities , and receiving the praises and performances . They are full of weaknesses , yet does not he except against them for their imperfections . He takes them well in worth , though there be no worth in them : and vouchsafes them a reward , which had been sufficiently honoured with a pardon . Neither can we hurt , or take away any thing from him : For if we be wicked , our wickednesse may hurt a man like our selves ; but what is it to him , Job 35.7 , 8. Yet neverthelesse , we may do many things , which he accounts and rewards , as done to himself ; of which I will give you one in special , and I pray mind it . Though we can do nothing for Christ himself , he being now in Heaven : yet we may do much for his poor members , those excellent ones whom David speakes of Psalm 16.2 , 3. which Christ accounts all one , as if it were done to himself , as appears by many expresse testimonies . When I was an hungred , ye fed me ; when I was naked , ye cloathed me ; when sick and in prison , ye visited me , &c. For in as much as ye did it unto one of these little ones , that believe in me , ye did it unto me , Matth. 25.34 . to 41. He that giveth unto the poor , lendeth unto the Lord , Prov. 19.17 . And many the like which I have formerly cited . CHAP. XVII . Now , do we love Christ ? or would we indeed expresse our thankfulnesse to him , for what we have received from him ? Or do we desire to do something again for Christ , who hath done and suffered so much for us ? here is a way chalked out unto us , which he prefers before all burnt-offerings and sacrifices , Mark. 12.33 . When David could do the Father Barzillay no good , by reason of his old age : he loved , and honoured Chimham his son , 2 Sam. 19.38 . And to requite the love of Ionathan , he shewed kindnesse to Mephibosheth . So if thou bearest any good will to God , or Christ , whom it is not in thy power to pleasure ; thou wilt shew thy thankfulnesse to him , in his Children and poor members : who are bone of his bone , and flesh of his flesh , Ephes. 5.30 . Is our Ionathan gone ? yet we have many Mephibosheths : and he that loves God for his own sake , will love his Brother for Gods sake . Especially when he hath loved us ( as it were ) on this condition , that we should love one another , Iohn 15. This is my Commandement , ( saies Christ ) that ye love one another , as I have loved you , Vers. 12. And greater love than his was , cannot be , Vers. 13. And untill we consider , how infinitely good God hath been unto us : we can never shew any goodnesse towards our Brethren . We must know , he hath given us all we have : before we will part with any thing for his sake . God in the beginning , had no sooner created the Heavens and the Earth , but he said , Let the Earth bring forth grass , the Herb yeelding seed , and the fruitfull tree yeelding fruit , &c. Gen. 1.11 , 12. So when he hath by his Word and Spirit , created us anew , he commands us to be fruitfull in the works of Piety , and Charity , Col. 1.10 . And the river of Charity , does alwaies spring , from the fountain of Piety . Faith is as the leads , and pipes , to bring in : and Love , is as the cock of the cunduit , to let out . And what availeth the one without the other ? What avileth it , my Brethren , ( saies St Iames ) though a man saith he hath faith , when he hath no works , ( that is , works of Charity ) can the faith save him ? For if a Brother , or a Sister be naked , and destitute of daily food , and one of you say unto them , Depart in peace , warm your selves , and fill your bellies ; notwithstanding ye give them not those things , which are needfull for the body : what helpeth it ? Even so the faith , if it have no works , is dead in it self , James 2.14 . to 18. A just man lives by his faith , Hab. 2.4 . Heb. 10.38 . and others live by his charity . Pure Religion , and undefiled before God , even the Father , is this : to visit the fatherlesse and widdowes in their adversity , and to keep himself unspotted of the world , James 1.27 . Love is the fulfilling of the Law , Rom. 13.10 . and Faith is the fulfilling of the Gospel , Act. 13.39 . & 16.31 . 1 Thes. 4.14 . 1 John 3.23 . A Christian in respect of his faith , is Lord over all , 1 Joh. 5 4. & 2.14 . in respect of his love , he is servant unto all , Gal. 5.13 . Faith is the mother grace : by it we are justified , Luk● 7.47 , 50. Gal. 3.8 . our hearts are purified , Act 15.9 . our persons are accepted , and our soules saved , Ephe. 2.8 , 9. Luke 18.42 . Yet in many respects , love is preferred before it : as 1 Cor. 13.13 . Now abideth Faith , Hope , and Love , even these three ; but the chiefest of these is Love. So that what the diamond is among stones , the Sun among Plaenets , and gold among mettals , such is Love among the graces . Love will make us to have publique spirits , resembling the Moon , which borroweth her light from the Sun , that she may convey it to all the inferiour creatures ; takes from the Sea , that she may give to the lesser rivers . It will inforce us to practice , what the Apostle exhorts unto , Phil. 2. Look not every man on his own things , but every man also of the things of other men : let the same mind be in you , that was e●en in Christ Iesus , &c. Vers. 4 , 5 , 6. It will make us remember them that are bound , as if we were bound with them , and them that are in affliction , as if we were also afflicted in the body , Heb. 13 3. Which is but reason . As m●ist not thou thy self be in affliction or want ? and wouldest not thou in thy need , be relieved ? Why then shouldest not thou know it reason , to do to others , as thou wouldest have them do to thee ? We ought to love our neighbour as our selves , Levit. 19.18 . but how do we so , if we take not care for them , as we do for our selves ? There is nothing that any one doth , or indureth , but any other may : We are all lyable to the same common misery , if unsustained . Therefore insult not over him that is cast down ; but let it make thee humble , thankfull and compassionate : because it is a goodnesse not our own , that makes the difference , though pride will scarce believe it . The proudest he cannot say , this or that shall never befall me . Who can say ( saies Menander ) I shall never do , nor suffer this or that ? For that we go not the round of others sinnes , or punishments , it is neither our goodnesse , desert , policy , or power preventing , but from those lines of gracious Providence , from Gods preventing , and preserving mercy . Doubtlesse he had been counted a prating fool , that should have told Haman , he should have held Mordecai's stirr up ▪ much lesse have changed preferment with him . That Mordecai should be lifted up into Hamans favour at Court , and Haman should be exalted to that fifty cubits eminency above ground , in Mordecais room . But go we on . Love will cause us to open our hands unto such as are in want ; and lend or give them sufficient for their need , as God commands , Deut. 15. 8. It will make us of Iobs spirit , who would not eate his morsells alone , but invited the fatherlesse to eate with him , Job 31.17 . It will make a man love his enemies , and do good for them , that do hurt to him , Luke 6. 35. Yea , if need so require , as in a famine , or common persecution ; it will make us sell our possessions and goods , and distribute them to all , as every one hath need , as did the Christians in the Primitive Church , Acts 2.44 , 45. And lastly , which is above all ; It will make a man to lay downe his life for the brethren ▪ 1 John 3.16 . Whereas he that hath not this Christian grace , feels , and is sensible of common calamities , just so much as appertains to his own private estate & interest , and no more . It is the want of compassion , that takes no compassion of others wants . Yea , this is an argument , that the love of God is not in us , 1 John 3.17 . Whatsoever we thinke , or say , it is not at all in us , Iohn 3.14 , 15.17 . CHAP. XVIII . Again , It 's impossible that he who hath love should be ungratefull ▪ Mary Magdalen had received much , and this made her love much : and loving much , she thought nothing too much to bestow , even upon the most remote members of Christ , to expresse her thankfulnesse , Luke 7.38 . And the like of Naaman , when Elisha had done that great cure upon him ; whose hands were no lesse ●ull of thankes , then his mouth . Dry and barren profession of our obligation , where is power to requite are unfit for noble and ingenuous spirits . And so of Iacob ; If ( saith he ) I come again unto my fathers house in safety , then shall the Lord be my God , and this stone which I have set up as a pillar , shall be Gods house ; and of all that he shall give me , I will give the tenth unto him again , Gen. 28.21 , 22. And Hannah , who vowed a vow , and said , O Lord of Hosts , if thou wilt looke on the trouble of thine hand-maid , and remember me , and not forget thine hand-maid , but give unto thine hand-maid a man Childe ; then I will give him unto the Lord all the dayes of his life , and there shall no razor come upon his head : and she did it accordingly , 1 Sam. 1.11.27 , 28. An ingenuous disposition cannot receive favours without thoughts of return . Behold thou hast been carefull for us ( sayes Elisha to the Shunamite , ) with all this care : what is to be done for thee ? wouldst thou be spoken for to the King , or to the Captain of the Host ? what is there to be done for thee ? And when he understood that a sonne was the onely thing she wanted and desired , her husband being old , he obtained of the Lord to fulfill her desire , 2 Kings 4.13 . to 17. Both Christ , and the Angels , the Prophets and Apostles were wont to be very beneficial guests to their hostes , and hostesses , and ever payd a bless●ng for their entertainment . Elias requited his hostesse with a supernatnrall provision : He gave also her owne , and her sons life to her for his board . Yea , in that wofull famine , 1 King. ●7 . He gave her , and her sonne , their board for his house-room . Yea , it is storied of Pyrrhus an Heathen , that he did exceedingly grieve , for that a friend of his hapned to dye , before he had required his many favours . Those hearts that are truly thank●ull , delight no lesse in the repayment of a good turn , then in the receit : and do as much study , how to shew their fervent affections for what they have received , as how to compasse favours when they want them . Their debt is their burthen , which when they have discharged , they are at ease , and not before . Resembling Homer , who never forgot to requite a benefit received , nor could be at rest , untill he had done it . CHAP. XIX . Nor can there be a better signe of true love , and ●ound amendment , then that we can be content to be loosers by our repentance . Many formall penitents have yielded to part with so much of their sinne , as may abate nothing of their profit . It is an easie matter to say , ( yea and think what they say to be true ) that they love God and Christ. There is no Dives among us , but he thinks scorne to be charged with the want of love . What , not love God ? But aske his conscience the next question ; What good hast thou done for his sake ? No he can remember none of that , no goodnesse , no workes of mercy or charity hath come from him all his life long But know this thou wretched rich miserly muckworme , that tho● artbound to performe these works of mercy to the poore , both ou● of duty , and thankefulnesse to him , who hath given thee thy selfe , and all that thou hast . Yea , if thou beest not a meere beast , or blocke : When thou beholdest them ( the poor I meane ) behold how thou art beholding to Him , that suffered thee not to be like them . Hath God given thee all things , and dost thou then thinke it a great matter to give him back something ? especially seeing thou givest him but of his owne , as David gladly acknowledged , 1 Chr. 29.14 . For shame consider of it , and let thy conscience make answer to what I shall aske thee , what can be more equall and just then to give a little unto him , who hath given all unto us ? especially seeing he hath granted unto us the use onely of what we possesse , reserving still the chief propriety unto himselfe , and to spare something unto the poor , out of our abundance at his request , who hath not spared to give unto us his onely begotten , and dearly beloved sonne ; that by a shamefull death he might free us from everlasting death and condemnation , and purchase for us eternall happiness . Yea in truth , what madnesse is it to deny , being requested , to give at his appointment some small portion of our goods ? who by his owne right and authority may take all . And what senselesse folly were it to turne away our face from him , when he asketh in the behalfe of the poor , some earthly and momenta●y trifles , from whom we expect as his free gift , Heavens felicity , and everlasting glory . CHAP. XX. But to drive home this duty to mens consciences , see further what cause we have to extend our liberality to the relief of Christs poore members ; For here I shall take occasion to slide into a discourse , which in the Title page 1 durst not once mention , as well knowing how averse most men are , and how desperately most rich mens hearts are hardned against the poore ; whereof I le onely give you an instance . Some six years since , having taken no small paynes in composing the Poores Advocate in eight parts , I printed the first two of them with these words in the front ; That it is an incomparable favour to the rich , that there are poore to accept of their Charity , had they the Wit to know it . This they no sooner read but their bloods would rise , saying ; We must be beholding to the poore to accept of our charity , wee 'l see them hanged first . An expression more sit for a Caniball , then a Christian : And certainly such men had need to look to it in time : for of all men in the world , they shall have judgement without mercy , that are so miserably unmercifull . And I would wish them , to take heed of turning the deaf ear to Christ , when in his members he cryes to them for mercy : lest Christ turnes the deaf ear to them , when they ( being in far greater need ) shall cry to him for mercy . Again , ( which is worth the observing ) when the said two parts took so with the good , that provision was made , & a way thought upon that to every rich man in the Nation , there should be one of them , freely given for the poores good , by the Clarkes of every Parish , they ( I mean some of them ) so abused their trust , that the donor was forced to withdraw his hand : whereby both Rich and Poore , might sustain no little loss , the one in their souls , the other in their purses . For it is well known that a person of quality upon the reading of it , sent in many hundred pounds to the our parishes , to be be bestowed by the Church-Wardens upon their poore . If any shall think I wrong Parish Clarkes , let them but ask the Clark of Lawrence Church , whether the then Reverend Pastour , did not deliver him five and fifty of those Bookes , with the names of five and fifty rich men in that parish , together with a great charge to deliver them into every of their hands . And whether he did not most perfidiously and sacrilegiously barter them away to the Booke Women for other Bookes , instead of giving them to the parties . And this ( for I le mention no more ) I acquaint the wo●ld with , as tendring the good of his soul , more then that of his honour , for I have done in private what lies in me , to make him sensible of the crime , but he is the more obstinate . Now that I have taken occasion to shrowd the Remaines of the poores Advocate , under the notion of how to become happy here and hereafter , these are my reasons . First , Bounty to the poore , is the most proper meanes , tending to happiness . And secondly , it is very probable , that many will read or hear thus far , under this notion ( whether out of curiosity or self ends ) and having heard hitherto , will be willing also to hear me a few words in behalf of the poore , ( which is of no less concernment ) when otherwise they would have heard neither of both . Now such as have read the two first parts of The Poores Advocate , may remember , that I have dispatched these six heads . 1. The necessity of the duty . 2. The persons of whom it is required . 3. They to whom it must be performed . 4. VVhat . 5. How. 6. How much we are to give . In the other six parts , I intended to have treated , 1. Of the time when we a●e to give . 2. Of the meanes inabling to it . 3. Of the ends to be propounded in it . 4. Of the impediments that hinder it . 5. Of the remedies or incouragements . And 6. Of the Vses . But finding that it would have been as welcome to the parties concerned therein , as water into a ship , I will onely give you a few gleanings out of them : In which also I will more respect the weight and benefit of the matter , then the order of handling : that so I may couch all , within a little compass . CHAP. XXI . Touching the grounds , reasons , and inducements , which may move men to be bountifull and beneficent to the poore , with which I will begin : they are so many , that onely to name them all , would by worldlings be thought too much . Wherefore I will onely nominate such , as every wise man ( even out of self love ) will allow for weighty . And therein be as brief as possibly I can in running them over . 1. If in some good measure we perform this duty , if we deal our bread to the hungry , bring the poore that are cast out into our houses ; and that seeing them naked , we cover them , as it is Isay 58.7 . God hath promised and given it under his hand , that it shall go well with us in our estates , and that we shall be no loosers by it , but he will surely pay it us again , Ecc. 11.1 . Luke 6.38 . Matth. 6.4 . And lest any should be discouraged , from performing these duties , because he is able to give but a little : he assureth us , that whosoever giveth a cup of cold water unto a Disciple in the name of a Disciple he shall in no wise lose his reward , Matt. 10.42 . And that because this reward is not grounded upon the excellency and merit of the work , but upon Gods righteousness and truth , in fulfilling his promises , according to that Heb. 6.10 . For God is not unrighteous , that he should forget your work and labour of love ; which ye have shewed toward his name ▪ in that ye have minstred to the Saints , and do minister ; Whereby he implyeth that it is no more possible , that those who in love and obedience , have exercised themselves in these works of mercy , should lose their reward , then that God himself should lose his righteousness . And the wise man telleth us , that he who hath pitty on the poore , lendeth unto the Lord , and that which he hath given , he will repay again , Prov. 19.17 . Neither in reason can it be otherwise , for if mercy and bounty be in God , as an inexhaustible & everspringing fountain , and in us as a little stream that floweth from it , how is it possible that our small and shallow rivulets of mercy should flow to our Neighbours , and that the everlasting spring of Gods mercy and goodness should be dry unto us ? or how should the stream flow and the fountain and well ●ead be dried up ? Yea let us assure our selves , that we cannot faster ( in a wise and discreet manner ) empty our selves of these waters of Gods blessings , for the satisfying and quenching of the poore mans thirst , and relieving of his wants : but we shall again be replenished from the fountain of all goodness ; and if like kind Nurses , we let these deare Children of God suck the breasts of our bounty , for their comfort and nourishment : that which is thus spent will again be restored : whereas if we churlishly refuse to impart , and communicate this milk of Gods blessings , it is the readiest way to have it quite dried up . Neither are we to imagine that if we be carefull in feeding Christ , that he will be carelesse in feeding us . That he will deny us meate who hath given us his precious blood . That he will suffer us to want earthly trifles , who hath provided for us heavenly riches . Let such more then heathenish diffidence , be farre from us , who professe our selves to be of the houshold of Faith. Is it not he ( as Hannah speaketh ) that maketh poore , and maketh rich ; that bringeth low , and lifteth up . Do we enjoy all things through Gods blessing ? And can we thinke to keep our riches , by disobeying his commandment ? Indeed the contrary we may well expect , according to that , Prov. 11. There is that scattereth , and is more increased ; but he that spareth more then is right , shall surely come to poverty , vers . 24. And it is but just , if God deny thee thy daily bread , if thou denyest him the crumbs . And thus it apppeareth , that by giving to the poor , we shall be no loosers . But this is not all ; For CHAP. XXII . Secondly , we shall not onely receive our own again , but it shall be with great increase . Yea , if the Word of God be true , there is not a more compendious way to thrive and grow rich , then by being bountifull to the poore : But that bounty is the best and surest way to plenty , and that it is so far from weakning a mans estate , or bringing him to want and poverty , that it is the onely meanes to keep us from it , and to bring plenty and abundance . I have largely and plentifully proved ( if you remember ) in Chapter the 30. of The best and surest way to become rich : And I heartily wish , that the Reader would perule the same : For it is the most piercing and patheticall Chapter of all the parts , and should methinks exceedingly whet on those that are greedy of gaine , to put the same into practice , and make them bountifull in doing these workes of mercy , and not think themselves loosers thereby ; but rather to conclude as a mercifull man once did ; The more I give , the more I have . As what Husbandman does not reckon more of his seed in the ground , then of that in his Barn or Garner ? And shall we be such Atheists , as to trust the ground , and not God ? Yea , let us be so far from grudging these Almes to the poor , when we have fit occasion , that we do them with joy and thankfulness unto God , that he hath given us so fit an opportunity of sowing our seed , that so we may reap a fruitfull harvest . For what husbandman would not readily and cheerful●y hearken to one , who should offer him fertile and fruitfull land , ready prepared , and manured , to sow his seed in , with a faithful promise , that he should reape the whole crop for his own use , and benefit ? But thus God dealeth with us , when he giveth us opportunity of relieving the poor : Yea , in truth much better and more ability , for he gives us even the seed also we sow with ; and whereas , if a man should freely receive of another , Land to sow his seed in , yet he were not sure of a fruitfull harvest : For many accidents usually happen , which cut off the hopes of the most skilfull Husbandman , as Frosts , and Mildewes , wormes and locusts , tares and weeds , too much wet , or too much drought may destroy the corn , though the seed were never so good : or when it is ready for the sickle , the enemy may come and reap it ; but if we sow these seeds of our beneficence , believing Gods promises , and hoping for a happy harvest : we shall never fail of our expectation , because God who is infinite in power and truth , having promised a fruitfull crop , no outward accident is able to hinder it . But lest what hath been said should not be sufficient to prevail with men to be mercifull to the poore , let them hearken to , and mind well the many other reasons and inducements that propound themselves , and then I doubt not , but they will if wise , do good to others , if it be but to do a greater good to themselves . For of all other graces , the grace of charity and bounty , hath the most primest promises of reward , to us and ours , both here and hereafter , of which I will mention some . CHAP. XXIII . Thirdly , God hath further promised to confirm , strengthen , and continue , as well as increase his prosperous and flourishing estate , and that in sundry places of scripture already cited and elsewhere . He is gracious and full of compassion , he sheweth favour and lendeth , he hath given to the poore , &c. And what shall be his reward ? Wealth and Riches shall be in his house , he shall not be moved for ever : his righteousness ( aye and his riches too , as is implied in the close ) shall endure for ever , he shall be in everlasting remembrance , he shall not be afraid of evill tidings , his hea●t is fixed trusting in the Lord , his horn shall be exalted with honour , Psal. 112.1 . to 10. All grace shall abound towards him , that he always having alsufficiency in all things , may abound to every good work , and hold out to the end , 2 Cor. 9. He deviseth liberall things , and by his liberallity he shall stand , Isa. 82.8 . He drawes out his soul to the hungry , and comforteth the afflicted : therefore his light shall rise in obscurity , and his darkness shall be as the noon day ; and the Lord shall guide him continually , and satisfie his soul in draught , and make fat his bones , he shall be like a watered garden , and like a spring of water whose waters fail not : and they that shall be of him , shall build the old waste places , he shall raise up the foundations of many generations , and he shall be called the repairer of the b●each , the restorer of pathes to dwell in , Isa. 58.6 . to 13. And the like Pro. 28.27 . He that giveth unto the poor , shall not lack : And so Psalm●7 ●7 . 25 . I have been young , and now am old , y●● have I not seen the righteous forsaken , nor his seed begging bread : and why so ? He is ever merciful and lendeth , and his seed is blessed , as it followes in the next verse , and in the next to that ; He that dies good sh●●l dwell for ever more , Verse 2● . He shall not be forsaken , but the Lord will preserve him for ever , Verse 28. He shall inherit the Land , and dwell therein for ever , Vers. 29. and a great deal more to the same effect , Verse 31 , 33 , 34 , 37 , 39 , 40. See more Ier 17.25 . Psal. 1.3 . and 31.10 . Iob 1.10 . which are all pregnant places , and full to the point in hand . But I may not stand upon it ; Onely read these Scriptures and remember them . Fourthly , he shall be blessed in his person , and that many waies : yea the benefits and blessings , temporall , spirituall , and corporall , for soul and body , which God hath promised to bestow upon the mercifull , for a reward of their bounty , are infinite , of which observe with me these few . First , touching corporall benefits and blessings . Blessed is he saith the Psalmist , that considereth the poore , the Lord shall deliver him in the time of trouble , he will keep and preserve him al●ve , he shall be blessed upon the earth , and not delivered unto the will of his enemies , Psalm 41.1 , 2 , 3. Great priviledges ! but to these are added , Isa. 58 ▪ If thou draw out thy soul to the hungry , then shall thy health spring forth speedily , &c. verse 7.8 . But admit the mercifull man be long sick God will preserve him alive , strengthen him upon the bed of languishing ; yea make all his bed in his sickness , the Lord will stir up the feathers under him , his soul shall be at ease , and his body sweetly refrashed , mercy shall be his cordiall or pillow of repose , untill he be raised up again , Psalm 41.1 . to 11. CHAP. XXIV . But see how God hath rewarded many particular persons for this most excellent vertue . Abraham in his old age was blessed with an Isaac , a godly son and heir , a glorious type of the worlds Redeemer , and entertained Angels by his hospitality : yea the Son of God , the Lord of Angels , as Sinesius observes . The Shunam●te that entertained the Prophet Elisha , received above a Prophets reward ; namely the promise and gift of a son when she was old , and the raising of him to life when he was dead , and the restoring of her house and land , lost in her long absence for the famine , 2 Kings 4 and 8. Chapters . Rebeccah got so good and great an Husband by her hospitality , as Chrysostom observes . Lot was honoured with the entertainment of Angels , and preserved alive with his whole family from the destruction of Sodom by his hospitality . The Widow of Sarepta was blessed with a miraculous increase of her meal and oyl , with the preservation of her family in the time of famine ; & with the resurrection of her son , by her relieving the Prophet in his banishment , 1 Kings 17. Revell or Iethro ( for it is the same man under two divers names ) as Calvin proves upon Exod. 2. for this , was rewarded with such a son in law as Moses , and by him better instructed in the true worship of God. Publius the chief man of the Island Melit● , by entertaining St. Paul and his companions g●t his father healed of a f●aver , and of a bloody flux , Acts 28.8 . It is likewise storied of Stephen King of Hungary , and of Oswald King of England , that their right ●●nds d●d never put●efie because so much exe●c●sed in relieving the n●cessities of 〈…〉 Again Fifthly , It bringeth the blessings of God upon all we have , or do : And we know that the blessing of God in effect is all , and does all , Thou shalt surely give to thy poore Brother , and thy heart shall not be grieved when thou givest unto him : because for this thing , the Lord thy God shall blesse thee in all thy work and in all that thou puttest thine hand to , Deut. 15.10 . And the like Prov. 22.9 . Luke 14.14 . It were endless to name the particulars , wherein God hath promised to bless the mercifull , see onely Isa. 58. Psal. 112. Prov. 10. and 22. Chapters , 2 Chron. 31.10 . Deut. 14 28 , 29. Ezek. 44.30 . Or turn to Luke 11. and there you shall see , that as fasting sanctifieth the body , and prayer the soul ; so Almes does sanctifie the substance . Give almes of those things which ye have ( saies our Saviour ) and behold all things shall be clean unto you , ver . 41. It s not spoken without a behold . But , CHAP. XXV . Sixthly , The mercifull man shall be no less blessed in his name and credit , he shall be had in honour and reputation : according to that Prov. 14. He that oppresseth the poore , reproacheth him that made him ; but he honoureth him that hath mercy upon the poore , ver . 31. And to this accords that of the Psalmist , he hath dispersed , 〈◊〉 hath given to the poore , his righteousness endureth for ever his horn shall be exalted with honour , Psalm 112.9 . And so Proverbs 10. His memoriall shall be blessed , Verse 7. And of this I might give you sundry examples , and pregnant . As Rachab , Gaius , Iob , The Centurian , Boas , Cornelius , and Mary : as how did our Saviour value and honour Maries bounty ? ( though so slighted by him that was a thief , and carried the bag , into which he would have had it come ) when he commanded it should be spoken of to her honour , wheresoever the Gospell should be preached throughout all the world , Matth. 26.13 , But experience sufficiently proves , that a liberal and bountiful man , shall have all love and respect with men , all good repute and report , both living and dead : Nor is this so light a blessing as many deeme it , for what sayes the wise man ? The memoriall of the just shall be blessed : but the name of the wicked shall rot , Prov. 10.7 . Yea a good name , is better then a sweet oyntment : and to be chosen before great riches , Prov. 22.1 . yea , then life it self . B●iefly , for conclusion of this point , let this be the use : when the poore at your gates ask their daily bread , they highly honour you , yea after a sort they make you Gods : therefore by your bounty & liberality , shew your selves at least to be Christians , to be men . Secondly , such as have by this divine vertue obtained a good report : let it provoke them as much to excell others in doing good , as they do excell them in hearing thereof . For I hold this a sure rule , He is of a bad nature to whom good report and commendations are no spur to vertue , but he is of a worse disposition , to whom evil report and blame , is no bridle and retentive from vice , which made Tully so wonder at the strange perverseness of Antony : whom neither praise could allure to do well , nor yet fear of infamy and reproach deter from committing evil . But , CHAP. XXVI . Seaventhly , the spiritual blessings and benefits which accompany these works of mercy , and thereby accrew to the soul even in this life : as they are inestimable , so they are innumerable , I le nominate so many as may satisfie , and not cloy . First , it is the onely meanes to have the soul prosper , kept safe and preserved , Psal. 86. Preserve my soul ( saith David ) for I am mercifull . Verse 2. The liberall soul shall be made fat , and he that watereth shall also be watred himself , Prov. 11.25 . The mercifull man doth good to his own soul , Verse 17. Secondly , it is rewarded with illumination and conversion , The two Disciples that went to Emaus , were rewarded with illumination , for entertaining our Saviour as a stranger , Luke 24.45 . Whence St. Austin observes , that by the duty of Hospitality , we come to the knowledge of Christ. Loe saith St. Gregory , the Lord was not known while he spake , and he vouchsafes to be known while he is fed . And then St. Albone the first Martyre , that ever in England suffered death for the name of Christ , was converted from Paganism to Christianity by a certain Clark , whom he had received into his house , fleeing from the persecutors hands . Thirdly , works of mercy are infallible signes of a lively faith ; whereby we may prove it to our selves , and approve it unto men . Iam. ● . 18 . which fruits , if our faith beare not , it is dead , & not a living body , but a carcass that breatheth not , verse 26. They are signes of a lively faith , for no man easily parteth with his worldly goods to these uses , unless by faith he be assured that he shall have in lieu of them heavenl●y and everlasting treasures . The merciful man is ever a faithfull man. Fourthly , it testifies our unfeigned repentance , whereof it is that Daniel saith to Nebuchadnezer ; Wherefore O King , break off thy sins by repentance , and thine iniquities , by shewing mercy unto the poore , Dan. 4 : 27. The which Zacheus practised , Luke 19. For no sooner was he converted unto God , but to testifie his unfeigned repentance , he giveth half his goods unto the poore , Verse 8. Fifthly giving much , is an infallible signe that many sins are forgiven us : as our Saviour speaketh of the woman , Luke 7.47 . Sixthly , by it we may know our selves to be the children of God 1 Iohn 3.14 . Yea and others may also know it , Iohn 13.34 , 35. And hereby we know the unmercifull to be none of Gods children : ●or the Father of Mercies hath no children but the mercifull . Seventhly , it is said that Obadia feared God greatly : for when Iesabel destroied the Prophets of the Lord , he took an hundred Prophets and hid them by fifty in a cave , and he fed them with bread and water , 1 Kings 18.3.4 . Therefore it is a sure signe of the fear of God. Eightly , they are undoubted signes of our love towards God. When as we so love the poore for his sake , as that we be content to spare somewhat , even from our own backs and bellies , that we may the more liberally communicate unto their necessities . But this a wicked man will never do : the onely loves the Lord is 〈◊〉 did 〈◊〉 onely 〈…〉 riches by him ; Or as Saul loved Samuel , to gain honour by him . True they will say they love God , and perhaps think so too : but let them say what they will , if unmercifull , I will never believe against Scripture , that they love God whom they have not seen : that love not their brother whom they have seen ; if we love him , we will love one another , 1 Iohn 4.20 , 21. If any man ( saies the Apostle ) have these worlds goods , and seeth his Brother have need , and shutteth up his bowels of compassion from him , how dwelleth the love of God in him ? 1 Iohn 3.17 . And as they are manifest signes of our love to God , so also of our love towards our Neighbours : when as we carry our selves in all Christian bounty towards them , as unto Children of the same Father , and members of the same body : suffering with them in their wants ; through compassion and fellow-feeling , and rejoycing with them in their fulness and prosperity . Hereby we know that we love the brethren : because our hearts and hands are open to them , for love is bountifull . For otherwise it is but an unprofitable , counterfeit , and hypocriticall love , to make shew of kindness and compassion in word , and to perform nothing in deed ; as Saint Iames plainly affirmeth , Iames● : 15. But that this alone is the best touchstone , to shew the sincerity and truth of our love ; many places demonstrate , as 2 Cor. 8.8 , 24. 1 Iohn 3.18 . CHAP. XXVII . And as our Almesdeeds are a sign of our love to God and our Neighbour● : so the quantity of our almes , ( respect being had to the proportion of our estate ) is a signe of the quantity of our love , for he loveth but little , that having much , giveth but a little ; and contrariwise , his heart is in●lamed with fervent love , who hath it inflamed with bounty towards his poore brethren : the extension of our love towards them , being the true touchstone of the intention of our love towards God. And as a great tree with many and large branches is an undoubted sign of a root proportionable in greatness : and a small shrub above the ground , plainly sheweth that the root also is small wch is under it : so is it with our Almesdeeds which spring from it . For if we be bountiful in Almes , we are plentifull in love ; if we be slack in giving , we are cold in loving : but if we be utterly defective , in bringing forth these excellent fruits , then it is a manifest sign that this grace of love is not rooted in us , 1 Iohn 3.17 . Ninthly , It is an evident demonstration that we have saving knowledge and spiritual wisdom : for the wisdom that is from above , is full of mercy and good fruits , Iames 3.17 . Otherwise we are not wise , our wisdom descends not from above , but is earthly , sensuall , and devillish , Verse 15. Tenthly , By these works of mercy , we make our calling and election sure , for if we do these things we shall never fall as St. Peter speaks , 2 Pet. 1.7 , 8 , 10. And St. Paul infers , Col. 3. Put on as the elect of God , holy and beloved , the bowels of mercy and kindness , Verse 12. Which makes him in another place call charity a never failing grace , 1 Cor. 1.8 . And a little af●er , he useth these words ; Now abideth , Faith , Hope , and Charity , these three , but the greatest of these is Charity , Verse 13. Eleventhly , This is a duty which undoubtedly must justifie the truth of our religion , or else condemn us as hollow hearted , and swayed by hypocrisie , Iames 1. This is pure religion , and undefiled before God , to visit the fatherless and widow in their affliction , Verse 27. O that this lesson would enter home into every one of our hearts , before we go out of our houses . For men may cry up this side , and cry down that ; but of all the three , the Priest , the Levite , and the Samaritan ; none but the Samaritan ( that shewed mercy to him that was fallen into the hands of theeves , was wounded , and stript of his rayment , ) was justified and approved of by our Saviour , Luke 10.36 , 37. And indeed God so highly prizeth , and esteemeth mercy and the works wherein it is exercised towards the poore : that he preferreth them before the outward acts of religious duties . Hosea 6.6 . I desired mercy and not sacrifice : that is rather then sacrifice ; This is the oblation which he chiefly requireth , yea , if we but look Micha 6. we shall fi●d that God esteemeth it more , or above all sacrifices and burnt offerings , were it thousands of rams , and ten thousand rivers of oyle , Verse 6.7 . He hath shewed thee O man , what is good , and what the Lord requireth of thee : to do justly , to love mercy , and to walk humbly with thy God , Verse 8 Finally these works of mercy , are not onely an odor of a sweet smell , and a sacrifice acceptable and well pleasing to God : ( as the Apostle speaks , Phil. 4.18 . ) But also such an oblation , as if we offer unto God with a lively faith , the use of all the creatures shall be clean unto us : according to that of our Saviour , Luke 11 . 4● . See more Heb. 13.16 . Isa. 58.6 , 7 , 8. Iames 1.27 . And this is a Twelfth benefit . CHAP. XXVIII . Thirteenthly , another no small benefit that we have thereby is , by our bounty towards the poor , we have the benefit of their prayers unto God , the which are very available for the obtaining of all good things for us , the which argument the Apostle useth to incite the Corinthians to a liberal contribution , ● Cor. 9 , 11. to 1● . insomuch that when we hold our peace , or are sleeping in our beds , the loynes of the poore shall bless us , as it is Iob 31.20 . and 29.12 , 13. Whereas on the contrary , he that giveth not to the poore , shall lie open to their curse , according to that Prov. 28.27 . and Deut. 15.9 , and 14 , 15. the which curses of the poore , he will hear and ratifie , according to that , Iob 31.16 to 29. Fourteenthly , By the same meanes also , we give them and others occasion of praising , and glorifying God : whilest by the experiment of this ministration , they see our professed subjection to the Gospel of Christ , as the Apostle speaketh , ● Cor. 9. ●3 . Wherefore let us strive to abound in this duty , that whiles they injoy our bounty , we may injoy their prayers ; 2 Tim. 1.18 . and God may have their praises , 2 Cor 9.15 . And so much the rather , for that of all men , seldom is any great sin , shame or punishment fastned on the charitable : for how should he speed ill that hath the prayers of so many ? Fifteenthly , it is no small pleasure , and ●oy which a Christian taketh in performing these works of 〈◊〉 for 〈…〉 actions in themselves , do even for the present fill their hearts with joy , who rightly perform them . But much more do they fill our hearts with joy , as they are evident signes to assure us , that we are indued with Gods saving graces , and as they do , being fruits of a lively faith , ascertaine us of our future reward , and the fruition of Gods presence , where there is fulnesse of joy for ever more . Yea the godly man , gives with more joy and thankfulness of heart , then the other receives the same , as enough can bear me witness ; Yea Seneca an Heathen can testifie the same : for he defines a benefit , to be an action proceeding from love , yeilding joy both to him that receiveth it , and much more to him that yeildeth it . Sixteenthly , The inward habit of goodnesse and mercy in our hearts , exercised in the outward actions of liberality & bounty by our hands , makes us to resemble God himself ; and that in such an attribute , as he delighteth above all others to stile himself withall . For howsoever he is infinite in glory , power , and all perfections : yet most usually in the Scriptures , he is called a God of mercy and compassion , and hereby principally , he maketh himself known unto Moses , desiring to see him , Exod. 34.6 . Nor can we in any thing resemble God more , then in this grace : and therefore it is our Saviours exhortation , that we be mercifull , as our heavenly Father is mercifull , Luke 6.36 . Now God gives to all richly to injoy , 1 Tim. 6.17 . Yea , blessed be God , saies the Church , that daily ladeth us with benefits , that crowneth us with loving kindness , and compasseth us about with new songs of deliverance , Psalm 103. and 36 Therefore seeing mercy and goodness do make us above all other graces to resemble God , and then the creature attaineth to greatest perfection and blessednesse , when he is the likest , and cometh nearest unto the excellency of the Creator . And seeing we professe our selves to be children of our gracious and glorious God : and we can no way grace our selves so much , as by resembling our heavenly Father , in those attributes wherein he most shineth and excelleth : and nothing maketh us more like him , then mercy and compassion : let us hearken unto our Saviours injunction , and imitate our Father in being bountifull as he is . These are some of the spirituall blessings and benefits which God hath promised for reward to the mercifull in this life : it would take up too much time to mention the many more that might be added ; therefore I will leave them , and so proceed to those that are eternall , & concern the life to come , which I would have you especially mind : yea if it be possible , pluck up all your senses into your Ears , that you may the more mind , and better remember ; for it is enough to ravish any Christian soul , and to make him to stretch his estate upon the ●enters , that he may be the more liberall , in relieving Christs poore members ; for the greater the liberality , the greater the recompence of reward , Phil. 4.17.18 . CHAP. XXIX . That the merciful man , who distributeth liberally to the poore on Earth , ( in conscience and obedience to Gods Word ) shall be rewarded with the unvaluable gain , and matchless profit of everlasting salvation , is assured us here , and shall be injoyed of us hereafter . First , at the Hour of Death Secondly , at the day of Iudgement , is fully declared Luke 14.13 , 14 , 16 , 9. Prov. 11.17 . 1 Tim. 6.18 , 19. Math 5.7 . and 6.4 : and 19.29 . But take these two places for all : Sell that ye have and give almes , ( at no hand let the poore want , what shift soever ye make , rather sell then want to give ) provide your selves baggs which wax not old , a treasure in the Heavens which faileth not : where no thief approacheth , neither m●●h corrupteth , Luke 12.33 , 34. this is the first , the second is more full then that . When the Son of man shall come in his glory , and all the holy Angells with him : then shall he sit upon the throne of his glory , and before him shall be gathered all Nations , and he shall separate them one from another , as a shepherd divideth his sheep from the goats , and he shall set the sheep on his right hand , and the goats on the left ; Then shall the King say unto them on his right hand , come ye blessed of my Father , inherit the Kingdom prepared for you from the foundation of the world . For I was an hungred , and ye gave me meat , I was thirsty , and ye gave me drink , I was a stranger , and ye took me in , naked , and ye cloathed me , I was sick , and ye visited me , I was in prison , and ye came unto me . And in as much as ye have done it unto one of the least of these my brethren , ye have done it unto me Ma●th . 25.31 . to 41. See here the incomparableness , and infinite difference between the work and the wages ! ye admire the love and bounty of God , and bless his name : who for the performance of so small a work , hath proposed so great a reward ; and for the obtaining of such an happy estate , hath imposed such an easie task . Here is a Kingdom , even the Kingdom of Heaven , Which cannot be valued with many millions of worlds , in recompence of a little meat , drink , and apparell , who then ( that is in his right senses ) would not turn all his scraping into giving ▪ yea what can we think too much , what not too little to give to attain eternity ? for this incorruptible Crown of glory , 1 Pet. 5.4 . & for this Kingdom where are such joyes , as eye hath not seen , nor ear heard , neither hath entred into the heart of man to conceive , 1 Cor. 2.9 . A place where shall no evill be present , nor good absent , Matth. 6.20 . In comparison whereof , all the Thrones and Kingdomes upon Earth , are less then the drop of a bucket , I say ●0 . 15 . and 66.1 . Yea how little , how nothing , are the poore and Temporary Injoyments of this life , to those we shall injoy in the next ? 1 Cor. 2.9 . Dost thou desire Beauty , Riches , Honour , Pleasure , Long Life , or what ever else can be named : no place so glorious by creation , so beautifull with delectation , so rich in possession , so comfortable for habitation , nor so durable for lasting , Rom. 8.18 . Heb. 12.22 . 1 Pet. 1.4 . 2 Cor. 4 , 17 There , O There , one day is better then a thousand , there is rest from our labours , peace from our Enemies , freedom from our sins , there is no Death nor Dearth , no pining nor repining , no fraud , sorrow , nor sadness , neither tears nor fears , defect nor loathing , Revel . 7.16.17 . and 14.13 . and 21.4 . Iob 3.17 . But of this I have spoken at large , in The whole duty of a Christian. Now all this is propounded as a recompence for such as give what they have , have they but a very cup of cold water , Matth. 10.42 . Yea we cannot give so little to a disciple in the name of a disciple , but it assures us of our right and title unto this eternall inheritance . Heb. 6.10 . Prov. 14.21 . Col. 3.12 , 14. 2 Pet. 1.7 , 8 , 10.11 . Phil : 4.18 . Matth. 5.7 . Christ hath promised to make thee a great one in Heaven , if thou but relieve one of his little ones on earth . Almes is a seed which we cast into the earth as it were , b●t we gather the crop in Heaven . Whence the Apostle would have Timothy to charge them that are rich in this world , that they be not high minded , nor trust in uncertain riches , but in the Lord : who giveth us richly all things to enjoy . And that they do good , that they be rich in good workes , ready to distribute , willing to communicate , laying up in store for themselves ( mark his reason ) a good foundation against the time to come , that they may lay hold on eternall life , 1 Tim. 6.17 , 18 , 19. And hereupon it is , that he telleth the Phil●ppians , he was glad that they had sent him a supply : not so much for his own benefit , as for their gain , which should be great in the day of account , Phil. 4.14.17 , 18. And this makes Solomon say , that he who is mercifull doth good to his own soul , Prov. 11.17 . So that to distribute to the poore on earth , is before hand to provide a rich treasure in Heaven . And who then that believes this , would not think himself happy in such an exchange ? Is not this the best Chimistry to turn Earth into Heaven ? is not this a good bargaine to part with vaine and uncertain things , to partake of real and durable riches ? Believe it , this is the best improvement , and the most that can be made of these things : Whereupon St. Austin thus exhorts , Si vis esse mercator optimus , faener●tor egregius , da quod non potes retinere , ut recipias quod non poteris amittere ; da modicum , ut recipias centuplum , da temporalem possessionem , ut consequaris hereditatem aternam : Wouldest thou be a good Merchant ? a great Vsurer ? give that thou canst not keep , that thou maist receive that which cannot be lost : Give though but a little , that thou maist receive a thousand sold , give thy earthly goods , that thou maist obtain eternall life , though indeed this giving is rather a receiving then a giving , a receiving of treasure for trash , and for things that cannot be kept , a treasure that cannot be lost , as another hath it : Nor do the poore so much gain by what we give them , as we do , The deeds of the charitable , do far more profit the giver then the receiver , and he who gives an almes doth himself a greater almes . Neither is it so much given as laid up , for we may truly say , what I gave that I have , what I kept that I lost , as one caused it to be set upon his gravestone . What the charitable man gives her● , is but lent , for he shall receive is again by Bill of Exchange in Heaven , and that with unspeakable increase . Yea it shall be a notable advantage to us at the hour of death : for when all other riches shall fail , what we have bestowed this way , shall let us in to heavē : God freely cronwing his own grace in us . Make your selves friends of the Mām●● of unrighteousness , that when ye faile , they may receive you into everlasting habitations , Luke 16.9 ▪ The poore , saith Gregory Nice● , are appointed Porters , to let their rich Benefactors into Heaven . So that to give much , is to keep much ; and that what would otherwise be lost by keeping , the charitable man keeps by loosing , And so proves richer under ground , then even he was above it , which makes one say ; He is not wise , who knowing he must hence ; In worldly building , maketh great expence : But he that buildeth for the world to come , Is wise , expend he never so great a summe . And another , he shall depart a beggar out of this world , who sends not a portion of his estate before him , unto eternall b●isse . Nay it manifestly proves , that heaven is none of our Countrey , if we will send none of our wealth thither before us . Or rather , that we thinke Heaven nothing worth , when we will not give a little base pelfe to compasse it . CHAP. XXX . But if giving might not properly be called gaining , why is it compared to sowing ? Experieence proves , that if we keep our seed by us , it will corrupt : but cast it in●o the earth we shall have it againe with manifold increase . A man treasures up no more of his riches , then what he contributes in almes : The ●oole in the Gospel● filled his barnes , in fillin● the bellies of the poore , he had done more wisely . I confesse this is a point of Doctrine , which the world will not receive , let God say what he will : but godly Chrysostome both affirmes and proves , that the rich are more beholding to the poore , then the poore to the rich . The poor receive onely a single almes , the rich have returned them an hundred-fold here , and everlasting happinesse hereafter , Mat. 5.7 . & 25.35 . Luke 16.9 . wherein the prayers of their poore suppliants carry no small stroak : For which see 2 Cor. 9.11 . to 16. The poore are but the ground , into which these seeds are cast : But we are the Husbandmen , who disperse and scatter them . Now as the seed is chiefly for his benefit who soweth it , and not for the benefit of the ground into which it is cast ▪ so the poor have but the present use and possession of this leed of almes-deeds ; but the benefit of the crop or harvest , belongeth to those good Husbandmen , who sow in these grounds the seeds of their beneficence . Again , the poor receive onely things transitory , and but of small value : but they that give , th●ngs spirituall and eternall , most inestimable and heavenly riches ! Why say we then we give to the poor ? when as it may more truly be said , that we give unto our selves , rather then unto them , Dan. 4.27 . Prov. 11.24 , Why then should we thinke the poor so mightily bound and beholding unto us for our scraps and superflu●us reliques ; or that we do such a meritorious businesse , when we largely relieve them ? And not rather thinke our selves beholding unto them and to God for them , seeing they are the occasions of such inestimable gaine , for such trifling disbursements ; as Austine speaks . And to speak rightly , giving is not more an act of Charity then ▪ Christian policy : since we shall not onely receive our own again , b●● have a far greater return then can be expected , upon an adventure 〈◊〉 the East Indies : Since we are more happy that there are poore upo● whom we may exercise our charity , then they are , that there are ric● who do relieve their wants though with never so great supply ; for a● Austine speaks , if there were not some to receive thine alms , thou could●est not give Earth and receive Heaven : Wherefore give thanks unt● him who hath given thee means by such a small prise , to procure 〈◊〉 thing so precious . Besides , we may boldly aver , with Chrysostom ; That without poverty riches would be unprofitable : As consider that if with Adam and Eve , w● had a whole world , but no body to make ready provision and to attend upon us , nor do any thing for us ; what joy could great men take of their riches , if there were not poore men to do mean offices for them , what low imployments should the highest be forced to descend unto , if there were no inferiours to perform them ? How then should not a considerate man love & be liberall to them , and exceedingly bless God for them , and not do as d● the most , scorne them , and not think them worthy a familiar word era courteous look . CHAP. XXXI . And certainly , he wants both grace and wit , who does not admire the bounty and goodness of God , in that he hath offered us the opportunity of such sowing , such reaping , yea , O Lord what are we ? that thou shouldst give us plenty of all things here also , which unto them thou hast denied : so that every way it is ( as our Saviour tells us ) a more blessed thing to give then to receive , ( which the Apostle would have us to remember , Acts 20.34 , 35. ) Yet no reason can we alleadge on our behalf , but O the depth ! Rom. 11.33 . Wherefore do thou O my God and Redeemer inlarge my heart with thankfulnesse , and implant this grace in my heart . O make me liberall of my mony , as thou wast of thy blood . O let me have an heart to give Food and Rayment to those , for whom thou gavest thy self a ransome . Yea , of all other graces , inlarge my heart with Christian Charity and compassion : since it is a grace so universally profitable , and withall so amiable . As O the loveliness and profitableness of this Christian grace ! For to do good to the poore , is more then a treble good : it pleasures them , most of all pleasures the doer : for it brings blessings upon their Soules , Bodies , Estates , Names , Posterity , it increaseth their reward , cause the poore to pray for , and praise God for us , and also others to glorifie him ; it is an odo●r that smelleth sweete , a sacrifice acceptable and pleasant to God ; who will fulfill all our necessities , through his riches with glory in Iesus Christ , as the Apostle delivers it , Phil. 4.16 . to 20. VVhence that great praise of it , 1 Cor. 13.13 . Now abides Faith , Hope , and Charity , but the chiefest of these is Charity . Whence Sozomen calls it , 〈◊〉 sure ●oaken of a most vertuous mind ; and La●t●●tius a principall vertue ; and Calvin the chiefest office of humanity amongst us ; and Aretius , the most elegant ornament of a Christian life , and the holy Ghost , a never failing grace , 1 Cor. 13.8 . whence also it is so highly commended in the Saints in all ages . As how is Abraham commended for his hospitality , and almes deeds ? And Lot & Cornelius ? ( of whose almes there was in the presence of God , a memorandum made , Acts 10.31 . ) and Doxcas ? ( whose good works and almes-deeds were to be seen , and shewn , when she her selfe was not ; and the poore could not tell how with patience to take her death , she had done so much good for them all the time of her life , Acts 9.36.39 . ) And those Christians , Acts 11.29 , 30. for the care they had of the poor , in the Apostles time , Acts 2.45 . Thus the Macedonians are highly commended , and much honoured for their freenesse and forwardnesse , in relieving of the poor brethren at Ierusalem , as is seen upon record , Rom. 15.26 . And again , 2 Cor. 8.1 , ● , &c. And the like of the Philippians , and many more whom I must passe over in silence . CHAP. XXXII . And as bounty is the most beneficiall grace , and giving the greatest gaine in every respect : For almes to the poore , is like powring a paile of water into a dry Pump , that fetcheth up much more then was put in : So contrariwise , to be unmercifull to the poor , and hard-hearted , or to wrong them whereby to enrich our selves is alike heynous sin , and the ready way to want here , and to find no mercy hereafter , as might most plentifully be shewn , Prov. 22.16 . Iames 2.13 . It is said , Prov. 11. He that with-holdeth more then is meet shall surely come to poverty , ver . 24. And so Ver. 25 , 26. He that with-draweth hic corne , the people shall curse him : but blessings shall be upon the head of him that selleth corne . And Prov. 28. He that giveth unto the poor , shall not lacke ; but he that hideth his eyes , shall have many a curse vers . 27. And Prov. 22.16 . He that oppresseth ●he poor , to increase his riches ; and he that giveth to the rich shall surely come to poverty . Give then , that you may never want : hide not your eyes , that you may not inherite many a curse . But of this by the way onely ; for I would have you specially to take notice , that if we shew no mercy here , if we will not heare the suits of the poor when they crave of us for reliefe , neither will God give us audience , when we shall sue unto him hereafter . According to that Prov 21.13 . Who so stoppeth his eares at the cry of the poor , he also shall cry himselfe , and not be heard . Yea , he shall have judgement without mercy , that shewes no mercy , James 2.13 . For whereas to those that have fed the hungry , cloathed the naked , visited the sicke , &c. Christ shall say , Come ye blessed of my Father , &c. Contrariwise to those that have not done these duties he shall say , depart from me ye cursed , into everlasting fire prepared for the Devill and his Angels : For I was an hungred , and ye gave me no meate , I was thirsty , and ye gave me no drinke , I was a stranger , and ye tooke me not in , naked and ye cloathed me not , sicke and in prison , and ye visited me not : For inasmuch as ye did it not to my poore members , ye did it not to me : So these shall go away into everlasting punishment , but the other into life ete●nall , Matth. 25.31 . to 47. Where are two things considerable : They to save their purses , would not be at a little cost for the poore while they lived : and what have they got by it Now they are dead , b●t fir●t , an everlasting separation from Gods blisfull presence , and th●se unutterable joyes before mentioned , and to be for ever confined in a bed of quenchlesse flames . For this departure is not for a day , nor for years of dayes , nor for millions of yeares , but for eternity , into such paynes as can neither be expressed , nor conceived : There shall be no end of plagues to the wicked and unmercifull , Math. 25.41 . Mark 9.44 . Their worme shall not dye , neither shall their fire be quenched , Isa. 66.24 . Neither is the extremity of paine inferiour to the perpetuity of it , Rev. 19.20 . & 20.14 . & 18.6 . 2 Pet. 2.4 . Heb. 10 . 2● . Jude 6. The plagues of the first death are pleasant , compared with those of the second : For mountaines of sand were lighter , and millions of yeares shorter then a tythe of these torments , Rev. 20.10 . Iude 7. The pain of the body is but the body of paine ; the anguish of the soule , is the soule of anguish . For should we first burn off one hand , then another , after that each arme , and so all the parts of the body , it would be deemed intolerable , and no man would endure it , for all the pleasures and profits this world can afford , and yet it is nothing to that burning of body and soule in Hell. Should we endure ten thousand yeares torments in Hell , it were grievous , but nothing to eternity ; should we suffer one paine , it were miserable enough : but if ever we come there , our payns shall be for number and kinds infinitely various , as our pleasures have been here : Every sense and member , each power and faculty , both of soul and body , shall have their severall objects of wretchednesse , and that without intermission , or end , or ease , or patience to endure it , Luke 12.5 . & 16. ●4 . Matth. 3.12 . Yea , the paynes and sufferings of the damned , are ten thousand times more than can be imagined by any heart under heaven . It is a death , never to be painted to the life : no pen , nor pensill , nor art , nor heart can comprehend it , Mat. 18.8 , 9. & 25 30. 2 Pet. 2.4 . Isa. 5.14 . & 30.33 . CHAP. XXXIII . Now what heart would not bleed to see men , yea multitudes run head long into these tortures , that are thus intolerable ? dance hood-wink'd i●to this perdition . O the folly and madnesse of those that prefer earth , yea , hell to heaven ! time to eternity , the body before the soule ; yea the outward estate before either soule or body . These are the worlds fooles , meer children , that prefer an apple before their inheritance : Besotted sensualists , that consider not how this life of ours , if it were not short , yet it is miserable : and if it were not miserable yet it is short ▪ that suffer themselves to be so bewitcht with the love of their money , and their hearts to be rivered to the earth , to be so inslaved to covetousnesse , as to make gold their God ? Certainly were they allowed to have but a fight of this Hell , they wo●ld not do thus ▪ if they did but either see or foresee , what they shall one day ( without serious and unfeigned repentance ) feel , they would not be hired with all the worlds wealth , to hazard in the least the losse of those everlasting joyes before spoken of , or to purchase and plunge themselves into those caselesse and everlasting flames of fire and brimstone in hell , there to fry body and soule , where shall be an innumerable company of Devils and damned spirits to affright and torment them , but not one to comfort or pity them . But O that thou who art the Sacred Monarch of this mighty frame ! wouldst give them hearts to believe , at least , that the soule of all sufferings , are the sufferings of the soule ; that as painted fire is to materiall , such is materiall to hell fire That things themselves are in the invisible world : in the world visible but their shadowes onely : And that whatsoever wicked men enjoy here , it is but as in a dream , their plenty is but like a drop of pleasure , before a river of sorrow and displeasure ; and whatsoever the godly feel , but as a drop of misery before a river of mercy and glory . Then would they thinke it better to want all things , then that one needfull thing ; whereas now they desire all other things , and neglect that one thing which is so needfull : They would be glad to spare something from their superfluities , yea if need requ●re even from their necessaries , that they might relieve and cherish the poor distressed members of Iesus Christ. And let so much serve to have been spoken of the reasons that concern our selves in particular , and how God hath promised to blesse the merciful man in his soule , body , name , and estate . I should now go on to declare , that what the liberall man g●ves , his seed shall inher●t : But I consider , that if for the increasing of their estates , for the obtaining of heaven , and the avoyding of everlasting destruction of body and soule in Hell , will not prevail with rich men to do some good with their goods while they l●ve ; whatsoever else can be spoken , will be lost labour , and to no purpose . I grant there are some of them such desperate doting fools , that they can find in their hearts to damn their own souls , and go to hell , to leave their sonnes rich : and therefore it will not be amisse to set down ( or poynt them to ) a few of those promises which God hath made to the mercifull or liberall mans seed , and posterity after him . I 'le alleadge but three places onely . CHAP. XXXIV . That if we bountifully relieve the poor , the reward of onr charity shall not onely extend to us , but also to our Off-spring and Progeny ; the Prophet Esay witnesseth , Chap. 58. where he tells us , that if we will draw out our soule to the hungry , and satisfie the afflicted soule , the Lord will not onely satisfie our soules in drought , & make fat our bones , but that those also that some of us s●●ll prosper unto many generations , ver . 10 , 11 , 12. And also the Psalmist , Psal. 37. I have been young and now am old saith hee , yet have I not seene the righteous forsaken , not his ●ood begging bread ; vers . 26● then gives the reason ; He is ever merc●full and endeth , and his seed enjoyes the blessing , vers . 26. And so Psal. 112. His seed shall be mighty upon earth , the generation of the righteous shall be blessed , Vers. 2. to 6. Now what better inheritance can we leave to our Children , then the blessing of God ? which like an ever-springing fountaine , will nourish and comfort them in the time of drought , when as our owne provision which we have left unto them may faile ; and when the heate of affliction ariseth , will like standing waters be dried up . Nor is this only probable , but God hath set down that it shall be so : For he speaks far otherwise of the unmercifull , as Psal. 109. Let his children be fatherlesse , and his wife a widow : Let his children be continually vagabonds , and beg their bread . ( I pray mind it ) let them seek their bread also out of desolate places . Let the extortioner catch all that he hath , and let the strangers spoile all his labour . Let there be none to extend mercy unto him , mither let there be any to favour his fatherlesse children . Let his posterity be cut off , and in the generation following , let their names be blotted out , and the memory of them cut off from the earth ; Because ( mark the reason ) he remembred not to shew mercy , but persecuted the poor and needy , Vers 6. to 17. all which he speaks by the spirit of prophesie , Though indeed we want not examples of this in every age . Was not this fulfilled in Haman ? and is it not fulfilled daily in our experience ? For hence it is , that riches ill got , or I 'l kept , shift masters so often . But take some other instances out of the Scriptures of both kindes ; Ionathan is payd for his kindnesse to David , in Mephiboshe●h , Iethro for his love to Moses , in the Kenites , 1 Sam. 15.6 . some hundreds of years aftet he their Ancestor was dead . The Aegyptians might not be unkindly dealt withall for their harbouring the Patriarchs , though they afflicted their posterity : But the Moabites and Ammonites were either to dye , or not to enter into the congregation of the Lord , to their tenth generation , because they met not Gods Israel with bread and water in the wildernesse , Deut. 23.3 , 4. God caused Soul to spare all the Kenites , for that they had shewed mercy to Israel , who otherwise had all of them been destroyed , 1 Sam. 15 6. Another example you have in Iob , 21.18 , 19 , 20. all which shewes , that God usually blesseth and rewardeth the children for their fathers goodnesse , The loving kindnesse of the Lord ( saith the Psalmist ) endureth for ever and ever upon them that feare him , and his righteousnesse upon childrens children , Psal. 103.17 . And so on the other side , Eternall payments God uses to require of their persons onely , temporary often times of succession , as we sue the Heyres and Executors of our debtors . Now if this be so ; that what the liberall man gives , his seed shall inherit : then the good provision that we should make for our Children , co●sists not so much in laying up , as in laying out , and more in making provision for their soules , then for their bodies . I confesse it is the case of ni●e parts of the Par●●ts throughout the L●●d , to provide for their childrens bodies , not for their soules , ( to shew that they begat not their soules , but their bodies ) to leave faire estates for the worser part , nothing for the estate of the better part . They desire to leave their children great , rather then good ; and are more ambitious to have their sons Lords on earth , than Kings in heaven But as he that provides not for their temporall estate , is worse then an Infidell , 1 Tim. 5.8 . So he that provides not for their eternall estate , is little better then a Devill . The use which I would have you make of the premisses is this ; Let none refuse to give , because they have many children , but give the rather out of love to , and for their childrens sakes , that God ( who as you see hath ingaged himselfe ) may be their Guardian , and provide and take care for them . Or if not for their soules , yet for thine owne : For why shouldest thou love thy children better then thine owne person ? and in providing for them , neglect thy selfe ? Yea , why shouldst thou preferre their wealth before thine own soule ? and their flourishing estate in the world , which is but momentany and mutable , before the fruition of those joyes which are infinite and everlasting ? Will it not grieve and gall thy conscience another day to thinke , that for getting , or saving some trifles for thy posterity on earth , thou hast lost Heaven ? or to remember , that thy children ruffle it out in worldly wealth , and superfluous abundance ? when thou shalt be stripped of all , and want a drop of cold water to cool thy scorching soul in hell . CHAP. XXXV . Thus I might go on , and inlarge my selfe upon this , and add thereunto many other reasons . First , in regard of God. Secondly , in regard of Christ. Thirdly ▪ in regard of the poore . Fourthly , in regard of others . I should also according to the order first proposed , shew what are the ends to be propounded in our giving almes , and lastly the severall impediments that hinder men from giving . but I finde ( which when I fell upon it , I did not foresee ) matter representing it selfe , like those waters in Ezekiel , Chap. 47. which at the first were but anckle deep , and then kn●e deep , and then up to the loynes ; which afterwards did so rise and flow , that they were as a River which could not be passed over . Or like that little cloud which Elias his servant saw , 1 Kings 18. Much hath been said of this subject , bnt much more might be said ; for I could carry you a great way further , and yet leave more of it before then behind . But I am loth to tire my Reader , or cause any to make an end , before they begin , as not seldome doth Addition in this case bring ●orth substraction , and more writ , cause lesse to be read . Wherefore I will onely give you the sum of some few particulars briefly , and leave the rest . That little which I intend to deliver is : First , the neer communion that is between the poor and us with our head Christ. For besides the civill communion that is between all men , as being of one f●●sh ▪ the off-spring and generation of God , Act. 1● 28 , 9. The sen●es of the same Father Adam , and Noah , and so brethren one with another , and proceeding as so many flowers from one root , many Rivers from one fountain ; many arteries from one heat , many veines from one liver , and many sinews from one braine . And likewise of the same Country & Common-wealth , yea of the same City and Corporation , yea perhaps neer Neighbours and parishioners , ( every of which the Holy Ghost maketh a sufficient argument to move us to do these works of mercy in relieving the poor , Isa. 5.8.6 , 7. ) There are many spirituall respects , and divine relations which make a more neer communion between Christians one with another : for we are elected to the same eternall life and happinesse , we are not onely Gods workmanship , created in Adam according to his owne glorious image , but re created and restored unto the divine Image ( lost by Adam ) in Christ the second Adam : we are redeemed in our soules and bodies , with the same precious blood of Iesus Christ , we are partakers of the same calling , whereby we are chosen out of the world , and gathered into the Church and communion of Saints , that we may inheri● eternall glo●y together , and that out of darknesse into ma●vellous light , and out of a desperate condition , to be partakers of the same precious promises . And by vertue of this Calling , we serve one and the same God , are of one Church and family , and have one Religion , one faith , one baptisme , are invited guests to the same Table and Supper of our Lord , are all Heirs and Co-heires of the same heavenly kingdome , and therein annexed also with Christ our elder brother . Finally , we are brethren of the same Father , the onely Spouse of the same heavenly Bridegroom , and members of the same mystical body ▪ whereof Iesus Christ is the head ; so that the neerest , and strongest communion that can be imagined , is between Christians one with another , and all of them with their head Iesus Christ : And should not all this move us to relieve them ? Yea , more then all this , If we do good to our fellow-members , the benefit will r●dound unto our selves , who are of the same body ; even ●s the hand giving nourishment to the mouth , and the mouth preparing it for the stomacke , do in nourishing it provide nourishment for themselves also . Yea more then all this , there is such a neare and strong union and communion with the poor , together with us , and with our head Christ our Saviour : That he esteemeth that as do●● to himselfe which is done unto them , even as the head acknowledgeth the benefit done unto it , which the meanest member of the body receiveth . Yea , in truth , that is much more acceptable which we do for his poor members , then if we should do it to his owne person , as being a signe of greater love : For it is but an ordinary kindnesse to confer benefits upon our dearest friends , but to extend our bounty to the poorest and meanest that belong unto them , is a signe of much greater love . For if for their sakes onely , we do good unto these , how much more would we be ready to do it unto themselves , if they had occasion to crave our help . And as in this regard , he much esteemeth this Christian bounty , so he will richly reward it also at the day of Iudgemeut . For then these mercifull men , who have relieved the poor for Christs sake , shall with ravishing joy heare that sentence ; Come ye blessed of my Father ▪ because the works of mercy which they have done to the poor , Christ will acknowledge as done unto himselfe . And this will more rejoyce thy soule hereafter , then it doth now refresh the others body , when Christ shall say unto thee . Come thou blessed ; and inherit the Kingdome . Nor will it then repent thee , that thou hast parted with a small part of what God hath given thee to the poor . CHAP. XXXVI . And indeed what can be a more forcible reason to make our hearts relent , though they be never so stony ? and our bowels to yearn with pity and compassion towards the poor ; though they were of brasse , and iron . Then to consider , that our dear Lord and Saviour in them doth crave reliefe : for who is so more then brutishly ungratefull , that can turne him away empty handed ? Who being infinitely rich in all glory and happinesse , was contented for our sakes to become poore , that by his poverty he might communicate unto us his heavenly riches . Who would not give Christ lodging ? Yea even ( if need should require ) the use of his own bed , if hee remember , that Christ was content so far to abase himselfe for our sakes , as to make a stable his chamber , and a manger his lodging , that we might be admitted into his heavenly , and everlasting mansions ▪ Who would deny to cloath him being naked ? who hath c●●●hed our nakedness , and covered our filthinesse with the precious robe of his righteousnesse , in which we stand accepted before God , and receive the blessing of eternall happinesse . Who would not spare food out of his owne belly to relieve poore Christ , who hath given unto us his blessed body to be our meat , and his precious blood to be our drinke , whereby our soules and bodies are nourished unto everlasting life ? Who would not leave all pleasure and profit to go and visit him in his sicknesse and imprisonment , that left heaven , and his Fathers bosome , that he might come to visit and redeem us with the inestimable price of himselfe ? Yea , if wise , we will count it an honour , whereof we are very unworthy . As most unworthy we are of such an honour as to relieve hungry , thirsty , and naked Christ in his poor members . whence the Macedonians counted , and called it a favour that they might have their hand in so good a worke , 2 Cor. 8.1 , 2 , 3 , 4. And that David thanks God , that of his owne he would take an offering , 1 Chron. 29.9 . And this is another reason to convince men , that it is most just and equall they should be liberall to the poor members of Iesus Christ. And so much touching the reasons and motives to this Christian duty . Then which , there cannot be either more , or clearer , or st●onger , or weightier inducements , to perswade to any one thing in the world , then there is to this , if men have either hearts or braines . CHAP. XXXVII . The next to be considered is , The time when we are to give , and that is two-fold . First , when an opportunity of doing good offers it se●fe , do it speedily without delay , readily entertain the first ●o● on , with-hold not good from thy Neighbour , when it is in thy power to do it . Say not to him that is in present need , goe and ●ome again , and to morrow I will give thee , when thou hast it by thee , Prov. 3.27 , 28. When Lazarus is in need of refreshment , let him not wait , or lye long at thy door , Luke 16.20.21 , 22. For nothing is more tedious , then to hang long in suspence : and we endure with more patience , to have our hopes beheaded , and quickly dispatcht , then to be racked and tortured with long delayes , according to that Prov. 13.12 . Hope deferred , maketh the heart sicke ; but when the desire cometh , it is a tree of life . For as one saith , Beneficentia oft virtus que moram non patitur : Beneficence is a vertue which disliketh all delayes . And as Seneca telleth us , Omnis benignitas properat ; All goodnesse is quick of hand , and swift of ●oot , and hateth aswell the paralyticall shaking , and staggering of those who doubt whether to give or no ; as the gouty lamenesse of such , as after they are resolved to give , make but slow hast . The greater speed , the greater love , for love can abide no lingring . Then does a benefit loose his grace , when it sticks in his fingers who is about to bestow it , as though it were not given , but pluckt from him : and so the receiver praiseth nor his Benefactors bounty , but his owne importunity , because he doth not seem to have given , but to have held too weakely against his violen●● ▪ These delayes shew unwillingnesse ; Et qui moratur neganti proximus est : He that delayes a benefit , is the next door to him that denyeth it : Even as on the other side , a quick ha●d is an evident signe of a free heart . For proximum est libenter facientis cito facere ; It is the property of him that giveth willingly , to give speedily . Being of Boaz his spirit , of whom Naomy could say out of a common fame , That he would not be in rest , untill he had finished the good which was propounded to him , Ruth ● . 18 . And as speed in bestowing graceth the gift , yea doubles it in respect of the giver , so it doubleth the benefit to him that receiveth it . Nam his dat qui cito dat , he gives twice , that giveth quickly ; and the swifter that a benefit cometh , the sweeter it tasteth . Present relief to present want , makes a bounty weightier . And he cannot but esteem the benefit , that unexpectedly receives help in his deepest distresse : Whereas a benefit deferred , loses the thanks , & many times proves unprofitable to him that expects it . Ioshuah marches all night , and fight● all day for the Gibeonites , else he had as good have saved his labour . And possibly through these delays , thy almes may ●ome too late , like a good gale of winde after shipwracke . When his health is lost for want of relief , or state ru●ned for want of seasonable helpe ; and so thy late and untimely almes will do him little good : For it fareth with men in their strength and state , as with a leake in a ship , or a breach of waters , which may be e●sily stopped and stayed at the first appearing : but if l●t alone , will within a while grow remedilesse . There must then be no stay in these actions of beneficence , but onely that which is caused through the receivers shamefastnesse . But specially we must avoyd delays in giving , after we have granted ; for there is nothing more bitter , then to be forced to make a new suite for that which hath already been obtained , and to finde more difficulty in the delivery , then in the grant . CHAP. XXXVIII . Another thing required in doing good works , is constancy and assiduity , the which is also implyed in the Metaphor of sowing seed ▪ for the Husbandman contenteth not himselfe , to have sowed his seed in former years , but he continueth to sow it still to the end of his life : and though the Crop be sometimes so small , that the seed it selfe is scarce returned , yet he will not be discouraged , but will again cast it into the ground , in hope of better successe . And this must we do in sowing the ●eeds of our beneficence , casting them daily into the ground , which we finde fitted and prepared , and not thinke it enough to adorne our selves with them as with our best apparell , which we onely put on in high and Festival dayes . We must make it our daily exercise , benefacta benefactis pertegentes ( as one saith ) making one good deed an introduction unto another , and never leaving to do good , so long as there is any power in our hands to do it . And unto this the Apostle exhorteth , 2 Thess. 3.13 . Brethren , be not weary of well doing . And 1 Thess. 5.15 . Ever follow that which is good , both among your selves , and to all men . And in this we shall imitate our heavenly Father , and approve our selves to be his children ▪ who reneweth his mercies unto us every morning , and multiplyeth his blessings upon us every day with a new supply , and so we shall be sure to receive a rich reward : For if we be stedfast and unmoveable , alwayes abounding in these good works of the Lord , we may be assured , that our labour shall not be in vaine in the Lord , as it is promised , 1 Cor. 15.58 . Many other places there are , that require us to give constantly to seven , and also to eight , as Solomon phraseth it , even so often as the necessities of the Saints require : For thus the Apostle saith , Distributing to the necessities of the Saints : He doth not say distribute , but distributing , using the participle , which noteth a continued act of distributing . So saith St. Paul of the Philippians , You sent once and again to my necessity . A Well-head , or a Spring , runs with a constant streame , and will not be dry : so should mercifull deeds flow from us . The liberall man will devise of liberall things , and continue his liberality , Isa. 32.8 . And such an one was Boaz , of whom Naomi could say out of a common same , Blessed be he of he Lord , for he ceaseth not to do good to the living & to the dead , Ruth 2.20 . Again , we must increase in doing good , our care must be as to grow in grace , so to bring forth new fruits of good works , imitating herein the Church of Thyatira , whose last works excelled the first , Rev. ●●9 . Seeing we cannot otherwise be sure to be constant in them : For they who go not forward , but stand at a stay , will not long stay in their standin● . And in this the beneficence of a godly man differeth from that which is in worldlings , who do some good works of mercy by fits , but a●e not constant in well doing : and also in that which is in Hypocrites , who do some good deeds for praise or profit , but yet de●ist when their turne is served , The flame of their charity lasting no longer than the fuell doth wherewith it is nourished ? but these have onely a green blade of an outward profession , and never come to the bearing of ripe fruits . They run well for a time , but get not the garland , because they do not hold out to the end of the race . They are not true Christians , but onely dead images of Christianity , like that which Nebuchadnezar saw in a Dreame , which had an head of gold , the middle parts of silver , his ●hi●●e● of brasse , his legs of iron , and his feat part of iron , and part of clay : for so the head and first beginnings of their workes , are golden and glorious , but the last , and latter ends base , and of no worth . Thus we ought not onely to performe this duty presently , and constantly , but we should increase in the doing of it . CHAP. XXXIX . But ala● the rich worldling takes a quite contrary course : for either he never does any good at all , or if he do , it is at his death . The miserly Muckworms manner is , never to be liberall till he dies , never to forsake , or leave his goods , untill his goods leave and forsake him . Being like the Muckhill , that never does good till carried out : or the fat ho●● that is good for nothing till he comes to the knife : or the poor mans boxe , that yeelds no money till broken up . Like a tree that lets fall none of his fruit , till he be forc'd by death , or violently shaken by sicknesse : And then perhaps he may thinke upon the poore , and par● with something to relieve them . As sometimes , after he hath instead of feeding the bellies of the poor , grownd their faces by usury , extorting , wracking , inclosing , and halfe undoing whole Villages ; he liberally relieves some few at his death , and befriends them with the plaisters of his bounty , which is no other then to steale a Goose , and sticke down a feather ; rob a thousand to relieve ten . Or rather as the Iewes bought a burying place for strangers with the blood of Christ : so he build● an Almes●house , or Hospitall for the Children , with their Fathers bones . Nor is that out of conscience , or love to the poore , but rather he thinkes by this , and a piece of Marble , to raise his name , and revive his credit , which h● had long since lost , though it no whit avails him with men of judgement . Again , he thinkes that a little almes will make amends for a great deal of injustice . But this pleaseth God , like the offering of Cain , or as that of Nadab and Abihu , when they offered strange fire unto the Lord , Levit. 10. For certainly , as the Lord would not in the law receive as an offering the price of a dog , or the hire of a whore , so it is no going about to corrupt God with presents , and call him to take part of the spoyle , which he hath gotten by fraudulent meanes , and extortion . No , he that offereth to the Lord of the goods of the poor , is as he that sacrificeth the sonne in the sight of the Father , Eccl. 3.4 . Yea ●ven Plato an Heathen could say , Neither the gods nor honest men will accept the offerings of a wicked man. Nay , a generous Ro●an would scorne to have his life given him by such a sordid Pinch gut . As when Sylla the Dictator had condemned to death all the Inhabitants of Per●●za , pardoning none but his Host , he would needs dye also , saying , he scorned to hold his life of the murtherer of his Countrey , as Appian relates . And for my part , I had rather endure some extremity , then to be beholding to the almes of Avarice . He that overvalues what he gives , never thinks he hath thanks enough ; and I had better shift hardly , then owe to an insatiable creditor . Now herein is the difference between grace , and corrupt nature : the Christian exerciseth himselfe in the works of mercy , in the whole course of his life , and giveth his goods to the poor , while he might enjoy them himself : but the wordling is only liberal at the approach of death , and then alone he is content to employ them this way , when as he seeth he can keep them no longer . And that not out of love towards God , or the poor , but out of feare of approaching judgement ▪ and that dreadfull account which he must presently make before a just and terrible Judge : Or out of self-love , either that he may gaine the vain glory of the world , or that he may satisfie for his sins , and so escape eternall condemnation . In which respect he giveth to the poor , and casts his bread upon the face of the waters , as the Merchant casts his goods into the sea in time of a storme , to preserve the ship from sinking , and himselfe from drowning . For were he not in danger to make shipwrack of his soul , and of sincking into the gulfe of hell , and condemnation , he would be no more liberall at his death , then he hath always been in the whole course of his life . But what do I speak of his being liberall a● the approach of Death ? for not one of a thousand of these ever entertain such a thought . Yea , they love all the world so little , that if it were possible , they would with Hermocrates , make themselves their owne Executors , and bequeath their goods to none else . As he that gives not till he dies , shewes that he would not give if he could help it ; and so it appears by their not parting with it , till they be plucked from it : For to give when they dye , and when they can keep it no longer , is not worth thanks , it is not in some sense their own to bestow , but rather to be liberall of that which is indeed none of their own , but other mens . Neither will God then accept of it , or hereafter reward it ; which proves the covetous man no less foolish , then wicked ; for as one light carried before us , does us more good then many that are brought after : so does a ltitle given in a mans life-time , more benefit him , then thousands at the hour of death . Because what the charitable man gives while he is alive and in health he shall carry with him being dead ; whereas the uncharitable man shall leave his gold behind him , but carry the guilt with him into everlasting fire . So that Misers may fitly be likened to the Mules of Princes , that go all day laden with treasure , and covered with gay cloaths ; and at night , after a tedious and wearisome journey , their treasure is taken from them , and they shaken off into a sorry stable , much galled and bruised wit● the carriage of those treasures , their galled backs on●ly left unto themselves : For after all these mens toyle and slavery , what they have shall be taken from them , and they turned off with their wounded consciences , to that loathsome and irksome stable of hell and damnation . Wherefore , he that hath either grace or wit , will make 〈◊〉 owne hands his Executors , and his eyes his Overseers . Nor are we 〈◊〉 of Christs fold ( but goats and swine ) if we do not benefit others more in our lives , then by our deaths . CHAP. XL. It is no small wonder to me , that any wise man should so dote , and set his affections upon that which is so uncertain , and that will do him so little good in time of greatest need . As oh the uncertainty of riches ▪ whom either casualty by fire , or inundation of waters , or robbery of Thieves , or negligence of servants , or suretyship of friends , or over-●ight of reckonings , or trusting of Customers , or unfaithfulnesse of Factors , or unexpected falls of Markets , or piracy by Sea , or unskilfulnesse of Pilots , or violence of Tempests may bring to an hasty and speedy poverty . It is in the power of one gale of winde , or a farthing candle to make many rich men beggars . And then as the greatest floods have often the lowest ebbs , so are they most poor and miserable , that were formerly most rich , and in the mindes esteem most happy . 2. Or in case our riches thus leave not us , yet we know not how soon we may leave our riches : For , for ought we know , this very night may be our last night . That rich man in the Gospell , reckoned up a large bill of particulars , great barnes , much goods , many yeares ; but the sum was short , one night . He that reckons without God , shall be sure to reckon twice . And so it may fare with thee ; There is but one way to come into the world , there is a thousand wayes to go out of it . In Plinies time , Physitians had found out above three hundred diseases between the crown of the head , and the sole of the foot , all which do lye lingring , and lurking for our lives . Nor is that all , Anacreon that drunken Poet , was choaked with the huske of a grape . Euripides returning home from King Archelaus his supper , was to●●e in pieces of Dogs . Archem●rus , sonne to Lycurgus , King of Thrace , was slain by an Adder . Lucia sister to M. Aurelius , was killed with a needle which stuch on her breast , being thrust in by her Childe as she held it in her armes . Heliogabalus was slaine upon a Privy . Antiochus the Tyrant , rotted alive . Herennus the Sicilian , being taken prisoner , fall downe dead with very feare of what he should suffer , being a co-part●er ●n the conspiracy of Cajus Gracchus . And Plautinus the Numidian , at the very sight of his dead Wife , took it so to heart , that he fell upon her , and rose no more . I have read of a Captaine , that having murthered many on hors-back , was killed with his owne sword falling out of his scabbard as he did alight . Bibulus riding through Rome in triumph , a tyle stone fell from the roofe of a house and killed him . And the like of King Pyrrhus Tullius Hostilius was slain with a Thunder bolt . How easily may some sudden sickenesse , an Impostum : or the like cut in two the thre●● of life ▪ when we thinke the least of death . There be as many little Sculs as great ones in Golgotha , sayes the Hebrew Proverb ; for one Apple that falleth from the tree , ten are pulled before they he ripe : And the parents mourn for the death of their children , as oft as the children for the death of their parents : Which were it well considered , would make men more wise then so to value the things of this life , and under-value those of the next : For that which the sterne is to the ship , the eye to the body , the Compasse to the Pilot , the same is the consideration of his end to a wise Christian. Or 3. If he still enjoyes his wealth , together with his life for many yeares , yet what will it profit him when sicknesse comes ? All the wealth in the world will not remove paine , neither will honour or greatnesse , if they be added to wealth . It is not the imbroydered slipper that will drive away the painfull gowt . Nor the golden Diadem , the cruell head ache ; nor the Diamond ring , the angry Whitflow ; nor the long Velvet Roab , the burning Feaver . Yea , the aking of a tooth , the pricke of a thorne ; or some passion of the minde , is able to deprive us of the pleasures of the whole worlds Monarchy . Whence all earthly enjoyments are so often called vanities , because they are vain things to trust to , or dote upon , they cannot profit , or deliver in time of sickness or death , 1 Sam. 12.21 . 4. And lastly , he cannot carry the leaft part of his riches away with him : For as with Iob , he came naked into the world , so he shalt returne naked out of it : onely his evill deeds , and his accusing conscience ( if he repents not ) shall beare him company . Bona sequuntur mala persequuntur . Be not thou afraid ( saith the Psalmist ) when one is made rich , and when the glory of his house is encreased : For he shall take nothing away when he dyeth , neither shall his pompe descend after him , Psal. 49.16 , 17. And also Solomon ; As he came forth of his mothers belly , he shall return naked , to go as he came , and shall beare away nothing of his labour , which he hath caused to passe by his hand , Eccles 5.15 . And likewise the Apostle ; We brought nothing into the world , and it is certaine we can carry nothing out of it , 1 Tim. 6 7. Oh my brethren think of it ! it is but a poor comfort , to have wealth , and want grace : It is far better while our health lasteth , to sow the seed of godly actions in the field of this world , that at the Autumne or end of our age , we may reap the fruit of euerlasting comfort . For to every man that doth good shall be glory and hunour , immortality and eternall life , to the Iew first , and also to the Gentile , Rom. 2.10 . And so on the contrary : For unto them that do not obey the Truth , but obey unrighteousness , shall be indignation and wrath , tribulation and anguish upon every soule that doth evill , of the Iew first , and also of the Gentile ▪ vers . 5. to 10. God hath said it , and they shall finde it : And that is it to flourish for a time , and perish for ever ? Whence let us learne this lesson ; That Iustice hath lincked as with 〈◊〉 iron chaine , goodnesse and blessednesse , sinne and punishment together , 〈…〉 the cause and the effect , as the body and the shadow , as the worke and the wages , as the Parent and the Childe , one begetti●● another . He that sowes the seed of godly actions in the field of a repentant heart , shall at the Autumn , or end of his life , reap the fruits of everlasting comfort , and so on the contrary . And so much of the time when we are to give . I should now come to tho meanes enabling thereunto , which are principally two , Labour & Industry , in lawfull getting , and frugality or thriftinesse in spending our goods lawfully gotten : that so having greater plenty , we may be the richer in good works , according to the French proverb ; A seasonable gathering , and a reasonable spending , make a good house-keeping . But of these I have spoken in the means to attain riches , Chap. 32 , 33. beginning at page 50. Onely I will add a few lines . CHAP. XLI . First , touching Labour or Industry in lawfull getting and encreasing by all lawfull meanes in our Callings , that it enables a man to perform this duty , the Apostle sheweth in prescribing it to the Ephesians , as a means of bounty and beneficence ; Let him that stole steale no more , but rather let him labour , working with his owne hands the thing which is good , that he may have to give to him that needs . And Solomon describing the vertuous woman , saith in the first place , that she seekes wool and flaxe , and workes willingly with her hands ; that she layes her hands to the spindle , and her hands hold the distaffe : and then that she stretches out her hands to the poore , yea she reaches forth her hands to the needy . And St. Luke having testified of Dorcas , that she was full of good works and almesdeeds which she did : He soone after sheweth the meanes , and fountaine of her beneficence , to wit her labour and industry , in making coats and garments . So Peter Martyrs Wife is commended for having been a prudent and painfull housewife , and bountifull to the poor and needy , the former good quality enabling her to the latter . Be we therefore painfull and industrious in our severall callings , that GOD may prosper and replenish us with good things , that so we may the better communicate them t● others . Secondly , Frugality or thriftinesse in spending our goods lawfully gotten : For thrift , ( which is a due saving from sinfull and needlesse expences ) must be as the purveyor for liberality . Be sparing in unnecessary expences , that thou mayest be liberall in good uses , and this will mightily manifest thy heart to be right . The fuell of charity is frugality , and the flame piety , as we may see in Boaz , whom we finde to be thrifty , religious , charitable : For as by lopping off the superfluous branches , a good tree is made more fruitfull : So by cutting off all needlesse expences , a liberall man abounds more in good works . Whence observe that rule of our Saviours , so to dispose of that plenty which Gods goodnesse hath bestowed on us , as that nothing his left , Iohn 6.12 . Now a thing may be lost and spoyled two wayes by our owne 〈◊〉 either when we suffer our 〈◊〉 and drink● to 〈…〉 and our garments motheaten , or our gold and silver cankered and rusty , rather than bestow it upon the poor members of Iesus Christ. Which makes St. Iames utter these dreadfull words , Chap. 5. Go to now ye rich men , weep and how●● for the miseries that shall come upon you ; Your riches are corrupted , and your garments moth-eaten : Your gold and silver i● canckered , and the rust of them shall be a witnesse against you , and shall eate your flesh as it were fire : and more of the like , Vers. 1. to 7. But lest I should step too far out of the way , return we to the matter in hand , which is thrift or frugality , and not covetousnesse or cruelty . As Oh! how liberall might we be in charitable uses , and in shewing mercy , if we would use Thrift as a Razor , to cut or shave off all superfluous expences , about unlawfull and unnecessary things : i● we would lay it as a rule , to moderate and diminish all expences about things even lawfull . A good layer up , is a good layer out , as is plainly verified in that vertuous Ru●h , who was no lesse pious and charitable in spending , then soberly frugall in sparing and saving ; for she brought forth , and gave to her poore Mother in Law , that she had reserved at dinner , after she was satisfied . Frugality , saith Iustine , is the mother of vertues . I am sure it is the basis , and foundation , the pillar and supporter of liberality and benificence . For instance , though Peter M●rtyr had forsaken all for the Gospell sake , and left his great riches and preferments he did enjoy in Italy , having nothing to live on but a small stipend for his Professorship at Strasbourg : Yet being very frugall and sparing , he had enough to maintain himselfe , and to helpe his friends too : whereas on the contrary , an expensive man by his wasting and over-lavishing of his estate , disables him from doing good to himselfe or others . CHAP. XLII . But you will aske me , from what must we save ? I answer , from Riot , Luxury , Drunkenness , Gam●ng , and such like sinfull expences , by which men waste and lavish that which might suffice many others besides themselves . Yea , that sordid sinne of drunkennesse , besides robbing the poor , hath brought a multitude of rich men to poverty , and poor men to beggery . Secondly , from Banquetting and feasting , wherein at the least , one of these three spots of unthrift●nesse is commonly seen : Excesse of frequency , excesse of plenty , or excesse of delicacy . With some feasters it is alwayes Holiday , never considering that the Rich man in the Gospell is not so much branded for feasting sumptuously , as for feasting sumptuously every day . Others , though they feast their friends but seldome ; yet when they do , they resemble Isa●cius Angelus , whose usuall feasts did so exceed in abundance and quantity of provision , that they were said to be nothing else but a mountaine of loav●s , a forrest of wild beasts , a sea of fishes , and an Ocean of win● . Thirdly , others are so for delicacy , that like Phil●xenus that Bell● god , they think that sweetest , that is dearest . It is a horrible pride th●● is practised by many now adayes , even meane ones , they scorne for sooth that any Butchers meat should be admit●●● their Table when the feast it . The true rule of Feasts and Banquets seem● to be dead wit● our Forefathers , whose dishes for so●t , number , price , and servin● out , was inferiour to our sawce , insomuch that lesse then the rever●sion might suffice the whole company , though they suffer the poor t● starve , who might be well ●ed with the superfluity thereof . Tantu●● luxuries potuit suadere malorum . Fourthly , much might be saved , out of what men spend lavishly it Apparrell and Rayment . For many spend so much in the number , matter , and making of their Garments , that they have little left to be li●berall withall . The French proverb , that Silke quenches the fire of the Kitchen , is not more tarte then true . How many ruffle it in silke , tha● are scarce able to pay for wool ? Yea , some can carry whole Mannors upon their backs , heads , feet , and fingers , what hospitality then can be expected from such ? Fifthly , much might be spared of what is lavishly spent in keeping of Coaches . As Oh! the fearfull Pride , Atheisme , contempt of Gods Word , and want of compassion to Christs poor members ; that is manifested in , and the sad account that men have to give even for this abhominable excess . I dare say , many within these few years , have and do keepe Coaches , who can remember the time , that they or their Fathers would have been glad to be kept in an Almes-house . And who spend more in one yeare upon this Lordly vanity , then they do in twenty yeares upon these works of mercy . I know it is lawfull enough for many to keep them : but if they can afford to spend forty pounds a yeare in keeping of a Coach , meerly for pompe and pleasure , and cannot afford halfe so much to keep thousands from starving in these hard times , wherein not one in two all the land over , can get sufficient meate for their bellies , or cloaths to their backs , or fire in their ho●ses if they have any ; certainly they can never look to be set at Christs right hand , and to heare that joyfull sentence , C●me ye blessed , Matth. 2● . CHAP. XLIII . Sixthly , how much might be spared of what men vainely spend in keeping of Horses , Hawkes , and Dogs ? when not a few , change their Ancestors liberality upon Christs members , into prodigality upon Beasts When they will kill an Horse of price , in the pursuit of a Hare worth nothing . Or to be at twenty pounds a yeare charge in Hawkes , to catch a few Pa●tridges not worth so many shillings : when the poore are not so many groats the better for their worships . Seventhly , how much of that which might be given to the poore , is wa●ted in that witch Tobacco , when many spend as much in th●● wanton weed , as their honest Forefathers spent in substantiall hospitality ▪ When an hundred pounds a yeare upon this precious stinke will scarce serve their turns , w●re it now as dear as it hath been . Yea I have known a Knight and his company , in one day drink out five pounds sterling , in five ounces of Tobacco ; which I am sure had been better bestowed upon these charitable uses . The Knights name was Huit . The Apothecaries Name that sold it , was Bakon ; at the Myter in Fleetstreet it was taken . Again , hundreds there are , that will buy all the News Books , Declarations and Proclamations that come forth , ( which since the beginning of our troubles , have amounted to no small sum ) and yet are so far from being bountiful to the poor , that by their good wills , they will neither pay debts nor duties . Others as bountiful and as good Christians as they , that can afford to give three pounds for a falling Band , five pounds for a Tulip , ten , twenty pounds for a yard of Lace : But will Christ take this well , and count them good Stewards ? when he shall sit upon his Throne , and judge every man according to his deeds , Matth. 25.31 . to the end . To these might be added the vast sums of mony that are lavisht out without measure , in needless and unnecessary Buildings , and trimming of houses , as if the owners were to dwell for ever in this world ; So many Walks and Galleries , Turrets and Pyramides , such setting up , pulling down , transposing , transplacing , to make gay habittations , for the memory and honour of mens Names : So much yearly bestowed in costly furniture ; with which their houses were well stuft and filled before ; whereas multitudes of people , by reason of the late civil wars , are driven to wander about , as having no certain dwelling-place , yea no other house then the wide world ; no other bed then the hard ground , and no other Canopy then the wide Heaven . And so I might go on to many hundreds spent in Law-suits , for the satisfying of a self-will ; so much spent in sports and needlesse Iourneys , in Gaming and Revelling , in kindnesses to Friends and Neighbours , and many the like ; Whereas they should be sparing in other things , that they might be the more bountiful in this duty ; They spend where they should spare , and spare where God biddeth them spend : Yea , whereas the godly man spareth not onely from his superfluities , but even from very necessaries , that he may have the more to spend in bounty and beneficence : These only spare in the works of mercy , that they may have the more to spend upon their sinful Vanities . But as the niggard that soweth not , shall not reap ; so the prodigal Worldling , that soweth onely to the flesh , shall of the flesh reap corruption ; as it is Gal. 6 : 8. Now for conclusion of this point , if Frugallity and saving , be so great an help to bounty and liberality ; let it be our care to practice it ; avoiding both the extreams , Prodigality on the one side , and Avarice on the other ; for this ( as all other vertues ) is placed between two extreams , as the Planet Iupiter , between cold Saturn , and fiery Mars ; Let it be used as a razor of all wicked and superfluous , and as a rule of all good and necessary expences ; For that stock is like to last , that is neither hoarded up miserably , nor dealt out indiscreetly : We sow not the furrow by the sack full , but by the handful ; and the wise man knows , it is better looking through a poore Lettice-window , then through an Iron Grate . Let it quite shave off , all expenses about Surfeiting and Drunkenness , Harlotry and Wantonness , with other debauched courses , which many amongst the Heathens have been ashamed of ; and therefore should not be once named among Christians , Eph. 5.3 . Nomina sunt ipso , pene timenda sono . And let it also moderate and diminish those excessive charges which too commonly men are at , about things lawful and commendable ; because if men would so do , the poor would be richly provided for : As how much might be saved , how many millions of money every year ; and how abundant might we be in works of mercy , and yet be never the poorer at the years end ? Yea how would they praise God , and pray for their bountiful Benefactors ? And how would God bless us in our souls , bodies , names , estates and posterities ? As he hath abundantly promised in his Word . CHAP. XLIV . AND so much of the means enabling to this duty : Now of the ends we are to propound to our selves in the doing of it , wherein I wil bebrief . Fourthly , As our Alms or Works of mercy , should flow from faith , obedience , charity , mercy , unfeigned love ; &c. which are proper onely to true believers , and such as in Christ are first accepted ; ( because as a woman that abides without an Husband , all her fruit is but as an unlegitimate birth ; So until we be marryed to Christ , all our best works are as bastards ; and no better then shining sins , or beautiful abominations , as the Apostle telleth us , Heb. 11.6 . Rom. 14.23 . ) So our aim and end must be , the glory of God , the good of our brethren , who are refreshed with our Alms , the adorning of our Profession with these fruits of Piety , the edification of others by our good example , the stopping of the mouths of our Adversaries , our own present good , both in respect of temporal and spiritual benefits , and the furthering and assuring of our eternal salvation ; all which shews that howsoever any man may give gifts out of natural pity ; yet onely the Christian and godly man , can rightly perform this duty of Alms-deeds ; for it is a good work ; and there are none do good , but those that are good ; neither is it possible that there should be good fruit , unless it sprung from a good Tree : Charity and Pride do both feed the poor ; the one to the praise and glory of God , the other to get praise and glory amongst men ; in which Case God will not accept , but reject a mans bounty . As when one sent a Present to Alcibiades , he sent it back again , saying , He sendeth these Gifts ambitiously , and it is our ambition to refuse them . The Hypocrite aimeth chiefly at his own glory and good , either the obtaining of some worldly benefit , or the avoiding of some temporal or everlasting punishment ; or finally , that he may satisfie God's justice for his sins , make him beholding unto him , and merit at his hands everlasting happiness . But the Christian doth these works of mercy with great humility , remembling that whatsoever he giveth to the poor for Gods sake , he hath first received it from God , with all other blessings which he enjoyeth : In which respect when he doth the most , he acknowledgeth that he doth far less then his duty , and that with much infirmity and weakness ; and therefore in this regard he humbly confesseth that his Almes are sufficiently rewarded , if they be graciously pardoned ; the which , as it maketh him to carry himself humbly before God , so also meekly and gently towards the poore . And indeed our axes , saws , hammers and chisels , may as well and as justly rise up and boast , they have built our houses , and our pens receive the honor of our writings , as we attribute to our selves , the praise of any of our good actions . And it were as ridiculous so to do , as to give the Souldiers honor to his sword ; For of him , and through him , and for him are all things : to whom be glory for ever , Amen . Rom. 11.36 . If we have any thing that is good , God is the giver of it ; if we do any thing well , he is the Author of it , Ioh. 3.2 . Rom. 11.36 . 1 Cor. 4.7 . & 11.23 . We have not onely received our talents , but the improvement also is his meer bounty . Thou hast wrought all our works in us , saies the Prophet Isaiah , Chap. 26. ver . 12. We do good Works , but so much as is good in them , is not ours , but God's : We for these things , magis Deo debitor est , qùam Deus homini ; are rather debtors to God , then God to us . We cannot so much as give him gratias , thanks ; unless he first give us gratiam , the grace of thankfulness . God gives not onely grace asked , but grace to ask : We cannot be patient under his hand , except his hand give us patience . God must infuse , before we can effuse . The springs of our hearts must be filled from that ocean , before we can derive drink to the thirsty . For as the virtue attractive to draw Iron , is not in the Iron , but in the Adamant ; so all our ability is of God , and nothing as our own can we challenge , save our defects and infirmities . Whence that of Austin , Lord look not upon my Works , but upon thy Works which thou hast done in me , or by me ; which indeed he does even to the amazement and astonishment of all that are wise and truly thankful : For ( mark it well ) first he gives us power to do well , and then he recompenceth and crowneth that work which we do well by his grace and bounty . Bernard reports of Pope Eugenius , that meeting a poor , but honest Bishop , he secretly gave him certain jewels wherewith he might present him , as the custom was for such to do : So if God did not first furnish us with his graces and blessings , wee should have nothing wherewith to honor him , or do good to others . Of thine own I give thee , said Iustinian the Emperor , borrowing it from the Psalmist , 1 Chron. 29.14 . The use whereof before we leave it , would be this : First hope we for , but challenge not a reward for our well-doing : yet not for it self , but for what Christ hath done for , and by us . Let this be the temper of our spirits , when we do any duty ; Do we the work , give God the praise , To us the use of his gifts ; to him the thanks and glory for ever . Yea having received all we have from him , and done all that we do by him ; what madness and folly is it , not to refer the glory and praise of all to him , as the Apostle argues , Rom. 11.36 . to which he adds , as an injunction ; Whether ye eat or drink , or whatsoever ye do , do all to the glory of God , 1 Cor. 10.31 . O God , if we do any thing that is good , it is thine act , and not ours : Crown thine own work in us , and take thou the glory of thine own mercies . God bestoweth upon us many indowments , to the end onely , that we should imploy them to his honor , and best advantage that gave them us : For that he may be honored by our wisdom , riches , graces , is the onely end for which he gives us to be wise , rich , gracious , Matth. 25.27 , 30 1 Cor. 12.7 . & 14.26 . Rom. 12.6 . Ephes. 4.11 , 12. Yea it is the onely end for which we were created , Isa. 43. v. 7. & therefore it hath alwaies been the aim , end & mark which all the Saints have ever indeavoured to hit , though with several shafts ; as the same beams are many , but the light one . For whereas the ignorant ascribe the effects and events of things to Fortune , the Atheist to Nature , the Superstitious to their Idols , the Politician to his plots , the Proud-man to his own power and parts , too many to second causes : in all these the Servants of God look higher , resolving all such effects to their first principle , Digitus Dei , the finger of God ; ascribing to Him the praise , as I might abundantly shew from the Word , could I stand upon it : Yea , even Titus the Emperor when he was praised for a victory that he had got , made answer , That it proceeded from God , who made his hands but the instruments to serve him , as Iosephus testifies . The Godly , as they do all by his poxer , so they refer all to his glory . CHAP. XLV . BUt the Worldling hath neither heart nor brain so to do , or once to cast an eye , or have the least aim at God's glory , even in their greatest undertakings ; or whatever they either receive or do : but instead of giving glory to God , they take it to themselves , as Herod did , Acts 12.23 . ascribing the increase of their corn , wine and oyl , their honors , successes , &c. either to the goodness and sharpness of their Wit and skill , or to the greatness of their industry , or of their power and authority ; saying with proud Nebuchadnezar , Is not this great Babel which I have built , by the might of my power ? &c. Dan. 4.30 . Have not I got all these goods , victories , preferments , &c. my self , and by mine own wisdom and providence , which the Prophet calls , sacrificing to their own net , and burning incense unto their drag , Hab. 1.16 . Even as it fared with the children of Dan , Iudges 18. who ascribed the honor of their success to their Idols . Or as it fared with Israel , God gave them sheep and Oxen , and they offered them up to Baal : He gave them Ear-rings ▪ and Iewels for their own ornament , and they turned them to an Idol : Yea , poor silly souls , they are like Swine , that feed upon Acorns , without ever looking to the Oake from whence they fell . Or the Horse that drinks of the Brook , and never thinks of the Spring . Christ rains down Mannah , they gather it and eat it , and scarce ever think from whence they had it ; at least the thought of his blessings is out of their minds , as soon as the taste is out of their mouths . As but one of those Ten , that could lift up their voices for cure of their Leprosie , return'd with thanks when they were cleansed ; so it is ten to one if any give glory to God : Luck , or wit , or friend , one thing or other still lies in their way , and takes up Christ's glory , and the thanks ere it can come at him . Customary fruition hath made men scarce think themselves beholding to God. But as he that having fed his body , and asswaged his hunger , and gives no thanks , steals his meat ; so in all other things . In visible benefits , not to see the invisible giver , is great infidelity and blindness : and indeed , if any thing infallibly proves an hypocrite , it is when ends●are ●are the first movers of good duties . Now what I have spoken of good men in this point , I might shew of good Angels and glorified Saints in Heaven ; yea of Heathens and Idolaters ▪ yea I might add , that not to be thankful , nor to acknowledge what God our bountiful Benefactor , bestows upon , and does for us , is to fall short of the very brute Beasts : The Ox knows no Owner but man , and him he does acknowledg and love according to his capacity , Isa. 1.3 . And it 's well known what strange things are recorded of Lyons , Dogs , Eagles , yea , how oft shall we see a Dog welcome home his Master , with all possible expressions of love and thankfulness , when perhaps his Wife entertains him with frumps and frowns : And certainly , had beasts the like knowledge with us , of their Maker , they would worship and serve him better then do their Masters ; but for proof of this enough . Though indeed , if the very worst of men did but know and consider how they should pleasure themselves in being humble and thankful , they would use all their possible endeavours to that end ; As most pleasant it is to God , and most profitable to us , both for the procuring the good we want , and for the continuance of the good we have . CHAP. XLVI . INto the humble and thankful soul , that giveth him abundance of glory ; his Spirit enters with abundance of Grace , sowing there , and there only , plenty of Grace , where he is assured to reap plenty of glory . But who will sow those barren Sands , where they are not only without all hope of a good Harvest , but are sure to loose their Seed and Labour ? And in common Equity , he that is unthankful for a little , is worthy of nothing ; whereas thanks for one good turn , is the best introduction to another . Holy David was a man according to Gods own heart ; and therefore he continually mi●●eth with his Prayers , Praises ; and being of a publike spirit , he discovereth the secrets of this skill : As when he saith , Let the people praise thee , O God , let all the people praise thee ; then shall the earth bring forth her encrease , and God , even our God shall give us his blessing , Psal. 67.5 , 6 , 7. When Heaven and Earth are friends , then Summer and Winter , Seed-time and Harvest , run on their race . When God was displeased , what was the effect ? Ye have sown much , and have reaped little . Again , when God was pleased , mark the very day ; For from that very day I will bless you , Hag. 2.15 . to 20 Whensoever glory is given to God on high , peace & good will shall be bestowed on men below , Luk. 2.14 Psal. 84.11 , 12. Noah gave a Sacrifice of Praise for his deliverance from the Flood ; And God being praised for that one deliverance , he perpetuateth his blessing , and promiseth an everlasting deliverance to the World from any more Floods . Again , it is the only way to procure Gods Blessing upon our endeavours : It happened that Bernard one day made a curious and learned Sermon , for which he expected great applause , but received none : The next time he made a plain wholsom Sermon , and it was wonderfully affected , liked and commended . A friend of his noting it , askt him what might be the reason ? Who answered , In the one I preached Bernard , in the other Christ ; in the one I sought to win glory and praise to my self ; in the other , the glory of God , and the salvation of souls , which received blessing from above , and that made the difference ; yea , were there nothing good else in it , yet this were the way to gain true honor : We cannot so much honour our selves , as by seeking to honour God : To seek a mans own glory , ( says Solomon ) is not glory , Prov. 25.25.27 . but to seek Gods glory , is the greatest honour a man can do himself : For as Cicero said of Iulius Caesar , That in extolling of dead Pompey , and erecting his Statues , he set up his own : So who are more venerably esteemed and spoken of , then such as are most tender of Gods glory , and least seeke their own . They are the Lord 's own words to Saul , They that honour me , I will honour ; but they that despise me , shall be lightly esteemed , 1 Sam. 2.30 : The way for a man to be esteemed the greatest , is to esteem himself the least . It is humility that makes us accepted both of God & Man , whereas the contrary makes us hated and abhorred of both : The Centurion did many excellent things , but he never did a Work so acceptable in the sight of Christ , as was his disclaiming his own Works . While Saul vvas little in his ovvn eyes , God made him Head over the twelve Tribes of Israel , and gave him his Spirit ; but when out of his Greatness he abused his Place and Gifts , God took both from him , and gave them to David , whom Saul least respected of all his Subjects , 1 Sam. 15.17.28 . & 16.14 . Other proofs of such as he will honor , for honoring him , you have Gen. 39.21 . Zeph. 3 19 , 20. Dan. 2.19 . to 50. as when Nebuchadnezzar sought his own honor , honor departed from him , and he was made like a Beast ; but when he sought God's honor , honor came to him again , and he was made a King , Dan. 4.34 . to the end . Before honour , goeth humility , Prov. 15.33 . But when pride cometh , then cometh shame , Prov. 11.2 . And commonly great Works undertaken for ostentation , miss of their end , and turn to the Author's shame ; nor have any less praise then they that most hunt after it . It 's true , the Lord sometimes gives wicked men even what in their thoughts they ask ; as some desire riches onely , and God gives it them with a curse ; some honor and dignity , and they have it , that their fall may be the greater ; others fame and reputation ( as loving the praise of men more then the praise of God ) and these have many times what they aim at ; they are extolled to the skies , and that shall be the reward of all the good that ever they do . Lastly , God's people make spiritual and eternal things , Grace and Glory , and God's favour their onely option , and they have their desire ; yea not seldom , are riches and reputation super-added , though they seek them not ▪ they seek onely God's glory on Earth ; as for their own glory , they let that alone till they come to Heaven , knowing that he onely is happily famous , who is known and recorded there : True , he lives so well , that the praise of men ( especially good men ) will follow ; but as I said before , so say I again , he wil not follow it , least to gain the shadow , he should lose the substance ; as Absolom in seeking a Kingdom , lost himself . CHAP. XLVII . IT is a sad thing to consider , how many formal Christians gul● themselves , in thinking that Christ will reward them , when they have done him no service : As for example , we find the Iews in the 58. of Esay , urging God with their fasting , ( as those Reprobates , Luke 13. alledge unto him their preaching in Christs Name , & casting out Devils ) We have fasted ( say they ) and thou seest it not ; we have afflicted our selves , and thou takest no notice thereof ; they expect some great reward ; but the Lord answers , Have ye fasted to me ? No such matter ; and therefore sends them away empty , ver . 25. to 29. And so will he say unto these ( that perhaps do many good works for the matter of them ) Have ye done these and these things in love , obedience , and thankfulness unto me , and that in Christs Name , that my Name may be magnified , and my People won and edified ? No , but in love to your own credit , profit , and such like carnal respects ; and therefore look to it ( as you love your own souls ) for if in doing good , and discharging our places , we have served our selves , and sought our selves rather then God ; when we come for his reward , ( as Esau when he had brought the Venison , came for the blessing , making himself as sure of it , as if he had had it , before he kneeled for it ) God's answer will be , Let him reward you whom you have served ; Thou servedst thy self , reward thy self , if thou wilt ; for I never reward any service but mine own : The Pharisaical giver , gives to himself , not to God ; Dat sibi non Domino ; He aims at his own praise , what reward can he look for , let him pay himself : But our Saviour , Mat. 6. makes the case so plain , that none can question it : Take heed ( saith he ) that ye do not your almes , that ye pray not , that ye fast not to be seen of men ; otherwise , ye have no reward of your Father which is in heaven , ver . 1 : and in ver . 2.5 , 16 : speaking of the Scribes and Pharisees , that did give their Alms , prayed and fasted to be seen and praised of men ; he saith affirmatively , That they had their reward : And that we might the rather be warned , he adds to it . Verily , Verily , v. 5.16 Yea , in the next Chapter he gives us several instances of such as shall at the last day knock at Heaven Gates , ( as it were ) and cry out , Lord , Lord , open unto us , for by thy Name we have done many good things : To whom the Lords answer will be , Depart from me all ye workers of iniquity , I know you not whence ye are , ver . 22 , 23. And the reason of it is , Civil mens good works are as a meer Carkase without the soul , since Faith is wanting : Nor is it any excuse before God , to plead that the matter of the Work is good , when the end is not so ; for which , see Isa. 66 : 3 : Secondly , That the proud and unthankful shal lose the reward of all their performances , is not all ; for as thankfulness and humility are the onely means to enrich us with God's Blessings ; so pride and unthankfulness is the onely way to make God withdraw and take from us both himself and his blessings , yea instead thereof to send his curse , and to cross us in all we do , as may be proved plentifully : When the people became murmurers , it displeased the Lord , and the Lord heard it ; therefore his wrath was kindled , and the fire of the Lord burnt among them , and consumed the utmost part of the Host , Numb . 11.1 , 2 : Because the King of Assyria said , By the Power of mine Arm have I done it , and by my wisdom , for I am prudent ; therefore ( saith the Lord ) I have removed the borders of the people , and have spoiled their treasures , and have pulled down the Iuhabitants like a valiant man , Esay 10 : 13 : When Nebuchadnezzar and Herod took the praise of their greatness , wit , & worth , to themselves , which was due to God , you know what came of it , Dan. 4. Act. 12.21 , 22 , 23. Esop's Crow , not content with her own likeness , went and borrowed a Feather of every Bird , and then became so proud , that she scorned them all , which the Birds observing , they came and pluckt each one their feather back , and so left her naked . Even so does God deal with all proud and ingrateful persons . Hanani the Seer tells Asa King of Iudah , Because thou hast rested upon the King of Syria , and hast not rested in the Lord thy God ; therefore is the Host of the King of Syria escaped out of thy hand : adding thereto , The Ethiopians and the Lubims , were they not a great Host , with chariots and horsmen exceeding many ? yet because thou didst rest upon the Lord , he delivered them into thine hand , 2 Chron. 16.7 , 8. And again , being diseased in his feet , it is said , That he sought not to the Lord , but to the Physicians ; and what follows ? Asa slept with his Fathers , and dyed ; his Physicians could do him no good without God : the same Chapter , ver . 12.13 . CHAP. XLVIII . THankfulness for one benefit , inviteth another : but how worthy is he to perish in the next danger , that is not thankful for escaping the former ? Ingratitude forfeits mercies , as Merchants do all to the King , by not payment of Custom , Because Pharaoh saith , the River is mine own : therefore God saith , I will dry up the River Ezek. 29.3 , 9. &c. Isa. 19.5 , 6. Tamberlain having overcome Bajazet , asked him whether he had ever given God thanks for making him so great an Emperor ? He confest ingenuously , that he had never thought of it : To whom Tamberlain replied , That it was no mervail so ingrateful a man should be made such a spectacle of misery . All which wise Solomon confirmeth , Prov. 11.28 . and also Iob , Chap. 31. ver . 24 , 25 , 28. Gods glory to him is as the Crown to the King : Now there is less danger in stealing any thing from the King , then his Crown ▪ for if men rob him of his Tribute , or clip bis Coyn , he may perhaps pardon it : ( though that were much , and he is not discreet that will run the hazard . ) But if they go about to take his Crown from him , there is no hope of obtaining pardon for that . God is very bountiful in all other things ; his Wisdom he communicates , and his Iustice he distributes , and his Holiness he imparts , and his Mercy he bestows , and his onely Son he hath freely given , as Paul sheweth , 1 Cor. 1.30 , 31. But his Glory he will not give to another , as himself speaks , Isa. 42.8 . And indeed this is the main fruit and return that comes unto God from all his Works . This in the New Testament is as the fat of the burnt-offering was in the Old : and we know all the fat was the Lords , and he that did eat that , was to be cut off from his people , Levit . 3.16 . & 7.25 . If you will see it in an example , look upon Herod ; who in stead of giving the glory of his gifts unto God , took it to himself , and was cut off from his people , by , or after a strange and unheard of manner , Acts 12. And thus we see by what hath been said , that if pride , covetousness , hypocrisie , or any the like springs , shall set the wheels of our hearts a moving , our Honey will prove but gall , and our Wine , Vinegar ; yea , if these be the ends of our doing duties , such an end will follow it , as we had better be without it , even such a misery at the end , as will know no end of misery . Let men therefore beware they rob not God of his glory , which he so much stands upon , least Satan by God's just permission , rob them of their souls , which they ought so much to stand upon . Again secondly , if the Grace of God be the Fountain from which all our endowments flow , and that God may be honored by our gifts , is the only end of our injoying them ; let us not so much as share with God in squinting one eye at Gods , and another at our own honor ; Yea if God wil reward no Work , nor bless it with his Grace , unless it be intended to his glory : Let us direct all our thoughts , speeches , and actions to his glory , as he hath directed our Eternal Salvation thereunto : Let us make God the Alpha and Omega , the first and the last , of all our actions and endeavours ; Let us add this to all our other gifts , that we give the glory of them to God : As what else should men propose for their end , then that glory which shal have no end ? Yea let us with one unanimous voice say , He hath given us all the Grace and Happiness we have , and we wil give him all the possible thanks and honor we can ; let it be our main request and daily prayer : Teach us , O Lord , to receive the benefit of thy merciful favours , and to return thee the thanks and the glory , and that for ever and ever . And so much of the Ends , which we are to propound to our selves in our beneficence ; the lets and impediments follow . CHAP. XLIX . I Might mention many great lets and impediments , as Ignorance , Infidelity , Pride , Intemperance , self-love , hard heartedness , and other the like , do much hinder mens bounty and liberality to the poor , as may partly appear by what I have already delivered ; but nothing like Covetousness ; yea name but Covetousnese , and that includes all the rest . Covetousness is the Grave of all good , it makes the heart barren of all good inclinations ; and it is a bad ground where no flower will grow . It cannot be denyed , but enough hath been said in this and the Poors Advocate , to perswade any rational man , not onely that there is a necessity of this duty , but sufficient to enflame him with a desire of performing it , according to the utmost of his ability : But so it is , that the Covetous Miser is so far from being prevailed withall , that he will not come so near the same , as to give it the hearing . Or suppose such an one should be so ingenuous as to hear it , there is no hope of prevailing with him : As what think you , when that rich man , Mark 10 17. &c. who ran after Christ , kneeled down to him , and was so inquisitive to know how he might attain eternal life ; yea , who had from his youth squared his life according to Gods Law , insomuch that Christ loved him ; Yet when he was admonished by our Saviour to sell all and give to the poor , and he should have Treasure in Heaven , he turned his back upon Christ , and went away very sorrowful , because he was marvellous rich . He had a good mind to Heaven in reversion ; but for all that , he would not part with his Heaven , whereof he had present possession : Whence our Saviour so bewails the miserable condition and difficulty of such mens being saved , v. 17. to 26. And the Apostle the like , Eph. 5.5 . 1 Cor. 6.9 , 10. For if he that had so good affections , made conscience of all his wayes , was so desirous to be saved , that Christ was taken with him ; What hope of this Wretch that hath a blockish , seared , and senseless Conscience , that is past feeling , and never made scruple of any thing from his infancy ? No , these solid Arguments , and strong inducements from Gods Word , wil be so far from prevailing with him , that it is rare if he do not slight and scorn what hath been spoken . The covetous man knows no other God then his belly , and desires no other Heaven then his Coffers full of Angels . Thirdly and lastly , admit the best that can be expected , viz. that he shall not only lend a listening ear to all that hath been said , but that it does also convince , and almost perswade him to become liberal ; As I dare appeal to their own consciences that have hitherto heard what hath been alledged out of God's Word , whether it hath not made their hearts burn within them ; whether they have not been convinced , and with Agrippa , almost perswaded to become merciful , Acts 26.28 . Whether with Pharoah , their spirits have not began to thaw a little , Go , do sacrifice to your God in this Land ; yea in their judgements yeilded to all that hath been demanded them , and been ready to pray some Moses to pray for them : And yet harden and knit again , whereby all labour ( like Moses Message , or the sweet words of Paul ) it utterly lost . The covetous man , though he be convinced in his conscience , and doth resolve to be bountiful , yet no hope of his doing it ; for his goodness is as a morning Cloud , and as a morning dew ; it goeth away as the Lord once spake to Ephraim and Iudah , Hos 6.4 . Good thoughts to carnal & covetous hearts , are only as Passengers , not Inhabitants ; they may make it a thorough-fare , but they can never settle or remain there : If at any time they melt with Pharoah , they suddenly knit again . Nor is there any heart made of flesh , that wil not at some time or other relent . Even Flint and Marble wil in some weather stand in drops . It is not onely recorded of Pharoah , that he did thus melt , and of Agrippa , that he was almost perswaded to become good ; but the holy Ghost further testifies , that Esau wept ; Ahab put on Sackcloth , that Iudas repented , and restored ; that Foelix trembled ; that Pilate took Christs part , and washt his hands in witness that he was free from the blood of that just man ; that Balaam wisht to dye the death of the righteous ; that Herod delighted in Iohns Ministry : And yet we see that all came to nothing . CHAP. L. GOod deeds flow from good men ( such as know themselves deputed Stewards , not Independent Lords of their wealth ) as naturally as springs out of Rocks : But with the covetous Cormorant it is far otherwise ; as good perswade a Caniball , as the covetous to shew mercy : To wrest any good deeds out of the Dives's of these dayes , ( though there be millions in the case of Lazarus ) is far more hard then to wring Verjuice out of a Crab ; yea , you may as wel press water out of a stone . We read 1 Sam. 25. that churlish Laban ( Nabal I should say , though the difference bee so smal , that these two infamous Churls spel each other's Name backwards ) when distressed David askt him victuals , he reviled him , when he should have relieved him . Nothing more cheape then good Words ; these he might have given , and been never the poorer ; but his foul mouth doth not onely deny , and give him nothing , but that which was worse then nothing , bad Language ; So fares it with these Churls , when any David is driven to ask them Bread , they give him stones instead thereof ; let them be moved by some one to give an Alms , or do some charitable deed , they cannot hear on that ear . Or if this Wretch for his credit sake , does speak fair , all his good deeds be onely good words ; and he may be answered as that Beggar did the Bishop , when instead of an Alms he gave him his blessing , That if his blessing had been worth a penny , he would not have been so bountiful . So that if every house were of his profession , Charities Hand would no longer hold up Poverties head . Words from a dead man , and deeds of Charity from a covetous man , are both alike rare , and hard to come by . The Mountains are not more barren of fruit , then he of goodness ; The Rocks are not so hard as his heart ; he is a friend to none but himself ; His Charity begins at home , and there it ends . To urge or perswade him to be liberal , is all one , as to intreat a Tyger to be tame and gentle , or a Wolf to be pittiful and mercifull . There is such an antipathy between his heart , and one that is in distress , that he hath not the patience to hear a poor man speake ; yea out of a desperate resolution to give him nothing , he wil not vouchsafe to look upon him , but turn his face or eyes another way , as though the poore man were such an eye-fore , as might not be endured . And this he does for fear of being infected with the contagion of the poor mans misery ; or lest it should cause a spmpathy , and ●●llow-feeling of his calamity ; or lest his co●scious eyes should check his churlish heart , and put him in mind of his barbarous inhumanity . But let all such be assured , that as they turn away their eyes from the poor in the day of their misery , so the Lord wil turn away his face from them in the day of their calamity : And as they have stopped their ears at the cry of the poor , so they themselves shall cry , and God will not hear them , as it is Prov. 21.13 . And just it is , that as the unmerciful wil not hear others when they stand in need , so God should not regard them when they shal stand in need : Blessed are the merciful ( saith our Saviour ) but that stands not with his disposition ; for the penny which comes out of his purse , is like a drop of blood drawn from his heart ; and his reward shall be answerable . The covetous man's heart is like his Chest , ever close shut , except it be to receive . He is sparing & niggardly in giving , but open handed to receive whatsoever is brought ; like an Hog or Medler , he never does good to any til he be dead and rotten , He is like a Butlers earthen box , out of which nothing can be drawn til it be broken ; Or some kinde of Vermine , which is of no use til uncased . He resembles a spunge that soaks up excessively ; but til Death comes with his Iron grasp to squeeze him , he will not yeild one drop ; Onely then some good comes of his Goods . Indeed it is great pity the State does not by him , as Epaminondas did by such another , who having notice of a rich man that had no care of the poor , ( but would answer them like churlish Nabal , Shall I give my meat and drink unto men whom I know not ? Or like Cardan Doctor of Physiek in Rome , who when Out-landish Schollars came to him , would answer them , What have I to do with Forraigners ? I am Cardan , I care for no man except he brings me money ) sent a poor man to him , and commanded him under great penalty to give him presently six hundred Crowns ; who hearing it , came to Epaminondas , and asked him the cause thereof ; Who replyed , This man is poor and honest ; and thou who hast cruelly robbed the Commonwealth , art rich ; and so compelled him to be liberal in spight of his teeth : Howbeit if they hanged him up ( as Atillus a good King of this Land , did all oppressors of the poor , and distributed their Goods to those they had impoverished ) they did him no wrong : But for want of this , like Horse-Leeches , or a sort of Vermin too homely to name , that have no place for voidance of their excrements , being nevertheless very insatiable , they swell with sucking of blood , and so burst . O the wretched and sad condition of a sordid , sensual self-lover , of a covetous miserly muck-worm , and the small hope there is of his being better ! The salvage creatures , as Lyons , Tygers , Bears , &c. by Gods appointment and instinct , came to seek the Ark ; men did not onely slight it , but scorned and scoffed at it . Nebuchadnezzar was more a Beast before he grazed in the Forrest , then while he did , or afterward . The death of Christ darkned the Sun ; shoke the earth , clave the Rocks , opened the Graves , and raised the dead ; all could not put faith into the Iews hearts , brutish , yea even senseless Creatures , are more sensible then corrupted reason . And of all the rest of the Iews , the Scribes and Pharisees who were covetous , were the least sensible , because they did shut their eyes , stopt their ears , and barrocado their hearts against all our Saviour did or said ; which is just the case of these men . All objects to a meditating Solomon , ( a wise and holy Christian ) are like wings , to reare and mount up his thoughts to Heaven . But these sit like sots , under the sound of Gods Word , and are not at all sensible ; yea , though they feel his Ax at the root of their consciences , & be smitten with some remorse , yet they go on in sin : But what became of Pharoah that would not hearken to Moses , though he came with a Message from God ? Of the rich Glutton , that made no more reckoning of Moses and the Prophets ? Of Lot's sons in Law , that counted their Fathers fore-warnings a meer mockage ? The Birds of the Ayre seem to be wiser then we ; for when they know the Gin , they will avoid it : But we knowing the Devils illusions , yet wilfully run into them . Sin blinded Sampson so , that finding Dallilah's treachery three times , could not be warned , although he never found her true in any thing , Iudg. 16. The case of all impenitent sinners , but especially of the covetous , as hereafter they wil acknowledge when Hell Flames hath opened their eyes , which Covetousness hitherto hath blinded , and made meer Atheists ; for they acknowledge no other God but Mammon : Every covetous man is a close Atheist , as thinking it weakness to believe , wisdom to profess any Religion : The Children of Israel would not believe Samuel before they saw a miracle , 1 Sam. 12.16 . &c. should the covetous man see as many miracles as Moses wrought before Pharoah , he would be the same man stil , and a rare miracle it wil be if ever he be saved , as our Saviour shews , Mar. 10.25 . CHAP. LI. ANd so you have ( in this , and the other two parts of the Poors Advocate ) the necessity , the matter , the manner , the nature , the kinds , the quantity , the subject , the object , the time or continuance , the means , the motives , the ends , the impediments , & the remedies of this most excellent Grace ; or Christian Duty , so oft pressed , patterned , and commended in the Word . It remains onely that I should apply them ; for I have more need to press the payment , then prove the Debt , though sure I am , it is from the foulness of mens stomacks , prevailing above the goodness of the food , if what hath been delivered , does not prove effectual . Wherefore in the first place , Hath God so strictly commanded it ? And is there such a necessity of shewing mercy to the poor members of Iesus Christ ? That there is no being saved without it , hath God therefore given us all , that we may impart some part thereof to others that want ? Shall God have glory by it ? Hath he promised to bless the merciful man in his temporal , civil , spiritual , and eternal estate ? Is there no such way to grow rich , as by being bountiful to the poor ? Is it the most certain and infallible way never to want ? Is sparing in this case , the worst thrift ? Wil with-holding from the poor , bring a man to poverty ? Shal we have the benefit of their prayers , and their loins to bless us ? Is this the Way to obtain God's blessing upon our persons , whereby we shall be kept in perpetual safety , & delivered from the malicious practises of all our enemies ? Will God hear us , and send us succor in all times of need ( as we hear and pity the poor ) and even make our beds when we are sick . Wil what we have this way distributed , stand us in more stead at the hour of Death , and Day of Iudgement , then all the Wealth in the World ? Shall the merciful be rewarded with illumination and conversion ? W●● these Works of Mercy bring such joy and peace , confirm our hope , and sweeten all our afflictions ? Are they evident signs of saying Graces ? And do they assure us of our future reward ; and fruition of God's presence hereafter ? Is it the onely way to an honourable and honest repute and report , living and dead , procuring all love and respect from good and bad : Will God bless the merciful man with an happy match , & a godly off●spring ? Shall what we give , be paid again unto our children , and posterity , with an addition of all other blessings , who otherwise shall not prosper , but be Vagabonds , and beg their bread . Is it a thing so pleasing to God , that he accounts what is given to them , as lent to him : And so acceptable to Christ ( by reason of the near union that is between him , the poor and us , being but one mistical body , whereof he is the Head ) that what we do to them , his members , he takes as done to himself ; and will accordingly reward it , or plague the neglect thereof , both upon us & ours here , and our bodies and souls hereafter : Is it so , that what we disburse in this World , we shall receive again by Bill of Exchange in Heaven ? And that it is not so much given , as laid up ? insomuch that we may truly say , What we gave , that we have . If besides all this , God hath promised to reward a little mony , meat & clothes , with an infinite & Eternal Kingdom of glory , have the poor as true a right to it , as we have to the residue ? Are we no less beholding to the poor , then they are to us ? Would we ( were it our case ) think the contrary very unequal ? ( For if we look on the sufferings of others , as heavier then our own , this will beget thankfulness ; if we look on the doings , gifts and graces of others , as better then our own , this wil beget humility . ) Shall they thereby be the better able to serve God in their several stations ? Shall they have cause to pray for , and praise God for us ? Will it stop our enemies mouths , and make them think the better of our Religion , and happily win them to imbrace the truth ; at least , seeing our good works , they will glorifie our Father which is in heaven ? Whereas the Poore shall onely have some outward relief and comfott thereby ? Shall wee fare the better for it in our souls , bodyes , names , estates and posterities , with many the like which might be added for our e●couragement to this duty ? Then they should serve ( as one would think ) as so many effectual and strong arguments to move every Christian to the diligent and frequent doing of them . Yea , by this time ( as I hope ) I have made some way in the Worldlings heart , to rellish the relieving of the poor ; at least it concerns men to urge and press these motives upon themselves , until they have compell'd their unwilling wils to resolve to interest themselves into so many promises and blessings , and to shun the danger of so many threats and judgements , as the neglect thereof will incur : As did we thus hide the Word of God in our hearts , and particularly apply these things to our Consciences , it would work this Grace in us all : Which otherwise will prove no other , then as a sweet harmony of Musick to ● deaf man. It is not unknown to us , that Nathan wrought more upon David by a particular , private admonition , then all the Lectures of the Law could do for three quarters of a year together . Yea , let but this be done , or indeed do but wel weigh what hath been said , and it will be sufficient to perswade any covetous Nabal alive ( if he hath either heart or brain ) or indeed any care of , or love to himself or his , to become as liberal as Zacheus himself . However I doubt not but some wil be so wise as to consider the premises , & thereupon to give as God in his Word injoins ; And that others will do the same , if it be but meerly out of self-love ; for there cannot possibly be more rational or strong inducements , more rare & remarkable Benefits and Promises to any duty , then is propounded to this particular Grace . Wherefore if there be any consolation in Christ , if any comfort of love , if any fellowship of the Spirit , if any compassion and mercy towards your selves or others , think of these things , accept of these blessings ; rush not upon so many Curses , but break off your sins and former unmercifulness , by righteousness , and your iniquity by shewing mercy towards the poor , Dan. 42 Distribute to the necessities of the Saints , minister unto them of your Substance , like Mary Magdalen , Ioanna , the wife of Chuza , and Susanna ; And give your selves to Hospitality , Rom. 12.13 . Luke 8.2.3 . Suffer not the naked to lodge without garment , and without covering in the cold , Job 24.7 . Yea , if thou dost but wel weigh what benefit it will bring to thee , by being bountiful to them , thou wil● be glad to meet with , and invite such an object , or opportunity of doing good , and be thankful for it ; even as Zerxes the Persian Monarch said , when Themistocles came to him , being banished his own Countrey ; Let the Athenians send us more of such guests . And indeed , if men will not be moved , nor drawn to good with the threefold cord , inerrableness of Precepts , innumerableness of Examples , inestimableness of rewards , ( and yet here is more then a sevenfold Cord ) no hope that any means should prevail with them , as St. Austin speaks : If Othniel be told what preferment he shall get for taking Kiriath Sephar , he will undertake that difficult task , Iosh. 15 , 16 , 17. And if David does but hear what shall be done to the man that kills Goliah , he dares accept the challenge of that terrible Champion , 1 Sam. 17. If Moses hath once respect unto the recompence of the reward , he will be content to suffer affliction with the People of God , Heb. 6.11.25 , 26. And if the Apostles expect to receive some great thing of Christ , they will soon forsake all , and follow him , Matth. 19.27 , 28. We should therefore be forward to keep this Commandment of shewing mercy to the poor , since in the keeping of it , there is great reward , Psal. 19.11 . CHAP. LII . AGain secondly , if Bounty be the best and surest way to Plenty ; If such Gain comes by giving ; If this be the onely way to have our Barns filled , and our Presses to burst with abundance ; If by giving to the poor for Christs sake , our riches shall encrease and multiply , like the Widows handful of meal , or those Loaves and Fishes in the Gospel , and that the more wee give , the more wee have : That liberallity will make a man lastingly rich , as having Gods Word that such shall never want : If we can no way be so liberal to our selves , as by giving to the poor , and in them to the possessor of all things ; It should methinks make rich men of all others , put the same in practice , since they are all for gain , and looking after commoditie ; all for treasuring up , all for themselves , all for riches , it being their onely summum bonum ; For no such way to encrease their Estates , or benefit themselves , can ever be found out ; this wil do it above what they are able any other way , or what they were ever yet acquainted with : How then should it take with them ? How should it not whet them on , and make them put the same in practise ? For should you rich men plot and break your brains to study and contrive all the dayes of your lives how you may do your selves the greatest good , this is the onely way . It is fabled of Midas , that whatsoever he touched , it was turned into Gold ; but it may more truly be so said of the hand of Charity ; for that turneth a Cup of cold Water into a never failing Mine of Gold : As thus ; if we but sow the seed of our Beneficence , we shall not onely reap an earthly crop , but have also an heavenly harvest , which wil never fail us ; it wil return unto us a double Harvest , the crop of all temporal and spiritual benefits in this life , and of everlasting blessedness in the life to come . This is the true Philosophers Stone , yea it exceeds by far , all that any report of it . For the Lord will repay and reward us , not onely with the true Treasure of spiritual graces , and eternal glory ; but stooping to our infirmity , even multiply and pay us with our own mony also , even with the coyn of worldly blessings , which is so currant among us . And what greater gain can be imagined , then to change Earth for Heaven , transitory trifles for eternal treasures , the bread of men for the bread of Angels , rotten rags for glorious robes , and a little drink , yea a cup of cold water ( if the Well or River be our best Celler ) for the Water of Life , which will infinitely delight and satisfie us , without glutting or satiety . Then is our Saviours words , Luke 12.33 . worth harkening to of all rich men , where he saith ; Give alms , provide your selves bags which wax not old , a treasure in the heavens that faileth not , where no thief approacheth , neither moth corrupteth . And indeed it being so , a man would think there needed no pressing , or perswading any to this duty , that have either grace or wit ; for who does not wish well to himself and his ? and yet no duty more neglected ; insomuch that I can never enough admire ! the little Charity of most rich men in these daies , or pity their simplicity . For the want of Charity is the strongest conviction of folly that can be . Nor were it possible they should be so close-fisted , if they were not as barren of Wit , as they abound in wealth ▪ As observe but the depth of such an one , he buies a Lease of seven years , with an Inheritance that is everlasting . There can be nothing more strange in my judgment , then that covetous men , who are all for themselves , and for gain , should so neglect the greatest gain and interest , ( with infallible security ) that ever was heard of ! But Solomon gives the reason , Prov. 17.16 . for what he speaks there of a Fool , is more true of a Covetous & Uncharitable Rich man ; He hath a price put into his hand , but he wants an heart to make use thereof . As O the brave opportunities such have ! to be happy , and to make their seed happy here , and much more hereafter , if they were wise , and did but truly love themselves , and their precious souls . Whereas now like fools and mad men , they will needs be more miserable then thousands that want those blessings , wherein they abound : yet so foolish and mad are most rich men , as common experience does too wel teach us : As , wil they not lend a man on his Bond for six in the hundred ? sooner then accept God's hundred for one , ensured on a Word so firm , that one Iota of it shal not perish in the general fire of heaven and earth ; and how could this be ? were not these words of Christ , Matth. 25.41 . to the end ▪ and the great day , together with the signs of God's love manifested on the Cross , a meer tale that is told , and of no concernment to us . But CHAP. LIII . THirdly , If with what measure we mete to the poor , it shall be measured to us again , as it fared with Dives touching Lazarus , Luke 16.20 , 25. If the sentence of Absolution or Condemnation at the day of judgment , shal be pronounced either for , or against us , according as we have performed or omitted these works of mercy ; to those and onely those who have fed the hungry , cloathed the naked , visited the sick , &c. Come yee blessed , &c. And contrarily , to those that have not done these duties in relieving Christs members , according to their abilities , and the others necessities ; Depart ye cursed , into everlasting Fire , &c. In what a case are all miserly and unmerciful muckworms ? Yea what wil become of most rich men in these dayes , who being worth thousands , wil let the poor starve rather then relieve them with any considerable supply ? I profess it is wonderful to me , that ever such sordid , self-lovers , can looke for , or expect to find the least mercy from God at the great Day of Retribution . Certainly they must needs think there wil be no such Day of Iudgement as Christ speaks of , or that he is a notorious Lyar , and means not to be as good as his word ; For if they do in the least believe either of these ; yea if they did but come so near believing , as to grant such a thing may be , or it is possible , they could not be such careless , witless , and wicked fools , as to venture and hazard the salvation or damnation of their souls , upon the doubtful event of such a weighty business . O my Brethren ! bethink your selves ( before your Glasses be run out ) be perswaded , be perswaded to love your money less , and your selves and souls more . And do not lose your souls to save your silver ; or if you do , you wil one day dearly rue it , I mean when you come in Hell : As let me ask your Consciences but this question , What would you give in those scorching flames to be delivered out of them , into Abrahams bosom , or the Kingdom of Heaven ? Yea , what would you not give , if you then had it ? Let Nabal be but ransomed out of Hell , he wil no longer be a Churl : Let Dives return from that fiery Lake , to his former riches , the sensible World shall admire his Charity . Let Iudas be ransomed out of Hell , he wil no more betray his Master for money . Let Esau find the same favour , he will never again sell his Birth-right . Nabal then would no longer oppress . Achitophel then wil be no longer a false-Counsellor , nor Ahab a bloody Tyrant . Finally , if all damned souls could but be admitted to come out of Hell , and get a promise of Heaven upon condition of extraordinary obedience for a thousand years , how precisely would they live ? And how would they bestir themselves , that they might please God , having once tasted of those torments which now many are in doubt of , because no man ever saw Hell , that returned back to make the relation ? yea , if the offer were but made to these Churls on their death-beds , when Conscience begins to accuse , God appears to be angry , and Satan is ready to seize upon their souls , they would then give all they have , had they ten thousand worlds , for a short reprieve , to the end they might have the like possibility ; As certainly , when Pharoah saw the Sea ready to swallow him ; he was heartily sorry that ever he had wronged poor innocents , and oppressed God's own portion : How much more , when he felt the flames of Hell-fire about his ears ? And the like of Ahab , touching Naboth , and all such covetous and cruel men . What gained Laban , and Nabal , or Dives , or that rich man in the Gospel , by heaping up Riches , and ingrossing all to themselves , when shortly after by their covetousness and cruelty , they both lost their Estates , and themselves ? The foolish Virgins to save , or spare a a shilling , brought no Oyle ; but when their Lamps were out , and the Bridegroom was come , what would they have given ? Yea , what would they not have given for a little Oyle , and for entrance with the wise , into the Wedding ? Such will one day be the case of all covetous men : Indeed at present none are wise but they ; for they account poor honesty but a kind of simplicity ; but then they wil acknowledge themselves to have been of all fools , the greatest ; nor deserve they any pity : Who pities that man's death , that having the Medicine by him which can help him , dyes and will not take it ? If ever you see a drowning man refuse help , conclude him a wilful Murtherer . O my Brethren ! look not for Dives nor Iudas to come out of Hell to warn you , since all this that I have said , and much more , is written for your learning and warning ; lest it fare with you , as it did with the Greeks of Constantinople , who had store of Wealth ; but because they would spare none to the reparation of the Walls , and maintenance of the Souldiers , they lost all to the Turks , which afterwards no money could recover . Or as it fared with Hedelburough , which was lost through the Citizens Covetousness ; for being full of Gold and Silver , they would not pay the Souldiers that should have defended them ; Though neither their folly nor loss was comparable to this of yours ; For what is the Loss of Life or Countrey , to the loss of a man's Soul , and the Kingdom of Heaven . The covetous Iews , spoken of by Josephus , loved their money dearly ; when being besieged , they did in gorge their Gold for all the night , and seek it in their close Stooles the next morning : But nothing so wel as these Cormorants I am speaking of , who by covetousness and overmuch sparing , resolve to lose Life , Substance , Soul , Heaven , Salvation and all . O wretched , wicked and foolish generation ! CHAP. LIV. FOurthly , If there needs no other ground of our last and heaviest doom , than , Ye have not given , Ye have not visited : If the main point which Christ wil scan at the day of Judgement , is the point of mercy . If he wil accuse the Wicked at the last day , not onely for taking the meat out of the poors mouths , or plucking their apparel off their backs ; but for not feeding them , and putting cloaths upon their backs , as is evident by Matth. 25. and as I have made plain ; then are all Negative Christians in an ill taking . It is strange to see how many several ways men have to deceive themselves : One thinks it enough that he is of the outward visible Church , born of Christian Parents , hath been baptized , &c. Another so confidently hopes for Salvation by Faith , that he little regards honesty , or true dealing amongst men . Another sort flatter themselves with promises of mercy ; as , Christ suffered for all ; God would have all to be saved ; At what time soever a sinner repents , he shall be forgiven , and the like ; and with these they batten their own presumptuous confidence , be their lives never so licentious . Yea where is the man that wil not boast of his love to Christ ? though they even hate all that any way resemble him ; but of all others , such as live harmless Lives , and do no hurt , think it sufficient , and that it greatly matters not for doing good , so they do no evil . And in these conceits they go on to the end of their lives , without once questioning how they shal enter in at the straight Gate . Their deceitful hearts serve them as Iael did Sizera , who flatteringly said to him , Come in my Lord , giving him Milk , and covering him with a Mantle , but withal , nailing his head to the gronnd . As see how the Rich Glutton flattered himself with hopes , until he was in Hel-flames : For notwithstanding he had denied poor Lazarus the very crumbs that fell from his Table , yet he could challenge Abraham for his Father , saying , Father Abraham have mercy on me , &c. Luk. 16 But refused he was , because he had not the works , nor indeed the Faith of Ahraham , though he might seem to profess and pretend it . And the like of those Iews , Iohn 8. For they could boast to Christ , that Abraham was their Father ; but he gave them a cutting Answer , If ye were Abraham's Children , ye would do the works of Abraham , ver . 39. Vainly do they speak of their love to Christ , who yet are wanting to his members . Neither can there be a truer argument of a godless person , then unmercifulness : If we know a man unm●rciful , we may boldly say , He is ungodly , Iohn 3.17 . The lack of Charity , is the conviction of Hypocrisie , 1 Cor. 13.1 , 2 , &c. The righteous is merciful , and giveth , Psal. 37.21 , 22. But the Wicked are so far from this , that they borrow , and pay not again . The Father of Mercies hath no Children but the merciful , Matth. 5.7 . He that is not a feeling-Member of others miseries , is not of that Mystical Body , whereof Christ is the Head. It is not who is called a Christian , or who is baptized ; for in that number we shall find abundance of Hereticks , no fewer Hypocrites , and inn●merable ungodly persons ; some not informed in their Iudgements , the rest not reformed in their lives ; Neither is it enough that we are civil honest men whom none can justly accuse ; for we are commanded 1 Pet. 3.11 . to eschue evil , and to do good ; to eschue evil , is the first lesson of Christianity , but not all ; to do good is the second , and greater half , 2 ●im . 2.19 . Let every one that calls on the Name of the Lord , depart from iniquity ; that is one step , but not high enough ; We must also do the will of our Father , Iohn 7.17 . Every Tree that brings not forth good fruit , ( for all it brings forth no bad ) shall be cut down for the Fire ; And the servant that doth not imploy and increase his Talent , ( for all he returns it safe and whole to his Master ) shall be bound hand and foot , and cast into utter darkness , Matth. 25.30 . Thou hast a servant who is neither Thiefe nor Drunkard , nor Swearer ; no , none is able to tax him with any vice or unthriftiness ; yet bacause he sits all day with his hand in his bosom , and does nothing , thou correctest him : Why what harm hath he done ? Thou canst not charge him with any thing but his not doing of something , yet he deserves chastisement : So in this case there needs no more to prove thee wicked , and to make thee of the number of those Goats which shall be placed at Christ's left hand , and to whom he shall say , Depart ye cursed , then that thou hast not done these works of mercy , which are no less commanded , then the wickedst actions are forbidden . Good deeds are such , that no man is saved for them , nor without them . Indeed Faith is the life of a Christian ; but the breath whereby he is known to live , is Charity , 1 Cor , 13.3 . Faith doth justifie , our works do testifie that we are justified : Therefore justifie thy Faith , that thy Faith may justifie thee . There is much Faith talked of , but little faithfulness manifested ; abundance of love , but not a spark of Charity , Gal. 5.22 . But let men pretend what they wil , he that hath Grace , or the love of God in his heart , wil shew it in Works of mercy , to the end , that God may be honored , and others won and edified thereby . Blessed are the pure in heart , saith our Saviour , for they shall see God , Matth. 5.8 . They must lead vertuous lives on Earth , that ever expect in Heaven to see the Lord Iesus . Now the inward disposition of the heart is outwardly ingraven in the life . Shew me thy faith by thy works , sayes Iames , Iam. 2.18 . That is , by thy active obedience , which consisteth in doing God's Commandments ; and passive obedience , in suffering his Chastisements . Though Faith be alone in Justification , yet not in the justified ; as the Eye , though alone in seeing , yet not in him that seeth , but joined with the Ears , Nose , Hands , and many other members of the body . Faith the Queen of Graces , hath her Gentleman-Usher before , and her Servants following after . If you see not Repentance go before Faith ; nor Works attending on her : know that it is not she . There is a zeal without knowledge , and there is a knowledge without zeal ; there is a faith without obedience , and there is an obedience without faith ; there is a love without fear , & there is a fear without love ; & both are hypocrites . We are justified by faith , sayes Paul , Rom. 4.3 . We are justified by works , says Iames , Iam. 2.21 St. Iames dealt with them that stood too much upon Faith without Works , S. Paul dealt with them that stood too much upon Works without Faith. Wicked men , if we mark it , are all for extreams , and extreams onely bear rule in this World , because there is still but one virtue for two vices , which cowch so close beside her , that the natural man can scarce see her ; as for instance , you shall ever see Pride on the one side , Rusticity on the other side , and comeliness in the midst ; Flattery on the one side , Malice on the other side , and Love in the midst : Diffidence on the one side , Presumption on the other side , and Faith in the midst . Superstition on the one side , Atheism on the other side , and Religion in the midst : Ignorance on the one side , Curiosity on the other side , and knowledge in the midst : Carefulness on the one side , Carelesness on the other side , and Diligence in the midst : Covetousness on the one side , Prodigallity on the other side , and Frugallity in the midst . But to these Virtues , or to keep the mean , Worldlings are always to seek , as hereafter they wil be of a blessing . Gods Servants are known by this , they square all their actions and intentions by the Rule of the Word , as knowing that if they do never so much to satisfie anothers Will , or their own , it avails nothing with God , if it be not done for God. Therefore David prayes , Teach me O Lord , to do thy will , not my Will ; for we need not be taught to do our own wills ; every man can go to Hell without a Guide . Now he that wil do Gods Will , and live by the direct Rule of his Word , must repent and believe the Gospel , Mark 1.15 . that is , joyn with his faith in God's Promises , obedience to his Precepts ; For Faith and Obedience are as inseparable as life and motion , the Sun and its light . And al●beit in our Justification , Christ saith , Fiat tibi secundum fidem tuam ; be it unto thee according to thy Faith , Matth 9.29 . Yet in our salvation , Redditur unicuique secundum opera sua ; Every man shall be rewarded according to his works , Matth. 16.27 . Neither wil Christ say when he shal sit upon his throne , Ye have believed , but you have done ; Come ye blessed , Matth. 25.35 . and in Matth. 25.21 . Well done good Servants ; not wel known , nor wel spoken , nor wel purposed , but wel done : This is the perfect Rule , Gal. 6.16 . And as many as walk according to this Rnle , peace shall be upon them , and mercy , and upon the Israel of God. Again , it is not knowing , or hearing , or preaching , or casting out Devils in Christs Name , nor praying , Lord , Lord , &c. but he that doth his will ; and when he hath done it , accounts himself an uprofitable servant ; that shal be saved , Luke 17.10 . And indeed , if men were not wilfully blind , and did not choose to follow the deceitfulness of their own hearts , rather then believe God's Word ; It were impossible they should ever hope for mercy without filial Obedience , since the Scripture thoroughout continually calls for practice , as to ad some instances to the former . If you ask God who shall dwell in his holy Mountain , he saith , The man which walketh uprightly , Psal. 15.2 . If ye ask Christ who shall enter into the Kingdom of heaven ; he saith , Not they which cry , Lord , Lord , ( though they cry twice Lord ) but they which do the will of my Father , Mat. 7.22 . If you ask him again , How you may come to Heaven ; he saith , Keep the Commandments , Luk. 18.20 . If you ask him again , Who are blessed ? He saith , Blessed are they that hear the Word of God , and do it ; here are none but doers . If you ask an Angel , who are blessed ? he saith , Blessed are they which keep the words of this Book Revel . 22.7 . Here are none but doers . If you ask David , Who are blessed ? He saith , Blessed are they that keep judgement , and he that doth righteousness , Psal. 106.3 . & 103.18 . If you ask Solomon , Who are blessed ? He saith , The man is blessed that keepeth God's Law , Prov. 29.18 . Here are none but doers . If you ask Esay , Who are blessed ? He saith , He which doth this , is blessed , Esay 56.2 . If you ask St. Iames , Who are blessed ? He saith , The doer of the Word is blessed in his deed , Iames 1.25 . Here is none but doers mentioned , Matth. 7 , 21. Rom. 2.13 . So that blessedness and doing , go always together ; For as the works that Christ did , bore witness that he was Christ , Ioh. 10.25 . So the works that we do , must bear witness that we are Christians . And least any man should look to be blessed without obedience , as Christ calleth Love the greatest Commandment ; so Solomon calleth Obedience the end of all ; as though without obedience all were to no end , Eccles. 12.13 . When God created the Trees in Paradice , Gen. 1. hee commanded them to bring forth fruit : So when he createth a lively faith in any one , he commandeth it to bring forth Works . And when our Saviour would prove himself to Iohn , to be the true Messias indeed ; he said to his Disciples , Tell Iohn what what things you have heard and seen ; not only heard , but seen , Matth. 11.4 . So if we will prove our selves to be Christs Disciples indeed , we must do that which may be seen , as wel as heard . Iohn was not onely called the Voyce of a Cryer , but a Burning Lamp , which might be seen . Iames doth not say , Let me hear thy Faith ; but let me see thy Faith : As the Angels put on the shape of men , that Abraham might see them ; so Faith must put on Works , that the World may see it . The works which I do , says Christ , bear witness of me . And he alwayes linketh Faith and Repentance together ; Repent and believe the Gospel , Mark 1.15 . Therefore that which Christ hath joined , let no man separate , Mark 10.9 . I know the Antinomians preach another Gospel ; but this is the old Orthodox & common received truth : They that in life wil yeild no obedience to the Law , shall in death have no benefit by the Gospel . And though the Law have no power to condemn us , yet it hath power to command us : Lex datur ut gratia quaereretur , Evangelium , ut Lex impleretur . The Law sends us to Christ to be saved ; and Christ sends us back again to the law to learn obedience . The former is plain ; The Law is our School-Master to bring us to Christ , that we might be justisted by faith , Gal. 3.24 . The other is as manifest ; If thou wilt enter into life , keep the Commandments , Matth. 19.17 . Let our Faith then be seen by our faithfulness , and our Love by our Charity : and think not to partake of what God hath promised , but by doing in some measure what he hath commanded . To conclude in a word , God's servants are known , by humility and charity ; the Devil 's by pride and cruelty . Our Persons are justified by our Faith , our Faith is justified by our Charity , our Charity by Humility , and the actions of a Godly Life : And so much of the fourth Use. CHAP. LV. FIfthly , if we be but Stewards of what we have , and that our superfluities are really the Poors due : then let none object , ( when told of their unmercifulness ) What I have is mine own : Or , May I not do as I list with mine own ; for it is neither their own , nor at their own disposing ; their wealth is their Makers , and they must do with it as he in his Word injoins them . Nor does this argument always hold good in civil matters : 'T is a rule in Law , No man may use his own right to the Common-wealths wrong , or damage . The Law provides , that a man shall not burn his own corn , nor his own house : That he shall not drown his own Land ; nay , a man may not bind himself from marriage , or the manuring or tillage of his own Land , because it is against the good of the Common-wealth . Wherefore flatter thy self no longer , but look to it : thou hast not two souls , that thou mightst hazard one of them . Lose not thy soul , to save thy purse ; but shew mercy , if ever thou lookest to find any . And hear the poor , if ever thou wilt have God to hear thee : For he hath said it , ( that will one day Audit the poor man's complaints , and thy Stewardships account ) that no sin but unkindness to thy Saviour in his suffering members , shall bee cast into thy dish ; to the feeding of the never-dying worm of conscience . Sixthly art thou but a Steward put in trust ? and art thou to give an account unto God , how thou hast husbanded thy Master's Goods ; and wil this be the bill of particulars thou hast to give up ? Item , so much spent in pride , so much in lust , so much spent upon revenge , so much upon dice , drunkenness , drabs , and the like great sums all laid out upon thy self , in the pursuance of thy lust : But when it comes to a work of mercy , as ▪ What have you done for God ? What for Christ ? What ●or the members of Christ ? What for the advancement of Religion , or any pious work , or service . Item , nothing , or as good as nothing . Or thus ; Item received strength , and laid out oppression : Item received riches , and laid out covetousness : received health , and laid out riot and drunkenness . Item received speech , and laid out swearing , cursing , lying : received sight , and laid out lusting ; or perhaps , Item so many score pounds laid out in malice and suits of Law : so many hundreds in lusts and vanities , in feasting and foppery . So many thousands in building great houses : Item to the Poor in my Will to be paid at my death , forty shillings ; to the Preacher for a funeral Oration to commend me , ten or twenty shillings : Item to beggars when they came to my door ; or when I walked abroad , a few scraps that I knew not what else to do with , and sometimes a few Farthings : Item so much spent in excess and superfluitie , and so little in performing the works of mercy : so much laid out upon worldly vanities , & sinful pleasures ; and so little for good uses , especially for relieving Christ's poore members . Will this Bill pass current , when God comes to cast it up ? When thou hast laid out all for thy self , either in Apparel , or in Feasting , Drinking , &c. for thy self , self-credit , self-delight and content , even amounting to scores , hundreds , thousands ; while for pious and charitable uses , there comes in here and there onely two-pences , three-pences , & such poor short reckonings , not worthy to be summed up . Oh miserable man ! how wilt thou answer this before the Great , Just and Terrible Judge of all the World ? And how wilt thou fare ? If these accounts bee not mended in this life , thou wilt never have thy Quietus est in the life to come . Methinks I could pity these men whom the World so adores , even with teares of blood , when I seriously consider their latter ends . CHAP. LVI . BUt seventhly , there is another sort worse then these , viz. Such as are not only strangers unto mercy , but are opposites & enemies to it , walking in a quite contrary way . These do not feed the poor , but they flay them ; they do not clothe them , but they strip them ; they make not any provision for them , but cast how utterly to ruine , and undo them ; instead of healing them , they wound them ; instead of relieving , they rob and oppress them ; and instead of being to them any ease and comfort , they lay upon them heavy burthens and pressures . These Hammons , hanging is too good for them ; for if all those shall be bid , Depart ye cursed , that have not given to Christ's poor members , What wil become of thee that hast taken away from them ? that hast beaten the poor to pieces , and ground their faces ? that hast not onely eaten up the Vineyard , but keepest the spoil of the poor in thine house , as the Prophet Isaiah complains , Isa. 3.14 , 15. If the Levite bee so severely censured for not helping the distressed man , Luk. 10.30 . &c. What wil be thy portion and punishment , that hast rob'd him , and hast dealt with him as the cunning Fowler deals with the poore birds ; who sets his limed ears of Corn , to catch them in an hard Frost , or great Snow , when they be ready to starve . Dives did but deny to give his own , thou hast taken away other mens . Now if he ( saith Austin ) be tormented in endless flames , that gives not his own goods to them that need , that gives not meat to the hungry , clothes to the naked , that takes not the stranger into his house , that visits not his brethren when they are in prison , as it is Matth. 25.41 . &c. What shall become of him that takes away other mens , that robs the poore , turns them out of their own houses , and casts them into prison ? O remember I beseech you , if that servant in the Gospel was bound to an everlasting prison , that onely challenged his own debt , for that he had not pity on his fellow , as his Master had pity on him , whither shal they be cast that unjustly vex their neighbours , quarrel for that which is none of theirs , and lay title to another mans propriety ? When the Prophet that was slain by a Lyon ( though an holy man ) buies so dearly such a slight frailty , of a credulous mistaking : what shall become of hainous and presumptuous sinners ? Christians should be like Christ : but how unlike to him are these men ? Christ made himself poor to make them rich : but they make many poor to make themselves rich : yea , they sink others eies into their heads with leanness , while their own eies start out with fatness : and to fill the other bag they will pare a poor man to the very bones . Again , many men be unreprovable , and yet rejected : alas , what then shall become of our gluttony , drunkenness , pride , oppression , bribery , cozenages , adulteries , blasphemies , and of our selves for them ? If he shall have judgment without mercy that shews not mercy ; what shall become of subtraction and rapine , , Psal. 109.11 . Do'st thou not know , that with what measure thou metest to others here , God will measure to thee again hereafter ? Mat. 7.2 . And were it not better then , to prevent a mischief before , then repent you did not when 't is too late ? O that thou wouldst but fore-think , what thy Covetousness will one day cost thee . As how will it one day grieve these griping Ingrossers , and Oppressors ? when they shall receive a multiplicity of torments , according to the multiplicity o● their cruel and unconscionable deeds ? and to the number also of their abused benefits . They will then wish , that they had not done so ill , nor fared so well upon earth ; that they might have fared less ill in Hell. For if for one sin at the first , God plagued a world of men ; how will he plague one man for a world of sin ? Consider but these things , thou cruel and unmerciful rich man , and thou canst not choose but tremble . If then they be so terrible to hear , what will it be everlastingly to feel them ? If so intollerable to be felt and endured ; be accordingly careful , that thou mayest never feel nor endure them : Thou art taking a Voyage to this Kingdom of darknesse , and art near upon arriving ; it were happy if thou wouldst return , before thou art at thy journeys end . And certainly , didst thou but know the place , and thy entertainment when thou comest there ; thou wouldst be bound for heaven , steer thy course thitherward , and fraught thy self accordingly . You know , or may know , what a rich and brave place Heaven is ; the Pavement is of Gold , the Walls of Iasper , garnished with all manner of precious stones , the Gates of Pearl , &c. Revel . 21. & 22. chap. For I should but disparage it , by seeking to describe it . But CHAP. LVII . EIgthly , ( that I may not be said to set in a Cloud ) Is he that commanded thee ( this ●asie , and not costly , but most gainful service in the World ) thy Heavenly Father , Maker and Preserver , yea , thy Saviour and Redeemer ? Is he thy Lord by a manifold Right ? And thou his Servant by all manner of obligations ? As , First , He is thy Lord by the Right of Creation , thou being his Workmanship , made by him ▪ Secondly , By the Right of Redemption , being his Purchase , having bought and ransomed thee out of Hell , by his precious Blood , where else thou must have been frying in flames to Eternity . Thirdly , Of Preservation , Being kept , upheld , and maintained by him , ( all we have , being at his cost . ) Fourthly , Thou art his by Vocation , even of his Family , having admitted thee a Member of his visible Church . Fifthly , His also ( if it be not thine own fault ) by Sanctification , whereby he possesseth thee . Sixtly & lastly , He would have thee of his Court by Glorification , that he might crown thee . So that thou art every way his . Yea , he hath removed so many evils from thee , and conferred so many good things upon thee , that they are beyond thought or imagination ; then certainly thou art of a sordid and base spirit , if thou deniest him so small a matter as the surplusage of thy Estate to the relief of his poor and distressed members ; for were you loving children indeed , though there were no Hell to fear , nor Heaven to hope for ; no torments to dread , no rewards to expect ; yet you would obey your good and loving Father , and be the sorrowfullest creatures in the World , if yee have but once displeased him , onely for the meer love you bear towards him , and for the unspeakble love he hath shewed towards you : How much more in this case , when whatsoever we give to the poor , we give it not so much to them , as to our selves , Dan. 4.27 . Prov. 11.17 . CHAP. LVIII . NInthly , Is it so , that what we give here to Christ's poor members , we shall receive again in Heaven with ten thousand , thousand fold increase of God himself ; What wise man then wil not disburse a good part of his Estate , even as much as he can well spare , this way , when it will bring in such benefit ? Yea , one would think the more covetous men are , and the more they love their money , the more liberal and bountiful this should make them . Some love their money so well , that they would , if possible , carry in with them when they dye ; If so , this is the only way : The onely means to have the fruit and benefit of our riches for ever , is to send them before us into our Heavenly Countrey , where we shall have our everlasting habitation : Nor can we carry any more of our Wealth with us , then what we thus lay out ; for these earthly things are lost by keeping , and kept by bestowing . Neither can they and we long continue together , seeing either they will leave us in our life time , or we shall leave them at the hour of death , when all that we possess shall be left behind us , and that onely shal be our own , which we have sent before us . In which respect our riches are fitly compared unto Seed , which can no otherways be truly kept , then when we seem utterly to lose it ; for if we keep it in our Garners , it will either be spent in the use , or in time must corrupt and perish ; but if we cast it into the ground , where it seemeth to rot , and to be lost , it is the onely way to preserve and keepe it from losing & perishing . Give then that which you can no otherwise keep , that you may receive that which you can never loose ; for to part with that which you cannot keepe , that you may get that you cannot loose , is a good bargain . Again , What folly is it , saith Chrysostom , there to leave thy Wealth , whence thou art a departing , and not to send it before thee , whither thou art going . To leave & lose thy riches in thy Inn , & the place of thy Pilgrimage , and not to transport it into thine own Country , and Mansion house , where thou art ever to reside ; let thy Goods bee where thy Countrey is : Let us imitate herein wise Travellers , who being in a strange and dangerous Countrey , wil not carry their Riches and Treasures about them , because they be then in danger by thieves and enemies , to be spoiled of them , hazarding also therewith the loss of their lives , but deliver them rather to the Agents and Factors of sufficient Merchants , dwelling in their own Countrey , that so taking from them Bills of Exchange , they may receive them at their coming home . The best means of transporting them thither is , to put thy money into the Lords Treasury , to deliver it unto the poor , who like trusty Porters , will carry it for us ; whereas if we carry it our selves , it will like heavy burthens , hinder our journey , & like the Camels Bunch , keepe us from entering into the straight Gate ; whereas if the poor whom God hath appointed for this service , carry it for us , we shall avoid the trouble , and escape this danger . Our Wealth can never do us so much good , as when it helps us in our way to Heaven , where there is no use of such transitory things ; for there the valuation of Gold ceaseth , Riches are of no use there ; and in Hell it was a drop of water that the Churl wished for ; not a Bag of Gold , nor a Lordship of many Acres , he had too large an Inheritance of them before : Wherefore ye rich men , yea all men to the utmost of your ability , do that good before death , which may do you good after death , as Austin speaks ; put a good part of your Goods ( even as much as you can wel spare from your own use , and for the well furnishing of your Journey ) into the hands of the poor , whom Christ hath appointed as his Agents and Factors , and so it shall most surely be repaid , with infinite encrease ( here if we need it ; however ) having finished our Pilgrimage , and safely arrived at our heavenly home , when Death hath spoiled us of all the rest , we shall most richly be provided . And this is the right course to make us friends of the unrighteous Mammon , unto which our Saviour perswadeth us , Luke 16.9 . This is to play the wise Stewards , that when by Death we are thrust out of our Stewardship , we having discreetly laid out our Master's Goods , may be joyfully received into those everlasting Habitations . Nor will it so much grieve a good man ( at the upshot of all ) that he hath been a poor Treasurer , as joy him that he hath been a good Steward : Yea , it wil be the sweetest and joyfullest saying that ever our ears did hear , when Christ shall say to us , as you heard before , Come ye blessed of my Father , and inherit the Kingdom , &c. This will far more rejoice thy soul , then it does now refresh the others body . Again , Is there any place so safe as Heaven ? where no thief comes , where no Plunderer comes , where no rust comes : Is there any place like that ? Or can you put it into a better and safer hand , then into the hands of God himself ? If then you wil lay it where you may be sure to have it forth-coming , put it into Gods hand , lay it up in Heaven . But if thou wilt not , or if contrariwise , thy onely care is to hoard up Riches upon the earth , this does plainly shew , that this World is thy native home and Countrey , and that thou hast no right or inheritance in the Heavenly Canaan ; As how is Heaven our Countrey , when as we will send none of our Wealth thither before us ? CHAP. LIX . BUt many to save their purses , will object , that they are poor themselves , and have nothing to spare them when they want relief : And many of them speak more truly then they are aware ; for though they abound with earthly Riches , yet are they bare and beggarly in respect of the chief riches , and spiritual Treasure ; though they are rich in goods , yet are they poor in Grace , poor in Love towards God , and their Neighbours ; poor in Faith and Obedience , and poor in Pity , Mercy and Compassion towards their Brethren , which makes them so niggardly and close handed , that they wil part with nothing for their relief . They have not for the poor , a few scraps to preserve them from perishing with hunger ; but they have enough for themselves to pamper their bellies , and with the Rich Glutton , to fare deliciously every day : They have enough to entertain their rich friends with superfluous pomp and plenty ; and they , they will not leave to their own appetite , but press them with their importunity , to eat still more , when already they have eaten enough , and too much ; but to the poore they will not allow some poor pittence to keep them from famishing . They who make no spare of their most costly Wines , but swallow them down themselves with great excess , and provoke , yea even compel others to drink of them unto drunkenness , will not give a little small drink to the poor members of Iesus Christ , to quench their thirst ; they have not for the poor some worn and cast Apparel , to cover their nakedness , and keep their bodies from the injuries of Wind and Weather ; but they have enough not onely for their own use , but also for pride and ostentation , their Chests full thrust with rich Clothing , and their Wardrobes thorowly furnished with gorgeous Garments , which serve for little other use , then to keepe those from sloath and idleness , that keep them from moulding and Moth-eating : And whereas they have no course Clothes to cover naked Christ , they have costly Ornaments of Arras and Tapastry , for their walls . Finally , They have not a few pence to spare for the relieving of naked and hungry Christ , be hee in never so extream necessity ; but they have many shillings and pounds to spend wastfully and riotously upon Dicing and Gaming , vain Sights , and obscene Stage-playes , and so upon all other sinful pleasures and worldly delights , which their carnal appetites can any way desire . But what a fearful reckoning have these men to make at the day of Judgement , when they give in their accounts unto God ? And with what indignation will Christ look upon them , who have thus meanly and basely regarded him . Then they wil have the wit ( or cause ) to wish that they had not thus occasioned Christ to deal with them , as they have dealt with him and his . But there is no perswading them to believe , that are ordained to perish . But say thou hast but a small pittance of this Worlds goods , and not such plenty or superfluity as is before spoken of ; yet oughtest thou out of that little thou hast , to spare somewhat to relieve those that are in extream necessity , either by selling what thou canst spare ; or if thou hast nothing to sell , yet God commandeth thee , rather then thou shouldest neglect these Works of Mercy ; to labour with thy hands , that thou mayest have to give unto him that needeth , Ephes. 4.28 . And therefore excuse not thy neglect of this duty by saying that thou hast nothing for them , unless thou hast nothing to waste upon thy superfluous vanities , nothing to sell ; unless thou art unable by , thy honest labour , to earn thy living , and art thy self such an one , as needeth by others to be relieved : that the poorest are not exempted from this duty , we may see in the example of the poor Widow , who was so commended by our Saviour for casting into the Treasury her two mites , which was all her substance , Mark 12.43 . In the Macedonians , who being themselves poor , gave even above their ability to the relief of those that were poorer , 2 Cor. 8.2 . In the Apostles , Acts 3.6 . and in our Saviour Christ himself , who though he were so poore , that he lived upon what others out of their love and duty ministred unto him , as appears Luke 8.3 . yet he himself gave Alms to those who were in greater want , as we may gather Iohn 12.6.8 . Yea , if we did indeed rightly consider it , our small means should move us the rather to give , and the more carefully to exercise this Christian duty , since this is the means whereby being poor , we may become richer , as I have plentifully proved in the Prevention of Poverty , Chap. 30. which I may not stand to repeat . See Prov. 3.9 , 10 , & 11.24 , 25. & 28.27 . Psal. 112.3 . Isa. 32.8 . Luke 6.38 . 2 Cor. 9.6 . Which Scriptures shew , that giving to the poor does not weaken , but much strengthen our Estates , and is so far from being the cause of our want and poverty , that it is the onely means to keep us from it , and bring to us plenty and abundance . Besides , if having little we are content in obedience to God , to part with somewhat , we perform a duty the more acceptable to God , and in the day of Christ's appearing we shal be so much the more richly rewarded ; and for the present , our Work will be so much the more commendable , as wee may see , Mark 12.43 . 2 Cor. 8.2 . Neither are we to imagine , that if we be careful in feeding Christ , that he will be careless in feeding us ; that he will deny us meat , who hath given us his precious blood ; that he will suffer us to want Earthly trifles , who hath provided for us heavenly riches . Let such more then heathenish diffidence , be far from us , who professe our selves to be of the Houshold of Faith. But rather let us believe God , under hope , above hope ; that is , when in respect of humane means and second causes , we have cause to despaire , as Abraham in the case of a Child , when there was no possibility in Nature , nor probability in Reason . CHAP. LX. Obj. BUt there are many Richer by far then thee , who give as little as thou dost ; therefore if they neglect to give , much more mayest thou , as thou supposest , and yet be excused . To this I answer ; If thou wilt do as others , or as the most and richest do , then wo unto thee ; for the most and greatest go the broad way to destruction ; or if thou wilt not live be Precepts , but by Examples , why dost thou then propound for thy pattern those who are carnal & covetous , and not rather the example of our Saviour Christ , and the holy men of God , whose bounty even out of their poverty , is for this very purpose recorded in the Scriptures . I , but wil the Worldling say , I have a great Charge , and many Children , and therefore I must not give away my Goods to strangers ; for the Apostle teacheth us , that Parents must lay up for their Children , and that he who neglecteth this duty , hath denyed the Faith , and is worse then an Infidel , 1 Tim. 5.8 . Unto whom I answer with Bazil ; They who are miserable having Wife and Children , would not be liberal if they were without them . Again , Was not the Gospel written as wel to the married , as unmarried ? To Parents , as wel as to those who have no Children ? Thirdly , Didst thou desire Children of God ? or did he give thee Children , that thou mightest make them a Plea and Priviledge to neglect his Commandments , and thy duty and love to Christ ? Or maist thou not justly fear ▪ if thou thus abusest the blessing of posterity , that God wil lessen their number , lighten thee of this Charge , and so take away thy excuse , by depriving thee of thy chiefest comfort ? The which should be most just with God so to punish thee , seeing thou makest Idols of them , loving them better then God who gave them . But thy Children are dear unto thee , and must be provided for ; and reason good : Yet let thy God be dearer ; and let them not make thee to neglect him who gave thee to thy self , and them unto thee ; and hath provided all that thou enjoyest both for thee and them . Provided for them a competency or sufficiency ; but deny not unto God of thy abundance and superfluity . But I may answer thee in thine own words ; He that provideth not for his family , is worse then an Infidel . If thou art a Believer , Christ's Family is thy Family , Eph. 3.15 . Heb. 2.11 , 13 , 14 , 16 , 17. They are thy Mother , Brethren and Sisters . If we be members of one body , we should think the discommodities of our Brethren pertain to our selves : Men do well to provide for their Wife and Babes , but not then when the present necessities of others cannot be supplyed , without the same bee lessened . How did they in the second and fourth of the Acts , provide for their Families , Wives and Children , when they sold their Houses and Lands , and gave away all the money ? Were they worse then Infidels , because they were more careful to supply the present wants of the Saints , then to provide for themselves , Wives and Children , 2 Cor. 8.14 . Acts 4.34 , 35 , 36 , 37. The Psalmist speaking of the wicked , says , They leave their substance to their Babes , Psal. 17.14 . They put Wife and Children into their Wills , but leave out Christ and his Children , because they love Wife and Children more then Christ. But let such know , He that loveth Father or Mother more then me , is not worthy of me , Matth. 10.37 . Luke 10 : 36 , 37 , 38. If any man come to me , and hate not his Father and Mother , and Wife , and Children , yea and his own life also , he cannot be my Disciple , Luke 14.26 . And the Apostles could say , Behold , we have forsaken all , and followed thee , Mat. 19.27.29 . 2 Cor. 4.18 . But lastly , let men leave to their Children never so great Estates , they shall be never the better for them , if they have not the blessing of God withal : And is it likely that he wil bless unto them thine Estate , which is gotten and raked together by unjust keeping that which he hath enjoined thee to bestow ; and by the utter neglect and contempt of his Commandment ? Or that God will regard and feed thy Children , who hast neglected his , and suffered them to pine and perish for want of Relief ? No , the onely means to obtain God's blessing upon thy self and thy posterity , is to obey his Commandments , to trust him upon his word , & to give liberally unto the poor ; for the righteous man , who is merciful and lendeth , not onely himself , but his seed also is blessed , Psal. 37.26 . He doth not say ▪ That his children shal live in a rich and pompous Estate , for so they may do , and yet with the rich Glutton , be everlastingly condemned ; yea , they may be wasters and prodigals , who wil wickedly and riotously spend what thou hast as wickedly gotten and reserved ; yea , it may be this Worldly Wealth which thou leavest them , may be the means of furthering and encreasing their everlasting ruine , and fearful condemnation : As how commonly does the leaving great Estates to children ( which the rich Father minds not ) make them so much the greater sinners , and to spend their dayes in pride , pleasure , idleness , uncleanness , tyranny , oppression , and in all excess of Wickedness ? but that they shal have Gods blessing upon that which they enjoy , which whether it be less or more , wil make it sufficient , and so sanctifie it to their use , that it shal be unto them a pledge of God's love , and a pawn or earnest-penny of their eternal salvation . Whereas if we will not so far forth trust God , as we would one another ; if we will give nothing for God's and for Christ's sake , who have given us our selves , and all we have : just it is he should suffer us to beg ourselves , and have our children beggars , permitting none to extend mercy towards them , as he hath peremptorily threatned , Psalm . 109.10 , to 17. As without God's special Providence , Blessing , and gracious Guidance , thine and their Estates is subject to such innumerable casualties , that ou● of the highest flow of plenty ; they may easily be brought to as great an ebb of want and penury . They may be oppressed by those who are more mighty ; or be defrauded by those that are more crafty ; the States displeasure , or their own faultiness may turn them out of all : or in this cunning Age , wherein there are none more skilful to build strongly , then others are to undermine , and supplant : there may some crack or flaw be found in their Title ; and so for want of words or letters to carry it , thy Children may be deprived of the benefit of thy care and providence . But if God take the care and charge over them ; he is such a faithful and powerful Guardian and Protector , that none shall be able to wrest their portion and patrimony out of his hands . CHAP. LXI . BUt admit wee were assured , that the goods which we spare from the relief of the poor , and leave to our children , should prosper with them , and make them great on the earth ; yet were there no reason , why for this we should neglect these works of mercy : For why shouldst thou love thy children better then thine own person , and in providing for them , neglect thy self ? Yea , why shouldst thou prefer their Wealth before thine own soul ? and their flourishing Estate in the World , which is but momentary and mutable , before the frui●ion of those joys which are infinite and everlasting ? What comfort wil it be unto thee , if for getting some trifles for thy posterity on Earth , thou hast lost Heaven ? or to remember that thy children ruffle it out in worldly wealth , and superfluous abundance , when thou shalt be stripped of all , and want a drop of cold water to cool thy scorching heat . But this is the case , ( with which I will conclude : ) First , the gain of giving is inestimable : God and Christ , who are owners of the whole World , hath promised we shall be repaid with the increase of an hundred fold here , and ten thousand , thousand fold in Heaven , and that our children and posterity shall reap the fruits of our benevolence . And Secondly , The security is beyond all exceptions ; for we have God's Word and Hand-writing for it , even express Testimonies , Precepts , and Promises out of both Testaments ; who is so true of his word , that he never failed a tittle in the performance thereof , and also all-sufficient to perform : Nihil promittit , & non reddit ; fidelis ille factus est debitor , est● tu avarus exactor , as Austin on Psal. 32. Only herein lyes the defect , in this Atheistical age , most men believe not that there is a God ; or if so , they wil not , or dare not trust him so far as they would do a man whom they take to be able and honest . This must of necessity be the main and only reason why men are no more liberal to the poor : As for instance ; If a man of Worship or Credit should speak or write to one of us , and wish us to disburse such , or such a sum of money to the poore about us , and he would take it as his own Debt , and not onely pay it us again , but take it as a great favour ; We would willingly do it without any reluctancy , yea rather then fail , we would borrow it , though we had our selves many children ; yea , there is no man when he sows his ground , thinks that it is lost and cast away , or so buryed in the Earth , that he shal never see it more : No , he lookes that that should bring him in a great deal more , and pay him with overplus , for all his cost ; and this hope makes him prodigal of his Seed , so that it shal have as much by his good wil , as the ground can bear or bring forth : And does not this plainly prove , that we wil give credit to a man's Word or Bond ; yea , that we wil trust the very ground it self , rather then take God's or Christ's Bond , or the Bible-Security ? You know the place wel enough , where God hath given his Bill to you , for the re-payment of what you give to the poor , Prov. 19.17 . He that giveth to the poor , lendeth to the Lord ; and that which he hath given , he will repay him again . Lo brethren , the bil of Gods own hand ( as I may call it ) in which he hath both acknowledged the Debt , and promised payment . Be it known unto all men by this present promise , That I the Lord God of Heaven & Earth , do own and acknowledge my self to be indebted to every merciful or liberal man , all those sums of money which he hath bestowed , or shal bestow in relieving the distressed , to be paid back unto him whensoever he shal demand it , ( for a Bond or Bill that names no day of payment , binds to pay it at demand ) and to this payment wel and truly to be paid , I bind my self firmly by this present promise , sent , sealed and delivered by Solomon my known Secretary or Scribe . So that not to give readily upon this consideration , is to proclaim the Lord an insufficient or a dishonest Pay-Master ; either that we do not believe God●s ●s Promises , nor give that credit unto him on his Word , which we would give to a Turk or Infidel dwelling among us ; or that we do not esteem the payment of his spiritual Grace , or Heavenly Glory ( vvhich together vvith pecuniary pay , is super-added ) for current money , or of equal value to these transitory trifles , which we impart unto the poor ; for if a man of any credit should promise for the laying out of an hundred pounds , that we should have Annuity of a hundred pounds a yeare , for term of life ; how eagerly would we catch at such an offer , though the quick approach of Death might make us loosers by the bargain ? But God promiseth , that if we wil lay out our money on these uses , wee shal have an hundred for one of these Earthly trifles , together with Spiritual , heavenly , & everlasting Treasures to boot , in the Life to come . So that it is undeniable , if we do not obey the Precept of God herein , we charge God with flat falshood : For consider , God saith he wil repay it ; thou saist , He wil not . He saith , That to give , is the onely vvay to have , and to grovv rich ; yea , never ●o want , nor to have thy Children want : Thou sayst , if I give so much , I shal neve● be rich , yea I shal be a Beggar . What is this , but to give God the Lie , and to make the excuse worse then the fault . For shame then , let us acknowledge the sufficiency , and faith●ulness of God : and go away assured , that he wil abundantly perform more then we can imagine , according to the riches of his grace , in Iesus Christ. Nor can we doubt , but God is as good a Debtor , as a giver ; for if he freely give us wherewithal to lend , and grace to give ; he wil much more pay us what we have lent , and give us because we have given : that is his Bounty , this his Justice . As what says Saint Paul ? God is not unrighteous , that he should forget your work and labour of love , which ye shewed towards his Name ; in that ye have ministred unto the Saints , and yet minister . As if hee should say , that God were unrighteous , if he should do so , Heb. 6.10 . Dost thou then love thy mony ? and wouldst thou have it increased ? Deliver it not into the hands of men ( saith Saint Austin ) who wil rejoice when they borrow , and mourn when they repay it : intreat , that they may receive ; and calumniate when they should restore : who may be bankrupt and cannot , or deceitful and wil not pay ; or who wil put thee off with many delays , and trouble thee with expecting , as they have formerly troubled thee with their importunity in borrowing . But if thou be a wise Usurer , chuse God and Christ for thy Debtors ; who are owners of the whole world , and all-sufficient sureties . ( not subject to any casualties ) and just beyond all exceptions , or comparison . Nihil promitt●t & non reddit , fidelis ille factus est debitor , esto ti● avarus exactor , as Austin on Psalm 32. And as the payment is most assured , so the gain is inestimable ; so that we cannot lay up our wealth in a safer , or better hand : we cannot have a better Debtor then our Maker● nor a better Bond then the Bible , Prov. 19.17 . Luk. 6.35 . CHAP. LXII . BUt thou seest not this increase in thy worldly estate by giving Alms , nor dost thou perceive , that it brings thee any such blessedness as hath been talked of . Answer , This Objection makes me conclude , that thou art a Miser , and deservest not the name of an Alms-giver : or if so , let me add , that if thou believest no more then thou seest , why dost thou take upon thee the name of a Christian ? who liveth by Faith , rather then by Sence : For by how many secret passages can God conveigh unto thee the reward of thy Alms-deeds ? though he writeth no Superscription upon them , to certifie thee for what it is sent ; it is sufficient that thou hast it , and that thou knowest that he sent it : As for the reasons which moved him to give these benefits unto thee , he wil acquaint thee with them more particularly when he shal cal thee to make up thy recknoning . Thou growest in thy stature from a Child unto a Man , and thou seest not thy growing , though thou perceivest that thou art grown : neither knowest thou the particular time , and means when , or whereby thou comest to this height : And thou knowest and acknowledgest , that thou art nourished by thy meat , though thou seest not the secret passages whereby it is carried from the stomach to the several parts ; nor canst tell at what time , or by what food thou hast been chiefly nourished . Why then hast thou not the like faith ? and much stronger in spiritual , then thou hast in respect of natural things ? seeing they are much more secret and insensible ; and when thou hast God's promise of reward , and seest it performed by his blessings multiplied upon thee , why dost thou doubt ? or call them into question ▪ or ascribe them to thy self , or other helps ? seeing whatsoever the means are , they are of God's sending . Finally , if thou sayest , that thou seest no possibility of increasing thy wealth , by giving away a great part of it unto the poor ; I answer , And what more reason hast thou by the collection of Sence ? that thy seed which thou sowest should be multiplied , which thou castest away , and lettest to rot in the earth , unless thou hast learned it by experience : And is not God's Word a more infallible Teacher , and surer ground for thy faith to rest on : especially when thou art not without experience of the like increase , springing from the sowing of the seeds of thy beneficence . To conclude this point , if thou doubtest of these promises of God , made unto those who relieve the poor ; because thou seest not how , or when they are performed ; why dost thou believe the Remission of thy sins ? Salvation by Christ ? and everlasting life ? when as thou seest none of these , nor hast any other ground but God's promise , even as thou hast for the reward of thine Alms-deeds : And therefore it thou doubtest of the one , thou doubtest of the other : and were not the profession of thy faith , concerning those spiritual things good cheap ; but that it should cost thee as dear , as the giving of Alms : thou wouldst doubtless discover and proclaim thy infidelity there , as well as here ; and plainly shew , that it was in meer formality and hypocrisie . Methinks our mistrust , or at least the smal confidence we have in what God speaks in his Word ; especially touching temporals , is the greatest wonder in the world . And certainly if we cannot trust him for our bodies ; how do we , or how can we trust him with our souls ? which is the greater trust . But beloved , what I speak I speak not to all ; for we have perswaded our selves better things of you , and such as accompany salvation , though we thus speak , Heb. 6.9 . And so I have finished , what at first I promised ; with an overplus in behalf of the Poor : But as Iohn could onely Baptize with water ; so I can but teach you with Words ; and when God withholds his contemned Grace , Paul himself cannot move a soul. If the Holy Ghost shall set it home to your hearts , that you may so meditate on what hath been spoken , and so practise what hath been prescribed ; that God in Christ may be pacified , your sins by free grace pardoned , and your souls eternally saved : That while you are here , you may enjoy the peace of God which passeth all understanding , Philip. 4 ▪ 7. and when you depart hence , you may arrive at the Haven of all happiness in Heaven ; where is fulness of joy , and pleasures for evermore , blessed and happy are yee , Psal. 16.11 . Which being my praier and hope , I shall not onely take my work off the Loom , or turn my Pinnace into the Harbor ; by making a conclusion of this subject ( as well considering , that those who are most insatiable in other things , will soonest be cloied with Mannah ) but likewise take leave of the Press ; and that for these Reasons : First , according to my scantling I have said something ( if not sufficient ) in one or other of my Six and thirty Pieces , to each soul seduced , or afflicted . Secondly , ( which would by the Reader be considered : ) As he gathers that reads ; so he spends that writes : and who so spends ere he gathers , shal soon prove Bankrupt : Thirdly , because the Bow that is alwaies bent ; will soon grow weak , and sluggish . Fourthly I have bestowed so many years , and taken so much pains in gleaning ears of corn with Ruth , grinding at the Mill with Samson ; in binding Sheaves , carrying to the Mill , Barn & Garner ; in threshing , Winnowing , Garbling , Kneading it into Paste , making it into Loaves , and baking it into Bread , that so I might have fine Manchet to set before you , ( my most welcome Guests ) that ( with Martha , in entertaining her Saviour ) I have wearied my self . And the truth is , no mony could have hired me to have taken the pains ; had not an earnest desire and hope of the common good continually spurred me to go on . Onely for this cause , and the great pleasure I have taken in the work or imploiment : I would not for a world have been debarred from it . This may seem a Paradox ; but it is the immediate gift of God , ( to those that he imploies in such his service ) thus to counterpoise their labour with more then answerable delight . Now unto the King Everlasting , Immortal , Invisible ; unto God onely Wise : be Honour and glory , for ever and ever , Amen , 1 Tim. 1.17 . If you cannot remember all that I have said ; yet at least remember what the Holy Ghost says in these ensuing places : Godliness is profitable for all things ; and hath the promises both of this life , and of the life to come , 1 Tim. 4.8 . The Lyons do lack , and suffer hunger : but they that seek the Lord , shall want nothing that is good ▪ Psalm 34.9 , 10. Many sorrows shall be to the wicked : but he that trusteth in the Lord , mercy shall compass him about on every side . Psalm 32.10 . He that giveth to the poor , shall not lack . Prov. 28.27 . All things shall work together for the best , unto those that love God. Rom. 8.28 . FINIS . The sad and doleful Lamentation of ORIGEN after his Fall : Set up as a Sea-Mark to make others beware of doing the least Evil , that good ( even the greatest good ) may come of it . BEing much affected with this Example of Origen , as deeming it exceeding rare , remarkable , & forcible to make others beware : I have much desired , that some Stationer would print it with some other small piece , for the common good ; and thereupon I engaged first one , and after that another , who were to print Spira , that they would add this of Origen unto it , leaving my Copy with them ; but neither of them kept their promise , because forsooth , that of Spira alone would sell for six pence , and both together for no more . A solid reason ! while a little gain shall be more stood upon , then the glory of God , and good of Souls . Yet this is the worlds method , and as common , as cursed and barbarous . All which considered , none of them ( I hope ) can justly bla●● me for filling up the void pages of this sheet with that which may pleasure thousands . For I dare say , there is not one Reader of fourty , that have formerly met with the same in any Author . IN the days of Severus lived Origen , a man famous for Learning , and in mental excellencies most rare and singular : he was bold and fervent under the reign of Severus , Maximinus , and Decius , in assisting , comforting , exhorting and cherishing the Martyrs that were imprisoned , with such danger of his own life , that had not God wonderfully protected him , he had bin stoned to death many times of the heathen multitude ; for such great concourse of men and women went daily to his house to be catechised and instructed in the Christian Faith by him , that Souldiers were hired of purpose to defend the place where he taught them . Again , such search sometimes was set for him , that neither shifting of place nor Countrey could hardly serve him . In which laborious travels and affairs of the Church , in teaching , writing , confuting , exhorting & expounding , he continued about fifty two years , unto the times of Decius & Gallus ; divers and great persecutions he sustained ; but especially under Decius , in his Body he sustained Bonds and Torments , Rackings with Bars of Iron , stinking and dark Dungeons , be sides terrible threats of Death and Burning ; all which he manfully and constantly suffered for Christ : Yet at length ( like an Isickle ) he that could endure the rough Northern wind of Persecution wel enough , melted with the heat of the Sun , ( sweet Allurements and fair Promises of Satan and his Adherents ; his own flesh also , proving a treacherous Solicitor : ) For in the end , being brought by the Idolatrous Infidels to an Altar of theirs , he shamefully condescended to offer Incense thereupon , in manner as followeth , by his own Confession . When ( saith he ) I sought to allure & win these Idolaters by cunning means to the knowledge of the Son of God , after much fisting they promimised me ( unhappy man ! ) that they would by crafty conveyances avoid the subtilty of Satan , and be baptized ; But being ignorant and unskilful in their divers cunning sleights , they ( together with the Devil ) undermined my simplicity , and Satan turning himself into an Angel of light , reasoned with me that same night , saying , When thou art up in the Morning , go on and perswade them , and bring them unto God ; and in case they demand ought of thee , so they will hearken and condescend unto thee , do what thou shalt think necessary , without staggering at all at the matter , to the end many may besaved . And again , the Devil going before to prepare the way , whetted their Wits to devise mischief against me , silly Wretch , and sowed in their minds hypocrisie , dissimulation , and deceit . But I , O unhappy creature , skipping out of my Bed at the dawning of the day , could not finish my wonted Devotions , neither accomplish my usual prayer : But wishing that all men might be saved , and come to the knowledge of the Truth . I folded and wrapped my self in the snares of the Devil , I got me unto the wicked Assembly , I required of them to perform the Covenant made the night before ; and coming ( as I thought ) unto the Baptism ; I ( silly soul ) not knowing of any thing , answered but in a word , and became reproachfully defamed . I spake without malice , yet felt I their inveterate and deadly spite ; for instantly the Divel raised an Assembly about me , who carried me to an Altar of theirs , where a foul filthy Ethopian being appointed , this option or choice was offered unto me , namely ; Whether I would sacrifice to the Idol ; or have my Body polluted with that foul and ugly Ethiopian . In which strait , I having ever kept my Chastity undefiled , and much abhorring that filthy villany to be done to my body , brake out into many moans , lamentations and cryes against both . Yet ( O wretched man that I am ) at length yeilded rather to sacrifice . Whereupon the Judge putting Incense into my hand , caused me to set it to the fire upon the Altar ; for the which impiety I was delivered both from that and Martyrdom . But upon my discharge , the Devil raised such an out-cry in the City , in pronouncing against me that just , and yet unjust sentence , Origen hath sacrificed . Whereupon he was excommunicated out of the Church , and driven with shame and sorrow out of Alexandria ; and going to Ierusalem , and being there among the Congregation , was requested by the Priests to make some Exhortation in the Church to the people ; the which he refused to do for a great while ; but at length being constrained through importunity , he rose up , and turning the booke as though he would have expounded some place of the Scripture , he hap'ned upon , & read onely the 16. verse of the 50. Psalm , where he found it thus written ; But God said unto the sinner , What hast thou to do to declare my Statutes , or that thou shouldst take my Covenant into thy mouth ; seeing thou hatest instruction , and castest my Word behind thee . ? Which being read , he shut the Book , and sate down weeping and wailing , the whole Congregation weeping and lamenting with him ; he said unto the Church , Wo is me ; my Mother which brought me forth as an high and lofty Terret , yet suddenly I am turned down to the ground ; as a fruitful Tree , yet quickly withered ; as a burning Light , yet forthwith darkned ; as a running Fountain , yet by and by dried up . Wo is me that ever I was decked with all gifts and graces , and now seem pitifully to be deprived of all . The Lord hath made and ingrafted me a fruitful Vine , but instead of pleasant Clusters of Grapes , I brought forth pricking Thorns : Let the Well-springs of tears be stirred up , and let my Cheeks be watered ; let them flow upon the earth , and moisten it ; for that I am soaked in sin , and bound in mine iniquity ; every creature sorroweth , and may well pity my case , for that I was wont heretofore to pour out my prayers unto God for them all ; but now there is no salve for me : Where is he that went down from Ierusalem to Iericho , who also salved and cured him that was wounded of the Thieves ? Whenas I went about to enlighten others , I darkned my self ; when I endeavoured to bring others from death to life , I brought my self from life to death . Oh blinded heart ! how didst thou not remember ? O foolish mind ! how didst thou not bethink thy self ? O witless brain ! how didst thou not understand ? O thou Sence of Understanding ! Where didst thou sleep ? But it was the Devil which provoked thee to slumber and sleep , and in the end to slay thy unhappy & wretched soul : He bound my power and might , and wounded me . I bewail sometime the fall of Sampson , but now have I faln far worse my self . I bewailed heretofore the fall of Solomon , yet now am I faln far worse my self . I have bewailed heretofore the estate of all sinners , yet now am I plunged worse then them all . Sampson had the hair of his head clipt off , but the Crown of Glory is faln off my head . Sampson lost the carnal eyes of his body , but my spiritual eyes are digged out : Even as he was severed from the Israelites , and held captive among Idolaters , so I have separated my self from the Church of God , and am joined with evil spirits . Alas ! my Church liveth , yet am I a Widower . Alas ! my Sons be alive , yet am I barren . Alas O Spirit which camest heretofore down upon me , why hast thou forsaken me ? O thou Devil , what hast thou done unto me ? O Satan , how hast thou wounded me ? It was the wiliness of a Woman that brought Sampson to his confusion ; but it was my own Tongue that brought me to this sinful Fall. Alas ! every Creature rejoiceth , and I alone forsaken and sorrowful . Bewaile him that is bereaved of the Holy Ghost ; bewail me that am thrust out of the Wedding-Chamber of Christ ; bewail me that am tormented with the prick of Conscience ; for now it behoveth me to shed infinite tears for my great sin . Who knoweth whether the Lord wil have mercy upon me ? Whether he will pity my fall ? Whether he will be moved with my desolation ? Whether he will have respect unto my humility , and incline his tender compassion towards me ? Now let the Elders mourn , for that the staffe whereto they leaned is broken . Now let the young men mourn , for that their School-Master is faln . Now let the Virgins mourn ▪ for that the advancer of Virginity is defiled . Now let the Priests mourn , for that their Patron and Defender is shamefully falne from the Faith. Assist me holy Spirit , and give me Grace to repent . Let the fountain of tears be opened , and gush out into streams , to see if that peradventure I may have the grace worthily and throughly to repent : Why hast thou shut my mouth by the holy Prophet David ? Am I the first that have sinned ? Or am I the first that fell ? Why hast thou forsaken me , and banished me from among the Saints , and astonied me to preach thy Laws ? Saint Peter the Pillar of truth , after his fall , wiped away that bitter passion of forswearing his Master , with monrnful tears , and was purged from the venom of the Serpent in a short time . Restore me again to my former health of salvation . O all ye which behold my wounds , tremble for fear , least God forsake you , and you fall into the like crime . O wo is me that I am severed from among the company of the blessed Assemblies : I have my death's wound : I see the Clouds in the Skye shadowing the Light from me , and the Sun hiding from me his bright beams . O Satan ! What mischief hast thou wrought unto me ? How hast thou pierced my breast with thy poysoned Dart ? Thinkest thou that my ruine will avail thee any thing at all ? Thinkest thou to procure unto thy self ease and rest , whiles that I am grievously tormented ? But how can I speak , whenas my Tongue is tyed ? My lips dare not once move ; my throat is dammed up ; all my senses and iustruments are polluted with iniquity . But I will proceed on ; and first , I will fall to the ground on my bare knees , and make mine humble supplication unto all the faithful and blessed of God , both great and small , that they wil help me , silly wretch , which by reason of the superfluity of my sinne , dare not crave ought at the hands of God : O ye Saints and blessed of God , with waterish eyes , and wet cheeks soaked in dolour and pain . I beseech you to fall down before the Mercy-seat of God for me miserable sinner , wo is me , that am compassed thus on every side , & shut up in my sin : The Lord hath made me an Angel , I have made my self a Devil : I was as as a skilful lawyer , yet am I overthrown by my unrighteous dealing : I was an heir of the Kingdom of God , but now am an inheritor of the Kingdom of the Divel : I am choaked with infamous doings ; but who wil Minister Moisture unto the Temples of my Head ? and who wil give streams of tears unto my Eyes , that I may bewail my self in this my sorrowful plight ? O all ye my friends , tender my case , pity my person , in that I am dangerously wounded , in that I am a scorn to all men ; for having trodden under foot the the Seal and Cognizance of my Profession , and joined in League with the Devil . In that I am rejected and cast away from the face of God ; it is for my lewd life that I am thus polluted . I see the Spider over my seat building his Cobweb : There is no sorrow like to my sorrow ; there is no affliction that exceedeth my affliction ; there is no bitterness that passeth my bitterness ; there is no lamentation more lamentable then mine ? Neither is there any sin greater then my sin , for there is no salve for me . Where is that good Shepherd of Souls ? I have broken my Vow I made in Baptism : Alas that ever I was Doctor , and now occupy not the room of a Disciple ! Thou knowest , O Lord , that I fell against my Will : Who is able to signifie unto me , when again I shall be coupled , and made Companion of the Saints of God ? O! I am not worthy to hear the Message of them that bring such tidings ; for the threats of the Prophets and Evangelists onely belong unto me . O the bosom of Abraham , the which I am deprived of ! I am becom partaker with the Rich Man in his Condemnation , and scorching flames in the horrible pit ? I am tormented with the prick of Conscience ; I do fear the dreadful day of Judgment , for that I am damn'd for ever , I do fear the punishment , for that it is eternal . I will prostrate my self before the Threshold and Porches of the Church , that I may intreat all people both small and great , and will say unto them , Trample and tread me under foot , which am the foolish Salt , the unsavory Salt ; tread me which have no taste nor rellish of God : Wo is me that I fell most dangerously , and cannot rise again . Assist me , O Holy Syirit , and give me grace to repent , and wipe out of the Book of the Conscience , the Accusation printed against me : But thou , O Lord , think upon me , though I am of polluted lips , and have uttered lewd things with my Tongue ; and accept thou Repentance , Affliction , and bitter tears , the dolour of my heart , and the heaviness of my soul ; and have mercy upon me , and raise me up from out of the Mire of Corruption and Filth ; for the puddle hath even choacked me up . Wo is me , that sometime was a Pearle glistering in the golden garland of Glory , but now thrown into the dust , and trodden in the mire of contempt ? Wo is me , that the Salt of God now lieth on the Dunghil ! O how many great streams of Lamentation and tears will wash away and purge mine humble heart ? I will turn my talk to God : Why hast thou lift me up , and cast me down ? I had not committed this impiety , unless thou hadst withdrawn thy hand from me . David sinned too bad in thy sight , yet after his Repentance thou receivedst him to mercy : Grant that I may not become an habitation for Devils , but that I may trample under foot the Devil , which hath trod upon me . I have fallen and am bruised , there is no health in me . Why hast thou , O Lord , broken down my hedge and strong holds . The wilde Boar out of the Wood hath destroied me , and the wilde Beasts of the field hath eaten me up . Rid me , O Lord , from the roaring Lion , that the Bill of sin written against me may be blotted out ; that I may cease from my Lamentation in the evening , and receive joy in the morning . Let my sackcloth be rent in sunder , and gird me with joy and gladness . Thus in his bitter affliction , and grief of mind he uttered these things confusedly , and out of order . FINIS . Notes, typically marginal, from the original text Notes for div A67744-e3590 * Sinne stigmatized . * The Cause and Cure of Prejudice . * Sir Thomas Moor. Notes for div A67744-e56920 * In the Cause and Cure of Prejudice , &c. Notes for div A67744-e173780 Prov. 31.14 . Iob. 9.26 . Isai. 23.1 . Rev. 8.9 .