thou remembrest thy sinâ— without grief so often thou repeatest those sins by not grieving Dion of Syracusa being banished came to Theodorus Court a suppliant where not presently admitted he returned to his companion with these words I remember I did the like when I was in the like dignity He called his deeds past to a new reckoning So when thou receivest an injury remember what injuries thou hast offered look not to be exempt from the same wrongs which thou hast done for he that doth wrong may well receive it we may well suffer patiently when we know we suffer justly To look for good and to do bad is against the Law of retaliation Or secondly Is any one wronged in his good name without giving the least cause of scandall either at present or heretofore which troubles him above measure let him neverthelesse reflect upon himself and perhaps he shall finde the cause lie lurking in his own bosome as thus it may be thou hast not defamed thy neighbour but hast thou not delighted to hear others speak evil of him Hast thou been tender of his reputation and as much as thou couldest vindicated his good name Or thirdly Doth not a proud heart make thee over apprehensive of the wrong Does not the injury seem great to thee because thou seemest great to thy self If so be but little and lowly in thy own eyes and the wrong will seem lesse for no man can sweetlier put up disgraces from others than he who hath first learned to despise himself Yea this Straw-diadem hurts none but the proud and impatient for suppose thou findest here but hard fare and as ill drest a poor hungry humble soul will down with all well enough Or fourthly Hath not self-conceitednesse broken thy credit probably if thou wouldest think worse of thy self thou shouldest be better thought of But commonly all is well while we are well esteemed yea with many their reputation is more cared for than their God Neither would he be censured for sin that fears not to be damned for it If this hath been thy case henceforward let it trouble thee more to do a fault than to hear of it and when thou art evill spoken of by another call thy self to account before him it may be thou deservest it be more sorry that it is true than that it is known Or lastly Admit men charge thee wrongfully and thou canst not finde out thy sin by thy punishment yet know that what thou sufferest is most just in respect of God who is the Author and who does not alwayes punish sin in kinde As for example how many Murthers have been punished in a mutinous word the tongue in some rash language hath scourged the iniquity of the hand One hath done many robberies scap't many searches at last when all hath been forgotten he hath been hanged for accessary to a Theft he never knew Suspected felony hath often paid the price of an unknown Rape And they that have gone away with unnaturall filthinesse have yet clipt oft their dayes with their own Coyn so that still Gods judgements are just even when mans may be unjust which in all cases would be acknowledged as the godly ever do Mauricius that good Emperour when he his wife and his five sons were taken his wife and sons put to death and himself waiting for the like fatall stroke could conclude thus Iust art thou O Lord in all thy wayes and holy in all thy works as it is in the Psalms And a Martyr when he was burning at a stake Welcome flames my sin hath deserved more than here I can be able to suffer And certainly they are angry with Heaven for justice that are angry with them for injustice Wherefore if thou hast been heretofore so simple as to return like for like henceforward lay thy hand upon thy mouth and say with Iob Once have I spoken but I will answer no more yea twice but I will proceed no further Job 40.4 5 I will not so much consider how unjust man is that gives the wrong as how just God is that guideth it And this would be our meditation in all other cases namely to think whose hand strikes whether by a Plurisie or a Feaver or a Sword or whatever the Instrument be and to conclude the blow is Gods whatsoever or whosoever is used as the weapon Yea it comes not without our desert for God is just nor shall be without our profit for God is mercifull And he that doth not argue thus comes short of the very Heathen For Socrates could tell the Athenians when they condemned him to die that they could do nothing but what the gods permitted and nature had before ordained And in common reason can a Clock go without a weight to move it or a Keeper to set it No. Now this being premised namely that we endure nothing from our enemies but that we have justly deserved from God Yea that we are more beholding to our greatest enemies touching the knowledge of our selves than the best friends we have how should we not with David refuse to revenge our selves in case any wicked Shemei rayl curse or cast stones at us have we never so much power and opportunity to do it Yea admit some Abishai would do it for us how should we not say Let him alone suffer him to curse for the Lord hath bidden him 2 Sam. 16.11 Again secondly If we make this use of our sufferings what more preciouâ— than the reproaches of an enemy for thereby we shall sooner and more plainly hear of our faults than by a friend although neither in a good manner nor to a good end We have great need quoth Diogenes of faithfull friends or sharp enemies Every one hath use of a Monitor but friends in this kinde are so rare that no wise man would willingly forego his enemy at any rate Wherefore saith one He shall be no friend to me that is a friend to my faults and I am no friend to my self if I think him my enemy that tells me of them CHAP. XXI They are Patient because their sufferings are counterpoysed and made sweet with more then answerable blessings 5. HE beareth the Crosse patiently because it is counterpoysed and made sweet with more than answerable blessings Satan and the world may take many things from us as they did from Iob viz. health wealth outward peace friends liberty credit c. but they can never take God from us who gives all and at the same time supplies the want of these with comforts farre â—urpassing and transcending them And therefore in the midst of misery we say with Iob Blessed be the name of the Lord. Quest. But with what comforts doth the Lord supply our losses Answ. The assurance of the pardon of sinne alone is able to cleer all storms of the minde it teacheth misery as sicknesse poverty famine imprisonment infamy c. to laugh not by reason of some imaginary epicycles but by naturall and palpable reasons
Eutrapilus sometimes did with his subjects who when he was minded to do a poor man a mischief would give him abundance of wealth whereas contrarily his children find themselvs crost with a blessing Possidonius tells us of Austin that when there was wait laid for his life through God's providence he mist his way whereby his life was preserved and his adversaries disappointed As when Isabel Queen of England was to repasse from Zealand into her owne Kingdom with an Army in favor of her Son against her Husband she had utterly been cast away had she come unto the Port intended being there expected by her enemies but Providence against her will brought her to another place where shee safely landed Yea this I have seen two men striving for the way one receiving a switch over the face draws his Rapyer to kill the other but by a providence in making the offer his saddle swaied to the horse-belly whereby in all likelihood the one was saved from killing the other from hanging for before he could make after him he was rid a mile And have not some been detained by a violent storme from coming home whereby they have been exempt from feeling the down-full of their house Sure I am the letting fall of my Glove in the dark once proved a means of saving me from drowning while another stepping before me found the danger to his cost And indeed how infinitely should we intangle our selveâ— if we could sit down and obtain our wishes Do we not-often wish that which we after see would be our confusion because we ignorantly follow the flesh and blinded appetite which looks on nothing but the shell and outside whereas God respecteth the soul and distributeth his savour for the good of that and his glory It is an argument of love in the Father when he takes away the Childs knife and gives him a book Wee crie for riches or liberty or peace they are knives to cut our fingers â—herefore God gives us his Word the riches of verity not of vanity Hee gives us that glorious liberty to be the Sons of God he gives us that peace which the world cannot give nor take away wherefore let the Christian understand God his Physitian Tribulation his physick being afflicted under the medicine thou criest the Physitian hears thee not according to thy will but thy weal thou canst not endure thy malady and wilt thou not be patient of the remedy No man would be more miserable than he that should cull out his own waies What a specious shew carried Midas his wish with it and how did it pay him with ruine at last Surely I have seen matters fall out so unexpectedly that they have tutored me in all affairs neither to despair nor to presume not to despair for God can help mee not to presume for God can crosse me One day made Marius Emperour the next saw him rule and the third he was slain of his Souldiers Well then if with Paul thou hast besought the Lord often that thy present affliction might depart from thee and canst not be heard in the thing which thou desirest know that thou art heard in that which is more conducible to thy profit and consequently rejoice more in that thy petition is denied than if it had been granted This was the use which Saint Paul made of Gods denial and he knew what he did though he had as much to boast and rejoice of as any one living yet saith he of myself I will not rejoice except it bee of mine infirmities that is afflictions reproaches persecutions inward temptations fears distrust c. But in these I will very gladly rejoice Why That the power of Christ may dwell in me Note his reason he had heard God say that his power was made perfect through weaknesse 2 Cor. 12.8 9. Neither had he onely cause to rejoice in his infirmities but all God's people have the same cause to rejoice for what the spirit of comfort speaks in this and in all the former places reciâ—ed do equally belong to thee for thy consolation with all the regenerate for whatsoever was written afore-time was written for thy learning and mine that wee through patience and comfort of the Scriptures might have hope Rom. 15.4 And accordingly will a good hearer apply to himself whatsoever is written in the Word for as the stomach sends the strength of the meat into every member of the body so we should send to the eie that which is spoken to the eie and to the ear that which is spoken to the ear and to the tongue that which is spoken to the tongue and to the hand that which is spoken to the hand and so to the heart and every faculty and member of soul and body if we hear comfort we should apply it to fear if wee hear a promise we should apply that to our distrust if wee hear a threatning we should apply that to our presumption and so fill up the gap still where the Devil would enter And indeed had it not been for this Aqua coelestis David had surely fainted in his affliction Psal. 27. ver 13. 119.72 but this good Word from heaven fetch him again when he was ready to sink and indeed if Moses and the Prophets the Evangelists and Apostles will not comfort us in this case then as Abraham told Dives in another case nothing will perswade nor prevail Believest thou the former Seriptures spoken by Christ and his Apostles I know that thou believest with some mixture of unbelief and art almost perswaded not onely to do but to suffer chearfully for well-doing But why dost thou not altogether believe that it is a blessed and happie thing thus to suffer Mat. 5.10 11 12. That thou hast great cause to rejoice and be glad that thou art counted worthy to suffer shame for Christs name Acts 5.41 Thou seest it is not for nothing that David acknowledgeth It was good for him that he was afflicted Psal. 119.71 that Iob blesseth the time that ever he was corrected Iob 42. That Ieremy praied for correction as a good thing Ier. 10.24 That a whole Church voted the same Lam. 3.27 It is not for nothing that Christ saith Blessed and happy are yee when men revile you and persecute you That Saint Iames saith Count it exceeding joy when yee fall into divers temptations Iames 1.2 It is not for nothing that Saint Paul saith I take pleasure in infirmities in reproaches in necessities in persecutions in anguish for Christ's sake c. 2 Cor. 12.10 That Peter and Iohn when they were beaten and imprisoned departed from the Council rejoicing that they were counted worthy to suffer rebuke for Christs name Act. 5.41 For even bearing the Crosse with Christ is as great a preserment in the Court of Heaven as it is in an earthly Court for the Prince to take off his own Roab and put it on the back of one of his servants as you may perceive by the Lord's speech
he promised to bless the merciful man in his temporal civil spiritual and eternal estate Is there no such way to grow rich as by being bountiful to the poor Is it the most certain and infallible way never to want Is sparing in this case the worst thrift Wil with-holding from the poor bring a man to poverty Shal we have the benefit of their prayers and their loins to bless us Is this the Way to obtain God's blessing upon our persons whereby we shall be kept in perpetual safety delivered from the malicious practises of all our enemies Will God hear us and send us succor in all times of need as we hear and pity the poor and even make our beds when we are sick Wil what we have this way distributed stand us in more stead at the hour of Death and Day of Iudgement then all the Wealth in the World Shall the merciful be rewarded with illumination and conversion Wâ—â— these Works of Mercy bring such joy and peace confirm our hope and sweeten all our afflictions Are they evident signs of saying Graces And do they assure us of our future reward and fruition of God's presence hereafter Is it the onely way to an honourable and honest repute and report living and dead procuring all love and respect from good and bad Will God bless the merciful man with an happy match a godly offâ—spring Shall what we give be paid again unto our children and posterity with an addition of all other blessings who otherwise shall not prosper but be Vagabonds and beg their bread Is it a thing so pleasing to God that he accounts what is given to them as lent to him And so acceptable to Christ by reason of the near union that is between him the poor and us being but one mistical body whereof he is the Head that what we do to them his members he takes as done to himself and will accordingly reward it or plague the neglect thereof both upon us ours here and our bodies and souls hereafter Is it so that what we disburse in this World we shall receive again by Bill of Exchange in Heaven And that it is not so much given as laid up insomuch that we may truly say What we gave that we have If besides all this God hath promised to reward a little mony meat clothes with an infinite Eternal Kingdom of glory have the poor as true a right to it as we have to the residue Are we no less beholding to the poor then they are to us Would we were it our case think the contrary very unequal For if we look on the sufferings of others as heavier then our own this will beget thankfulness if we look on the doings gifts and graces of others as better then our own this wil beget humility Shall they thereby be the better able to serve God in their several stations Shall they have cause to pray for and praise God for us Will it stop our enemies mouths and make them think the better of our Religion and happily win them to imbrace the truth at least seeing our good works they will glorifie our Father which is in heaven Whereas the Poore shall onely have some outward relief and comfott thereby Shall wee fare the better for it in our souls bodyes names estates and posterities with many the like which might be added for our eâ—couragement to this duty Then they should serve as one would think as so many effectual and strong arguments to move every Christian to the diligent and frequent doing of them Yea by this time as I hope I have made some way in the Worldlings heart to rellish the relieving of the poor at least it concerns men to urge and press these motives upon themselves until they have compell'd their unwilling wils to resolve to interest themselves into so many promises and blessings and to shun the danger of so many threats and judgements as the neglect thereof will incur As did we thus hide the Word of God in our hearts and particularly apply these things to our Consciences it would work this Grace in us all Which otherwise will prove no other then as a sweet harmony of Musick to â— deaf man It is not unknown to us that Nathan wrought more upon David by a particular private admonition then all the Lectures of the Law could do for three quarters of a year together Yea let but this be done or indeed do but wel weigh what hath been said and it will be sufficient to perswade any covetous Nabal alive if he hath either heart or brain or indeed any care of or love to himself or his to become as liberal as Zacheus himself However I doubt not but some wil be so wise as to consider the premises thereupon to give as God in his Word injoins And that others will do the same if it be but meerly out of self-love for there cannot possibly be more rational or strong inducements more rare remarkable Benefits and Promises to any duty then is propounded to this particular Grace Wherefore if there be any consolation in Christ if any comfort of love if any fellowship of the Spirit if any compassion and mercy towards your selves or others think of these things accept of these blessings rush not upon so many Curses but break off your sins and former unmercifulness by righteousness and your iniquity by shewing mercy towards the poor Dan. 42 Distribute to the necessities of the Saints minister unto them of your Substance like Mary Magdalen Ioanna the wife of Chuza and Susanna And give your selves to Hospitality Rom. 12.13 Luke 8.2.3 Suffer not the naked to lodge without garment and without covering in the cold Job 24.7 Yea if thou dost but wel weigh what benefit it will bring to thee by being bountiful to them thou wilâ— be glad to meet with and invite such an object or opportunity of doing good and be thankful for it even as Zerxes the Persian Monarch said when Themistocles came to him being banished his own Countrey Let the Athenians send us more of such guests And indeed if men will not be moved nor drawn to good with the threefold cord inerrableness of Precepts innumerableness of Examples inestimableness of rewards and yet here is more then a sevenfold Cord no hope that any means should prevail with them as St. Austin speaks If Othniel be told what preferment he shall get for taking Kiriath Sephar he will undertake that difficult task Iosh. 15 16 17. And if David does but hear what shall be done to the man that kills Goliah he dares accept the challenge of that terrible Champion 1 Sam. 17. If Moses hath once respect unto the recompence of the reward he will be content to suffer affliction with the People of God Heb. 6.11.25 26. And if the Apostles expect to receive some great thing of Christ they will soon forsake all and follow him Matth. 19.27 28. We should therefore
contained in the several Parts of this Christian Library are these A Leaf from the Tree of Life wherewith to heal the Nation A soveraign Antidote against all Grief A short and sure way to Grace and Salvation A small Map of the many Protestants and few Christians in England A serious and pathetical Description of Heaven and Hell A hopeful way to cure that horrid sin of Swearing An experimental Index of the Heart Apples of Gold from the Tree of Life Armour of proof against the Worlds envy scoffs and râ—proaches Characters of the kinds of Preaching Compleat Armor against evil Society First and second Part. Cordiall Counsel God's goodness and Man's ingratitude God's goodness and England's unthankfulness Good counsel seldome well taken Good report from bad men no mean disparagement Preparation to Conversion The Drunkards Character with an Addition The Arraignment of Covetousness and Ambition First and Second Part. The benefit of Affliction The Victory of Patience The whole duty of a Christian. The natural man anatomized The cure of Misprision or Mistake The Cause and Cure of Ignorance Error Enmity c. The Pastors Advocate The Poors Advocate First and Second Part. The odious despicable and dreadful condition of a Drunkard The Blemish of Government The Shame of Religion The Disgrace of mankind with offer of help to drowning men The Impartial Monitor about following the fashions The Impartial and Compassionate Monitor about hearing of Sermons The seduced soul reduced The trial of true wisdom with how to become wise indeed The prevention of Poverty and cure of Melancholy The second part of the Pastors Advocate or the proof of a good Preacher Siâ— remaining parts of the Poors Advocate An infallible way to become happy here and hereafter A SOVEREIGN ANTIDOTE against all Grief AS ALSO The benefit of Affliction and how to Husband it so that the weakest Christian with blessing from above may be able to support himself in his most miserable exigents TOGETHER WITH The Victory of Patience Extracted out of the choisest Authors Ancient and Modern both Holy and Humane Necessary to be read of all that any way suffer Tribulation The fourth Impression By R. Younge of Roxwell in Essex Florilegus All that will live godly in Christ Iesus shall suffer persecution 2 Tim. 3.12 LONDON Printed by R. W. Leybourn for Iames Crump in Little Bartholmews Well-yard 1654. Courteous Reader IN the perusall of this Treatise which as the Author hath inlarged and refined it is become a new Work thou shalt finde such variety of useful matter laid down in an accurate and methodicall way and embellished with such Ornaments of delightfull illustration that it will be hard to say whether the Authors Reading and pains or thy Profit and Delight will exceed But the Eare trieth Words as the Mouth tasteth Meat Iob 34.3 Onely read it without prejudice and the Work will sufficiently praise it self if either Matter or Manner Argument or Art can do it Thomas Westfield D.D. Daniel Featly D.D. Samuel Slater TO THE READER NO Humane Action can be framed so perfect but it shall have some delinquencies to prove that more were in the Comprisor and it is almost as easie to finde faults as to make them His bodily presence say they it mean and his speech contemptible 2 Cor. 10.10 To 〈◊〉 the inconveniencies of a House built is nothing but to lay the Ploâ— wel at first requires the Pate of a good Contriver All 〈◊〉 can do well till they come to doing But there is a further distance from nothing to the least thing in the World then between it and the greatest All publique actions are subject to diverse and uncertain interpretations for a great many heads judge of them and mens censures are as various as their palates John 7. Our writings are as so many dishes our Readers Guests Books are like faces that which one admires another slights Why Some will condemne what they do as little understand as they do themselves Others the better a thing is the lesse they will like it They hate him saith Amos that rebuketh in the 〈◊〉 and they abhor him that speaketh uprightly Amos 5.10 You know Herods festered Conscience could not endure Iohn Baptists plaister of truth A â—alled back loves not the curry-Combe A deformed Face loaths the true 〈◊〉 Yea as nothing is more bitter then Honey to him that hath the Jaundise so nothing more hatefull to the desperately wicked than good Counsel with Balaam they grudge to be stayed in the way to death and flie upon those that oppose their perdition And how should they other then miscarry who have a Pirate the Flesh for their guide So that if a man should observe the Winde of Applause he should never Sowe or regard the Clouds of Aspersion he should never Reap But I had rather hazard the Censure of some then hinder the Good of others wherefore I have added to the former selected flowers as many more whence any sedulousâ—â—ee may load himselfe with Honey To fore-relate their variety and several worths were to imitate an Italian Host meeting you on the way and promising before-hand your fare and entertainment wherefore let it please you to see and allow your Chear Only in general my Book is a féast wherein wholesomeness strives with pleasantness and variety with both Each Chapter is a several dish 〈◊〉 full of notable sayings and examples for that 's the meat by which a man may not only become more eloquent but more wise not alone able to say well but to do well for quaint and elegant Phrases on a good subject are baits to make an ill Man vertuous Pithy Sentences curious Metaphors witty Apophthegms sweet similitudes and Rhetorical expressions which Aristotle would have as it were sprinkled in the most serious discourses are to the minde as Musick to the body which next to sleep is the best recreation Or as pleasant and delectable Sauce which gives a more savorie taste to wholesome and profitable Divinity And thou shalt finde but few here which are not both sinewy and sharpe mucrones verborum pointed speeches either fit to teach or forcible to perswade or sage to advise and forewarn or sharp to reprove or strong to confirm or piercing to imprint But alas most Men regard not what is written but who writes value not the Metal but the Stamp which is upon it If the Man likes them not nor shall the matter To these I say little as they deserve little and turn my speech to all that reserve themselves open and prepared to receive each profitable instruction and continuall amendment to the Ingenuous Reader that sucks Honey from the selfe same flower which the Spider doth poyson wishing him to conne that out of this Treatise which he did not know before and well note what speaks to his own sin And perhaps he may in this short journey make more true gain then Solomons Navie did from Ophin or the Spanish Fleet from the West-Indies for in
the corrupt heart and festered conscience can endure nothing even a word if it be pleasing puffs him up with pride if not it swels him with passion A guilty conscience like Glasse will sweat with the least breath and like a windy iustrument be put out of tune with the very distemper of the aire but when the soul is steeled with goodnesse no assaults of evil can daunt it I more fear what is within me sayes Luther then what comes from without The storms and wind without do never move the Earth only Vapours within cause Earthquakes Jam. 4.1 No greater sign of innocency when we are accused than mildnesse as we see in Ioseph who being both accused and committed for forcing his Mistresse answered just nothing that we can read of Gen. 39.17 18. And Susanna who being accused by the two Elders of an haynous crime which they alone were guilty of never contended by laying the fault upon them but appeals unto God whether she were innocent or no. The History of Susanna Vers. 42.43 And Hannah whose reply to Ely when he falsly accused her of druukennesse was no other but Nay my Lord count not thine Handmaid for a wicked woman 1 Sam. 1.15 16. Neither is there a greater Symptome of guiltinesse than our breaking into choler and being exasperated when we have any thing laid to our charge witnesse Cain Gen. 4 9. That Hebrew which struck his fellow Exod. 2.13 14. Saul 1 Sam. 20.32 33. Abner 2 Sam. 3.8 Ioroboam 1 King 13 4. Ahab 1 King 22.27 Amaziah 2 Chron. 25.16 Vzziah 2 Chron. 26.19 Herod the Tetrarch Luk 3.19 20. The men of Nazareth Luk. 4.28 29. The Pharisees Joh. 8.47 48. And the High Priests and Scribes Luk. 20.19 20. Sinne and falshood are like an impudent strumpet but innocency and truth will veil themselves like a modest Virgin 2 Pet. 2.18 The more false the matter the greater noise to uphold it Paul is nothing so loud as Tertullus The weakest cause will be sure to forelay the shrewdest counsell or the lowdest Advocates Errour hath alwayes most words like a rotten house that needs most props and crutches to uphold it Simple truth evermore requires least cost like a beautifull face that needs no painting or a comely body which any decent apparrell becomes We plaister over rotten posts and ragged walls substantiall buildings are able to grace themselves So that as sparks flying up shew the house to be on fire and as corrupt spittle shewes exulcerate lungs so a passionate answer argues a guilty conscience Why doth the Hare use so many doublings but to frustrate the sent of the Hounds And this is one reason why the former are compared to Sheep and Lambes Emblems of innocency which being harmed will not once bleat and the latter unto Swine which will roar and cry if they be but toucht But to leave these Swine and return to the men we were speaking of A good Conscience is not put out of countenance with the false accusations of slanderous tongues it throweth them off as St Paul did the Viper unhurt Iunocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge the Brestplate of Righteousnesse the brazen wall of a good conscience feareth no such Canons The Conscionable being railed upon and reviled by a foul mouth may reply as once a Steward did to his passionate Lord when he called him Knave c. Your Honour may speak as you please but I beleeve not a word that you say for I know my self an honest man Yea suppose we are circled round with reproaches our conscience knowing us innocent like a constant friend takes us by the hand and cheers us against all our miseries A good spirit will be as Simon to Christ its Crosse-bearer A just man saith Chrysostome is impregnable and cannot be overcome take away his wealth his good parts cannot be taken from him and his treasure is above cast him into prison and bonds he doth the more freely enjoy the presence of his God banish him his Countrey he hath his conversation in Heaven kill his body it shall rise again so he fights with a shadow that contends with an upright man Wherefore let all who suffer in their good Names if conscious and guilty of an enemies imputations repent and amend if otherwise contemn them own them not so much as once to take notice thereof A wicked heart is as a barrtll of powder to temptation let thine be as a River of water Yea seeing God esteems men as they are and not as they have been although formerly thou hast been culpable yet now thou mayest answer for thy self as Paul did for Onesimus Though in times past I was unprofitable yet now I am profitable and oppose to them that sweet and divine sentence of sweet and holy Bernard Tell me not Satan what I have been but what I am and will be Or that of Beza in the like case Whatsoever I was I am now in Christ a New Creature and that is it which troubles thee I might have so continued long enough ere thou wouldest have vexed at it but now I see thou dost envy me the grace of my Saviour Or that Apothegme of Diogenes to a base fellow that told him he had once been a forger of money whose answer was 'T is true such as thou art now I was once but such as I am now thou wilt never be Yea thou mayest say by how much more I have formerly sinned by so much more is Gods power and goodnesse now magnified As St Augustine hearing the Donatists revile him for the former wickednesse of his youth answered The more desperate my disease was so much the more I admire the Physician Yea thou mayest yet strain it a peg higher and say the greater my sinnes were the greater is my honour as the Devils which Mary Magdalen once had are mentioned for her glory Thus if we cannot avoid ill tongues let our care be not to deserve them and 't is all one as if we avoided them For how little is that man hurt whom malice condemns on earth and God commends in Heaven Let the World accuse me so long as God acquits me I care not CHAP. XVIII That it is more laudable to forgive than revenge 2. BEcause it is more generous and laudable to forgive than revenge Certainly in taking revenge a man is but even with his enemy but in passing it over he is superiour to him for it is a Princes part to pardon yea quoth Alexander there can be nothing more noble than to do well to those that deserve ill And St Gregory It is more honor to suffer injuries by silence than to overcome them by answering again Princes use not to chide when Embassadours have offered them undecencies but deny them audience as if silence were the way royall to correct a wrong And certainly he enjoyes a brave composednesse that seats himself above the flight of the injurious claw Like
if they be angry they turn their malice from the person which punisheth them to the sinne by which and for which he came to have leave and power to punish them and to themselves for committing such sins The cause of their suffering doth more vex them than the things which they suffer and they grieve more for the displeasure of God than for the stripes of his displeasure It is not the punishment but the cause of it makes them sorrowfull And indeed to speak home to every mans conscience why are we patient or impatient it is worth the noting when sinne lyes light then reproaches and contempt lye heavy whereas if we truly feel the weight of sinne all indignities will be as nothing Or thirdly In case they do return an answer it is after the manner of Epictetus who would not deny the sins his enemy taxed him with but reproves his ignorance rather in that being unacquainted with the infinity of his crimes he layes only two or three to his charge whereas indeed he was guilty of a million Or as Latymer was wont who rejoyced when any objected indiscretion against him in his Sermons saying he knew by that that they could not object against the matter it self Or according to Philip of Macedon his example who would not punish Nicanor although he openly spake evill of him saying when he heard thereof I suppose Nicanor is a good man it were better to search whether the fault be in us or no so no sooner shall an holy mans enemy accuse him of hypocrisie pride passion covetousnesse c. but he will go to God and accuse himself and complain I am so indeed yea with Paul I am the chief of all sinners I am more vile than his termes can make me and I much marvell my punishment is no greater then to hear a few ill and bitter words And indeed one would think whatsoever is not pain nor sufferance or admit it be pain and sufferance so long as it is not a curse but a crosse may well be born without grumbling What said that Gentleman in Athens to his friends when Ashuerus came and took away half his plate as he was at dinner with him they admiring that he was not a whit moved thereat I thank God quoth he that his Highnesse hath left me any thing Yea suppose we lose all we have our goods are furthest off us and if but in these we smart we must confesse to finde favour Or admit they hurt our bodies or kill us which they may soon do if God but give leave for our life even the best of us is but like a bubble which boyes blow up in the ayre and presently again blow into meer ayr Caesar goes an Emperour to the Senate is brought a Corps home again What ever I say befals us this would be our meditation he that afflicted me for a time could have held me longer he that touched me in part could have stricken me in whole he that laid this upon my body hath power to lay a greater Rod both upon my body and soul without doing me the least wrong That all crosses and curses temporall spirituall and eternall even from the pains of the damned to the very Itch as Moses sets down Deut. 28.27 are deserved and come not upon us against equity equity I say in respect of God not in respect of men they come from a just Author though from an unjust instrument And that sinne is the ground of all our griefs the source of all our sufferings wickednesse the root of our wretchednesse that we are disciplin'd is from our defects is a truth undeniable appears plainly for first God affirms it Deut. 28. Isa. 57.17 Hos. 13.9 Jer. 30.15 and 4.18 Secondly His servants confirm it 1 Chron. 21.17 Isa. 64.5 Dan. 9.7 8 c. Lam. 1.5 8. and 3.39 c. Ezra 9.13 Luk. 23.41 Thirdly Good reason makes for it sinfull men smite not their dogs much lesse their children without a cause and shall we think the just God will smite without just cause his judgements saith a Father are sometimes secret alwayes just No misery had ever afflicted us if sinne had not first infected us What 's the reason we all die it could not be in justice if we had not all sinned and so of all other evils even sicknesse originally proceeds from sinne and all weaknesse from wickednesse one man languisheth of a Consumption another laboureth of a Feaver a third is rackt with the Gout a fourth swoln with the Dropsie a fift hath his soul let out with a sword every one hath a severall way to bring him to the common end death but sinne is the universall disease Death passed upon all for all have sinned Rom. 5.12 Iames 3.2 Yea as we brought a world of sinne into the world with us so since each man hath broken every one of Gods ten Laws ten thousand times and ten thousand wayes which is far from a privative holinesse in reforming that which is evill and a positive holinesse in performing that which is good Eph. 4.22 23. and every sin helps for as originall sin is the originall cause of death so actuall sins hasten it But to conclude in generall that sin is the cause we suffer is not sufficient for commonly no judgement comes from God but some particular provocation of man went before it the hand of Divine Iustice seldom makes us smart without some eminent cause foregoing therefore David seeing a famine in the Land inquires for the particular provoking sin 2 Sam. 21.1 so when we suffer our question should be What have we done yea what have we done in the same kinde for oftentimes we may read our sin in our punishment as it fared with Adonibezeck Judg. 1.7 and many other mentioned in Scripture Sodom was burnt with fire unnaturall as they burned with lust unnaturall Absoloms chief pride lay in his hair and that became his halter Salomon dividing Gods Kingdom had his own Kingdom divided David hath slain Vriah with the sword therefore the sword shall not depart from his house Dives would not give Lazarus a crum Lazarus shall not bring Dives a drop Iudas was the instrument of his Masters death he shall be the instrument of his own death Proud Bajazet vowes to imprison Tamberlaine in an Iron Cage and carry him about the world in triumph But Tamberlaine having conquered that bragging Turk carried and carted him through all Asia to be scorned of his own people For instance Is any one censured reviled and persecuted of lewd men for being religious Let him reflect upon his life past and happily their revilings and persecutions will bring to his remembrance that he himself before his conversion hath likewise censured reviled or persecuted others It may be his naturall spirituall or politicall parents in some kind or other as who can plead innocency herein and he that is not humbled for his sin is not yet justified from his sin Yea so often as
nor subtill as Bias spake wisely of her or rather not only simple as a Dove to think no evill but also wise as a Serpent to discern all things and see what is evill 2. For our tallying of words as it argues little discretion in him that doth it so it is of as little use except the standers by want information of thy innocency and his guiltinesse which gives the occasion Wherefore in hearing thy own private and personall reproaches the best answer is silence but the wrongs and indignities offerâ—d to God or contumelies that are cast upon us in the causes of Religion or the Church may safely be repayed If we be meal-mouthed in Christs and the Gospels cause we are nâ—t patient but zeal-lesse Yea to hold a mans peace when Gods Honour is in question is to mistake the end of our Redemption 1 Cor. 6.20 What saith the Apostle Ioyn with patience godlinesse 2 Pet. 1.6 for else patience without godlinesse while it receives injury of man may do more injury to God Neither is there a better argument of an upright heart than to be more sensible of the indignities offered to God than of our own dangers And certainly no ingenuous disposition can be so tender of his own disgrace as the truâ— Christian is at the reproach of his God as we see in Moses who when Aaron and Miriam offered him a private injury it is said his meeknesse was such that he gave them not a word Numb 12. But when the people had fallen to idolatry and he heard them murmur against their Maker he spares neither Aaron nor the people but in a godly fit of zeal takes on at them yea breaks the Tables in pieces Exod. 32. A meek Lamb in his own cause a fierce Lyon in Gods Yea it was alwayes his manner to plead the peoples cause to God with prayers and tears but Gods cause against the people with sword and revenge And thus it fared with David who was a man deaf and dumb and wholly senselesse at Shemei's private reproach when he cursed him cast stones at him called him murtherer and wicked man 2 Sam. 16. But not so at Goliahs publick revilings of God and his Church no not at Michols despising his holy zeal in the publick service of God 2 Sam. 6. In these cases how full of life and spirit and holy impatiencie did he shew himself to be And our Saviour Christ who suffered himself to be spit upon buffeted crowned with Thornes c. without giving an angry word but when he saw the Tempple abused he burned in a zealous anger against them took a scourge and whipt the buyers and sellers out saying Ye have made my Fathers house a den of thieves Matth. 21.12.13 3. Touching our actions whether it be in thine own cause or in the cause of God and Religion thou maist not be a revenger All that private persons can do is either to lift up their hands to Heaven for redresse of sinne or to lift up their tongues against the sinne not their hands against the person Who made thee a judge is a lawfull question if it meet with a person unwarranted True Phineas in the case of Zimry and Cozby lift up his hand and thrust them both through with a spear And when Moses saw the Aegyptian smiting the Hebrew he smote the Aegyptian but they had peculiar warrants signed from Heaven either by instinct or speciall command which we shall expect in vain Well may we flee from danger as Iacob fled from Esau Moses from Pharaoh David from King Saul Elias from Iezabel Paul from the Damascens and Christ himself from the Iews And expect to finde comfort in our flight even a City of refuge as Iacob found favour in Labans house Moses a rich Father-in-Law Elias an Angel to feed him Paul spirituall brethren to comfort him besides the holy Ghost the true Comforter But the weapons of a Christian in adversity ought only to be patience and prayer for as Theodoret saith If Muentius and Maximinian in the heat of zeal shall rayl on wicked Iulian at a Feast justly may their deaths be cast upon their petulancy but not upon their Religion Yea the Councell of Eleberis decreed that if any man did take upon him to break down the Heathens Idols and were slain in the place that he should not be reckoned among the Martyrs Indeed God so loves this heat of zeal in all the carriages of his servants that if it transports us too far he pardoneth the errour of our fervency rather than the indifferency of lukewarmnesse as may be seen in that act of Moses when being wroth with the people about the molten Calf he brake the Tables in pieces Exod. 32. Neverthelesse if we shall either out of superstition or presumption do that we have neither calling nor warrant for out of the Word such our works be our intention what it will are but the blinde whelps of an ignorant zeal and an unadvised zeal when knowledge is not made the Pilot of devotion may be more prejudiciall than a cold remissenesse Swift horses without a skilfull waggoner and full sayls without a good Pilot endanger more Object Every base nature will be ready to offer injuries where they think they will not be repaid he will many times beat a Coward that would not dare to strike him if he thought him valiant as a Cur that goes through a Village if he clap his tayl between the legs and run away every Cur will insult over him but if he bristle up himself and stand to it give but a counter-snarle there 's not a Dog dares meddle with him Answ. Neverthelesse avenge not thy self but give place unto wrath and that for conscience sake Rom. 12.19 If thou receivest wrong in thy person goods or good Name it is the Magistrates office to see thee righted and for this cause ye pay also tribute He is the Minister of God for thy wealth to take vengeance on him that doth evill and for the praise of them that do well neither doth he bear the sword for nought Rom. 13.4 5 6. 1 Pet. 2.14 Now in this case he that hath endamaged me much as you have some that will deprive men of their possessions and then perswade them to be content cannot plead breach of charity in my seeking â—â—s Restitution and because patience without discretion wrongs a good cause I will so remit wrongs as I may not encourage others to offer them and so retain them that I may not induce God to retain mine to him Have you not seen a Crow stand upon a Sheeps back pulling off wool from her side even creatures reasonlesse know well whom they may be bold with that Crow durst not do this to a Wolfe or a Mastiffe the known simplicity of this innocent beast gives advantage to this presumption Meeknesse of spirit commonly drawes on injuries and the cruelty of ill natures usually seeks out â—hose not who deserve worst but who will bear
speak thou Musick to the wounded conscience Thunder to the feared that thy justice may reclaim the one thy mercy relieve the other and thy favour comfort us all with peace and salvation in Iesus Christ. Section 8. But secondly if this will not satisfie call to thy remembrance the time past and how it hath been with thee formerly as David did in thy very case Psalm 77.2 to 12. And likewise Iob Chapter 13. for as still waters represent any object in their bottome clearly so those that are troubled or agitated do it but dimly and imperfectly But if ever thou hadst true faith begotten in thy heart Ioh. 1.13 by the ministry of the Word Romans 10.17 Iam. 1.18.21 and the Spirits powerfull working with it Ioh. 3.3 5 8. whereby thine heart was drawn to take Christ and apply him a Saviour to thine own soul so that thou werâ— forced to go out of my self and rely wholly and onely on his merits and that it further manifested it self by working a hatred of sin and an apparent change in thy whole life by dying unto sin and living unto righteousness and that thou hast not since returned to thine old sins like the Dog to his vomit if it hath somtime brought forth in thee the sweet fruit of heavenly and spirituall joy if it hath purified thine heart in some measure from noysome lusts and affections as secret pride self-love hypoâ—risie carnall confidence wrath malice and the like so that the spirit within thee sighteth against the flesh If thou canst now say I love the godly because they are godly 1 Ioh. 3.14 and hast an hungring after Christ and after a greater measure of heavenly and spirituall graces and more lively tokens of his love and favour communicated unto thee My soul for thine thou hast given false evidence against thy self for as in a gloomy day there is so much light whereby wee may know it to bee day and not night so there is something in a Christian under a cloud whereby hee may bee discerned to bee a true beleever and not an hypocrite But to make it manifest to thy self that thou art so Know first that where there is any one grace in truth there is every one in their measure If thou art sure thou hast love I am sure thou hast faith for they are as inseparable as fire and heat life and motion the root and the sap the Sun and its light and so of other graces Or dost thou feel that Christ is thy greatest joy sin â—hy greatest sorrow that when thou canst not feel the presence of the spirit in thy heart thou goest moâ—rning notwithstanding all other comforts Assuredly as that holy Martyr said if thou wert not a wedding Child thou couldest never so heartily mourn for the absence of the Bridegroom Thus I might go on but a few Grapes will shew that the Plant is a Vine and not a Thorn Take but notice of this and severall graces will one strengthen another as stones in an Arch. As for example Master Peacock Fellow of a House being afflicted in conscience as thou art and at the point of despair when some Ministers ask'd whether they should pray for him answered By no means do no so dishonour God as to pray for such a Reprobate as I am but his young Pupill standing by said with tears in his eyes Certainly a Reprobate could never bee so tender of Gods dishonour which hee well considering was thereby comforted and restored when neither hee with his learning nor any other Ministers with their sage advice could do any good Again secondly if ever thou hadst true faith wrought in thy heart bee not discouraged for as the former graces shew that thou hast with Mary made choice of that better part which shall never bee taken from thee So this grace of faith is Christ's wedding Ring and to whomsoever hee gives it hee gives himselfe with it wee may lose the sence but never the essence of it It may bee eclipsed not extinguished Fides concussa non excussa The gifts and calling of God are without repentance as it is Rom. 11.29 Friends are unconstant riches honours pleasures are unconstant the world is unconstant and life it self is unconstant but I the Lord change not Malachi 3.6 In a swound the soul doth not excercise her functions a man neither hears nor sees nor feels yet shee is still in the body The Frantick man in his mad fits doth not exercise reason yet hee hath it he loseth the use for a time not the habit Yea a sober man hath not alwayâ—â—he use of his sences reason and understanding as in his sâ—eep shal we therefore conclude that this man is senceless unreasonable and without understanding it were most absurd for if we have 〈◊〉 but a while our argument will appear manifestly â—alsâ— Trees and so wee are fitly called bee not deâ—d in Winter which resembles the tune of adversity because the sap is shut up in the root and confined thither by the cold frosts that they cannot shew themselvâ— in the production of leavs and fruits for by experience wee know that for the present they live and secretly suck nourishment out of the earth which maketh them spring and revive again when Summer coms Yea eveâ— whiles they are grievously shaken with the winds and nipped with cold frosts they are not hurt thereby but contrarily they take deeper root have their worms and cankers kill'd by it and so are prepared made fit to bring forth more fruit when the comfortable Spring approaches and the sweet showres and warm Sun-beams fall and descended upon them Elementary bodies lighten and darken cool and warm die and revive as the Sun presents or absents it self from them And is not Christ to our souls the onely Sun of reghteousness and fountain of all comfort so that if hee withdraw himself but a little wee become like plants in the Winter quite witheredâ— yea in appearance stark dead or like Trees void both of leavs and fruit though even then there remains faith in the heart as sap in the root or as fire raked up in the ashes Which faith though it bee not the like strong yet it is the like precious faith to that of Abrahams whereby to lay hold and put on the perfect righteousness of Christ. The Woman that was diseased with an issue did but touch and with a trembling hand and but the hem of his garment and yet went away both healed and comforted Well might I doubt of my salvation says Bradford feeling the weakness of my faith love hope c. if these were the causes of my salvation but there is no other cause of it or of his mercy but his mercy Wherefore hast thou but a touch of sorrow for sin a spark of hope a grain of faith in thy heart thou art safe enough The Anchor lyeth deep and is not seen yet is the stay of all The Bladder blown may float upon the â—â—ood But cannot sink nor
merit But if wee think of our deliverance from the fire of Hell â—his is cause enough to make us both pâ—tient and thankfull though the trifles weâ— delight in bee taken from us Lord take away what thou pleasest for thy glory and my good so long as thou savest mee from the fire of Hell and thy everlasting wrath Neither is there a better remedy for impatience than to cast up our receipts and to compare them with ouâ— deservingâ— if thou lookest upon thy sufferingâ— thou shalt find them far easier than thy sins have deserved nothing to what thy fellow Saints and Christ thy elder brother hath suffered before thee at a Lyons den or a fiery furnace not to turn tâ—ile were a commendation worthy a Crown do but compare thy own estate with theirs and thou shalt find cause to bee thankfull that thou art above any rather than of envy or malice that any is above thee to domineer and insult over thee Yea compare thine own estate with thine enemies thou shalt see yet greater cause to bee thankfull for if these temporary dolors which God afflicts his people with are so grievous to thee how shall thine and Gods enemies though they suggest to themselvs that God is all mercy as if hee wanted the other hand of his justice endure that devouring fire that everlasting burning Isa. 33.14 Psal. 68.21 Doth he make bloody wayls on the backs of his Children and shall bastards escape doth hee deal thus with his Sons what will hee do with his Slaves cannot all the obedience of his beloved ones bear out one sin against God as wee see in Moses David Zachary c. Where will they appear that do evill onely evill and that continually The meditation whereof may bee of some use to thee Thales beeing asked how adversity might best bee born answered By seeing our Enemies in worse estate than our selves CHAP. 39. That the more wee suffer here so it bee for righteousness sake the greater our reward shall be heareafter 5 FIâ—thly wee shall bear the Cross with more patience and comfort if with Moses wee shall have respect unto the recompence of reward which is promised to all that notwithstanding what they shall suffer persevere in well doing Great are our tryals but salvation in heaven will one day make amends when we shall have all tears wiped from our eyes when wee shall cease to grieve cease to sorrow cease to suffer cease to sin when God shall turn all the water of our tears into the wine of endless comfort Yea when our reward shall bee so much the more joyous by how much more the course of our life hath been grievous First see what promises are made to suffering Blessed are they which mourn saith our Saviour for they shall bee comforted Matth. 5.4 Blessed are they which suffer persecution for righteousness for theirs is the Kingdom of heaven ver 10. They that suffer here for well-doing shall bee Crowned hereafter for well-suffering Blessed shall you bee when men revile you and persecute you and say all manner of evill against you for my sake fasly Rejoice and be glad for great is your reward in heaven ver 11.12 And nothing wee suffer here can bee compared either with those woes wee have deserved in Hell or those joyes wee are reserved to in Heaven When Maâ—cus Marcellus who was the first that saw the back of Hanniball in the field was asked how hee durst enter into battaile with him hee answered I am a Romane born and a Souldier and by him I shall make my â—â—own everlasting How much more should the hope of life immortall wâ—â—ch is the life of our lives mortall whet our sortiâ—ude and encourage us in the Christian warfare And so it hath done with thousands Origen was so earnest to suffer with his Father when hee was but sixteen years of age that if his Mother had not kept his cloaths from him hee would have run to the place where his Father suffered to profess himself a Christian and to have suffered with him which was a common thing with the Martyrs making all hast lest they should miss of that noble entertainment Yea it hath not onely been common for men in a bravado to encounter death for a small flâ—sh of honour but you shall see a hired servant venture his life for his new master that will scarce pay him his wages at the years end And can wee suffer too much for our Lord and Master who giveth every one that serveth him not Fields and Vineyards as Saul pretended 1 Sam. 22. Nor Towns and Cities as Cicero is pleased to boast of Caesar but even an hundred-fold more than wee part withall in this life and eternall mansions in Heaven Iohn 14 2. Therefore Bazil when hee was offered money and preferments to tempt him answered Can you give me money that can last for ever and glory that may eternally flourish And certainly nothing can bee too much to endure for those pleasures which endure forever Yea if the love of gain makes the Merchant refuse no adventures of Sea if the sweetness of honey makes the Bears break in upon th hives contemning the stings Who would not get heaven at any rate at any cost or trouble whatsoever But to go on Behold saith God it shall come to pass that the Devill shall cast some of you into prison that yee may bee tried and yee shall have tribulation ten days yet fear none of those things which thou shalt suffer For be but thou faithfull unto death and I will give thee the Crown of life Rev. 2.10 And again Blessed is the man that endureth temtatation for when hee is tried hee shall receive the Crown of life Jam. 1. veâ— 12. A Crown without cares without rivals without envy without end Now if you consider it The gain with hardness makes it far less hard The danger 's great but so is the reward The sight of glory future mitigate the sence of misery present For if Iacob thought not his service tedious because his beloved Rachell was in his eye what can be thought grievous to him that hath Heaven in his eye Adrianus seeing the Martyrs suffer such grievous things hee asked why they would endure such misery when they might by retracting free themselvs to which one of them aleadged that text Eye hath not seen nor ear heard c. the nameing whereof and seeing them suffer so cheerfully did so convert him that afterwards hee became a Martyr too Lastly not to enlarge my self as I might in promises of reward Whosoever shall forsake Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my name sake he shall receive an hundred-fold more and shall inherit everlasting life Matth. 19.29 This is â— treasure worthy our hearts a purchase worth our lives Wherefore eye not the stream thou wadest through but the firm Land thou tendest to And indeed who is there that shall hear these promises and compare
that perisheth by Mahomets jugling add to the pilâ— of his unspeakable horrors So if we sow good works succession shall reap them and we shall be happy in making others so Good Report from Bad men no mean disparagement TOGETHER With a Cordial for Christians when they receive evil for well doing BEING An Arrow drawn forth of that Sententious Quiver Intituled A Christian Library or a pleasant and plentifull Paradise of practical Divinity SECT I. Convert REverend Sir when by a providence you heard me swear and curse you gave me a printed Paper to convince me of that fowle audacious provoking and yet unprofitable sin and withall intreated me to read three larger Tracts viz. A short and sure way to grace and salvation The hearts Index with A serious and pathetical description of Heaven and Hell This to me whom you had never before seen seemed no less absurd then strange and having a darke heart in stead of great love and thanks I returned you a most churlish and uncivil answer and accordingly when I met with my drunken consorts I read it with no less scorn then ignorance but before I had done it made me tremble nor could I rest until I had perused the other three Books which have so represented the very thoughts secrets and deceitfulness of my heart unto my conscience that I could not but say of them as the woman of Samaria once spake of our Saviour They have told me all things that ever I did John 4.29 Which made me conclude with that Vnbeliever 1 Cor. 14.24.25 That the hand of God was in the contriving of them Nor could they ever have so done if they were not of God as the young man in the Gospel reasoned with the Pharisees touching Iesus when he had opened his eyes that had been blind from his birth John 9.32.33 Which is such a mercy that no tongue is able to express for till then I went on in the broad way and worlds road to destruction without any mistrust What change they have wrought in me with Gods blessing upon the means and how greatly I have longed to see you again I forbear to mention Onely this when I had read them in reference to Levit. 19.17 and in compassion to their pretious soules who are neither able nor willing to help themselves I have and not without some comfortable success taken up your trade in giving the Papers and mentioning the Books to all that I hear blaspheme my Maker or belch out their spleen against goodness As well considering that one soule is of more worth then the Indies And indeed whose heart would it not make to bleed to see what multitudes there are that go blindfold to destruction and no man offer to stop or check them before they arrive there from whence there is no redemption Matth. 7.13.14 1 Iohn 5.19 Revel 20.8 and 13 16. Rom. 9.27 2 Tim. 2.26 2 Cor. 4.4 Ephes. 2.1 to 4. Iohn 8.44 And certainly it more then behoves me as being my self snatcht out of the fire Jude 23. to do what I can to draw others of my brethren after me in imitation of Andrew John 1.41 and Philip v. 45. and the women of Samaria John 4.28 to 41. and Peter Luke 22.32 Acts 2.41 4.4 c. 3. and of Moses Exod. 32.32 and Paul Rom. 9.3 Neither are we of the communion of Saints if we desire not the salvation of others Yea how could I be thankful to my Redeemer that hath done and suffered so much for me or in the least love God and my Neighbour if I should not thus resolve as by my sins and bad example I have drawn others from God so now I will all I can draw others with my self to God yea what a shame were it If I should not be as faithful a servant to my Saviour As I have formerly been to Sathan Saul converted will build up as fast as ever he pulled down and preach as zealously as ever he persecuted Onely there is a great rub in the way which makes me fear I shall not be able to hold out for I am so scoft and scorned where ever I come both by Parents Friends and Enemies for giving these Papers that they make me even weary of my life as the daughters of Heth did Rebecca Gen. 27 46. And yet I dare not leave off since our Saviour saith expressly that he will be ashamed of such at the latter day who are now ashamed for his sake to bear a few scoffs and reproaches from the World Marke 8.38 Nevertheless I am in a wonderful strait for if I seek to please God and discharge my conscience I displease the world and that will hate and vex me if I seek to please the world I displease God and he will hate and condemn me Now though the case be plain enough for better it is to have all the world mine enemies then my Maker my Redeemer and my Conscience Acts 5.29 Yet it almost beats me off from being religious back to the world And certainly he must be more spirit then flesh that can contentedly make himself contemptible to follow Christ be pointed at for singularity indure so many base and vile nicknames have his Religion judged hypocrisie his godly simplicity silliness his zeal madness and the like malicious and mischievous constructions made of whatsoever he speaks or does For my part I could better abide a stake God assisting me then the mocks scoffs and scornes which every where I meet withall Its death to me to be mockt as it fared with Zedekiah Jer. 38.19 Now could you cure me of my cowardliness as you have of my cursing and swearing I should have cause indeed to bless the time that ever I saw you and why not Since God hath given you the Tongue of the learned to administer a word in season to them that are weary Esay 50.4 Sect. 2. Minister If you would shake off this slavish yoke of bondage and fear in which Satan for the present holds you and be rid of this bashful devil Search the Scriptures and they will both inform your judgement and confirm comfort and strengthen you against the worlds hatred and calumny though there needs no more then Ephes. 6.11 12 James 3.6.2 Tim. 3.12 Matth. 5.10 11 12 and 10.22 and 24.9 Luke 2.34 35. and 4.29 John 15.20 Gen. 3.15 1 John 3.13 1 Pet. 4 1â— 13 14. Luke 14.27 and 6.26 Philip. 1.28 29. Revel 2.13 Do but seriously ponder these few places and consider by whom they were spoken and then certainly you will confess that if there be any nectar in this life t is in sorrows we endure for righteousness And methinks when I hear goodness calumniated I bear it the easier because the servants of vice and none else do it But the better to help and further you in this great work take these ensuing Notions Aphorisms and conclusions which perhaps alone may both imbolden you and stop many of their mouths that scoff you First
sit on or the stones they tread on There are a generation of Hearers who when a Minister does plainly reprove them for their sins and declare the judgments of God due unto the same to the end they may repent and beleeve that so they may be saved will carp and fret and spurn against the very Word of God for being so sharp and searching and thereupon persecute the Messenger as the Princes and false Prophets did Jeremiah Herodias John Baptist and the Pharisees Christ. 7. § And this God takes as done to himself What saith Paul 1 Cor. 7.10 I have not spoken but the Lord and therefore as the Lord said unto Saul Acts 9.4 that he persecuted him though in heaven so they which resist any truth delivered out of the Word do resist God himself and not his Messenger as evidently appears by these Scriptures Psal. 44.22 and 74.4.10.18.22.23 83.2 5 6. 89.50 51. 139.20 Prov. 19.3 Rom. 1.30 9.20 Mat. 10.22 25.45 1 Sam. 17.45 Isâ—â— 37.4 22 23 28. Acts 5.39 9.4 5. Joh. 9.4 1 Thess. 4.8 Joh. 15.20 to 〈◊〉 Numb 16.11 1 Sam. 8.7 Mark 9.42 Psal. 79. â—2 2 King 2.24 O that the Gospels enemies would but seriously consider these Scriptures and be warned by them For certainly it is neither wise good nor safe either resisting or angring him that can anger every vein of their hearts Yea God hath Messengers of wrath for them that despise the Messenger of his love 8. § But hear why they so mortally hate the naked truth Because it is the Word by which they are condemned they loath as much to hear it as a 〈…〉 if many as we know by experience love not to hear the worst of the temporall causes and cases nor yet of their bodily distempers with why their lives or estates be indangered How much more will wicked men deâ—cline from seeing their hainous abominations and themselves guilty of Hell and eternall damnation though thereof there â—â— an absolute necessity if ever they be saved 9. § Guilty sinners love application as dearly as a dog does a cudgell And no marvail for what Leaper will take pleasure in the searching of his soreâ—â— Nor were Satan his Crafts-master if he did permit them For if they could clearly see the loathsomnesse of their impieties it were not possible not to abhor them not to abhor themselves for them but their blindness makes them love their own filthinesse as Ethiopians do their own swarthiness Besides they love not to have their consciences awakened but would sleeâ— quietly in their sins And he that desires to sleep will have the curtain drawn the light shut out and no noise made Whence as good meates are unwelcome to sick persons so is good counsell to obstinate and resolved sinnerâ— Tell them of their swearing drinking whoring cheating they will fret and chafe and fume and swell and storm and be ready to burst again to hear itâ— But let envy sweat swell and burst truth must be spoken And indeed why should not Gods servants take as free liberty in reproving as the Devilâ— servants take liberty in offending Shall not the one be as loud for God as the other are for Baal and Belzebub 10. § Yea admonish them never so mildly they will say we take too much upon us as Corah and his complices twitted Moses Numb 16.3 not knowing how strictly God commands and requires it Lev. 19.17 2 Tim. 2.25 Ezek. 3.18 to 22. 2 Pet. 27 8. Whence as the Chief Priests answered Iudas What is that to us so they will blaspheme God tear Christ in pieces and more then betray even shed his innocent bloud digging into his side with oaths and say when told of it What is that to us when they might as well say What is Christ to us what is heaven to us or what is salvation to us for to us the one cannot be without the other we shall never inherit part of hiâ— gloâ—y in heaven if we do not take his glories part upon earth And with God it is much about one whether we be doers of evill or no hinderers For iâ— we must not see our neighbours oxe nor his sheep goe astray or fall into a 〈◊〉 but we must reduce him and help him out of it Deut. 22.1 we are much more bound to help our neighbour himself from droping into the bottomlesse 〈◊〉 of Hell And what know we but we may winne our brother and so save his soul Mat. 18.15 11. § They will hisse like Serpents if we trouble their nests never sâ— little And it s a sure sign the horse is galled that stirs too much when he iâ— touched But what are these men like and how are they like to speed â—â— the end they are like the Thracian flint that burns with water and is quenched with oil their souls are the worse for Gods endeavour to better theâ— His holy precepts and prohibitions doe either harden them as the Sun 〈…〉 12. § But to be exasperated with good counsell and in stead of penitency to break into choler when fury sparkles in those eyes which should gush out with water it is an evident sign of one that shall perish Prov. 29.1 Read the words and tremble a man that hardneth his neck being often reproved shall suddenly be destroyed and that without remedy see more Prov. 1 24 25 26 to 33. Whence â—is the Prophet tells Amaziah I know that God hath determined to destroy thee because thou hast done this and hast not obeyed my counsell 2 Chron. 25.16 20. and that the Holy Ghost speaking of Elyes sons saith that they would not hearken unto nor obey the voice of their father because the Lord was determined to destroy them 1 Sam. 2.25 Yea it is an observation of Livie that when the destruction of a person or Nation is destined then the wholsome warnings both of God and Man are set at nought And in reason that sin is past all cure which strives against the cure Herbs that are worse for watering Trees that are lesse fruitfull for dunging and pruning are to be rooted out or hewn down Even salvation it self will not save those that spill the potion and fling away the plaster When God would have cured Babylon and she would not be cured then she is given up to destruction without further warning 13. § Ignorant Worldlings who will beleeve nothing which comes not within the compasse of their five senses think that because God strikes not be minds not Psal. 50.21 Because sentence against an evill work is not executed speedily therefore the heart of the children of men is fully set in them to doe evill as Solomon speaks Eccles. 8.11 They are like the Israelites 1 Sam. 12.15 to 20. they will not beleeve without a miracle and it will be a miracle if ever they be saved For should they see miracle upon miracle should God forthwith strike one dead with a thunderbolt and rain down fire and brimstone upon another and
cause the Earth to swallow down a third quick while they are blaspheming him they would be as far from beleeving as they were before as the examples of the old world the Sodomites Pharaoh Balaam Ahab Belshazzar Malchus and those great Clerks the Scribes and Pharisees together with thousands of the Iews sufficiently manifest Yea it is easier for a man possest with many Devils to be dispossest to raise one from the dead or to turn a stone into flesh in which God should meet with no opposition then perswade an habituated Swearer to beleeve these ensuing prâ—â—pts predictions testimonies of the Gospell or any other saving truth Mat. 5.20 12.36 25 30 to 46. 2 Thess. 1.7 8 9. 2.12 Heb. 12.14 29. Rev. 20.12 to the end Deut. 29.19 20. Prov. 1.24 to 33â— 14. § Well may they beleeve what the World the Flesh and the Devil suggests unto them As Satan that he may make smooth their way to perdition will perswade the most impudent and insolent sinners Drunkards Adulterers Blasphemers Sabbath-breakers Bloodthirsty Murtherers Persecuâ—ters of the Godly and contemners of Religion that they may take liberty to continue their sensuall lusts by a testimony of â—cripture and apply Christs passion 〈…〉 head his drum of Rebellion with his pardon they live as if the Gospell werâ— quite contrary to the rule of the Law or as if God were neither to 〈◊〉 feared not cared for Hence they exercise their saucie wits in prophâ—â—â— scoffs at Religion and disgrace that bloud whereof hereafter they would givâ— a thousand worlds for one drop hence they tear heaven with their blasphemieâ— and bandie the dreadfull name of God in their impure and polluted mouths by their bloody oaths and execrations hence they are so witlesse graceâ—lesse and shamelesse as to swear and curse even as dogs bark Yea the have so sworn away all grace that they count it a grace to swear and at so far from beleeving what God threatens in his Word against sin anâ— what is affirmed of his justice and severity in punishing all wilfull and imâ—penitent sinners with eternall destruction of body and soul that they presâ—sume to have part in that merit which in every part they have so abused to be purged by that bloud which now they take all occasions to disgrace to be saved by the same wounds and bloud which they swear by and so often swear away to have Christ an Advocate for them in the next life wheâ— they are Advocates against Christ in this that heaven will meet them aâ— their last hour when all their life long they have galloped in the bearer rode toward hell And that though they live like swine all their life long yet one cry for mercy at the last gasp shall transform them into Saints Anâ— this is the strong faith they are so apt to boast of viz. presumption not confiâ—dence Or rather Hope frighted out of its wits For not withstanding al this in beleeving the Scriptures they fall short of the Devils themselves For the Devils doe really beleeve that God is no lesse true and just then he â—word â— mercifull as his Word declares him to be and thereupon they tremble a S. Iames hath it Iames 2.19 whereas these men beleeve not a word thaâ— God speaks so as to be bettered by it 15. § And no marvail for their wont hath been to beleeve Satan raâ—ther then God as did our first parents Gen. 3. Therefore now afteâ— they have rejected all means of grace when they are so crusted in their vilâ—lanie that custome is become a second or new nature God that he may puâ—nish their hardnesse and excesse in sin with further obduration not onlâ— delivers them up to Satan the God of this world who so blindes their mindes and deludes their understandings that the light of the glorious Gospell of Chrisâ— shall not shine unto them 2 Cor. 4.3 4. Eph. 2.2 2 Thess. 2.9 But he giveâ— them up even to a reprobate judgment to the hardnesse of their hearts and tâ— walk in their owne connsels Psal. 81.11.12 Rom. 1.21 to 32. And betteâ— be given up to Satan as the incestuous Corinthian was then thus to be given up For he was thereby converted and saved as God used the matter making the Scorpion a medicine against the sting of the Scorpion the Horseleecâ— a means to abate the vicious and superfluous bloud so ordering Satans crafâ— and malice to ends which himself intended not Whereas these are given over as a desperate Patient is given over by hiâ— Physitian when there is no hope of his recovery As thus Because they wilâ— not receive the truth in love that they mights be saved for this cause God give 〈…〉 damned who beleeve not the truth but take pleasure in unrighteousnesse they are the very words of the holy Ghost 2 Thess. 2.10 11 12. If any would see more touching to wofull condition of a deluded worldling and how Satan guls wicked men with a world of misprisions that he may the better cheat them of their souls Let them read The Drunkards Character and The Cure of Misprision for in this I study all possible brevity being loath either to surfeit or cloy the Swearer who is commonly short breath'd in well-doing and lâ—st adding more should hinder him from hearing this for Satan and his corrupt heart will not condescend he shall hold out to hear his beloved sin so-spoken against MEMB. 5. 1. § Only I will insert a few notions aphorisms or conclusions touching the former point of Gods forbearing to punish the most stagitious sinners when they so horribly provoke him together with some pregnant examples of some that he hath executed Martiall Law upon even in this life Cornelius Gallus not to mention many nor any that every Author sets down dyed in the very act of his filthinesse as Plutarch well notes Nitingall Parson of Crondall in Kent was struck dead in the Pulpit as he was belching out his spleen against religion and zealous professors of the Gospel It was the usual imprecation of Henry Earl of Schuartzbourg Let me be drowned in a Iakes if it be not so and such was his end You may remember one Lieutenant of the Tower was hanged it had wont to be his usuall imprecation as he confessed at his death Earl Godwin wishing at the Kings Table that the bread he eat might choke him if he were guilty of Alphreds death whom he had before slain was presently choked and fell down dead Yea his lands also sunk into the Sea and are called Godwins sands where thousands since have made shipwrack It was usuall with Iohn Peter mentioned in the book of Martyres to say if it be not true I pray God I may rot ere I dye and God saying Amen to it he rotted away indeed A Serving-man in Lincoln-shire for every trifle used to swear Gods precious bloud and would not be warned by his friends to leave it insomuch that hearing the bell tole in the very
happy for him to be a King in his own house as a door-keeper in Gods house That Solomon preferred the title of Ecclesiastes before the title of the King of Ierusalem That Theodosius the Emperour preferred the title of Membrum Ecclesiae before that of Caput Imperii professing that he had rather be a Saint and no King than a King and no Saint And that godly Constantine rejoyced more in being the Servant of Christ than in being Emperour of the whole world And indeed Gods servants are the only worthies of the world for Christ hath made them spiritual Kings Rev. 1.6 So happy are they as to have this high honour and dignity given them Yea so soon as regenerate we are made Sons to a King 2 Cor. 6.18 Brothers to a King Heb. 2.11 Heires to a King Rom. 8 17. Even to the King of glory Joh. 17.22 Rom. 8.18 2 Cor. 4.17 Nor are we his Sons only but he accounts us his precious Iewels Mala. 3.17 And reputes us his intimate Friends Joh. 15.14 15. Our Friend Lazarus saith Christ Joh. 11.11 O what an high and happy condition is this for mortal men to aspire unto that the God of Heaven should not be ashamed to own them for friends that before were his cursed and mortal enemies By nature we are like Nebuchadnezer no better than beasts grazing in the forrest but when grace once comes we are like him restored to his reason and high dignities Dan. 4.29 to the end Or like Manasses brought out of a loathsome Prison to be King of Ierusalem 2 Chron. 33.11 12 13. Thirdly Does any man glory in riches Christ is an unexhoustable treasure never failing and of his fulness have all we received Joh. 1.16 Nor are these transitory riches though these we have also when God sees them good for us For riches and treasures shall be in the house of the righteous Psal. 112.3 but we have heavenly and spiritual riches that true Treasure that is infinitely better than silver or gold and more precious than Rubies Pearles or any the most precious stones Yea it surpasseth all pleasure and prosperity strength honour or felicity It is more sweet than the Honey and the Honey-comb yea all the things thou canst else desire are not to be compared to it Length of daies is in her right hand and in her left riches and honour Her waies are waies of pleasantnesse and all her paths are peace She is a tree of life to them that lay hold upon her and happy is every one that retaineth her as Iob David and Solomon will insure you Iob. 28.13 to 20. Psal. 19.10 119.103 Prov. 3.14 to 19. 8.10 11. Eccles. 9.16 Yea lastly Heaven it self is made sure to every gracious soul for her Patrimony Mat. 5.3 to 12. Now consider before we go any further how poor a clod of earth a Mannour is how poor an inch a Shire how poor a span a Kingdom how poor a pace or Acre the whole earth And yet how many have sold their bodies and souls and consciences and Heaven and eternity for a few grains of this dust Only with Believers it is otherwise they consider that commodities are but as they are commonly valued And because transitory things in the next life bare no value at all and because there is notâ—ing firm under the firmament They hold it very good coveting what they may have and cannot leave behind them And though others most love what they must leave and think that money will buy any thing like foolish Magus Act 8.18 Or the Devil who presumed that this bait would even catch the Son of God Yet the wise and religious can see no reason why it should be so doted upon as it is But Fourthly Does any one desire or glory in Liberty Christ hath delivered us out of the hands of all our adversaries and enemies Luk. 1.71 74. As namely from the Law Gal. 5.18 Rom. 6.44 From sinne 1 Joh. 2.1 2. From death Joh. 8.51 5.24 And from the Devil with all the powers of darknesse Heb. 2.14 Rom. 8.35 to the end Or Fifthly Is it safety from fear and danger that a man wishes for or desires Let him become one of those little ones that believe in Christ then may he trust to a guard of Angels Mat. 18.10 and be assured of Gods protection without which a worm or fly may kill a man with it no Potentate on earth can do it As for Instance When Valens the persecuting Emperour should have subscribed an order for St Bazils banishment such a suddain trembling took his right hand that he could write never a good letter whereupon he tore the order for anger and there was an end of the businesse Laremouth Chaplain to the Lady Anne of Cleave a Scotchman being in Prison in Queen-Marieâ— daies it was said as he thought once twice thrice Arise and go thy waies whereupon he arising from prayer a piece of the prison wall fell down and he escaped beyond the Seas CHAP. VIII Sixthly Wouldest thou have God to prosper all that thou hast or doest then get grace to serve him so shalt thou be blessed in all places and delivered from all temporal evils as it is Deut. 28. Nor can it be other in reason For if when the Ark of the Covenant which was a sign of Gods presence was in the house of Obed Edom then the Lord blessed him and all his house how much more shall that man be blessed in whose heart even God himself by his Spirit dwels and by his grace which is a more sure and infallible sign of his presence then was the Ark. So that if thou beest wise thou wilt more esteem of grace and Gods blessing accompanying it than thou wouldest of Iasons Golden Fleece or the great Chams Tree-full of Pearles hanging by clusters Seventhly Wouldest thou with all these have all peace and joy than get Grace and Holinesse For as the Vnicornes horn dipped in the fountain makes the waters which before were corrupt and noysome clear and wholesome upon the suddain so whatsoever estate grace and godlinesse comes unto it saith like the Apostles Peace be to this house peace and happinesse be to this heart to this man c. That Regeneration is the only best Physick for melancholy I can sufficiently evidence out of fifty years experience I most gladly acknowledge that when I was in my natural condition without the pardon of sin and some assurance of Gods favour I seldome wakened in a morning but my heart was as heavy as lead as fearing an hell after that purgatory which since my heart was changed I have not I blesse God been acquainted with An old Disciple of Christ being asked the cause why he was ever such a merry man answered when I was a young man I studied how to live well and when I became an old man I studied how to dye well and so desiring to seek God in this his Kingdom of grace and hoping to see him in