They sit before thee and hear thy words but their heart goes after their coveteousnesse vers. 31. O this golden Devil this Diana hath a world of worshippers For how to gaine is every mans dreame from sun to sun so long as they have one foot out of the grave Yea it destroyes more soules then all other sinnes put together as the Apostles intimates 1 Tim. 6. 10. But were men so wise as they thinke themselves Yea did they but truly love themselves and covet to be rich indeed and not in conceit onely they would both know and believe that better is a little with righteousnesse then great Revenues without equity Prov. 16. 8. And to omit all that hath been formerly said that ill gotten goods lye upon the conscience as raw meat upon a sick stomack which will never let a man be well untill he hâ—…th cast it up againe by â—…estitution That sinne armes a man against himselfe and our peâ—…ce ever ends with our innocencie That guilt occasions the conscience many a secret wringe and gives the heart many a sore lash Or if Satan finds it advantagious to lull us a sleep for a time yet when death besiedgeth the body he will not faile to beleagâ—… the soule and that then their will be more ease in a nest of Hornets then under the sting of such a tormenting conscience And certainly did you know what a good conscience and the peace of God which passeth all understanding is you would thinke it more worth then all the worlds wealth multiplied as many times as there bee sands on the sea shore that any thing that every thing were too small a price for it That things themselves are in the invisible world in the world visible but their shadowes onely And that whatsoever wicked men injoy it is but as in a dreame that their plenty is but like a drop of pleasure before a river of sorrow and displeasure and whatsoever the godly feel but as a drop of misery before a river of mercy and glory And lastly That shallow honesty wil prove more profitable in the end then the profound quick-sands of craft and pollicy Wherefore let your conversation be without coveteousnesse and be content with that you have I mean remaining after you have faithfully and impartially given to every man his owne For God hath promised never to leave or forsake you if you will relye upon him in the use of lawfull meanes only Heb. 13. 5. And with which I will conclude bethinke your selfe now I beseech you rather then when it will be too lâ—…e when the Draw-bridge is taken up and when it will vex every veine of your heart that you had no more care of your soule POSTSCRIPT OR A necessary advertizment about Reading and Hearing Courteous Reader IF Thomas Aquinas could utterly spoile in one minute what Albertus Magnus had bestowed thirty yeares study and paines upon Or if Heroâ—…us an obscure and base fellow could easily in one night destroy the â—…mple of Diana at Ephesus which was two hundreth and twenty yeares â—…n building of all Asia at the cost of so many Princes and beautified with the labours and cunning of so many excellent worke-men Well may Satan who wants neither strength subtilty nor malice finde out a way to make void fruitlesse and frustrate what any Author with incomparable paines and â—…dy shall be able to contrive Nor can his so prevailing be thought any disparagement to the best when with one lie to our first Parents he made fruitlesse what God himselfe â—…d preached to them immediately before Gen. 3. 4. 5. Only I hold my self bound for the benefit of such as it may concern least it fare with them as it â—…d with the old World about the good counsaile of Noah Gen. 6. 7. chap. with Lots Sons in law touching the good advice of their Father Gen. 19. 14. With Rehoboam concerning the sage counsail of those Ancients 1 King 12. 8. And with Zedekia and his Princes about the Prophetical and Pathetical perswasions of Ieremiah 2 Chro. 36. 12. Who did not more slight what was at present told them for their benefit then they repented themselves afterwards when it was to late to advertize them of two things The first is that they would not turne their backs upon those Bookes and Sermons which shew them their sinnes and the punishment of them moâ—… clearly Because the viewing of our Counting Books is the best means to keepe us from miscarring in our Estates That they will not be so prone to dislike what crosseth their profits or pleasures as for the most part they are especially if it be delivered with power as I have knowne many when injoyned to read a Booke or beare a Minister preach which in probability migtht have converted them and saved their soules resemble a sullen Patient who after he is launced and searched flyes from his Chyrurgion before the binding up of his wound not suffering him to proceed to a perfect cure alleadging that they were so touched to the quick that the truth was they durst not heare or read the same any further which is an argument they prefer the pleasing of their senses before the saving of their soules and that they like a thing the worse for being the better whereas if they were wise they would love their Monitor so much the more by how much the more they smart Because wounds cannot be cured without they be searched to the quick and what wise Patient but desires that physick which is most proper for his disease and will soonest cure him And without a discovery of our disease how should there be a recovery of our health The sight of our filihyness is the first step toward cleanness Wholsome medicins will for the present bite and offend yet afterwards they bring health and pleasure And certainly it is better to heare of their sinnes then be damned for them The Law Waspe like stings shrewdly but Satan that Hornet will sting much worse And he that will not at the first hand buy good counsaile cheap shall at the second hand buy repentance over deare For to fly from the light and reject the meanes as it ever argues a guilty conscience For none fear shun and hate the light but evill doers John 3. 19 20 21. so it leaves men without hope That sin is past cure which turnes from and refuseth the cure Deu. 17. 12. Pro. 29. 1. In reason if those murderers of the Lord of life Acts 〈◊〉 23. had refused to hear Peters searching Sermâ—…n they had never been prickt in their hearts never been saved verle 37. 41. And take this for a rule is ever you see a drowning man refuse helpe conclude him a wilfull murderer But they that have no reason will hear none neither is any light sufficient where the eyes are held through unbeliefe and prejudice The second thing that most Hearers and Readers would be minded and admonished of is that when they hear Sermons or
deliver unto thee then that which the vigilant Captain delivered together with a deaths wound to his sleeping Sentinel Dead I found thee and dead I leave thee 5. Onely thou ô Father to whom nothing is hard if it be thy good pleasure as why not seeing it will make much for the glory of thy great Name to save such a mighty sinner who Manasses-like hath multiplied offences above the number of the sand of the Sea and is bound down with many iron bands Say unto his soul Live yea quicken thou him ô merciful Redeemer who art the fountain of life It is true thy angry threatning against sinners is importable but thy merciful promise is unmeasurable and unsearchable Thou therefore that art able to quicken the dead and make even of stones children to Abraham mollifie these stony hearts we beseech thee with the blood of the Lambe and make of these children of the Devil Iohn 8. 44. Members of thy Son Iesus Christ CHAP. VIII 1. ANd that my utmost endeavour may answer the strength of my desires and for that God does not ordinarily work but by means I will notwithstanding the small hope I have of these AEthiopians changing their skin or these Leonards their spots Jer. 13. 23. even against my own reason try yet annother way because my hearts desire is that they may be saved Rom. 10. 1. Yea I assure you if God should bid me ask what I would as once he did Solomon if I know my own heart it should be no other thing then that my brethren and Countreymen might have their eyes opened be turned from darkness to light did from the power of Satan unto God that they might receive forgiveness of sins and inheritance among them which are sanctified by faith in Christ Acts 26. 18. 2. Nor am I altogether out of hope for as with God nothing is impossible so I call to minde that the Apostle saith 1 Cor. 14. If an unbelieving Idiot shall hear the secrets of by heart made manifest to himself and others he will then he convinced and fall down on his face and worship God and say This is of God indeed or of a truth Vers. 24 25. and I doubt not but by Gods help I shall shew these ignorant unbelievers from the written Word their very thoughts and the most secret intents of their hearts Heb. 4. 12. and so that their own consciences shall bear me witness I belie them not Wherefore lend me your best attentions I beseech you and in reading take notice of what concerns each of you and if conscience plead guilty hearken thereunto 3. Now that I may speak to all whom it concerns namely those ignorant unbelieving and ungrateful wretches formerly spoken of and that it may prove of general behoof I will give you the several characters of seven sorts of men which include the whole number viz. The Loose Libertine Civil Iusticiary Formal Hypocrice Miserly Muck-worm Profound Humanist Cunning Politician False Teacher that flatters sin flowts holiness And in some one of these every natural man shall read the very thoughts of his heart together with his words and actions For if ought be wanting in the one it shall be supplied in the other which is as much as can be expected For otherwise I can no way avoid Tautologies nor Interfering If it be asked why I seem to forget the character of an ignorant person I answer it were not proper to make him a distinct party for all these that I have mentioned are equally ignorant if unregenerate touching spiritual experimental and saving knowledge though some more fools then others in the things of this life Nor is any Profound Humanist or Cunning Politician or False Teacher so wise but it is through ignorance that he doth so ill and which is as good the ignorant man shall meet with his own thoughts words and actions in every of the seven Characters if he be but wise enough to know the issue of his own heart and brain when he sees the Brats brought before him I shall also occasionally pourtray or paint out the usual cunning Covetousness and Cruelty Of Governours Officers Iudges Lawyers Projectors Engrossers Gripers Wasters c. And the better to illustrate or set out the fairness or diformity of each vertue and vice I will give you the lively and lovely Characters of Iustice Thankfulness Contentation Frugality Liberality CHAP. IX 1. I Begin with the Loose Libertine or openly prophane for he shall lead the Troop as Judas led the Souldiers Thou that art openly prophane dost so manifestly prove and profess thy self to be one of those ignorant unbelieving ingrateful wicked wretches herein concern'd yea to be one of the children of disobedience whom Satan hath blinded that in respect of others I should think it needlesse to spend time in further proof thereof yet I would gladly say something to shame thee out of thy self wherefore brie fly thus Thou art kept by the Devil in a snare and taken captive of him at his will he ruleth and worketh his pleasure in thee as being thy God and Father and Prince and Master 2 Tim. 2. 26. Joh. 8. 44. and 14. 30. 2 Cor. 4. 4. Thy odious qualities are these and the like thou doest banish all civility and give thy self over to sensuality and art neither afraid nor a shamed to let thy wicked est thoughts break forth into actions Yea thou thinkest thy self the honester man for it and boastest thou art none of those dissembling Hypocrites that seem to be what they are not Thou art a common Drunkard instead of quenching thy thirst thou drownest thy senses and wilt leave thy wits rather then the Wine behinde thee 2. Thou desirest not the reputation of honesty but of good fellowship Thou art a continual swearer and that of bloody oaths One of our Ruffians or sons of Relial who when thou art displeased with others wilt flie in thy Makers face and tear thy Saviours Name in pieces even swearing away thy part in that blood which must save thee if ever thou beest saved Yea if thou art never so little provoked curses with thee strive for number with oaths and lewd speeches with both Thou knowest no other dialect then roaring swearing and banning the language of Hell which thou learnest before thou comest thither and in case thou art reproved for it thou wilt 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 Levit. 19. 17. Heb. 3. 11. 2 Tim. 2. 25. Ezek. 3. 18 to 22. 2 Pet. 2. 7 8. Whence as the chief Priests answered Iudas What is that to us so thou wilt blaspheme God tear Christ in pieces and more then betray even shed his innocent blood digging into his side with oaths and say when told of it What is that to us When thou mightest as well say What is Christ to us What is Heaven to us or what is salvation
threatenâ—… Thus I could go on to tell thee a thousand more of these thy wickeâ—… thoughts words and actions had I not already done it But because I â—…ould not present my other Readers with Cole-worts twice sod be perâ—…aded to take view of them in my other small Tract entituled The 〈◊〉 despicable and dreadful condition of a Drunkard drawn to the Life â—…ough indeed even a tithe of these are sufficient evidences to prove â—…e one of those ignorant unbelieving ingrateful and notorious wicked â—…etches before spoken of and to make thee confess that thou art in a â—…st danable condition But stand thou by and let the Civil Justiciary â—…d formal Hypocrite hold up their hands and hear their Charge And so much for the first Division allotted for such as are notoriously â—…ked For though I determined to have made of all but one Volume yeâ—…â—…w new thoughts have taken place and caused me to melt the whole aâ—…in and cast it into several Divisions whereby being â—…old single every â—…an may have his proper portion apart My reasons are these the like 1 It is because many be they never so short-breath'd in well doing â—…ll read a few leaves that will not once look upon a large Volume 2 Divers will be at the cost of a few pence that would rather perisisâ—…â—…en lay out a pound 3 Some as they have but little money so they have less time to spare â—…s they use the matter for the good of their souls 4 Admonitions and instructions if they exceed are wont as nails tâ—…â—…ive out one another 5 Should the Civil Iusticiary read the prophane mans Character or the â—…en-handed Prodigal the close-fisted and griping Oppressors this would â—…er encourage and strengthen them in their wickedness then fright 〈◊〉 from it 6 Some have such queasie stomacks that if they see their potion big as â—…ell as bitter they will choose to die rather then take it And because I have found by ample experience that many have a â—…de to read good Books yea a zeal such as it is to reclaim others â—…m evil so it may cost them nothing who otherwise have no stomack â—…ither For when the like was to be given about swearing and cursing 〈◊〉 â—…n the better sort of men and women could fetch them by a thousand â—…k from all parts of the Kingdome But since they have for some â—…sons been sold for eight a penny not one of an hundred could 〈◊〉 in their hearts to give that peny were it to save eight of their friends â—…ls which shews both how they love money and what hollow-heartedâ—…otion they have The Lord discover the same unto them There is â—…er against the High Constables short of Shoreditch Church of this 〈◊〉 part or division to be given freely together with the cure of cursing â—…d swearing provided they that desire them can read very well for â—…erwise they will so nick-name words and make it such non-sense that â—…e would rather his lines should never be read then so brokenly And I could wish that men would not fetch them for base ends as one dâ—… formerly fetch many hundreds of that against Swearing and Cursing onely to save the buying of waste Paper though he had many fair pâ—… tences of sending them to Graves-end Canterbury Dover and all othâ—… places where Soa-men resorted which being found out made the Dâ—… nor with-draw his gift until now It was I think a most wicked act for which he deserves to be stigâ—… tized and made an example to others And let men take heed of abuâ—… things Dedicated to holy uses for they are the sharpest kinde of edge tools and therefore are not to be jested with Neither will God so 〈◊〉 mocked The end of the first Division POSTCRIPT AUgustine that his ignorant hearers might the better under stand him would sometimes speak false Latine and I 〈◊〉 my accidental Readers good have and that purposely doâ—… as absurdly in another kinde viz. used the same expressiâ—… in one Tract when I have deemed it weighty and convincing that may be found in another which to many will not be diâ—… cernable though obvious enough to some Who may if theâ—… please censure it and me for it But presuming that the moâ—…charitable and ingenuous would not have it otherwise it shâ—… not much trouble me LONDON Printed by R. and W. L. for James Crump in Little Bartholomews Well-yard The Character of a formall Hypocrite or civil Justiciary for they are so alike that I am loath to part them Nor will it be any wrong to either for what the one is guilty of the other is not free from CHAP. X. 1. NOw in pourtraying delineating or anatomizing these First of of them Secondly to them Of them thus much in generall No men under Heaven are in a more hopelesse condition as I shall shew in the insuing pages nor none thinke better of themselves For if you will believe them they neither breake the Laws of God nor men neither offend temporal Magistrates nor Ecclefiastical Governours they live unreproveably â—…ay every man his owne are charitable chast temperate make conscience of swearing lying c. They goe duly to Church are fed with the spirituâ—…ll manna of Gods Word yea once a yeare they receive the Sacrament upon their knees and that upon Easter day or Good-Fryday They pay thei Tythes say their Prayers so soon as they are entred into the House of God be the Minister speaking from God to them or the People joyntly praising God or praying to him a good signe to know an ignorant Formalist by Perhaps they pray in their Families yea so holy are they that they dare not passe through St. Pauls with their Hats on nor out of it before they have kneeled downe to a Pillar though they are in hast and their company waite the while And as touching their Diana the Book of Common-Prayer the Apocrypha the Crosse Surpless the Ring Rayles High Altar Holy-dayes c. I need not acquaint you for their zeale is such that they will lose Lawes Libertie Lives Estates all rather then these shall not still be worshipped and had in honour Yea they not onely hate the conditions but even shun the very company of those lewde and prophane wretches before mentioned All which considered if they be not good and godly men what will become of thousands 2. These midle sort of men I meane for out-ward appearance and â—…orme of Godlinesse have a notable way to delude their owne soules and to put off all reproofs and threatnings that is by comparing themselves with such as are in their repute worse then themselves counting none wicked but such as are notorious for wickednesse As for example Because they are not so drunk as Nabal they thinke themselves sober Because not so proud as Haman therefore they be humble Because not so bloodily minded as Doeg therefore they are mercifull Because not so treacherous as Judas therefore loyall Because neither Gallowes nor Pillory can take
infidelity selfe-love and such like carnall respects were no better then shining sinnes or beautifull abominations What saith Sr. Austin most excellently There is no true vertue where there is no true Religion And that conscience which is not directed by the Word even when it does best does ill because it does it not in faith obedience and love Nor will God accept of any action unlesse it flowes from a pious and good heart sanctified by the Holy Ghost 2. Whereas thou art so farre from being really religious and godly that thou hast not yet made one step towards it For the first step to Religion or Christianity is to love religion and holinesse in another but thou as thine owne conscience will beare me witnesse wilt hate scoffe at and persecute another for being holy and religious Nor canst thou indure the power of Religion in any though thou lovest a forme dearely as taking the shadow for the substance which notably discovers the deceitfulnesse of thy heart and Satans subtilty if thou hadst but eyes to see it Nor couldest thou otherwise think so well of thy selfe for thou thinkest thy selfe as good a Christian as the best Yea thou passest for and art reputed an excellent Christian by men of the World As divers will say of Morrall honest men if they goe not to Heaven Lord have mercy upon us Yea by some of oâ—… late reverend Prelates and their Creatures for they counted men religious as they were conformable to their Cannons and all the congregation is alike holy and holy enough to naturall men As Corah and his prophane consorts told Moses and Aaron when they rose up against them Numb. 16. 1. 2. 3. 3. But it is manifest enough by the word of God that thou art an ignorant formall titular stature out-side Christian And that thou hast no more of religion or godlinesse then a bare forme out-side or shadow 2 Tim. 3. 5. Tit. 1. 16. That thou art a meere Bladder empty of all true grace and onely blowne up with pride That there is not a poorer wretch upon the face of the earth then thou that with Laosicea braggest thy selfe to be rich and to want nothing when thou art wretched and miserable and poor naked Rev. 2. 17 only thou art pusâ—…t up and knowest nothing 1 Tim. 6. 4. 4. But because there is no heating thee off from thy conceited righteousnesse and selfe purity except it be by shewing thee thy unrighteousnesse and actuall impurity and because thou must of necessity know thy selfe sick before thou wilt seeke and sue to Christ the Physitian of soules I will further discover unto thee not onely thy abominable wickednesse originall and actuall of commission and omission but even the very inmost secrets of thy heart and soule which thou shalt confesse none could doe except God were with him Wherefore marke well what I say CHAP. XII 1. FIrst admit thou hadst never offended in the least in all thy life either in thought word or deed Yea admit thou couldest now keepe all the Commandements actually and spiritually yet this were nothing thou wert miserable notwithstanding Because thou broughtest a world of sinne â—…to the world with thee and deservedst to dye so soone as thou beganest to live Even when thou wast a little childe thou wert a great sinner Wee are the cursed seed of rebellious parents And are as guilty of Adams and Eves sinne being in their loynes as any Heire is lyable to his Fathers debt Rom. 5. 12. 14 15 17 18 19. They were the roote or stocke of all mankinde and their act was ours as the act of a Knight or Burges is the act of the whole County If they had stood and continued in that estate of innocencie and happinesse as it was put to their choise we had stood also and been for ever blessed And so on the contrary Gen. 2. 17. Insomuch that we were conceived in sin and borne the children of wrath Even condemned so soone as conceived and adjudged to eternall death before we were borne a temporall life Psal. 51. 5. God indeed made us after his owne image but by sinne we have turned that image of his into the image of Satan So that by nature be we never so milde and gentle we are the seed of the Serpent Gen. 3. 15. and children of the Devill Iohn 8. 44. Yea the very best naturall man is but a tame Devill as Athanasius well notes 2. Nor wouldest thou need any more to humble thee and make thee loath and abhor thy selfe then the cleare sight of thy guiltinesse wickednesse and wretchednesse by nature For no tongue is able to expresse what impotent pittifull and poluted wretches we are when we are in our blood Ezek. 16. 6. As Christ at the first finds us and before he hath washed us white in his blood sanctified us by his Spirit and covered us with the long white Robe of his righteousnesse As O what swarmes what litters what legions of noysome lusts lye lurking in every naturall mans heart by reason of originall sin For out of the heart naturally proceeds nothing but evil thoughts murders adulteries fornications theifts false-witnesse blasphemies c. as our Saviour shewes Mat. 15. 18. 19. Yea every imagination of the thoughts of mans heart are onely and continually evill and deceitfull above all things Jet 17. 9. and that from his youth Gen. 6. 5. and 8. 21. And we are all cut out of the same cloath So that every man hath the seeds of every sinne in his heart And we are beholding to God and not to our selves that we runne not out into all manner of enormeties even the sin against the Holy Ghost not except That we are not worse then Manasses himselfe Lord saith St. Austin thou hast forgiven me those sinnes which I have done and those sinnes which onely by thy grace I have not done They were done in our inclination to them and even that inclination needs God mercy Nor are we onely apt to all evill but we are also reprobate and indisposed to all grace and goodnesse yea to all the meanes thereof we are not onely weake but altogether so dead in sinne that we cannot stirre the least joynt no not so much as feele our deadnesse nor desire life we can no more turne our selves then we could at first make our selves And as God did at first make us so he must new make us or we shall everlastingly perish Yea except God bestow upon us daily privative grace to desend us from evill and daily positive grace inabling us to doe good we are utterly undone We have ability we have will enough to undoe our selves scope enough Hell-ward but neither motion nor will to doe good Our understandings are darkned and dulled our judgements blinded our wills perverted our memories disordered our affections corrupted our reason depraved our thoughts surprised our desires intraped and all the faculties and functions of our soules yea our very natures are no better then
drinke water out of thine owne Cesterne Art thou just in the least things and saithfull to such as put thee in trust If thou art 〈◊〉 servant dost thou no way deceive nor purloyne O that men would try themselves in point of justice for though he that is not a true Christianâ—… may be just yet he that is not just cannot he a true Christian Dost thou first labour to informe and then hearken to and obey the voice of conscience together with the motions of Gods spirit Consider anothers case by thine owne and in a good measure doe unto all others as thou wouldest have others doe unto thee Dost thou feare an Oath hate a lie yea wilt thou not for some great advantage sweare a lie a lawfullâ—… and needfull question iâ—… these atheistical dayes for I that scarce know what a tryall in Law iâ—… out of my small experience of the Consciences of your civill honest men and women have knowne no lesse then ten forsweare themselves poyâ—… blank in divers particulars when examined in Chauncery and otheâ—… Courts Dost thou neither back-bite others nor give eare to back-biter of others Dost thou neither tarry long at he wine nor goe often to it 〈◊〉 Let none blame me for heaping up proofs of this mans sinfulnesse for its well if all will be sufficient to his unseeing eyes It must be a verâ—… cleare light and a large print that must make plaine to the fâ—…rmall liâ—… pocrite or civill Iusticiary that he must either be saved by anothers rightecousnesse or else everlastingly damned CHAP. XVI 1. JF a Magistrate Art thou not parciall in any cause wilt thou neither 〈◊〉 steeme Father nor Mother nor Wife nor Childe so as to disobey 〈◊〉 in the least for their sakes Wilt thou not either for feare or favour dâ—… any thing against the truth or give sentence against thy conscience 〈◊〉 use thy power in favour of the wicked but be severe to the evill 〈◊〉 â—…shing and protecting the good If a master dost thou use thy servaâ—… so as considering that thy selfe is a servant to a greater Master Hast thâ—… learnt from Gods dealing with thee to be mercifull Art thou faithfull to my friend does thy love extend to his soule wilt thou speake of his 〈◊〉 to his face of his vertues behind his backe Yea dost thou not â—…ffer discretion to thrust our and eat up thy zeal and devotion Hadst thou rather hazard the censure of some then hinder the good of others Is thy â—…le a sweet compound of love and anger Canst thou hate the vices of 〈◊〉 wicked man and yet love his person Canst thou chide him sharpely and at the same time pray for him hartily Canst thou refuse to revenge thy selfe upon an enemy though thou haâ—… power and opportunity to loe it Yea upon the least change forgive hiâ—… as heartily as thou deâ—…rest God should forgive thee Canst thou wish well to and desire thy â—…eatest enemies conversion together with his prosperity 2. Dost thou unfainedly desire to forsake all sinne even those sins â—…at are most pleasing and profitable in thy esteeme Art thou fully perâ—…ded that God seeth all things and is ever beholding thee and does â—…is make thee upright and sincere hearted to God and man as conscienâ—…ous alone and in private as if thy greatest enemie or all the world â—…d behold thee and to have a spirit without guile Art thou more deâ—…us to be good then so accounted Dost thou more seeke the power 〈◊〉 godlinesse then the shew of it Dost thou resolve to lose thy liberty â—…ut with the right hand of profit and the right eye of pleasure rather then â—…rt with a good conscience or sinne against God As what thou dost is â—…ood for the matter so art thou as carefull to doe it well for the manner â—…so and in all yea above all observe whether thy ends be good or evill â—…d whether the evill or the good doe most sway thee for this doe I hold â—…th halfe my Divinity though it is now above thirty years since I learn'd 〈◊〉 Art at a plaine Sermon touching Hypocrisie Dost thou whatsoever â—…ou dost out of duty and thankefulnesse to God and thy Redâ—…emer and 〈◊〉 of love to thy fellow Members Is Gods glory thy principall end and â—…ow to be saved thy greatest câ—…e 3 Art thou bettered by affliction and as it is sent for thy good so â—…th it do thee good Doe crosses in thy estate diseases in thy body â—…dies in thy minde prove medicins to thy soule Is the impairing of 〈◊〉 one the repairing of the other Does thy sinne dye with thy same 〈◊〉 with thy health or with thy peace or with thy outward estate yea â—…th it both lessen thy sinnes and increase thy grâ—…ces Dost thou grow 〈◊〉 grace and finde a blessed thriving and gracious progresse in true heliâ—…sse Does thy sufferings make thee pittiful and compassionate to others 〈◊〉 participating and being touched with compassion and having a fellow â—…ling of their misery and selicity as one Member hath of another espeâ—…lly of the Churchâ—… as a Member hath of the whole body 4. Art thou hared of the world for goodnesse Dost thou suffer some â—…y for Christ at least art thou evill spoken of for well doing Art thou made a by word and song of the 〈◊〉 for else Christ hath not chosen thee out of the World Nâ—… is thine the true Religion except it be commonly spoken against Dost 〈◊〉 〈◊〉 Gâ—…d in all thou 〈◊〉 and acknowledge him in all thou â—…her 〈◊〉 〈◊〉 〈◊〉 And dost thou observe the several paâ—…a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things â—…o â—…e ordered thereby and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou comfortable expâ—…ience of hiâ—… 〈◊〉 all 〈◊〉 worke for the 〈◊〉 〈◊〉 thee admiâ—…ing the same and his 〈◊〉 〈◊〉 and being accordingly thankfull for it and keeping a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…all â—…cies and deliverances aâ—…d o thy 〈◊〉 〈◊〉 〈◊〉 great provocaâ—…s Dost thâ—… abhor to thinke thy selfe 〈◊〉 thâ—…n oâ—…s because God blesseth thee more with outward 〈◊〉 oâ—… 〈◊〉 〈◊〉 mâ—…re inward gifts and graces upon thee thâ—… 〈◊〉 oâ—…s Doth thy knowledge make thee 〈◊〉 humble And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waâ—… of gâ—…e then confide in what thou hast Dâ—… 〈◊〉 〈◊〉 〈◊〉 thy salâ—…tion with sâ—…e and trembling not tâ—…g in 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being eâ—… jealous and suâ—… 〈◊〉 â—…hy 〈◊〉 〈◊〉 〈◊〉 thee 〈◊〉 preâ—…g aâ—… huâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coâ—…e Dost thou forget thy good deed â—…hat Gâ—…d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember thy evill 〈◊〉 that God 〈◊〉 〈◊〉 theâ—… Aâ—… thou eâ—…er and 〈◊〉 bewâ—…iling thy wanâ—… and weaknesses the 〈◊〉 of thy heâ—… want oâ—… saith c. 5. And 〈◊〉 havâ—… 〈◊〉 and pâ—…med thy â—…most not to 〈◊〉 rit by it but to 〈◊〉 〈◊〉 〈◊〉 to him thâ—… hath done performed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dâ—… 〈◊〉 â—…sse thy selfe an 〈◊〉 profitable servant and 〈◊〉 in 〈◊〉 〈◊〉 coâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tâ—… duâ—… Yea dost 〈◊〉
〈◊〉 〈◊〉 that â—…t were just for God when thâ—… hast done thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dost thou whoâ—…y 〈◊〉 lie upon the assiâ—…nce of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all good coâ—… from himâ—… and 〈◊〉 all glory 〈◊〉 〈◊〉 〈◊〉 to him and endeavour accâ—… dinâ—…ly to hoâ—…ur aâ—…d 〈◊〉 hiâ—… 〈◊〉 thy ricâ—… wisdome power 〈◊〉 what other gâ—…s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whâ—…n thâ—… 〈◊〉 done any 〈◊〉 amiss Dâ—… 〈◊〉 accusâ—… thy 〈◊〉 〈◊〉 â—…y thâ—…g well Dâ—… thou give all 〈◊〉 praise to God of whom 〈◊〉 〈◊〉 thâ—… 〈◊〉 thou holdest 6. These things thâ—… 〈◊〉 and aâ—… commanded to doe thâ—… should be thy thoughâ—… 〈◊〉 and actions But are they alas no noâ—… them ever troubled thee oâ—… once â—…d into thy thoughâ—… Thou 〈◊〉 be a good civill morall honest Hypocrite oâ—…â—…dell but none of thâ—… graces grow in thâ—… ground of thy heart Yea thou couâ—…est the 〈◊〉 these but as the the â—…hing of Mâ—… and Cuâ—… But thou shalt once 〈◊〉 and deaâ—…ly pay for it either with teares or 〈◊〉 that Christians Christians bouâ—…d to shiâ—… ouâ—… as lights by a holy conversation to glorifie God and 〈◊〉 others And that onely to refraine evill except thou hatest iâ—… also 〈◊〉 dost the contrary good is to be evill still because honesty withoâ—… piâ—… is but as a body without an head Yea without a Soule And that when the â—…uth of obedience and power of 〈◊〉 is wanting there is no difference beâ—…een an 〈◊〉 and an 〈◊〉 a circum â—…sed Hebrew and 〈◊〉 〈◊〉 ised Philistine 〈◊〉 baptized english man and an unwashen Turke except that such a Christian is in 〈◊〉 â—…ar 〈◊〉 condition then the worst of 〈◊〉 because 〈◊〉 〈◊〉 against meâ—…y the abundance of meanes and many waâ—…ings which 〈◊〉 〈◊〉 〈◊〉 â—…or ordinary disobedience in the time of 〈◊〉 and 〈◊〉 〈◊〉 of Christs call in the abundance of means is a great deale 〈◊〉 〈◊〉 〈◊〉 the commission of greater sinnes in the dayes and places of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when and where the like meâ—… are wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15 2â—… and 9. 41. Jerusalem is said by our 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sodomites in Hell Now if we juâ—…ie 〈◊〉 as 〈◊〉 〈◊〉 they were never convinced that Christ was the 〈◊〉 〈◊〉 from God to reâ—…me the world 〈◊〉 wee shall be love 〈◊〉 Hâ—…ll thâ—… either the Solâ—…s or the Jews For we are so much the worse by how much we might and should have been better CHAP. XVII 1. BUt least 〈◊〉 have not yet spoken enough to convince and shame thee I will shew what a Christâ—… thâ—… 〈◊〉 All thy Religion is either superstition or 〈◊〉 or Hypocrisie as I could lâ—…ely and plentifully demonstrate And iâ—… were a good deed to set downe or 〈◊〉 a 〈◊〉 or all thy 〈◊〉 〈◊〉 〈◊〉 and superstitious 〈◊〉 which thou 〈◊〉 childishly 〈◊〉 confidence in and tell the 〈◊〉 of theâ—… And I could find in my heart to doe it but a touch will be sufficient having already said more thâ—…n enough were it spoken to one not 〈◊〉 and incoâ—…gible 2. To paâ—…y the most and give you one instance of ten Instead of serving God 〈◊〉 spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that are wise hearted doe live and believe and 〈◊〉 and 〈◊〉 and hope and feare and love and worship God in such 〈◊〉 as his Worâ—… prescribes thou servest God by the precepts of men and 〈◊〉 〈◊〉 displeasure as thou breakest their traditions Yea thâ—… 〈◊〉 more zealous for a bare vizard of Discipline then for soundnesse of Reformation or Doctrine Or all for Ceremonies and circumstance not at all for substance An apparant Hypocrite thou lookest to small things as the Cross Surplâ—…e Holy doyes c. which are but the commandments of men and overlookest the great things of Gods Lâ—…e as the Sabboth the â—…st and second Commandement the due administration of the Word and Sacraments But O simple soule that art not able to make a difference between Gods Lawes and 〈◊〉 â—…aditions But like that Foole thou thinkest thy self as fast bound with a Rush as with a Rope Yea thou didst when time was honour the Prelaâ—…es more then thou honoredst God and stooâ—…est more upon their Ecclesiastical Câ—…ous then his divine command is and fearedst more their High Commission then thou fearedst Hell Thou art worse then those Hypocrites the Scribes and Pharisees who made conscience and were very punctuall in tything of Mint Annis and Cummin while they neglected the weightier matters of the Law as judgement â—…nd mercy and fidelity without any straining of their consciences For Mint and Annis and Cummin were injoyned by God himselfe as well as those greater matters Yea thou dost worse then straine at Gnats and swollow Camels stumble at strawes and leap over blocks For thou art more severe against the breach of an Holy-day which had its rise from Iâ—…ollatrous Heathens and Papists and not from Gods Word especially Christmas day then for the breach of the Sabbath And makest farre more conscience of keeping Holy dayes then of keeping those dayes holy The precept of Lent thou more strictly observest then any in the Decalogue Neither should it be better here then it is in Rome where the Iewes enemies to the very name of Christ doe live in peace but the faithfull Christianâ—… are burned mightest thou and such other formal Hypocrices as thou art have their wills 3. Againe thou thinkest thy selfe sanctified by outward performances and preferrest outward priviledges before inward graces being like those Hypocrites Jer. 7. 4. who injoying the Oracles of God and having received the cognizance of circumcision could boastingly cry ouâ—… the Temple of the Lord the Temple of the Lord when they even hated the Lord of that Temple Esay 66. 3. 4. Thou hast a forme of godliness but in that thou denyest the power thereof thou art the worse for it Thou drawest neâ—…re unto God with thy mouth and honourest him with thy lips but because thy heart is far from him â—…hou art stiled an Hypocrite both by Esay Chap. 29. 1â—… and our sâ—…viour Châ—…ist Mark 7. 2. to 14. Math. 15. 7. to 10. And well thou deservest to 〈◊〉 stiled for there is as much difference betweene thee and what then pretendest and thinkest thy selfe to be as there was between David and Michaels Image of Goats hair 4. Againe thou art notoriously superstitious for wanting the true feare of God and the feare of sinne which would dispell all other feares thou art grievously and perpetually perplexed and troubled with false fond and foolish feares As for instance Thou most fordidly and slavishly fearest and obervest the flying of fowles the signes of Heaven the crossing of an Haire the croaking of a Raveâ—… the howling of a Dog the dreaming of dead friends perhaps eating of an Egge in Lenâ—… or flesh on a Fryday racks thy Conscience Childermas day the Salt sel or falling toward thee or stumbling at a Threshold presages strange things to thee Or not crossing thy breâ—…st before thou