the practise and actions of true and sound regeneration and therefore it is transcendent to his most happie naturall capacitie to the depth of his worldly wisedome and to the greatest height of his speculations though otherwise neuer so vniuersall and profound Now as concerning other parts of diuine knowledge and other points of religion hee may be furnished with store of rare and excellent learning in Fathers Schoolemen Commentaries Cōtrouersies he may be endewed with suttletie in disputing and defending the truth of God yea and in resoluing cases of cōscience too so far as a formal obseruatiō and Popish Doctors can leade him For their resolutions in that kind are only busied about cases incident to their Antichristian Hierarchy about perplexities arising out of their wil-worship and bloudy superstition and determination of some particulars in the Commandements which may fall within the capacitie of an vnregenerate man but their profession I meane the Papacie cannot possibly reach vnto the heart of godlines the mysterie of regeneration and the sauing power of the life to come Nay yet besides this the formall hypocrite may be made partaker of some degrees of the spirit of illumination in vnderstanding and interpreting the book of God for the good of his Church and children For I doubt not but many haue much light of iudgement that haue little integritie of conscience and are inspired with the spirit of illumination for the good of others that haue no part in the spirit of sanctification and sound conuersion for their owne happinesse But yet me thinks there may be conceiued some differences betwixt the child of God and the formall hypocrite in the very speculation and knowledge of Gods truth and in apprehension of things diuine in the vnderstanding Which I take to be such as these First the light of diuine knowledge in the formall hypocrite doth onely discharge his beames and brightnes vpon others but neuer returnes and reflect◠on his owne soule to an exact discouerie of the darkenesse of his owne vnderstanding the disorder of his affections the slumber of his conscience the deadnesse of his heart but euery child of God is euer in some measure both a burning and shining Lampe he is both illightned and inflamed inwardly in his owne vnderstanding heart and affections and also the brightnesse of his Christian vertues are euer dispersed and working vpon others Wheresoeuer hee liues he shines as a light amid a naughtie and crooked generation in the sight and censure of God the blessed Angels and good men though to the iudgement of the world and eye of prophanenesse his glorious graces euer did and euer will appeare to bee nothing but darkenesse and dissembling You may conceiue this difference thus The sun beames you know are not onely cast and shed into the inferior Orbs and aire but are first rooted in the sunne and doe inwardly and vniuersally fill with light that faire and glorious body It is otherwise in the moone for howsoeuer she receiue light for the cheering and comforting other bodies yet she remaines darke within and in respect of her selfe it serues onely to make her spots more conspicuous It is iust so in the point wee haue in hand The light of diuine knowledge in the child of God doth not onely shine vpon the soules of others for their instruction and refreshing but doth first fully illuminate his owne though not to an excellencie of degree for that is reserued for heauen yet to a perfection of parts of which only our mortalitie is capable But in the formall hypocrite howsoeuer it may sometimes dispell ignorance and errors from the minds of others yet within he is darkenesse in the Abstract in respect of sauing light as is euery vnregenerate man Ephes. 5.8 And his light of knowledge in respect of himselfe serues onely to make his sinnes more soule and sinfull his damnation more iust and himselfe more inexcusable For he that knowes his masters will and doth it not shall be beaten with many stripes Secondly the knowledge of diuine mysteries in Gods child is entertained and enioyed with a peculiar kind of sweetnes with an impression of incomparable ioy and pleasure It is far sweeter vnto him then hony and the hony combe Hee hath more delight in it then in all manner of riches It is more precious vnto him then gold yea then much fine gold It begets and stirres in him flagrant desires and affections correspondent to it pretiousnesse and excellencie But it is not so with the formall hypocrite for his earthly-mindednesse by which his affections are as it were glued vnto the fashions of the world if he were sensible of it would tell him that it is many times not so sweete vnto him as his pleasures His close couetousnes or other vnconscionablenes in his calling if his conscience were illightned would informe him that many times it is not so deare vnto him as gold Thirdly the child of God hath an humble and gratious resolution a sweet and willing submission euer mixt with his diuine knowledge of being mastered guided and gouerned by it though against the violent bent of his owne inclination and the current of the time but the formall hypocrite if he deale faithfully with his owne heart may feele in himselfe a secret subordination and subiection of his vnderstanding therein to his wealth honours and worldly preferments Fourthly in apprehension of diuine truth in the formall hypocrite the power of naturall discourse and light of reason beares the chiefest sway and therefore hee stickes as it were in the bone and barke in generalities and vncertainties but in the child of God the sacred illustration of Gods spirit doth plentifully concurre and therefore hee is able to prie into and pierce the marrow and pith of Gods holy truth the particular veines and the sauing sense thereof I come now to the other habit which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituall prudence by which the word and faith take no root in the vnderstanding of the formall hypocrite This habit I told you is a spirituall prudence or a sanctified vnderstanding in the practicall affaires of the soule by which a regenerate man is inabled with a iudicious sinceritie to deliberate and determine in cases of conscience in the perplexities of tentations in all straites ambiguities and difficulties incident to the consideration and cariage of a Christian and with spirituall discretion to guide and conduct all the actions of grace and euery particular both in his generall and speciall calling This wisedome as I take it is an attendant vpon iustifying faith and onely and inseparablie annexed vnto sauing grace and therefore the formall hypocrite though I place him in the highest perfection that is attaineable in the state of vnregeneration is vtterly vncapable of it and a meere stranger vnto it as he is vnto the life of God By this holy wisedome Dauid Psalm 119. vers 99. is said to be wiser then his aduersaries that is then Saul and
all his politicke States-men then his teachers then the ancient If wisedome were lost me thinks it should bee found amongst Polititians the Oracles of imperiall depthes and secrets of State the pillars of common-wealths and kingdomes amongst profound Doctors and Rabbins the fathers of knowledge and learning amongst the ancient whose age is many times crowned with ripenesse of iudgement with variety of experience and obseruation And yet by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituall prudence for the same word is vsed there by the Septuagints which the Apostle hath Col. 1.9 Dauid farre surmounted them all in respect of which the flower and quintessence of all their wisedome and policies was nothing but glorious follie and profound simplicitie Hence it is that many a poore soule illiterate and neglected proudly passed by and many times trampled vpon with disgrace and vexation by worldly wisemen yet liuing vnder a constant and conscionable Ministrie is infinitely more wise then the greatest clerkes and learnedest doctours both in giuing counsell and aduise in spirituall affaires and in conducting their owne soules in these strangely prophane and desperate daies thorow the strait way to heauen Hence then you may see a cleere difference The formall hypocrite so farre as naturall wit goodnes of education ciuill honesty morall discretion politicke wisedome can illighten and leade him may manage his actions and affaires with exactnesse and reputation gloriously and without exception in the sight and iudgement of the world Nay besides sometimes by an addition of some inferiour and more generall graces of Gods spirit hee may set vpon them such an outward glistering that they may dazle the eyes of the best discerning spirit and deceiue his owne heart with a false persuasion that they are the true actions of piety and pleasing vnto God But ouer and aboue all these which is neuer to be found in the vnregenerate there is in the vnderstanding of the child of God a more excellent and superior vigor that inspires his actions with a high and more heauenly nature that breathes into them the life of grace that guides them with truth and singlenes of heart and sinceritie in all circumstances to the glorie and acceptation of God the comfort of his owne conscience and good of his brethren There is a farre clearer and brighter eye shining in the soule of euery regenerate man in respect whereof the fairest lights of all other knowledge and wisedome are Egyptian darkenesse which doth euer faithfully descry and discouer vnto him the straite though vnbeaten path to immortality thorow all the passages and particulars of his life It reueales vnto him the wisest and most conscionable resolution in all spirituall debatements the best and fittest seasons of reprouing sinnes and winning soules vnto God many obliquities of actions iniquitie of many circumstances the right vses of his owne afflictions disgraces and infirmities which the formall hypocrite cannot possibly discerne because he is starke blind on this eye Amongst infinite I will giue one instance of the gratious workings and power of this diuine habit Let vs imagine an euill report or false slander to bee vniustly raised and without ground vpon the formall hypocrite though it seldome befall such for commonly prophane men are more countenanced better conceiued and spoken of by the greater part and by great men then they deserue Yet if it so fall out this or the like is his behauiour He perhaps proclaimes and protests his cleerenesse in the case too ambitiously and impotently not with that humilitie and spirituall discretion He pleaseth and applaudeth himselfe in his innocency for this particular boisterously and with clamour which perhaps secretly breeds a more generall Pharisaicall selfe-conceit of the rest of his waies He angerly contests with the iniquitie and ingratitude of the world for casting such base indignities and aspersions vpon goodnesse and vertue He would gladly beare it out brauely and make others think that he passeth it without wound or passion but indeed he inwardly chases and frets and is much grieued and gauled with worldly sorrow for it the reason is his reputation with men is dearer vnto him then the glory of God his chiefest good and comfort in this world is the worlds good opinion of him But in all this he is so farre from working any spirituall good out of it that he rather entertaines a secret encouragement to be that indeed which the world censures him to be then for a bare conceald conscience of his innocency to debarre himselfe of a full fruition of the present times But let vs now on the other side conceiue a child of God to be wickedly and wrongfully slandered for it is properly his lot and portion in this life to be loaden with leaud and lying censures with vniust and odious imputations sometimes to haue many grieuous things and fearefull abominations fathered vpon him without al sense honestie or probabilitie which he neuer did he neuer knew And if once ill reports raised falslie vpon the godly be on wing they flie as swift as the Eagles of the heauens Diuels are speedie Dromedaries to carrie such newes They presently passe thorow Tauernes and Ale-houses Citie and Countrie Gath and Ascalon they run farre and wide as currant and authenticall vnder the Broad-seale of good fellowship neuer more to be controlled and reuerst vntill the matter be brought before that high and euerlasting Iudge But marke I pray you the carriage of Gods child in these cases he doth indeed sweetly and comfortably enioy the consciousnesse of his owne vprightnesse though his aduersaries bee neuer so potent or cunning to threape him down yet vntil he die as Iob speaks he will not take away his innocencie from himselfe When the sharpe and empoisoned arrowes of bitter malice and calumniations come thickest vpon him euen with haile shot his truly noble and diuinely resolued soule is infinitly satisfied with that in Iob Behold now my witnesse is in the heauen and my record is on high Yet he doth labor to cleare himselfe so farre as the honour of God the satisfaction of the godly and danger of iust scandall require But the gracious considerations and holy practise which in these afflictions of his good name spirituall prudence principallie ministers and suggests vnto him are such as these First he considers that howsoeuer he be innocent from the slander yet the finger of God is in it as it was in directing the dogged malice of cursed Shemei vpō the roial person of Dauid therfore he gathers that the Lord would thereby giue him notice that some other things in him are amisse That some secret corruption by which his blessed Spirit is grieued is to be subdued and mortified y t some grace is to be repaired some of his waies to be amended perhaps his languishing zeale is to be reuiued and inflamed his heart much duld with the contagious prophanenesse and formalitie of the times is to be quickned and more enlarged for Gods seruice
man professeth that which is not in his heart at all and so deceiues others but not his owne heart And this is most properly hypocrisie For the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a stage-plaier who sometimes putteth on the roabes and maiestie of a Prince himselfe being of a base and neglected state Or the grauitie and wisdome of a Counseller himself being of roguish dissolute conditions Sometimes he representeth a chast and modest louer his owne life being a practise of vncleannesse Sometimes he assumeth a good and honest vocation his own being accursed and vnwarrantable Euen such is the grosse hypocrite vpon the stage of this world a very painted sepulchre and whited wall glorious indeed in outward fashions and solennities in shewes and representations to the eie of the world but if it were possible for a man to make an exact inquirie into the close and hidden passage of his heart he should find many black and bloodie proiects for compassing reuenge euen vpon surmised opposites many ambitious steps built vpon flatterie and dissembling basenesse and briberie for his rising and preferments many stinging swarmes of fierie lusts and impure thoughts which are either spent in speculatiue wantonnesse and the adulteries of the heart or else for feare of the worlds notice breake out onely into a strange and secret filthinesse In a word vnder the vaile of his outward religiousnesse hee should see a perfect anatome of the infinite and deceitfull corruptions of the heart of man and many plausible and politicke conuâ—iances to bleare the eies of the world howsoeuer wretched man vpon his owne fillie and forlorne soule he certainely drawes an exceeding waight of vengeance This kind of hypocrite is more miserable and of lesse hope then the open sinner First because he sinneth against the light of his conscience which manner of sinning makes him incapable of sauing graces For how can that heart which to naturall hardnesse addeth a voluntary obfirmation in sinne and resistance to godly motions receiue the softening and sanctifying spirit of God How should those vnrulie affections be tamed by the power of religion who please themselues and hold it their greatest glory to seeme most moderate outwardly when inwardly they boile most intemperately in lust pride malice contempt of zealous simplicity and in other soulest pollutions How should the brightnesse of wisedome shine where the windowes of the soule are shut close wilfully and vpon set purpose Secondly by reason of the shining lampe of an outward profession howsoeuer he want the oyle of grace in his heart he so dazles the eyes of men that he barres himselfe of those reproofes and wholesome admonitions whereby the open sinner is many times confounded and amazed in his conscience humbled and cast downe in himselfe and happily reclaimed and conuerted Thirdly all publicke reprehensions and aduertisements from the Ministery of the word although they be as so many loud cries sounding in his cares to awake him out of the dead slumber of hypocrisie he either interprets to proceed from some particular malice or indiscreet heate and so passes them ouer with a bitter and peremptorâ—e censure or else out of the pride of his heart hee posteth them ouer from himselfe as not infamous or notorious in the worlds opinion and transfers them vpon the open sinners being assured that in the iudgement of others whom hee blinds and deludes by his Art of Seeming they belong not to him Fourthly he is iustly obnoxious to an extraordinarie measure of Gods hatred and indignation For euery ingenuous man out of the grounds of morality holdeth in greatest detestation a doubling and dissembling companion as a fellow of extreme basenesse and seruility most vnworthie to be entertained either into his inward affections and approbation or outward seruices and imployments how much more the God of heauen and earth who seeth cleerely into the inmost closet of the heart For hell and destruction are before the Lord how much more the hearts of the sons of men I say how much more must he needs double his infinite hatred of sin against the double iniquity of hypocrisie how must his soule abhorre that wretched creature which beares the world in hand and makes a shew vnto men that he stands for God and his honour and seruice but indeed is a close factor for Satan his owne pleasures and the powers of darkenes And as the hypocrite is subiect to Gods extraordinarie hatred so is hee liable to an extraordinarie weight of vengeance For when the wrath of the Lord is once enkindled against him it is powred out like fire and burnes euen to the bottome of hell His feare commeth like an horrible desolation and his destruction like a whirlewind Terrors shall take him as waters and a tempest shall carrie him away by night And so certaine are these plagues that as though the hypocrite were already turned into a diuell or into the very fierie lake it is said in the Gospell of other sinners that they shall haue their portion with the hypocrite where shall be weeping and gnashing of teeth Good Lord it is strange and fearefull that so noble and excellent a creature as man endewed with reason and vnderstanding like an Angell of God hauing besides the pretiousnes of the holy booke of God those great and vniuersall motiues the immortality of the soule the resurrection of the dead the ioyes of the kingdome of heauen the endlesse paines of the wicked which except he be a damned Atheist he doth certainely beleeue and whereas hee might liue on earth with vnconquerable comfort and shine hereafter as the brightnes of the firmament bee a companion of Saints and Angels and stand in the glorious presence of the highest Maiestie for euer and euer yet for all this will euen wilfully against the light of his conscience and with the certaine knowledge of his heart by his grosse hypocrisie secret abominations and vncleannes priuie practises for some wretched pleasures and preferments make himselfe in the eyes of God howsoeuer he deceiue men a very incarnate diuell vpon earth and after this life iustly heape vpon his body and soule all the horrours and despaires tortures and plagues which a created nature is capable of Oh that the hypocrite would consider these things in time lest the wrath and fierie ielousie of the Lord breake forth vpon him suddenly and ineuitably like sorrowes vpon a woman in trauell and teare him in pieces when there bee none that can deliuer him Well may he carrie the matter smoothly for a time and by his iugling dissimulation cast a mist about him and inwrap himselfe in darkenesse from the eye of the world yet let him know that in the meane time his sinnes are writing by the hand of Gods iustice with the point of a Diamond in the register of his conscience and when their number and measure is accomplished the Lord will come against him euen with whole armies of plagues and vengeance as against the most hatefull
Lord. But here by the way I must giue this caueat lest I bee mistaken in this last point or that which followes I doe not diuide by necessary and ineuitable diuorce greatnesse and godlinesse holines and high places God forbid I make betwixt them no other opposition then Dauid doth in the 73. Psal. himselfe being most holy and most honourable I rather infinitely desire to inflame the noble and worthie spirits of all those whom the Lord hath aduanced iâ— gifts in greatnesse in honours in gouernment or any kind of precedencie aboue their brethren to a proportionable excellencie of zeale and sanctification For certainely as power policie authority being abused and not sanctified to the owners become in the meane time strong pillars for the supporting of the kingdome of darkenesse pestilent instruments of much mischiefe and hereafter shall be soundly payed with an answerable degree of extraordinarie vengeance horrour and torment so great wisedome great knowledge great honours being imployed impartially resolutely and vnreseruedly in soliciting and furthering the causes of God in strengthening the cold and languishing state of his religion in refreshing the hearts of his Saints which ordinarily are opprest and disgraced by the cruelties of prophane men procure in the meane time great honour to his great name great good vnto his Church great ioy vnto his Angels great comfort vnto the soules of the owners and fairer and brighter crownes of glory to their heads in the world to come And so I come to the Third reason whereby the formall hypocrite doth falsly perswade himselfe to be in the state of true happines and saluation And that is an outward happinesse and successe in worldly matters much plenty and prosperity in his outward state For thus he reasons in his owne thoughts and plaies the cunning sophister to deceiue his owne soule The Lord thinks he with himselfe hath maruellously encreased me in riches and honours he hath strangely continued vnto me my health and harts desires The secret influence of his blessing hath still followed and prospered me in all my businesses and affaires therefore doth he conclude vndoubtedly I am protected from aboue my state is the state of grace these many louing fauours must needs argue that I am in high sauour with God and these outward blessings are signes that my seruices are sanctified and accepted of him But in the Schooles we should tell him that this is a fallacy à non-causa For all outward happinesses are for speciall reasons and by particular indulgence more often and very plentifully in this world vouchsafed to the wicked and prophane This appeares Ierem. 12. vers 1.2 Wherefore doth the way of the wicked prosper Why are all they in wealth that rebelliously transgresse Thou hast planted them and they haue taken roote they grow and bring forth fruit Mal. 3. vers 15. Euen they that worke wickednesse are set vp and they that tempt God yâ—a they are deliuered Iob 21. vers 7. c. Wherefore doe the wicked liue and wax old and grow in wealth Their seed is established in their sight with them and their generation before their eies Their houses are peaceable and the rod of God is not vpon them They send foorth their children like sheepe and their sonnes dance They take the Tabret and Harpe and reioyce in the sound of the Organs Let him therefore that thus concludes the happines of his soule from his worldly prosperitie know and consider that as the end and reward of the godly and wicked is different in place and nature the one being the highest heauens and the highest aduancement of the soule to the fulnesse of glorie and blisse the other the lowest hell and the very extremitie of the greatest miseries and vexations which a created nature can possibly endure So experience of all times teacheth vs and heauenly iustice requires a contrarie manner of passage and proceeding to these ends The wicked in this world doe easily run vp without rub or interruption many times with acclamation and applause all the golden steps of honours and preferments but vpon the highest staire they find the most slipperie standing and the top of their earthly felicitie is the most immediate and certaine descent vnto their greatest downefall They are roially mounted here vpon earth and gallop swiftly ouer the faire and greene plaines of plentie and pleasures but at the end of their race they are ouerturned horse and man and tumbled headlong into the pit of destruction They fairelie glide ouer the sea of this world with full saile with much calmenesse and serenitiâ— and richly laden but in the brightest Sunshine and when they least suspect it they suddenlie and without recouerie sincke into the gulfe of darknes and desolation But it is iust otherwise with the children of God for they many times in this their pilgrimage sticke fast in the mirie clay of pouertie and contempt sometimes they are inclosed euen in a horrible pit as Dauid speakes of feare and terrour of conscience for their sinnes They are by the way companions to Dragons and Ostriches they walke among rebels thornes and Scorpions that rent and teare aâ—d sting them with many oppressions and cruell slanders Neither is the danger in the way all they haue persequuters which are swifter then the Eagles of the heauen who pursue and hunt them vpon the mountaines euen like Partridges and lurk for them in the wildernesse as those that lie in wait for blood Nay yet besides all these vexations from the world the immediate malice of hell raiseth many tempests of temptation against them and sometimes euen all the waues and flouds of God himselfe goe ouer their heads This the way the race and the euening of Gods children in this world but ioy comes in the morning their end is peace their reward is a bright morning starre their hauen is endlesse happines and life eternall The reasons of this contrarie state and condition of the wicked and godly in this life may bee these First for the flourishing of the wicked One reason may be the notable cunning and policie of Satan in plotting and contriuing the prosperity of those whom he perceiues hopes it wil insnare and in whose harts it begets hardnes pride insolency and forgetting of God For we must vnderstand that the diuel euer proportiones his traines and temptations most exactly euen at a haires breadth to the tempers humours and dispositions of men If he meete with an ambitious and working spirit he is well enough content to lighten him the way to hell with some ray or beame of al that great glory of the world which hee offered Christ if hee will fall downe and worship him Little cares hee so that he may keepe a man fast in his hold vntill the day of execution whether in the meane time he lie in a lower dungeon of discontented retirednesse or in the golden fetters or some more honourable seruitude and glorious miserie If he meete with a base and
earthly minded fellow that preferres a little transitorie trash before the pretiousnesse of his owne soule and the lasting treasures of immortalitie why he can easily prouide a golden wedge and cast in his way to enrich him he can compasse for him though by bloudy meanes and mercilesse enclosure a Naboths vineyard to enlarge his possessions For all is one to him so he keepe him his owne whether by want and pouertie he driue a man to impatiencie murmuring and independencie vpon the prouidence of God or by heaping vpon him abundance of wealth and filling him a full cup of temporall happinesse he cast him into a deepe sleepe of carnall securitie and a senselesnesse in al matters of sanctification and saluation But whereas Satan hath found by much experience that such as are fenced with riches and honours doe many times falsely assume vnto themselues a conceit of greatnesse and goodnesse of protection and immunitie from dangers so that they are more fearelesse of the iudgements of God because they are not plagued like other men more carelesse of storing themselues with spirituall comfort against the day of visitation because they are in the meane time plentifully encompassed with worldly contentments more regardles and neglectiue of the ministery of the word because they would not willingly be tormented before their time therefore I say hee followes with more hope and better successe this temptation by prosperitie And the rather because crosses afflictions and heauie accidents are many times liuely instructions and compulsions to bring a man to the knowledge of God and himselfe to abandon all confidence in earthlie things and to embrace the most comfortable and heauenlie state of true Christians Wherefore if any man be content to stand for Satans kingdom either by open and profest impietie or by close conueiances and secret practises and conniuencie he will be sure to prepare incline and dispose all occasions meanes and circumstances for his aduancement into reputation with the world And how potent he is in these cases yâ—u may conceiue sith he swaies the corruptions of the time sith he rules and raignes in the hearts and affections of the most men and is euer the arch-plotter in all Simoniacall indirect corrupt and vnconscionable consultations and compacts The second reason of the flourishing of the wicked in this life is their large and vnlimited consciences For if a man once haue so hardned his heart by often grieuing the good spirit of God and repelling his holy motions if he haue once so darkned the eie of his conscience by offering violence to the tendernesse and neglecting the checks thereof that hee can now entertaine and digest without scruple or reluctation any meanes though neuer so indirect any condition though neuer so base any aduantage though neuer so vnconscionable or dishonourable it will be easie enough for him to thriue in the world and raise himselfe For what I pray you were not the Papists now able to do who haue enlarged their consciences like hell nay they haue stretched them beyond the whole compasse of all hellish darkenesse euen into a vault of their owne what I say were not they able to do except they were countermanded by that irrefragable eternall and particular decree of God that Babylon must now downe as irrecouerably as the great milstone in the Reuelation cast with violence into the sea Why certainly they were able by their policies principles not onely to reestablish their former Antichristian tyranny but to cast the whole Christian world nay this and the other world and the whole frame of nature into combustion darknesse and confusion And no maruell for these fellowes consciences can without â—emorse digest euen the sacred bloud of Kings and swallow downe with delight the ruines and desolations of whole kingdomes Their bloudie superstition hath so quite and fearefully extinguisht all sense of common honesty and put out the light of natural equity and the common notions of right and wrong that they broch with bold faces the cursed poison of equiuocation the diuels old imposture in Oracles a very straight passage to damned Atheisme and the dissolution of all humaine society that to them the breach of the lawes of God of nature and nations is meritorious and worthie canonization if it serue any way to the aduancement of their execrable idolatrie to the repairing of their decaying Babylon and to reare their Italian Idoll the Priest of Rome yet a little higher aboue all that is called God In this respect then that the wicked dare enlarge their consciences to the vtmost bounds of any pleasure gaine or preferment they haue great aduantage for the ingrossing of all worldly happinesse and may easily purchase a Monopoly of earthly prosperity Out of this widenes of conscience proceed much mincing and excusing many interpretations fauourable constructions and distinctions of sinnes As for example that Vsurie is of two sorts biting and toothlesse when all kind of Vsurie is pestilent and most certainely damned in the booke of God That Symonie is either buying the gifts of the holy Ghost or buying Church-liuings as though this latter were not so soule and enormous when it is able in short time to bring a curse and confusion vpon the most glorious and best setled Church in the world That of lies some are pernicious some are officious and for a greater good whenas euen the learneder sohoolemen who are far enough from precisenes hold euery kind of lie to be a sin indispensable whenas Aâ—stinâ— that worthy father great disputer admits not a lie for the saluation of a mans soule which is farre more worth then the whole world Nay when a man is not to tell a lie for the glory of God as it appeareth Iob 13. then which there can be no greater good Of Oaths that some are greater and more bloody some are lesser ordinary and more tolerable as though custome and commonnesse made these latter excusable and vnpunishable when as the plague of God hangs continually ouer the head of what swearer soeuer ready euery houre to seaze vpon him and sinke him downe into the bottome of hell The flying booke of Gods curse and vengeance shall enter into the house of the swearer and shall not onely cut him off but shall consume the very timber thereof and the stones thereof Neither doth this plague rest within priuate walles but it wastes the glory and prosperitie of whole kingdomes Because of Oathes saith Ieremie the land mouâ—neth and the pleasant places of the wildernes are dried vp nay if it were possible that the breath of the swearer should reach vnto the heauens it would euen staine the glory of the starres and rot those faire and immortall bodies it is infected with such a canker and pestilencie and so immediatâ—ly strikes at the face of Almightie God Many other such leaud distinctions of sinnes there are framed and followed by the sensuall greedy and ambitious affections of prophane men that they may more
in their sins But sith I know not how soone I shall come to iudgement my poore soule shall not appeare before my blessed Sauiour red with the blood of those soules for which his precious blood was shed Therefore I will not be Non-resident You see here a restraint from Non-residencie that bloodie gangrene that with remorselesse greedines eates and deuoures the pretious soules of men This short explication of the nature of conscience thus premised you may easily conceiue with mee thus much that Accordingly as the practicall vnderstanding of a man is furnished with principles and rules for guiding his actions according to the nature of them and soueraignty they hold in the conscience such and thereafter commonly is his life and actions I except the grosse hypocrite for hee sinneth against the knowledge of his heart and light of his conscience Therefore the sound of feare is already in his eares and in his prosperitie the destroyer shall come vpon him Hee beleeueth not to returne out of darkenesse for he seeth the sword before him Affliction and anguish shall make him afraid They shall preuaile against him as a king ready to the battel God shall run vpon him euen vpon his necke and against the most thicke part of his shield because hee hath couered his face with falshood and inwrapped himselfe in a cloud of hypocrisie The point then must bee exemplified in other sorts of men First the notorious sinner by reason of his delightfull conuersing with the wicked and custome in the workes of darkenesse doth obscure smother and in some measure extinguish in his conscience not onely the light of supernaturall truth but of nature too Therefore hee runnes headlong without restraint or bridle into desperate villanies and outragious rebellions He drawes in sinne with cartropes and worketh all maner of vncleanenesse with greedinesse He is bound with his sinnes and couered with iniquities as a field is hedged in with bushes and the path therof couered with thorns whereby no man may trauell It is shut vp and is appointed to be deliuered by fire Secondly The Papist he entertaines and treasures vp for his practicall principles the bloodie Dictates of the Pope of Rome that man of sinne and vicegerent of Satan which are so farre from receiuing strength or warrant either from nature or diuine truth that they hold strong contradiction and eternall opposition to both and therefore his conscience is enlarged like Tophet For it can without scruple or remorse nay with hope of heauen and a brighter crowne of glory digest euen the sacred blood of kings and swallow downe with ease the ruines and desolations of whole kingdomes He can meritoriously butcher his brother in the streets with prodigious cruelty as in that horrible massacre at Parâ—s He can bee dispensed with and discharged from oaths and truth of speech the necessarie and soueraigne instruments of all iustice and society amongst men He may expect canonization for blowing vp of Parliaments and tearing in peeces the royall limbes of the Lords Anoynted and the strong sinewes of the worthiest State vnder heauen and after saile towards the Popish Paradise which is indeed the pit of hell thorow a sea of innocent blood without any checke or counterblast of conscience Thirdly the ciuill honest man hath his conscience informed with rules of naturall honesty and generall notions of right and wrong and therewith contents himselfe And therefore he frames himselfe with sober cariage faire conditions iust and vpright dealing towards men so that he is well spoken of and reputed by the world a good neighbour a sober wise man of harmelesse behauiour no medler a peaceable man and these are excellent if not seuered but seruiceable to true pietie and sauing knowledge Peace is a pretious thing if it may bee purchased and possest without impeach and preiudice to holinesse and a good conscâ—â—nce Follow peace with all mâ—n and holinesse without which no man shall see the Lord. Peace and holinesse must goe together If otherwise it is an holy peace to bee at warre with the corruptions of the time and to be at peace with sinne is to war against God and his owne soule But the meerely ciuill honest man by his practicall principles is led no further but to the executions of morall honestie as for instruction in heauenly mysteries and diuine knowledge hee doth not much meddle with care for or seeke after but onely for companie and fashion Fourthly the formall hypocrite besides the direction of naturall light in his conscience doth interesse and acquaint himselfe with practicall principles out of supernaturall truths and the word of God for the performance of religious duties and seruices but hee puts them in practise with reseruation with his owne exceptions and limitations Hee is onely so farre guided by them in his life and conuersation as they are compatible with his worldly happines And therefore in the time of persecution as it is in the parable hee falleth away But by persecution you must vnderstand not onely the fierie triall and striuing vnto blood but also inferiour and not so smarting afflictions and tentations as it is cleere if we compare the three Euangelists in their narration of the parable It is many times disgraces and contumelies for his profession displeasure and discountenance of great Ones the hazarding of some profit and preferment the losse of friends and fauour of the world or the like that makes him slinke and yeeld and desperately to cast himselfe into the current of the times there to swimme with others for a while with full saile of outward prosperitie vntill he drowne himselfe in perdition and sincks suddenly into the gulfe of endlesse woe and miserie Hence it is that Mat. 13.21 he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Temporizer Hee is not thorow sound resolute and true-hearted for godlines good causes and to good men For many times when the honour of God is put as it were in the one scale of the balance and his owne contentment in the other he suffers some worldly profit or pleasure the gratification or satisfaction of some great man the purchase of some Fellowship Benefice or spirituall dignitie for sometimes it proues perhaps as deere as a purchase the greedie desire and pursuit of some vndeserued office or honour the enioyment of prophane company or coherence with worldly wise men the pleasure of some secret and sweet sinne or such like I say he suffers these to weigh downe the exceeding waight of heauenly blisse the vnualuable treasure of a good conscience and the infinit glory of God Which is strangely miserable sith all the worth wisdome power excellencie and whatsoeuer other happinesse of man al the highest and greatest treasures and glory vnder the Sunne without the feare and fauour of God if they were put in the waights with vanitie vanitie would waigh them all downe So thought Dauid Psal. 62. The children of men are vanitie the chiefemen are lies to lay them